Everything and nothingness. Юрий Михайлович Низовцев

Чтение книги онлайн.

СКАЧАТЬ world. This term has been chosen not because Dasein happens to be proximally and to a large extent “practical” and economic, but because the Being of Dasein itself is to be made visible as care” [4, p. 83-84].

      Thereby awareness by the person of himself gives him opportunity in the course of the practical actions and the subsequent reflection (and vice versa) to find essence, stability of things in their changes, but it happens only on the basis of what the person feels without opportunity to penetrate into the world, which is felt by other living beings, as well as without opportunity to penetrate beyond their own sensations, even expanded with devices, in particular, to get into own hidden consciousness (the subconscious mind), distant worlds, other measurements.

      Therefore argument of materialists, including V. I. Lenin, that practice is the only criterion of truth during knowledge of objectively existing things that is everything that exists outside sensations (this ultraboundary Lenin V. I. calls matter) which connect consciousness of the person with the outside world, may not be adequate. This criterion is valid, as we have shown above, only applied to the current life, but not for the entire multifaceted beingness, and, in particular, to prove the presence of things in such form how we perceive them, or lack of things outside sensations is impossible with all certainty.

      In this regard, neither materialists, represented by V. I. Lenin in his assertion about the existence of matter as primary and not depending of sensations, nor empirio-critics, represented by Avenarius and Mach, which asserted the primacy and somewhere the uniqueness of sensations, can't apply for the ultimate truth, so how don't represent adequate ratio of beingness, consciousness and information.

      However, Avenarius and Mach in his approach to the ratio of sensations and things in some respects moved further Berkeley and Husserl and further the materialists, having presented certain evidence of its concept, in which consciousness becomes attached to things, and vice versa, things do not exist outside consciousness.

      At this materialist arguments in the face of Lenin, as you can see, often look unconvincing, though sensation, thought really “… is the supreme product of matter organized in a particular way” [1, chapter 1.2], which Lenin, however, did not give any interpretation.

      Lenin was right, that “.... sensation is indeed the direct connection between consciousness and the external world” [1, chapter 1.1]; but in the opposite sense, because the outside world as a holographic projection Uniform is formed directly by the single consciousness; besides, sense organs of each conscious being (the live) are connected with Uniform, on the basis of which the single consciousness is copying every "moment" things for updating of former copies of things from Uniform by means of their identification through sense organs of conscious beings and thanks to understanding by the single consciousness of forms of these things.

      Whatever it was, Avenarius and Mach are right in the respect that without consciousness there is no matter and vice versa, though here they exhibit significant fluctuations, then reducing matter to sensations, then claiming that matter as some substance still exists.

      In particular, Mach reduces matter to sensations, indicating on this in the following fragment: “Sensations are not “symbols of things”. The “thing” is rather a mental symbol for a complex of sensations of relative stability. Not things (bodies) but colours, sounds, pressures, spaces, times (what we usually call sensations) are the real elements of the world” [15, p. 473].

      At the same time Avenarius believes that each person is a sensing substance, i.e. he recognizes existence along with sensations (consciousness) of some matter though accurately doesn't share them: "So as … neither the experience nor the right conclusions from it do not give the right to consider sensations as a result of motion, it is appropriate to recognize sensations as a property of the respective substance and therefore to allow the existence of sentient substances. At this is especially valuable for us the fact that we know ourselves as the sensing substance and in our inner experience sensation is given with more certainty than is substantiality" [3, §91].

      But not everything is exactly as believe Mach and Avenarius because on the basis presented by them it is impossible to draw conclusion on absence in general for the person of the objective reality, more precisely, to draw a conclusion on lack of things, which are independent of consciousness, for the following reasons.

      In infinite and eternal Uniform consciousness (the active) and things (the passive) are merged together, and in a different way out of time can't be, and it isn't necessary to speak here about dependence or independence of things from consciousness.

      But timeless Uniform as the infinite which remains invariable, is manifested through own holographic projection which exists in time, and three-dimensional measurement as a derivative from it the person can observe. And this changeable reality round the person is quite independent of him so how he isn't capable to change motion of stars and even weather on Earth.

      Therefore, Avenarius and Mach are wrong in their denial of the existence of objective reality for the human, or more precisely, – denial of independently existing from human things, essentially bearing in mind only something with which one is confronted in its activity, pointing to the inseparability of subject and object in the experiment.

      But even in this field things and the person are clearly separated from each other, although Avenarius believes otherwise: "… two component parts are inseparably fused in a primitive experience: first, what by its content is given indeed through the subject; secondly, what one who cognizes, perhaps, himself has introduced into the subject of experience"[3, §49].

      However in this reality accurately works the practice as criterion of truth. So, Avenarius's statement is disproved then, that if in the same experiment it would be impossible to determine that is given through a thing and that is introduced by the person-experimenter, then results of experiment from the practical point of view would be senseless. But this is not so: the experiments are carried out only to find sense in things and use it for extending the boundaries of the cognitive process, and for practical purposes, in particular for improving human life. So that, distinction between the person and a thing in experiment completely doesn't disappear, despite their interaction, judging by practice in the sphere of human activity.

      Nevertheless, in a number of physical and chemical experiments it isn't possible to receive data, "pure" from the experimenter's exercises on object of research and they have to be conjectured and/or experimental conditions have to be changed, but completely to make experience by "the pure", as Avenarius believed: "Scientific experience differs from naive experience the fact that it really separates this experience from what it introduces and thinks together with the data in the experience" [3, §49], is impossible.

      Whatever it was, but Avenarius and Mach noticed really existing relationship between the person, but in fact his consciousness, and the thing, inasmuch how a holographic projection of Uniform so and the environment of each individual consciousness, or his "now" are formed by single consciousness through individual consciousnesses of countless living beings and their sense organs. Holographic projection is fully being formed, more precisely, updated discretely by the single consciousness which is the set of all individual consciousnesses, and "now" of each individual consciousness is formed by it through sensations of own carrier (the body) with the hidden support of the single consciousness on the basis of Uniform.

      In that respect really there is no things without consciousness and – consciousness without things, inasmuch things themselves are hidden in timeless Uniform and consciousness updates only what is in its disposal in a holographic projection through identified by him copies of things (the passive) from Uniform.

      Therefore things in this process of updating of a holographic projection are connected with consciousness, time it forms on their basis, more precisely, on the basis of the passive from Uniform, copies of things and updates by them the previous copies in a holographic projection, but not indissolubly, inasmuch every "moment" of the update makes a certain СКАЧАТЬ