Date of publication: 2017-09-01 05:32
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The solution to Kant's error is to realise that the exact opposite is true, that Space considered in itself contains wave motions, . Space physically exists as a substance with the properties of a wave medium and contains wave motions that form matter and cause the effect of time.
Kant's error is understandable in hindsight, because he followed Newton , and was conditioned into thinking that motion applied to matter 'particles' in space and time. Thus 'empty space' had no 'particles' - so motion could not exist in 'empty space'.
Please read this quote several times, for it contains an error that has had profound repercussions for humanity. The error? That 'space considered in itself contains nothing movable'. And this error then leads Kant to conclude that
I realise that philosophy in our postmodern world is seen as something fanciful and vain, just a lot of 'philosophical' nonsense that is irrelevant to daily life. And as the Montaigne quote above shows, this has been the case for centuries.
Throughout his discussion of the different kinds of complex ideas Locke is keen to emphasize that all of our ideas can ultimately be broken down into simple ideas received in sensation and reflection. Put differently, Locke is keenly aware that the success of his empiricist theory of mind depends on its ability to account for all the contents of our minds. Whether or not Locke is successful is a matter of dispute. On some occasions the analysis he gives of how a very complex idea could be constructed using only simple ideas is vague and requires the reader to fill in some gaps. And commentators have also suggested that some of the simple ideas Locke invokes, for example the simple ideas of power and unity, do not seem to be obvious components of our phenomenological experience.
As pessimism shows us, even a resolution to the debate between compatibilists and incompatibilists will not by itself solve the debate about whether or not we actually have free will. Nevertheless, it is to this debate that we now turn.
Summary: The central problem of philosophy is most clearly explained by David Hume , the problem of causation and necessary connection. If we don't know how the many things we commonly experience are connected together then we do not know the source of truth. At a fundamental level (physics) this problem of causal connection applies to how discrete and separate matter particles interact with one another across the universe (space and time).
The solution is obvious. Don't describe an interconnected reality in terms of discrete and separate matter particles!
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Nearly every major figure in the history of philosophy has had something or other to say about free will. The present section considers three of the most prominent theories of what the will is.
In Book 7, Chapter 76 of the Essay Locke explores the topic of the will. One of the things which separates people from rocks and billiard balls is our ability to make decisions and control our actions. We feel that we are free in certain respects and that we have the power to choose certain thoughts and actions. Locke calls this power the will. But there are tricky questions about what this power consists in and about what it takes to freely (or voluntarily) choose something. contains a delicate and sustained discussion of these tricky questions.
Note: We have a page of wave diagrams that will help you visualise the spherical standing wave structure of matter (WSM) in space. Basically, we only see the high wave amplitude wave-center and have been deluded into thinking matter was made of tiny little 'particles'. A very naive conception in hindsight - and quantum physics was telling us all along that waves were central to light and matter interactions!
Locke defines a quality as a power that a body has to produce ideas in us. So a simple object like a baked potato which can produce ideas of brownness, heat, ovular shape, solidity, and determinate size must have a series of corresponding qualities. There must be something in the potato which gives us the idea of brown, something in the potato which gives us the idea of ovular shape, and so on. The primary/secondary quality distinction claims that some of these qualities are very different from others.
So if we go back to our poor idealist philosopher free falling through space - we see the effects of this causal connection between the philosopher and the earth (the philosopher falls with an accelerating velocity), but we do not see the causal / necessary connection. We just give it a name, gravity, and then forget about it (though I am sure the falling philosopher is starting to take gravity more seriously - the necessary connection between their body and the earth!)