In this paper, I study some aspects of urban environment using the concept of non-place intro- duced by Marc Augé in 1995. I first define the concepts of space, place and non-place. I then explain why nomadism plays an important role in the way that we appropriate urban space. I discuss the role of narrative architects and how they intervene in the politics of space. And I conclude by questioning the supposedly superiority of places over non-places.

This is an essay I entered in a competition about the Bhagavad Gita. Probably written about 2,000 years ago; this writing is perhaps the greatest philosophical expression of Hinduism. I was attracted to the contest because the website included a very favourable comment about the Bhagavad Gita by Albert Einstein (see below). For a while, I actually considered it possible that I’d win the contest. But that time has passed. The winner has been announced and I can now see (...) my entry for what it is – a naïve attempt to preach science to the religionists, as well as a naïve attempt to preach religion to the scientists. -/- There’s a statement in the essay which I’m wondering about. I said, “However, the concept of possessing a soul is not automatically supported. The idea of having a reincarnating soul would be an easy way of explaining immortality thousands of years ago when people were completely unfamiliar with the scientific facts of an eternal universe, Einstein’s Unified Field, and fractal geometry.” I still think this might be correct. But “might” is the word. I’m wondering about something I later wrote – could the ghostly immaterial body described below be what we call the soul? If such a body is developed in the future to overcome present limitations, could it be referred to as a soul if it travels into the past and is absorbed into a physical body? (It might be what the Bhagavad Gita refers to as the Supersoul, and might be quantum entangled with all space and all time. And if the physical brain is receptive to this so-called entangled soul’s knowledge of everything in space and time, the presently accepted limits to acquiring knowledge would, to use the below quote of Einstein’s, be “superfluous”). The preceding agrees with Zen Buddhism's idea of intuitively getting in touch with your inner self. -/- From “Physics and Philosophy Beyond the Standard Model” (http://vixra.org/abs/1411.0585) – “In 1925, the Austrian physicist Wolfgang Pauli discovered the exclusion principle. This says two similar particles cannot have both the same position and velocity. If two electrons could have identical positions and velocities, they could all collapse into a roughly uniform, dense “soup”. Protons and neutrons would do the same, and there would be no well-defined atoms. So we need the exclusion principle. Force-carrying particles like photons and gravitons do not obey the exclusion principle so we might assume the immaterial body wouldn’t be well-defined and would collapse into a ghostly soup. But perhaps a well-defined structure can be built if the photons are first stopped. The potential for photons to possess mass by having their digital sequence altered and being converted to other particles – or the potential for programming the photons - may make this definition possible. A chrononaut whose body is defined by mass would still have a gravitational effect, and be dark matter. But if she or he would rather not be a lump of dark matter, her or his body might be defined by programming photons and gravitons; creating a body of “light matter”. The beginnings of this technology may be in [43] which speaks of one photon being “stuck” to another.” . (shrink)

According to the Ontology of Knowledge the Universe is representation: we will show in this article that : - The nature of meaning "animates" the subject's representation and imposes time on it. - "Becoming oneself", condition of possibility of any representation, imposes on the subject the aesthetic intuition of space. - The objects of my representation come to exist by separation of my own existence following the preprint of a multiplicity of meaning-attractors in my Individuation.

This summary is not exactly the way I would have done it myself but I must admit that my writing is sometimes a challenge to read. So I asked an AI to do this summary expecting that it will give an easily understandable although not totally accurate view on Ontology of Knowledge and from this general understanding help the reader to read the original papers. Jean-Louis Boucon’s works, "Introduction to the Ontology of Knowledge" and "Time, Space, and World (...) as Knowledge," delve into the intricate nature of reality, meaning, and the process of knowing. Boucon challenges traditional dichotomies in philosophy and science, presenting a cohesive framework where the knowing subject and the world are intertwined aspects of a single dynamic reality. His ideas provide a robust foundation for exploring ontological and epistemological questions, including the interpretation of quantum mechanics. (shrink)

In this paper a new model of mind is proposed, to do so, at first it was assumed that our physical world a new structure and the mind defined in this context. In this model, the planets are massive curvature of time-space continuum that has made a trapping physical reality that we are located within. Then the mind is defined as an hourglass structure with half bulb within the physical reality and half out of it. This model with (...) attention to figures perhaps might be able to explain some mental states and disorders. (shrink)

It is shown by means of general principles and specific examples that, contrary to a long-standing misconception, the modern mathematical physics of compressible fluid dynamics provides a generally consistent and efficient language for describing many seemingly fundamental physical phenomena. It is shown to be appropriate for describing electric and gravitational force fields, the quantized structure of charged elementary particles, the speed of light propagation, relativistic phenomena, the inertia of matter, the expansion of the universe, and the physical nature of (...) class='Hi'>time. New avenues and opportunities for fundamental theoretical research are thereby illuminated. (shrink)

Temporality and Spatiality have been extensively addressed in philosophy, and their disturbances have been extensively studied in psychopathology (e.g. Wyllie 2005). Mental health patients: (1) describe pathological experiences of Time and Space (Gallagher and Varela 2003); (2) show disturbed timing (Tysk 1984); (3) experience psychopathological phenomena that could be the cause of changes in temporality and spatiality. These topics will be discussed in the case of mood disorders, in particular euphoric and dysphoric mania episodes. Any phenomenological study in (...) mood disorders is delicate as affective disorders are in themselves phenomenologically diverse, because they have obscure meaning, multitude of criteria and inconsistent reference norms. Also, psychoanalytical, colloquial and cognitive psychologies keep instilling comprehensive and epistemological structures onto both mood and time/space notions. Nevertheless, bridging philosophical phenomenology and epistemology on time and temporality with mood psychopathology and taxonomy constitutes an on-going project. Theories by Heidegger, Husserl and Merleau-Ponty as well as by Minkowsky, Binswanger, Fuchs, Parnas, and Sass could help to describe this relation deepened into many other Twentieth-Century philosophical papers. A similar account of space and spatiality will be brought about. We will reason about the concept that they provide evidence to address current conceptualization of “bipolar” disorder and the hierarchical grouping of dysphoric and euphoria mania. (shrink)

One theoretical charge (of Optimality Theory in its early conception) must have been to retain that sense of qualitative particularity as affecting as constraining theory relevant to a proscribed field when clearly a motivation was to divine in circumscriptions operational consequences conceived on a deferred abstractive level. An attraction of the theory's embodying results of constraint interactions as responsive to theory-internal qualitative implementation, as being in fact supplementarily transparent to co-ordinations of variously language specific implementations, qualitative identifications, was apparent naturalistic (...) coordination of defined features taken here—in OT—at one fell-swoop. Differently put, the uses of analyses of the relevant types of spaces (‘primitive from the viewpoint of linguistic theories’) will (latterly) involve a period of time-stretch or compression over a previously normal (I take it) process of embeddings in a new theorised and recursively enacted invocation/re-invocation of base as digestively present in results of corrected theories. Or as Prince and Smolensky have it -/- 'What we have done, in essence, is to replace the iterative procedure (act/evaluate, act/evaluate, . . . ) with a recursive scheme: collect the results of all possible actions, then sort recursively.' OT, 16. (shrink)

This paper argues that all of the standard theories about the divisions of space and time can benefit from, and may need to rely on, parsimony considerations. More specifically, whether spacetime is discrete, gunky or pointy, there are wildly unparsimonious rivals to standard accounts that need to be resisted by proponents of those accounts, and only parsimony considerations offer a natural way of doing that resisting. Furthermore, quantitative parsimony considerations appear to be needed in many of these cases.

The article fits into the debate regarding space, time and nature in dialogue with the world lived by subjects that build up themselves or are built as mythological heroes, source of speech and spacial concrete practices. It's a poorly explored field in Geography that recently approaches to the cultural dynamic debate, to the symbolic field and also to their spacialization processes. The aim is to discuss the possibility of understanding in the present time about the space (...) organization processes related to the society's previous moments, in a space/time dialectics which articulate the present and past times in a complex and non linear way. Methodologically, starting from a literature review about the theme, the present study was linked to the field and documental research about migration to the vicinal ways of Transamazônica Highway (BR-230 Highway), the creation of the "Centro Espírita União do Vegetal", a religion that arises in the Amazon and set up its headquarters in Brasília and the construction of Brasilia as a modern metropolis without a past. The conclusion points at the possibility of space/time nexuses linking the Myth of Nature to the Creation of Heroes, constantly appropriated and with new meanings, in order to support speeches and new actions dialectically throughout the Brazilian contemporaneous space. (shrink)

The ontological determination of the movement in its quality of way of Being incessantly moves the critic affirmed to denial it through come to be which affirms new critics, unity of continuities and discontinuities with the previous critic. Therefore, it is important to unveil the material determinations in which are rooted the conception of Being dissociated from Non-being consolidated in insurmountable distinction between Being and Entity in its quality of expression of ideas in an inverted reality, falsely apprehended. Ideally reproduced (...) reality that, nevertheless, allows alternatives corresponding to the realization of aims targeted to satisfy historically determined necessities. The confrontations in the production and reproduction of purposes to guide social relations cross-dress debility of determined and impotent movement to impose determinations to the full virtuosity of immobility that moves the transitory. The difference between Being e Entity conforms in a formal logic deprived from/of contradiction to affirm the development of knowledge in what, in truth, hindered and limit it to remain, reducing the movement to stationary, to what moves to what moves without moving, to what isolate the knowledge of reality, to what detaches idea and material, to what conserves and incarcerates and not to what transform and set free. The treatment conceived as a movement from radical critic brings together the ontological primacy to underpin the root of the constitution of social existence to establish the ontological determinations of the existence to consciousness is stated in Marx – being reaffirmed in Lukács – by affirming that categories are forms of Being, determinations from/of existence. The category of totality, as a result of it, constitute expression of form of Being from reality in movement and synthesis from multiples and mutual determinations of negated diversities in an unitarity which affirm them. Therefore, the dialectical reflexive movement refuses as an ineliminable condition to the movement which affirms to mould identity with unitarity between identity and non-identity or don’t conceive relation of identity with dialectic, with the existence of reality to express a contradiction and incessant transmutation between Being and Non-being. The totality by transmuting itself while remain totality albeit not identical to the previous moment embraces a category to synthesize the unity of diversity. This diversity moved and moving from/by unity contemplates the relation of identity ratio (nowadays totality) between the identity (continuity with the preceding totality) and the non-identity (discontinuity with the preceding totality). To ignore the identity of identity with a non-identity conforms the impotence of category to constitute an expression of existence for not affording the contradiction immanent to the existence of reality moving from transport incessant of Being to come to be which puts itself from Non-being to Being. In short, concomitantly the being is transposed to Non-being to a Being come to be transpose from Non-being to a Being whilst ontological determination is constituted and constitutive of movement. The realization of critic conditioned the self-critic that ontologically determines the denial of self-preservation because it constitutes roots in social conditions that limit the intended transformation through critic. The critique of science as an ideological and material condition of reproduction and realization of capital is not effective with the auto-conservation of Geography for conforming the necessity of conservation of science to be rooted in the conception of distinction idealized by superiority that would affirm the permanence and nullity of transcending the limitations to denial the inhumanity of alienation concomitantly affirm the conditions to recognition of necessities and possibilities oriented to an emancipatory purposes. The progressive compressing of expenditure of time on production and productivity of results in various fields of scientific knowledge – which do not realize strictly in the extent of knowledge or it would be equivalent to affirm the fallacy of isolation and to deny the material and historical determinations that constitutes the quality of form of Being -, expressed in the quality of objective necessity and possibility concomitantly to fragment the form and content of the orientation of aims for investigation and for apprehension of reality. The convergence of the movements above-mentioned conforms the constitution of consensus positivity of complexifying of knowledge, delimitating the conceiving of reality and the supposed objective determinations a priori that constraint the conscious apprehension of necessities and of purposes that manifestate in the immediacy by the quality of developing individual and humankind potentialities of social being. Therefore, the conception of suprahistorical and insuppressible ontological determination depriving from social intentionalities in naturalize the impute of greater speed and complexity with lesser time and size of fragmented reality to be known, strengthening the conditions of inversion of reality. Reversed reality deforms the conscious apprehension of corresponding reduce the humanity of individual and gender social sphere of Being for alienating the necessities and goals of theory and practice, consciously aimed to the development of conditions for impoverishment humanity cross-dress in fallaciously things provided by humanity. Things that would had identity with men humanization obfuscating the unifying the developing of thing in the developing of men in the quality of thing, to conceive the most primary theoretical and practical necessity for the purpose of development of thing as an irrevocable necessity from human activity. The confrontation in the sphere of ideas constitutes itself while conceiving the real and, in this direction, the domination of necessities and purposes of material (re)production of society requires the domination of the categories of space and time as forms of Being of substance in motion. The detachment between Being and Entity conceives the indetermination of the dominant conception of reality that determines the conditions for the reproduction of life and the come to be of individuals and humankind. (shrink)

Modern cosmology treats space and time, or rather space-time, as concrete particulars. The General Theory of Relativity combines the distribution of matter and energy with the curvature of space-time. Here space-time appears as a concrete entity which affects matter and energy and is affected by the things in it. I question the idea that space-time is a concrete existing entity which both substantivalism and reductive relationism maintain. Instead I propose an (...) alternative view, which may be called non-reductive relationism, by arguing that space and time are abstract entities based on extension and changes. (shrink)

Once I had explored the research issue of North and South unification with a focus on the legal integration for uniform constitution and various statutes. It pushed me to deal with a big question, and looked like a semi-textbook with an inchoate idea and baby theory upon the completion of research project. The literature review thankfully had allowed the space of creativity and originality of my work product, and can also be a typical way of foreign graduate legal researchers (...) in the process of his dissertation work. They would be beneficial with new statutes and codes, for example, from the Korean Congress, that are enacted recently, which would be their research topic certainly original and contributive. This could be viewed as one of qualitative enclaves enmeshed into a larger scope of qualitative inquiry. This interplay is fairly consequential in excavating a new knowledge and research findings. It could be aboriginal -- one trait word to characterize the qualitative studies-- from the viewpoint of host country, but became original as a crop to expand the horizon of new knowledge. I have once argued that the quantitative studies are on generality of subjects and commonness for involved strands. This profile would vary that the qualitative studies tend to be strong with the story and enclaves. The e-age and rapid compression of space with the development of telecommunication technology also factor to change a paradigm of knowledge and research activities. At least, the contemporary society certainly would be more specific as if we can trace a person with the satellite spotting and the electronic identifier on the leg of sex criminals in Korea guarantees to be safeguarded from his potential danger. That may be favorable concerning the elements and environments of qualitative studies. For example, we may follow up by comparing the research work of Korean statute with the e-government of Korea displaying the statute. We can entertain many on-line sources of information and stories with the dissertations of aboriginal culture. With my time on the qualitative studies, I came across the nocebo effect illustrated with the fear of MERs-CoV in Korea. The effect looks into the negative dimension of human mind and his personality, which could aggravate the current challenge of national crisis, June, 2015. Paradoxically, the nocebo effect can be said to characterize the qualitative context of inquiry. As Freud suggested, the vast of human element is of unexplainable dimension that is less easily quantifiable or generizable over the population (Broome, 2010). This does not say that the continental researchers had been affected with a late nationalization or late development of region leaving them to search for an ego. This is to say that the qualitative studies could explain the part of truths for the universe and human. The researchers interested in deep knowledge could employ their method, but in ethics, who would not vulture the objects of his theme and conduct on due scientific ground. (shrink)

This paper is a brief (and hopelessly incomplete) non-standard introduction to the philosophy of space and time. It is an introduction because I plan to give an overview of what I consider some of the main questions about space and time: Is space a substance over and above matter? How many dimensions does it have? Is space-time fundamental or emergent? Does time have a direction? Does time even exist? Nonetheless, this introduction (...) is not standard because I conclude the discussion by presenting the material with an original spin, guided by a particular understanding of fundamental physical theories, the so-called primitive ontology approach. (shrink)

I write this introduction with much work already completed in this 4th Edition of The Cone of Perception, primarily to frame the work and touch on what might be missing from it. Namely → though it is hardly lacking these, I’d like to add a few insights about the content of the work and its relevance to the subject and future technology. Why is this work still relevant? How can you use it in your work/subject/area/field, and how am I supposed (...) to read all of these equations?!! This work is relevant, because is shows us that what we may have thought impossible is phenomenological and actualized. That there are, compressed within simple formulations of geometry and parameters of spatio-temporal experiencing, really a complex harmony of relations, coefficients, hexadecimal coefficients, equilibrium, dynamics, resonances, all of which are alternating with each other in a dance of higher dimensionality through many balancing solutions. All of this, and infinitely more is going on between the distance from me to you, and between each particle in between us. You can use this in your life, work, or area of study, practically no matter what it is that you study, because these equations and insights apply to the fundament of the fabric of reality that we all share and live and the consciousness of it. Whether you are a physicists or a monk, these equations reveal answers and are the answers for the eternal questions of nature and reality. Harmony with number, visual forms, etc. are a new language. Why have questions about God been so hard to express? Words don’t always do justice to the potency of philosophical debate. Much magic mystery and magic have been neglected because of this, but math, equations, visualizations, etc. can do more to reveal insights and converse on topics philosophers have been seeking for ages. Also, this book reveals that what science is currently doing with particle accelerators, while offering its own set of insights, may actually be less productive, wasteful, unnecessary and dangerous that we think. What The Cone of Perception offers is a mental scope that will lead you on a journey from what is currently smaller than what physicists currently believe is the smallest mass/time unit all the way out to numbers and equations so large that they are not allowed by God for us to currently visualize their form. The Cone of Perception has revealed that there are particles of the photo electric effects with mass smaller than the quantum foam. That is a revelation that ought turn the obtuse world of physics on its head. There are many other section in The Cone of Perception all with equally revolutionary material. This work is meant to revolutionize the current perception of the physical world. These equations are useful to those who study dynamics, seek understanding of balance, and those who seek visualizations, mystery and empirical proof of metaphysics and magic in this world. (shrink)

Kant’s aim in the Refutation of Idealism is to show that the temporal determination of inner experience presupposes outer experience. Commentators have rightly noted the extraordinarily compressed character of Kant's argument, and numerous gaps in the argument have been pointed out. In this paper I focus on two of these gaps and provide a reconstruction of Kant's argument that closes them.

Kant’s aim in the Refutation of Idealism is to show that the temporal determination of inner experience presupposes outer experience. Commentators have rightly noted the extraordinarily compressed character of Kant's argument, and numerous gaps in the argument have been pointed out. In this paper I focus on two of these gaps and provide a reconstruction of Kant's argument that closes them.

It is argued that physics must eventually expand to accommodate mind and consciousness but that this will require a new paradigm. The paradigm required will impinge on two problems on the borders of physics and philosophy: the relationship between physical space and perceptual space and the nature of the passage of time. It is argued that the resolution of both these problems may involve a 5-dimensional model, with the 5th dimension being associated with mental time, and (...) this proposal may relate to recent developments in brane cosmology. A description of consciousness must also entail a proper understanding of the specious present, the minimum timescale of conscious experience, this possibly being associated with a compactified extra dimension. There could even be a hierarchy of levels of consciousness, associated with a hierarchy of extra dimensions. (shrink)

In this paper I investigate central temporal and spatial notions in the second part of Plato’s Parmenides and argue that also these notions, and not only the metaphysical ones usually discussed in the literature, can be understood as a response to positions and problems put on the table by Parmenides and Zeno. Of the spatial notions examined in the dialogue, I look at the problems raised for possessing location and shape, while with respect to temporal notions, I focus on the (...) discussion of ‘being in time’ and exaiphnês (the latter notion will be shown to be also an important influence for Aristotle’s Physics). In displaying a paradoxical character and taking up crucial notions from Parmenides, the second part of the Parmenides seems to display some resemblance to Zeno’s paradoxes. I will show, however, that in contrast to Zeno, the second part of Plato’s Parmenides also demonstrates Parmenides’ One to be problematic on its own terms. Furthermore, the dialogue presents not only important problems that these spatial and temporal notions seem to lead us into, but also establishes some positive features necessary to think of time and space. In this way, Plato’s Parmenides can be seen as contributing to the development of temporal and spatial conceptualisations in ancient Greek thought. (shrink)

It is taken for granted that the explanation of the Universe’s space-time dimension belongs to the host of the arguments that exhibit the superiority of modern (inflationary) cosmology over the standard model. In the present paper some doubts are expressed . They are based upon the fact superstring theory is too formal to represent genuine unification of general relativity and quantum field theory. Neveretheless, the fact cannot exclude the opportunity that in future the superstring theory can become more (...) physical. Hence this paper does not aim to query neither string cosmology, nor superstring theory; it asks for “tolerance in the matters cosmological”. It advices the researchers not to dwell on the common way of unification and to take into consideration the other ways as well. (shrink)

Space-time intervals are the fundamental components of conscious experience, gravity, and a Theory of Everything. Space-time intervals are relationships that arise naturally between events. They have a general covariance (independence of coordinate systems, scale invariance), a physical constancy, that encompasses all frames of reference. There are three basic types of space-time intervals (light-like, time-like, space-like) which interact to create space-time and its properties. Human conscious experience is a four-dimensional space- (...) class='Hi'>time continuum created through the processing of space-time intervals by the brain; space-time intervals are the source of conscious experience (observed physical reality). Human conscious experience is modeled by Einstein’s special theory of relativity, a theory designed specifically from the general covariance of space-time intervals (for inertial frames of reference). General relativity is our most accurate description of gravity. In general relativity, the general covariance of space-time intervals is extended to all frames of reference (inertial and non-inertial), including gravitational reference frames; space-time intervals are the source of gravity in general relativity. The general covariance of space-time intervals is further extended to quantum mechanics; space-time intervals are the source of quantum gravity. The general covariance of space-time intervals seamlessly merges general relativity with quantum field theory (the two grand theories of the universe). Space-time intervals consequently are the basis of a Theory of Everything (a single all-encompassing coherent theoretical framework of physics that fully explains and links together all physical aspects of the universe). This theoretical framework encompasses our observed physical reality (conscious experience) as well; space-time intervals link observed physical reality to actual physical reality. This provides an accurate and reliable match between observed physical reality and the physical universe by which we can carry on our activity. The Minkowski metric, which defines generally covariant space-time intervals, may be considered an axiom (premise, postulate) for the Theory of Everything. (shrink)

The content of this paper is primarily the product of an attempt to understand consciousness by working through the Gestell - conventionalised epistemology, at least some of several foundational concepts. This paper indirectly addresses the ancient question: “How is objective reference – or intentionality, possible? How is it possible for one thing to direct its thoughts upon another thing?” As such, I have adopted a holistic methodology; one in which I develop a framework based on a form of process philosophy (...) and descriptive emergentism. Many of the problems associated within the philosophy of mind arise because of a failure to understand the interrelations among the concepts we employ when we talk about consciousness and perception. These concepts are generally associated with certain structural features of reality. Hence, the paper advances through a series of attempts at defining the concept of time, moving through to some of the central figures, their thoughts and arguments and problems associated within the philosophy of time. Given the intertwined nature of the associated concepts, I have expanded on these to a level of conceptual integration. (shrink)

In this thesis the author focuses on the metaphysical implications of the realist interpretation of special relativity. The realist interpretation is found wanting in coherence as it utilizes metaphysical concepts (as causation) that are left unjustified if the theory is taken at face value. The author points at a possible re-interpretation of special relativity that allows for a coherent metaphysical basis while containing the mathematical structure of the theory.

There are two ways of thinking about instants of time: "spatial" accounts emphasize the similarities between instants and places; "modal" accounts focus on the parallels between times and possible worlds. My aim in this paper is to draw attention to one respect in which times are more similar to possible worlds than they are to places.

Une géodésie spatio-temporelle pervertie résulte des notions de règles et d’horloges variables, qui sont prises pour avoir leur longueur et leur rythme affectés par le champ gravitationnel. D’autre part ce que nous pourrions appeler une géodésie concrète repose sur les notions de règles et d’horloges invariables de mesure d’unité. En fait, il s’agit d’une hypothèse de base de la relativité générale. Les règles et les horloges variables conduisent à une géodésie pervertie dans le sens où un espace-temps courbe pourrait être (...) vu comme provenant du départ de l’espace-temps Minkowskien comme un effet du champ gravitationnel sur le rythme d’horloges et la longueur des règles. Dans le cas d’une géodésie concrète, nous avons « directement » un espace-temps courbe dont la courbure peut être déterminée en utilisant des règles et des horloges de mesure d’unité (invariables). Dans cet article, nous défendrons la plausibilité que le point de vue d’Einstein sur la géométrie par rapport à la relativité générale est imprégné par une géodésie pervertie. (shrink)

This theory aims to describe what time iteration is. That is the property of time that it repeats itself. This paper focuses on the repetition of orbital motions of objects in space and gives us three postulates that describe what time will be with different relations of objects and their surroundings. This paper will help to make us understand how everything in our universe which is orbiting something if repeats its orbital motion again and again no (...) matter in what time it completes its one rotation, time do exists for that orbital motion but the motion of that time for the motion of that object is moving in both directions. So I conclude that repetition of orbital motion of objects is in time equilibrium position that we shall discuss in this paper. (shrink)

There is an apparent tension in Shepherd’s accounts of space and time. Firstly, Shepherd explicitly claims that we know that the space and time of the unperceived world exist because they cause our phenomenal experience of them. Secondly, Shepherd emphasizes that empty space and time do not have the power to effect any change in the world. My proposal is that for Shepherd time has exactly one causal power: to provide for the continued (...) existence of self-same or changing objects. Because Shepherd takes causation to be a relation whereby two objects combine to form a third, their effect, whenever we perceive a continually existing object, since time is a proper part of such objects, our perception of time is caused by time itself. Likewise, space’s causal power is to provide for the possibility of the motion or rest of objects, and so when we perceive objects with space as a proper part, we come into causal contact with space. (shrink)

Roderich Tumulka’s GRWf theory offers a simple, realist and relativistic solution to the measurement problem of quantum mechanics. It is achieved by the introduction of a stochastic dynamical collapse of the wavefunction. An issue with dynamical collapse theories is that they involve an amendment to the Schrodinger equation; amending the dynamics of such a tried and tested theory is seen by some as problematic. This paper proposes an alteration to GRWf that avoids the need to amend the Schrodinger equation via (...) what might be seen as a primary set of solutions to the Schrodinger equation that satisfy a normalisation condition over space and time. The traditional Born-normalised solutions are shown to be conditionalisations of these primary solutions. (shrink)

In this essay I explore some of the basic elements of consciousness from a substance dualist point of view, incorporating some elements of Kant's Transcendental Analytic into an overall account of the constitution of consciousness.

In this paper we have shown how the consideration of a chaotic mechanics supplies a redefinition of special-relativistic space-time. In particular chaotic time means no possibility of defining temporal ordering and implies a breakdown of causality. The new chaotic transformations among "undetermined" space-time coordinates are no more linear and homogeneous. The principles of inertia and of energy-impulse conservation are no longer well defined and in any case no more invariant.

Newton supported the idea of absolute time, unlike Leibniz, for which time is only a relation between events and cannot be expressed independently, a statement in concordance with the relativity of space-time. Eternalism claims that the past and the future exist in a real sense, going to the idea that time is a dimension similar to spatial dimensions, that future and past events are "present" on the axis of time, but this view is challenged. (...) On four-dimensional vision, the universe is an existing space-time topology, containing everything that has happened, everything that happens and everything that's going to happen. It follows that there is no singular moment to be considered as insignificant as present. Time travel is possible if the four-dimensional vision including the time is correct, but it is not possible if presentism is true. William Godfrey-Smith says that "the metaphysical image underlying the discussion of time travel is that of the universe block, in which the world is conceived as extended in time as it is in space." DOI: 10.13140/RG.2.2.18575.64163. (shrink)

This paper explores the possibility of constructing a Cartesian space-time that can resolve the dilemma posed by a famous argument from Newton's early essay, De gravitatione. In particular, Huygens' concept of a center-of-mass reference frame is utilized in an attempt to reconcile Descartes' relationalist theory of space and motion with both the Cartesian analysis of bodily impact and conservation law for quantity of motion. After presenting a modern formulation of a Cartesian space-time employing Huygens' frames, (...) a series of Newtonian counter-replies are developed in order to estimate the viability of this relationalist project. (shrink)

This short commentary discusses the importance of space-time intervals in scientific study. Space-time intervals underlie special relativity, general relativity, and quantum field theory. In doing so, space-time intervals underlie human conscious experience, gravity, and a theory of everything. Space-time intervals also explain many puzzling scientific phenomena: quantum phenomena, dark matter, dark energy, the origin and evolution of the universe, and the life force. The importance of space-time intervals cannot be overestimated. (...) Two articles published in Neuroquantology explain how all this was established from empirical evidence and theory. (shrink)

Hume's Treatise arguments concerning space, time, and geometry, especially ones involving his denial of infinite divisibility; have suffered harsh criticism. I show that in the section "Of the ideas of space and time," Hume gives important characterizations of his skeptical approach, in some respects Pyrrhonian, that will be developed in the rest of the Treatise. When that approach is better understood, the force of Hume's arguments can be appreciated, and the influential criticisms of them can be (...) seen to miss the mark. (shrink)

Here I develop the idea, which I have presented elsewhere, that time instants are abstract entities existing tenselessly and therefore that events and changes likewise may be said to exist tenselessly in virtue of their place at a certain space-time point.

Understanding Hume’s theory of space and time requires suspending our own. When theorizing, we think of space as one huge array of locations, which external objects might or might not occupy. Time adds another dimension to this vast array. For Hume, in contrast, space is extension in general, where being extended is having parts arranged one right next to the other like the pearls on a necklace. Time is duration in general, where having duration (...) is having parts occurring one aft er another like the notes of a song. Hume’s diff erent view stems from his empiricism, his reliance on experience and observation as the foundation of our concepts. Nothing in our experience suggests a single vast array of locations. Rather, we simply notice that bodies are similar insofar as they have lengths that can be compared. Likewise, nothing in our experience suggests a single dimension of time. Rather, we simply notice that diff erent successions are similar insofar as they have durations that can be compared. Th eorizing that these observations show there to be a single multidimensional array goes well beyond the evidence for Hume. As a skeptic, he fi nds himself unable to assent to theories that stray too far beyond the deliverances of the senses. For Hume, the ideas of space and time are each a general idea of simple—partless— objects arrayed in a certain manner. He argues that the structures of the ideas of space and time refl ect the structures of space and time. Th erefore, space and time are not infi - nitely divisible, and they are ways simple objects are arrayed. Consequently, there is no such thing as empty space nor time without change. (shrink)

The new understanding of basic dimensions Absolute Time and Space will open the possibility of exploring beyond our current known Universe. These absolute dimensions might supersede our current Spacetime dimension and related theories. Interpretations based on these dimensions could effectively bridge the gap between theories of microscopic and telescopic worlds and it will eventually give us a better picture of our Universe. This book will take us one step closer towards the understanding of our Entire Existence. As we (...) can see below mentioned are some of the current research related topics in the field of Metaphysics and Cosmology. This book will address all these questions and related subsequent questions of this subject. 1. How our universe came into existence? 2. What was the time before the start of the universe? 3. Is there anything outside of this universe? 4. Is time travel possible? 5. Is there any multiverse or parallel universe? (shrink)

The branching time analysis grounds the possibilities entailed by temporal indeterminism in a branching temporal structure. I construct a spatial analog of the branching time analysis – the branching space analysis – according to which the possibilities entailed by spatial indeterminism are grounded in branching spatial structure. The construction proceeds in such a way as to show the analogies between the branching space and branching time analyses. I argue that the two views are a package. (...) In particular: the theoretical virtues of the one are theoretical virtues of the other and so if one ought to be accepted, then the other should also be accepted. And: if one ought to be denied, then the other ought to be denied as well. Thus, the branching space analysis functions either as a counterexample to the reductive strategy embodied in the branching time analysis or as a reasonable extension of it – as a lesson learned from it. (shrink)

In a recent article, Ned Markosian gives an argument against four-dimensionalism understood as the view that time is one of four identical dimensions that constitute a single four-dimensional manifold. In this paper, I show that Markosian attacks a straw man as his argument targets a theory known to be false on empirical grounds. Four-dimensionalism rightly conceived in no way entails that time is identical to space. I then address two objections raised by Markosian against four-dimensionalism rightly conceived.

This chapter contains sections titled: Relationism, Substantivalism and Space‐time Conventionalism about Space‐time Black Holes and Singularities Horizons and Uniformity Conclusion.

We propose an ontological theory that is powerful enough to describe both complex spatio-temporal processes (occurrents) and the enduring entities (continuants) that participate in such processes. For this purpose we distinguish between meta-ontology and token ontologies. Token ontologies fall into two major categories: ontologies of type SPAN and ontologies of type SNAP. These represent two complementary perspectives on reality and result in distinct though compatible systems of categories. The meta-ontological level then describes the relationships between the different token ontologies. In (...) a SNAP (snapshot) ontology we have enduring entities such as substances, qualities, roles, functions as these exist to be inventoried at a given moment of time. In a SPAN ontology we have perduring entities such as processes and their parts and aggregates. We argue that both kinds of ontological theory are required, together with the metaontology which joins them together, in order to give a non-reductionistic account of both static and dynamic aspects of the geospatial world. (shrink)

Scientific philosophy is that which is informed by science. It uses exact tools such as logic and mathematics and provides a framework for scientific activity to solve more general questions about nature, the language we use to describe it, and the knowledge we obtain thanks to it. Many of the scientific philosophy theories can be proven and evaluated using scientific evidence. In this paper, I focus on showing how several classical philosophy topics, such as the nature of space and (...) time or the dimensionality of the future, can be addressed philosophically using the tools from current astrophysics research and, in particular, from the study of black holes and gravitational waves. (shrink)

I explain in what sense the structure of space and time is probably vague or indefinite, a notion I define. This leads to the mathematical representation of location in space and time by a vague interval. From this, a principle of complementary inaccuracy between spatial location and velocity is derived, and its relation to the Uncertainty Principle discussed. In addition, even if the laws of nature are deterministic, the behaviour of systems will be random to some (...) degree. These and other considerations draw classical physics closer to Quantum Mechanics. An arrow of entropy is also derived, given an arrow of time. Lastly, chaos is given an additional, objective meaning. (shrink)

This is my first thoughts on Space and time. It is general, taking a broad view only.

There are few notions in philosophy seen more clearly, and in parallel so laden with confusion, than that of space and time. The subjective nature of analyses is most likely to blame. As it stands, a universal agreement has not yet been reached. My position is simply that the mind, when passive, has no qualms with space and time itself, nor is it concerned with its principles. It is only when our passions are ignited, and our (...) judgment is utilized, i.e. when we begin to actively think about space and time, that the notion becomes confounded. Any further digression into semantics of the issue by trying to give a ‘say all end all’ explanation will always lead to a dead end. Both space and time are ideas of an infinite nature and can never be visited manifestly since the mind itself is undeniably finite. (shrink)

This paper investigates a famous argument, first introduced by Richard Taylor, that attempts to establish a radical similarity in the concepts of space and time. The argument contends that the spatial and temporal aspects of material bodies are much more alike, or analogous, than has been hitherto acknowledged. As will be demonstrated, most of the previous investigations of Taylor and company have failed to pinpoint the weakest link in their complex of analogies. By concentrating on their most fundamental (...) cases, however, a substantial difference, or disanalogy, can be brought to light that undermines this purported equivalence of space and time. (shrink)

Every time we perceive the scent of an end, we are summoned to position ourselves, to express what has been, what is our condition and what is to come. Ours is, certainly the time of the end of times. A time in which the end has become the void center around which we revolve. Philosophy only speaks when there is a limit at stake: a beginning, an end, a border, a frontier. And yet, there is no measure (...) anymore to determine what is actuality or the present, what is contemporary. Time is fragmented as well as space. There is a multiplicity of time scales (cosmic, planetary, human, cultural, personal) and velocities (the human body, our cars and trains, information), but also of subjective appropriations (what is urgent, what should come first, how much time do we have left). There is no “fundamental” difference between life-time and clock-time. There are several clocks and several lives. There is also a multiplicity of space scales (elemental particles, molecules, living organisms, living collectives, all living-species), different modes (continuous, discontinuous, with borders, infinite, homogeneous, non-trivially connected), different subjective relationships to it (earth as our space -be it in terms of Husserl or of Galilei-, the cultural world-worlds, my city, my house, my body). Far is the possibility of fixing a last instance or a fundamental scale, the possibility of a whole in which we could univocally place the particulars, or the chance of finding the last constituents of being (the atoms: physical, logical, metaphysical, social, etc.). (shrink)

The current technoscientific progress has led to a sectorization in the philosophy of science. Today the philosophy of science isn't is informal interested in studying old problems about the general characteristics of scientific practice. The interest of the philosopher of science is the study of concepts, problems and riddles of particular disciplines. Then, within this progress of philosophy of science, neuroscientific research stands out, because it invades issues traditionally addressed by the humanities, such as the nature of consciousness, action, knowledge, (...) normativity, etc. As a result, the new area of interdisciplinary study of neuroscience and philosophy arises: neurophilosophy. This emerging area applies neuroscientific concepts to traditional philosophical questions, limiting their responses to neuroscientific revelations about nervous systems. Neurophilosophy research focuses on problems related to the indirect nature of mind and brain, computational or representative analysis of brain process, relationships between psychological and neuroscientific research, adequate adaptations of physical and philosophical concepts in neuroscience and the place of cognitive functions. Now, the temporal representation of conscious experience and the types of the neural architecture to represent objects in time have aroused scientific interest. Under these interests, we focus on the studies on the temporary triadic structure of phenomenological consciousness in Dan Lloyd and Rick Grush. From Grush’s studies, the importance of Kantian ideas for cognitive neuroscience emerges, due to the active way in which Kant conceived space and time as forms of intuition, within which the mind interprets its experience. Under this perspective, the theoretical arguments of Dennett-Kinsbourne and Eagleman-Sejnowski represent winks in the direction of Kant-Husserl within the neuroscientific goal while considering that the contents provided by the mind included space, objects and perception of causal relationships. Then, theories of cognitive neuroscience are beginning to suggest that these elements are also, as Kant argued, interpretative elaborations provided by mind / brain, and not only content received from outside. In other words, current cognitive neuroscientific theories try to pass from its Humean phase to a Kantian phase. So, the challenge has been to explain that these elements are provided by the mind and the world itself, and how they have the content they have come from. These are lacking in current studies. Filling this gap helps to involve the analysis of the scientist’s experience in his theoretical attitude. In this sense, an investigation under the Kantian-Husserlian approach that involves pure intuitions a priori with the experience of the scientific and neuroscientific concepts represents a ground-breaking. At present, a neurophilosophical study about this does not exist. In this sense, one feasible proposal for research would be based on the application of neuroscientific results of Moser-Britt to philosophical problems of foundational notions in relativistic physics: space, time, space-time, field, etc., under the Kantian-Husserlian approach, which allows to demonstrate the multidisciplinary link between neurophilosophy and physics. This represents a ground-breaking area in current interests in scientific research, with a positive impact in the field of neuroscience, and contributing to the study of abstraction emphasizing the importance of Kant’s Copernican turn and Husserl’s phenomenological ideas in the construction of physical theories. -/- . (shrink)

The foremost aim of this paper is to realize the fourth part of the Aufbau. This part, which provides an actual phenomenalistic constitution system, is interpretable from a Kantian perspective (§§1-4). But Carnap plotted to overcome Kant’s old style of philosophy as well. We review this aspect of his constitution, focusing on space (§§7-13) and time (§§5-6), especially.

This opinion revolves around the discussion of matters that are beyond the realm of space-time. For instance, it discusses parallel universes, wormholes, and extrasensory perception or psi. Rationality is operationally defined. The opinion throws light on the manner in which the lines of rationality become unclear when it takes into consideration extrasensory phenomena. In addition, it contends that psychiatric disorders such as Schizophrenia are the result of contact from different parallel universes. Hence, Schizophrenia according to this paper is (...) not a disorder by itself but rather just a communication of messages from an alternate reality. Also, another psychological disorder called Dissociative Identity Disorder is also the result of different souls in one person or communication from different souls from parallel universes. Whether atoms are conscious or not is debatable but can be a possibility due to their eerie and unpredictable nature. The concept of parallel universes introduces a paradoxical manner of thinking, which is dealt with in the paper. The paper concerns itself with issues in quantum physics, clubbed with extrasensory perception in parapsychology. It subtly emphasizes rational thinking in the debate about space-time and beyond. Rationality as a concept is dealt with from different angles. Finally, quantum cognition is used to explain an all too familiar, pervasive yet inexplicable domain of knowledge, which is human behaviour. (shrink)