Causal conundrums

3. Cosmology

Where is the evidence to show that the whole of existence condenses into an atomic or sub-atomic level of reality, or that the physical universe defines and explains existence because that level of reality is somehow ‘more real’?  What makes us believe that the broader cosmos exhibits a singular nature rather than a unified plurality of natures?  Surely, we need only look inwards at ourselves to see a nature that differs fundamentally from the universe we look out upon?

Isn’t it obvious that there is more than the laws of physics at work in the universe, since things determined by those laws do not determine what can be done with them – for instance, could the Eiffel Tower put itself there?  Then isn’t one such event on one insignificant planet sufficient to redefine the nature of the whole?

What is existence?  What does it mean to exist?  Is change the determining factor – so to exist is to undergo change?  Is energy the common denominator – but what kind of explanation reduces things to less than they were?

How do things change?  Do causes generate their own possibilities, or is there some additional possibility making causality possible?  Is ‘causality’ another name for possibility-in-action?  But what is the spur to action?  Why do causes-in-action make things possible only when the circumstances are right – what makes an outcome ‘necessarily so’, what is the nature of possibility and its relationship to necessary consequence?  Do the characteristics of the cause predispose the characteristics of the effect, or is it the converse?  Ultimately, is every ‘outcome’ a convergence of factors that bind the past, present and future?  Then can possibilities-yet-to-be affect the course of events; is the greater scheme of things built ‘into’ or ‘upon’ the lesser?

Even though experience shows us that anything can’t happen, what makes us believe that what does happen must already be built into the cause?

Are we misperceiving reality by subsuming our observations to the theory that the future remains entirely predictable from a comprehensive knowledge of the past?

Is explanation biased towards the confirmation of ‘the explicable’ – as if the observable causes must explain all when there is nothing else to see, whilst any discernible gaps in knowledge are to be understood in terms of causes yet-to-be-discovered?

Do the parameters of the cause set the parameters of the effect; if so, how is change possible; if not, how is explanation possible?  That is to say, if there is a difference between a cause and its effect, then how does the cause explain it by being different; but if there is no difference, then what are we trying to explain?  In short, how does causality explain change – for either the effect is the same as the cause and nothing changes, or the effect goes beyond the cause and, therefore, the cause doesn’t explain the difference?

Do causes induce change through their divergence?  But what causes the differentiation? And even if causes were seen to cleave into effects, how would that explain the emergent differences?

Does a causal explanation of existence amount to no more than an edifice of ‘pseudo-explanations’ unless we can explain the putative ‘uncaused cause’ on which it is based?

Has the recent discovery of quantum uncertainty finally confirmed an established fact of life – that there is more going on than all we can presume to know for certain?

Is there more to ‘being possible’ than all that ‘is possible’ for the time being.  Is there more to change than all we can discern from the singular characteristics of the cause in a given time and place?

Is the material presence of the universe explained by another material presence?  Is this a sufficient explanation, or was the ‘original cause’ different enough to rank as an immaterial presence by present standards?  Then is it not possible for further material associations to bear immaterial insignia which do not necessarily begin or end with the beginning and ending of our universe – and what might this say about the overall state of existence – is the physical universe but a branch of something bigger than itself –extending into a mindful cosmos?

What counts as more or less real in the bigger picture of what is, can be or might be?

Is there nothing more to existence than an all-inclusive ‘sciencescape’ as enunciated by the scientific theories laying claim to it?

What do we really know of ‘reality’ apart from our narrow plane of perception, occasionally punctuated with explanations hailed for the time being as matters of fact?

Can words, theories and numbers, in aspiring to nothing but the truth, ever capture a truth that stands for the whole truth, as if it is within our gift to oversee existence in a godlike fashion?

To be in order to become, that is the question – whether there more to becoming than simply being – whether a cause stands on the threshold of something bigger than itself?

To be continued…

Mike Laidler



Needing to know

Green is the colour of nature (photosynthesis) in reflecting the one colour it doesn’t need.

Things seen as causes of consciousness depend on an eventuality that is conspicuously more than those causes.

We know by the fact of knowing as much as of the fact of the facts known.

The fact that an objective world can be separated from our subjective world in an act of knowing owes to the fact of the subject, not the object.

It is a myth that science can explain the bigger picture by subtracting everything from the picture in order to identify an original cause.

Causality is a contextual reality in a context that now includes our line of sight.

The universe is incomplete in all its objective causes and states – which can now be seen as a prelude to the presence of an extensive subjective dimension.

Facts speak to us only insofar as we select them for that purpose.

Science remains a natural philosophy insofar as it doesn’t exist without the need to know – which an objective world doesn’t seem to share with us.

No fact exists on its own, especially a known fact – and the world alone is not enough to account for the fact of knowledge.

Science changes the world through the thinking by which the world became more than it was.

Every perceived fact is a fact made of perception.

It is not the facts that generate a truth or falsity, but our values – our vested interests held in a point of view.

It seems unthinkable that we need to think outside the world that ‘science has given us’ in order to see a world in which science represents but one form of thinking – in which thinking makes science what it is.

We become victims of our own prejudices in judging ourselves by the scientific standards we impose on the world.

Mike Laidler