Consider a reality without either matter, space, or time. Such a reality can only ever be a considered reality (conceived) and not be reality as such. We observe the inviolate-ability and interdependence of matterspacetime, both as seeing it and accepting it.
Tag: epistemology
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All that is necessary for philosophy is the experience of reality. All the answers are there.
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How much knowledge is sufficient for philosophy?
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I don’t believe in direct knowledge. All knowledge, internal, external or otherwise is indirect knowledge. Knowledge is a process of a thing. Processes do not “exist” independent of a thing. Processes are reified by the process of language. Something always has to perform the process. The process itself and the process of verbalizing the process are performed by something. The process of gaining and holding knowledge is performed by something.
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To do ontology is to ask what exists and what does not exist. To do epistemology is to ask what we know, how to we know it, and what we cannot know. To say what we do not know is to say that it is possible to know something even though we fail to recognize that it is impossible.
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None of us have the experience of knowledge of the absolute reality, if there is indeed such a reality at all. It is speculation, and nothing more, speculation in the normal sense of the word.
And when we do speculate about such a place, the question of why we require the known physical reality never seems to come up. That the “mundane” reality is not worth considering, like its namesake – ordinary, not interesting or exciting.
How is it that the ordinary is uninteresting or unexciting a given?
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Buddhism states there are six senses. But strictly speaking there are six facilities – five senses (sight, sound, smell, taste,and touch) and one faculty (mind).
The senses are to experience the reality. The mind faculty is to make sense of the reality.
In other words the mind is not an organ to sense directly the environment. It is a secondary faculty when compared to the other senses.
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All human activities are expressions of our understanding of reality.
This being the case, we must look, without exception, at all human activities, whether it is religion, philosophy, science, literature, art, music, economics, politics, marriage, nationhood, or some other activity, in order to understand what our understandings are.
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Positivism, associated with Comte, holds that sense phenomena is the highest or the only form of knowledge.
I assume that sense phenomena here means that of the five traditional senses of sight, sound, scent, taste and touch.
But I will argue, as Buddhism claims, that mind is also a sense faculty. Like the other senses the mind has its own “objects”. Buddhism calls then mind-objects. Concepts and ideas can be considered the same as mind-objects.
The extended definition does not conflict with Comte’s – and in general, Western philosophy –more limited one. This broadening in my opinion helps makes more sense of how we understand these entities in relation to real physical reality objects.
theoria 