Aristotle or bust?

Two astronauts visit a distant rock strewn planet and stumble upon a rock that is an exact three-dimensional effigy of the philosopher Aristotle. There is nothing else remotely like it and no evidence of prior habitation or visitation.

Is the astronaut who supposes it must have been created naturally, by chance, more realistic than the one who supposes the opposite? And if it could be created naturally, who would believe the mountaineer on earth, who happened to stumble across an equivalent example?

So how far does chance go towards the explanation of things natural, or vice versa? More particularly, how far does nature go in the explanation of things artificial, or vice versa?

Mike Laidler

Nature trails

Ideas of nature once pitched it as something apart, something different from us, but now we regard ourselves and our theories as having evolved as a part of that nature, so we can’t be that different in reality because there is only one nature – in which case our theory of evolution is really a theory of nature about itself, about a nature that now observes itself.

So what does this say about the differences we can see between a nature that thinks and one that doesn’t? Does it mean that one side of the difference, namely the nature that can’t see the difference, is more real than the side that can, or vice versa; or is this double-sided coin of nature created by a difference so startling that we can’t understand the one in terms of the other – as observers of something that is and is not something else?

Mike Laidler

Climbing Montaigne

What do we know? Just posing the question is suggestive of something remarkable – of looking to the unknown behind the known with an implicit wisdom that transcends the explicit knowing, with a doubt that makes a mockery of not doubting.

But the moment we stop doubting we stagnate – for ignorance is born of what we think we know, and no certainty is as certain as the desire for the truth to be ours.

And science has found that we can carry on indefinitely, gathering mountains of evidence in support of our pet theories, and still be wrong.

© Mike Laidler 2015

The Meaning Well

There is no meaning to existence to be found without the meaning in existence. And we know there is meaning in existence, even in our deficient quest for it, even when our quest for it is rendered deficient by our expectations of what we want to find.

Yet our commitment to the quest is enough to change the reality, and gird our failures along the way, for how else would we judge our own failure without a sense of what we are looking for – which is our hidden strength.

Only sometimes we hide that strength from ourselves – sometimes by giving in to failure, sometimes by reducing it to serve our ill-judged wants, which never satisfy. Thereby we forget how much more is to be gained when we stop looking for it as something to get, and see it instead as something to give, thereafter to be refreshed from the fathomless depths of its creative abundance.

Mike Laidler

Mindscapes

The mind is unbounded. Thought travels further than the voyaging spacecraft. Our ideas see beyond the most powerful telescopes. The imagination takes us to places the body cannot follow. Perception illuminates the half-born light. Experience transforms the oblivious firmament. Knowledge transforms the unknown. Wisdom transcends the not-knowing.

No library is big enough to contain human wisdom, and it has always been so. But then we imagined limits to the imagination in the wake of technological advances once unforeseen; and we imagined that the mind of technology could overtake us, as if thought belongs to the thingness of the universe.

So the mind did to itself what nothing else could do – it bound itself in thoughts of its own limitations. Thus we stole our attention away from the wisdom of our ancestors who looked to powers extending beyond themselves – powers seen to transform the thingness of existence within a larger universe that expands into thought, then beyond within realisations we catch as figments of the imagination – a universe that is incomplete in all that is of the time being – a universe with a future that is more than all that it is in the present, that always was more than all that is, because of the enduring potential to be.

Mike Laidler

Realisations

From life to death, science to religion, chance to change, imagination to reality, ignorance to knowledge – the narrow limits that generate facts to focus our attention change within broader limits we know nothing about. For in each case, the narrow limits belong to us, whilst we see them otherwise, as belonging to the facts.

Mike Laidler

Naked Emperors

Logic and reason and their derivatives in the language of persuasion and explanation, are like naked emperors in the face of truths yet to be revealed, being adorned in the semblance of their own authority, to authorise the facts that authorise them to be right in the meantime – whilst followers rally to the call: ‘Here is the reason for the facts being true’.

Mike Laidler

Categorically conscious

Is it possible for a tiny dot of consciousness in a corner of a physical universe to add anything significant to it? Can we say consciousness belongs to the physical because it belongs in the physical? Do we not diminish the change to mental existence in assuming that nothing has really changed because consciousness doesn’t make a ‘real’ difference to the physical facts? Can we measure the whole of existence by the standards of the physical? But what is the alternative? What gives us cause to think there is something other than the physical in the first place? What gives us cause to think of the physical as an external reality?

It seems that we can’t perceive anything without adopting a perspective that sets up a difference between perceiver and perceived. And even doubting our originality as perceivers, by seeing ourselves as a subset of a larger nature, cannot dilute the categorical change that leads to that nature doubting itself. In other words, the reality of the world with sentience is more than the supposed greater reality of a world without. So to adopt a view on the physical, as a whole, requires a starting point in perception as something else. And if perception is another ‘thing’, even in our imagination, we still have grounds for accepting it as something more than we suppose to perceive as existing without. Thus the universe is a wholly bigger place than we can discover or explain in terms of its physical roots, or perceptions of ourselves as physically grounded.

In short, we think, therefore we know there is more to existence than a nature we can suppose to exist without thought, in the supposed pervasiveness of its stark physicality. Otherwise there is no discernible difference to give cause to look and explore, or means to deny.

Mike Laidler