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Spivdag:
This is true to an extent. I think though the only means we have to accessing time whatsoever is through empirical measures. This is because time announces or appears within the form of the empirical, making it capable of being understood as something which suspends itself within the empirical.
The duration of the present is an illusion of that mediation of the future with itself that is the past. Time is linear or is that which is applicable to the linear it is not a simply vertical horizon upon which things lay in a stagnant array of directions and lines. Its a dynamical force which is self-determined, and thus contains the potential of the consciousness time.
That is the grounds for all that we consider consciousness whether it be consciousness or not. Consciousness itself is self-consciousness to an extent because consciousness seemingly is in a state of constant mediation which it can never free itself from. This mediation is caused by the succession of events in time which present themselves to us strictly through that which is empirical.
This causes a rift between consciousness and self-consciousness which I believe can not be resolved but which remains asunder. Time is the horizon of consciousness and upon it consciousness attempts to delineate the logical facts which are simply the material or extension of consciousness. That is consciousness as self-consciousness or as determined through the senses.
The perception of things is garnered through the senses from when we have direct access to those things that are contained within time, that is to say present themselves simply through that which is phenomenal.
The phenomenal is that which conceals consciousness in its "multiple" forms. These forms though are not mere voids but are concrete modes of actuality which replicate the nature of the content of being, that is self-consciousness.
The problem with determining what this presence is and how it determines the rest of reality throws you into an intellectual loop. This is to say you can give yourself the illusion of climbing out of a fundamental problem when you are simply thrusting yourself ineffably into a new intellectual problem. Time itself dialectical and is determined in that which is dialectical and by a dialectical modularity.
Everything in a sense is self-replicating within time in so far as it extends itself in the empirical and through its form. This self-replicating is not a similarity or non-similarity but is merely an asymmetrical determination of beings. I think the only means we have of grasping these issues is utilizing our consciousness and intellect to exercise and apply the logical forms of our intuition to the "representations" of our mind.
This is all to help us to come to a better understanding of the objects of our reality which in their own right are forms of consciousness. We are in a sense an object of intuition and we are not necessarily consciousness of this without the self-reference of that which we perceive with our senses of the world around us.
This is to say that the empirical world, that is the world of self-consciousness is simply that which leaves an impression on consciousness and that which through which consciousness leaves an impression of itself. This is to say consciousness is the determination made between the objects of intuition which present themselves through strictly empirical means.
This is to say the objects of the intuition as transcendental items of our consciousness cast an appearance on them in respect to the sensibility of the subject. The nature of that object of the intuition in large part is going to be shaped by the sensibility of the subject, which in part is shaped by consciousness, that is self-consciousness.
Now when I say something in such a way I am reinstating the illusion which self-consciousness produces within itself, that is in the empirical world. This illusion makes it appear that self-consciousness, which is the conditioned extension as they are positioned together with each other, is actually that which we determined independently in consciousness.
Likewise consciousness takes on the form of self-consciousness, which in part is true, but this part is broken or sundered from self-consciousness. This is to say the interplay between consciousness and self-conscious are in a sense determined as necessary for each simply through the "vertical" array of the empirical world. That is the world as perceived by our senses through the slit of space-time as "definite" concepts with a discrete meaning.
This interplay is determined in simply in the extension of things in a conditioned form, which allows through its self-affirmation the potential of the consciousness determinations of things as they are positioned within the schemata of space-time. This is to say consciousness is here to posit objectivity for the subjective "formalities" of the sensibilities and the objects of intuitions which are positioned besides that which is consciousness in the form of consciousness.
This is not necessarily an easy thing to distinguish, because I don't believe its clear cut when it comes to determining matters such as these. The distinction can be said to be defined and "distinguished" by certain transcendental principles and rules which we abstract in the context of logic.
This distinction which is "distinguished" is something which lies within the empirical world is abstracted by our consciousness and applied to the in accordance with the law of causality and logic to the objects of intuition. This is to say to determine the "difference" between the past-future and potentiality and actuality of things as they stand together within the fabric of space-time.
Consciousness occurs or announces itself as a reality which is necessary simply in that which is phenomenal, that is in the forms of self-consciousness, which are determined through the dynamic flow between consciousness and self-consciousness. I don't know if there is any marker where we can be exactly certain that a thing whether it exists here or there or now or then can be qualitatively differentiated.
It might always be qualititatively differentiated within the context of the empirical as something which is quantitative. That means that in a sense consciousness is neither the qualitative or quantitative but merely a fluxing or mediating between the two. The best we can do to exact the law of causality to certain events and the flow of time as it takes its place in the phenomenal world is through deduction and predictions.
In large part fundamentally these deductions and predictions are based off deductions or logical inferences which our minds acknowledge in correlation with certain precepts and rules within time, that is within that which is strictly empirical. This means that there is an illusion which exists which is cast off by the self-determinations of time and the appearance of the objects of intuition.
This illusion causes us to wrongly deduct and induct certain things in large part because their is a confusion or "gap" between the prediction and then the anticipation of something. The anticipation always precedes the prediction of something because it contains the potential of prediction whatsoever.
This is to say the modes of perception within time, that is simply in space, predetermined to a certain extent already. We are just trying to discover and frame these schematic formulations that are contained within time to give them applicability and practicality.
In a sense regardless of how accurate or finely determined our predictions are in regards to reality around us, that is the objects of intuition as they stand in correlation with us as an object of intuition, we will fall into certain errors and glitches which will keep us locked within the empirical world.
This is to say the transcendental locks us, the objects of intuition, within the empirical world, and thus is lost to the empirical in for the impressions and anticipations of the mind to fall under the command of prediction and deduction.
The formulations of predictions and deductions need a system or model to represent a logical fact which they wish to posit into a transcendental union, which can be understood as consciousness. This is to say consciousness is a given necessity which determines the necessities of self-consciousness and brings them to consciousness, that is to self-consciousness.
This is an astute observation which is partially true, that is completely true as understood within the context of the succession of time. This is the nature of consciousness which is to raise itself to consciousness and so to determine its determinations as being exact and complete. That is exact and complete within the context of time, that is in the phenomenal world.
We ourselves are part of the phenomenal world which engulfs consciousness and the forms of consciousness in its neutrality, that is consciousness. It may not occur to us but those things which we suppose or appear to abide by the laws of causality, that is certain events which possess a certain logical succession and co-existence with other material forms are Independent.
That is to say a thing is not always causally linked to another by association or affirmation but simply is in a way its own effect. This is not reduces causes simply to a effect which Hume did in his skepticism but to say sometimes self-conscious articles of the intellect follow upon certain other events and are not directly correlative of them.
This is to say that these things possess a certain degree of self-consciousness. In a sense it is humans and animals to a lesser extent which can effect themselves independently of causal laws. But still that said even when self-consciousness becomes an effect of itself, that is a determination of consciousness through movements and actions, self-consciousness still retains its reciprocating effect.
This is to say even when we feel we can escape gravity we merely fall ineffably into through self--consciousness, that is because we are conditioned as empirical and phenomenal beings. That is determined qualitatively as suspended within time, that is within the fabric of space-time in its varying layers and states of being.
Time itself is layered and coincides with that which coincides with it as a layer that replicates or reflects the "multiple forms" of time. In a sense consciousness is responsible for shaping time itself and the schematic nature of its layers as it presents itself in the material world coinciding with a variety of states of being and layers of consciousness.
These varieties are constantly caught up in an interflow between the transcendental and empirical which are determined through dynamical forces of consciousness, that is the "multiple forms" of self-consciousness. This inter flow as a reciprocal determination between self-consciousness and consciousness through that which is conditioned as empirical and phenomenal, that is as things of self-consciousness.
In a sense our task is to re-frame and re-configure our arrangement and understanding of the patterns of "space-time", which are constantly announcing and revealing themselves in different ways through the differentiation of self-consciousness.
Its not always going to be easy nor is it necessary to fix an act understanding as how things work because then we are grasping merely at thin air, that is the slit through which we perceive the empirical world and by which consciousness is a potentiality. A potentiality which is constantly trying to actualize itself in correlation with the actual forms of the empirical world as perceived by our senses.
In a sense to determine anything in an actual sense through actions we must continually determine it proportionally to that which is consciousness, that is self-consciousness. We can never exact an understanding to the fullest although partially, that is completely, of the nature of cause and effect as it respects the laws of causality, that is consciousness.
We can only do our best to use our intellect, which does not follow upon causal laws but coincides with it, to understand the "transition" and arrangement of causes and effects as it concerns the laws of causality. This is how we are able to build an anticipation of certain events or occurrences as it correlates to the event which is the I of consciousness, that is the self-consciousness which is myself.
Nature itself is mathematical and geometrical that is even when accord ourselves to its certainty through synthesis and deduction we can never be certain of it. That is because self-consciousness is an even changing mutation of consciousness, which announces itself and dissolves itself through the forms of consciousness.
That is the quick and rapid arising and decaying of things takes place on the horizon of the empirical as a determination for that which is self-consciousness, that is as an extension of the law of causality.
This is very true and I stated something similar to this in the above. Time is an artifact which in its initial position finds itself in the conscious or the empirical schematics of time, that is in the phenomena or schemata of being. This form is that which is all things are distinguished through the dynamical differentiation of self-consciousness.
This distinction and differentiation takes its position up within the world of empirical measures, that is in the forms of consciousness or being, but is "distinguished" from that which is empirical. This is to say things which exist as logical and mathematical determinations upon which things take on their nature, whether in accordance or separate from the laws of causality, exist independently of the determination of our consciousness.
At the same time they exist within the extension of consciousness, that is presented through that which is phenomena, but still instantaneously separate from it. Consciousness is an extension of self-consciousness which extends itself through consciousness, so that consciousness can determine and unify multiple concepts to validate the independence of consciousness.
It is only through consciousness that which is fundamental to it, that is self-consciousness as time, that the fundamental can come to a proper understanding of itself as something which is. This is all to show that the only way to validate those things which appear to us from the depths of time is through the synthesis and deductions of consciousness.
That is to determine consciousness in correlation with the phenomenal world in accordance with the law of causality so as to determine self-consciousness as it appears to the senses. That is in so far as the senses determine the objects of our intuition which give us our perception of time-space through which intellectual perceptions become possible whatsoever.
This is the duty and obligation of the intellectual function which is a special and logical aid of self-consciousness which borrows logic and utilizes it so as to determine and validate logical and causal laws. That is to bring these self-conscious articles which appear in the empirical and phenomenal world to consciousness. This is something which I believe has "gaps" and inconsistencies involved in the process of understanding therefore I stand with Godel in conclusion.
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