For me your philosophy is un-understandable poetry.
Now that I finally have some understanding of the import of Bruno's comp
perhaps I should try to understand your concept of sense.

On Wed, Oct 30, 2013 at 11:51 AM, Craig Weinberg <>wrote:

> On Wednesday, October 30, 2013 11:35:57 AM UTC-4, yanniru wrote:
>> Richard: Here are a few quotes from http://www.**
>>  that **indicate that the current discussion of quantum physics, string
>> physics and cosmology is really all about whether or not there is a god
>> creator. Atheistic scientists like Hawking prefer MWI (Many World
>> Interpretation of quantum mechanics) which predicts a multiverse of
>> overlapping, parallel, unobservable universes. But many if not most
>> scientists find such a notion anathema even though it seems to be the only
>> way to make sense out of quantum theory. I find it interesting that comp
>> seemingly supports the Hindu concept of maya as well as MWI.
>> Excerpts:
>> Needless to say, many theologically-minded persons view the multiverse as
>> a futile and pathetic attempt to avoid the notion that God is the Designer
>> of the universe. Philosopher-theologian Neil Manson described the
>> multiverse as "the last resort for the desperate atheist" 
>> [Davies2007<>,
>> pg. 265].
>> *
>> *
>> *Paul Davies*: Davies, a leading physicist, notes that the multiverse
>> represents an inconceivably flagrant violation of Occam's razor --
>> postulating an enormous ensemble of essentially unobservable universes,
>> just to explain our own. What's more, if the multiverse exists, then not
>> only would universes like ours exist, but also vastly more universes where
>> advanced technological civilizations acquire the power to *simulate* 
>> universes
>> like ours on computer. Thus our entire universe, including all
>> "intelligent" residents, are merely avatars in some computer simulation. In
>> that case, how can we possibly take the "laws of nature" seriously? [
>> Davies2007<>,
>> pg. 179-185].
>> *
>> *
>> *David Gross*: As a leading string theorist, he invokes Winston
>> Churchill in urging fellow researchers to "Never, ever, ever, ever, ever,
>> ever, ever, ever give up" in seeking a single, compelling theory that
>> eliminates the need for anthropic/multiverse arguments 
>> [Susskind2005<>
>> ,
>>  pg. 355].
>> *
>> *
>> *Joseph Polchinski*: Polchinski is one of the leading researchers in
>> string theory, but he sees no alternative to the multiverse-anthropic view [
>> Susskind2005<>,
>> pg. 350].
>> *
>> *
>> *Steven Weinberg*: "For what it is worth, I hope that [the
>> multiverse-anthropic view] is not the case. As a theoretical physicist, I
>> would like to see us able to make precise predictions, not vague statements
>> that certain constants have to be in a range that is more or less favorable
>> to life. I hope that string theory really will provide a basis for a final
>> theory and that this theory will turn out to have enough predictive power
>> to be able to prescribe values for all the constants of nature including
>> the cosmological constant. We shall see." 
>> [Weinberg1993<>,
>> pg. 229].
>> Richard: I assumed digital physics (ie., creation from math
>> computations) in a quantum holographic string universe and metaverse in the
>> hope to avoid both a creator and a MWI multiverse. It turned out that the
>> computational machine of the metaverse (based on string theory) is somewhat
>> like a god that creates a host of big bang universes containing matter and
>> energy, but is an entirely natural (or supernatural) phenomenon, assuming
>> of course that the Metaverse has a nature. But I am at a loss to say what
>> creates or programs the Metaverse, unless it is turtles all the way down.
> If the primordial identity is sense, then we don't need a Metaverse which
> exhausts possibilities with literal creation. Instead, possibilities are
> driven by nested intention. Sense is elliptical. Unlike a computation,
> sense does not need to repeat itself in order to get the point. It can
> deliver a set of associations through a broad gesture that is multivalent
> and meta-phoric. Through gravity (entropy squared), the universe is reigned
> in and Occam's catastrophe is ground to insignificance and crushed into
> black holes. The universe is not only singular, it is absolute singularity
> itself. The essence of boundaryless simplicity, unrepeatability, and
> uniqueness.
> Craig
>> On Wed, Oct 30, 2013 at 1:07 AM, Craig Weinberg <>wrote:
>>>  A Quora answer to the following question. Nothing new for me here
>>> probably, but It's maybe organized in a more concise way.
>>>> Philosophy: If human beings are nothing more than matter, why are you
>>>> conscious as 
>>>> yourself?<>
>>>> The implication of materialism is that we are in essence wet robots,
>>>> without free will, just chemical reactions. But if this is true and we are
>>>> conscious, then does it logically follow that all chemical reactions have
>>>> "consciousness" to some degree? If the human mind is just an extremely
>>>> advanced computer, then at what point does "consciousness" occur?
>>> We don’t know that chemical reactions are unconscious, but if they were,
>>> then it makes sense that the entire universe would also be unconscious. It
>>> is very tricky to examine the issue of consciousness and to draw parallels
>>> within common experience without unintentionally smuggling in our own
>>> expectations from consciousness itself. This is the Petito principii or
>>> circular reasoning which derails most fair considerations of consciousness
>>> before they even begin in earnest.
>>> Unlike a clock which is made up of gears, or a particular sized pile of
>>> hay, the addition of consciousness has no conceivable consequence to the
>>> physical function of a body. While we can observe a haystack burst into
>>> flames because it has grown too hot, we cannot look at the behavior of a
>>> human body see any special difference from the behavior of any other
>>> physical body. There is complexity, but complexity alone need not point to
>>> anything beyond an adjacency of simple parts and isolated chains of effects.
>>> Just as no degree of complication within a clock’s mechanism would
>>> suddenly turn into a Shakespearean sonnet, the assumption of universal
>>> substitution is not necessarily appropriate for all phenomena, and for
>>> consciousness in particular. To get a color image, for instance, we need to
>>> print in colored dots, not black and white. Color TV programs cannot be
>>> broadcast over a monochrome display without losing their color.
>>> Unlike chemical or mechanical transformation, the nature of awareness is
>>> not implicated in the shuffling of material particles from one place or
>>> another. Any natural force can be used to do that. We have no scientific
>>> reason to insist that conscious participation and aesthetic appreciation is
>>> derived from some simpler functioning of complex systems. To the contrary,
>>> ‘complexity’, and ‘system’ can only make sense in the context of a window
>>> of perception and attention. Without some teleological intent to see one
>>> part as part of a whole, and to compare remembered events with current
>>> perceptions, there is no such thing as ‘function’ at all.
>>> There are several important points wrapped up in this question, which I
>>> will try to sum up.
>>> *1. The failure to consider consciousness metaphysically.*
>>> This is the most important and most intractable issue, for three reasons:
>>>    - because it is difficult for anyone to try to put their mind
>>>    outside of mind. It’s annoying, and winds up feeling foolish and
>>>    disoriented.
>>>    - because it is difficult in particular for the very people who need
>>>    most to get past the difficulty. I have found that most people who are 
>>> good
>>>    with logic and scientific reasoning are not necessarily capable of doing
>>>    what others can. The skillset appears to be neurological, like handedness
>>>    or gender orientation.
>>>    - because those who do have difficulty with thinking this way are
>>>    often not used to intellectual challenges that escape their grasp, their
>>>    reaction is so defensive that they react with intolerance. It’s not their
>>>    fault, but it cannot be cured it seems. Some people cannot see 3-D Magic
>>>    Eye art. Some cannot program their way out of a paper bag. In this case 
>>> it
>>>    is the ability to consider consciousness from a prospective rather than a
>>>    retrospective view which can prove so inaccessible to so many people, 
>>> that
>>>    frothing at the mouth and babbling about unicorns, magic, and the
>>>    supernatural is considered a reasonable and scientific, skeptical 
>>> response.
>>>    Of course, it is none of those things, but it takes a lot of patience and
>>>    courage to be able to recognize one’s own prejudices, especially when we
>>>    are used to being the ones telling others about their biases.
>>> *2. The taboo against metaphysics, panpsychism, and transrationality*
>>> Long after Einstein, Gödel, and Heisenberg shattered the Humpty Dumpty
>>> certainties of classical math and physics, we are still trying to piece him
>>> back together. Regardless of how much we learn about the strange properties
>>> of matter, time, energy, biology, and neurology, there are a huge number of
>>> very intelligent people who are convinced that we will only know the truth
>>> about the universe when it all looks like a vast deterministic mechanism.
>>> The compulsion to reduce awareness to passive mathematical or physical
>>> states is ironic, given that the defense of automaticity is often
>>> accompanied by very hands on personal intention. Even when it is pointed
>>> out that arguing against free will is futile (since someone without free
>>> will could not change their own opinion about it even if they wanted to,
>>> let alone someone else’s opinion), the mind of the determined determinist
>>> will always find a way of insist upon being in the right, even when they
>>> are ultimately sawing of the limb that they are sitting on.
>>> When it comes to anything that suggests the possibility of non-human
>>> awareness, many people not only become personally uncomfortable, but they
>>> become socially uncomfortable as well. The taboo against unconventional
>>> views on science (even when backed by anthropological universality) is so
>>> pervasive and xenophobic that it is career suicide for a working scientist
>>> to publicly acknowledge them in any but the most condescending tones.
>>> *3. The pathetic fallacy*
>>> The pathetic fallacy is to take a metaphor in which some inanimate
>>> object is given a human quality (“The camera loves you”), and take it
>>> literally. While I count myself among those who once saw computation and
>>> pattern as being the only ingredient necessary for awareness or life, my
>>> understanding now is that no pattern can exist without a capacity for
>>> pattern recognition. The ability to receive and make sense of the real
>>> world is not a matter of generic relations of disembodied bits of
>>> “information”, but is in fact the concrete reality of the cosmos. The
>>> universe does not exist for us humans, but it cannot exist as silent,
>>> unconscious, intangible physics for billions of years and then suddenly
>>> invent the whole of sensation, emotion, intuition, cognition, etc, just for
>>> some hominids on this backwater planet. It now strikes me as profoundly
>>> anthropocentric to imagine that the entire universe could be devoid of
>>> perceptual content until life evolved.
>>> In my view, the universe itself is nothing but a continuum of qualities
>>> of consciousness. These qualities, however, relate to experienced contexts.
>>> We cannot take the human-ness out of a human and put it into a machine.
>>> Biology has mechanisms and performs computation, but if that’s it was doing
>>> then the inside of the brain would look like logic, not like sex and
>>> violence and musical theater.
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