“What we observe is not nature itself, but nature exposed to our method of questioning.”
“The reality we can put into words is never reality itself.”
Werner Heisenberg
Introduction
The acknowledgement of existence is the necessary origin of any philosophical discourse. This assertion does not refer to any beings in the particular sense of specific items. Rather, any discussion must be founded on the recognition of a process of being in general. This activity is immediately evident in the experience of consciousness. Even criticisms claiming that objectivity is merely illusory are dependent on the possibility of illusion which includes presuppositions that take for granted the subject as well as some mechanism of deception. All meaningful propositions must then either refer directly to the metaphysical nature of existence, as is the case with so called statements of truth, or to the epistemological means through which the subject interprets this essence. Although questions related to the properties of reality may seem most significant, any derived information is necessarily a product of some perceptual methodology. Therefore, this essay will begin with an assessment regarding the foundation of knowledge and then proceed to draw conclusions related to the limitations of subjectivity.
Apparition: on the scientific method
In order to derive any information regarding existence, the continuous stream of consciousness must establish a relationship between the subject and objectivity. The referential nature of propositions necessitates some means through which the features of existence may manifest. In isolation, one is unable to acquire any knowledge without some causal mechanism of transmission. Because of this intrinsic relativity, it is not possible to differentiate objective characteristics from mere artifacts of perception. The properties of the subjective experience originate equally from the sensory faculties and any circumstantial stimulation.
Rather than referring directly to the metaphysical, functional propositions are only relevant in application to subjective perceptions. Any further interpretation is dependent on a causal attribution that implies a correspondence between distinct experiences and differential disturbances. This type of presupposition is not founded on any rationality or evidence but only the desire for a meaningful comprehension of existence. The assumption that perceptions are the result of environmental variables enables the construction of concepts that provide significant accounts for dynamic sensations. Such artificial derivatives are the source of interpretations regarding objective interactions.
In order to focus attention on important elements, the subject summarizes a collection of sensations by attributing their origin to a common agent. Because the quantity and complexity of empirical information supersedes the capacity of consciousness, perceptual representations reduce the processing required to attend salient features. The interpretive projections of causality consolidate various experiences into the cohesive ideas of which the subject is conscious. These subjective phenomena are not necessarily equivalent to the presupposed metaphysical origin of their manifestation. Thus, it is evident that, although the general sense of existence is immediate, the perception of discrete particularities is only illusory.
Because information must be transmitted to consciousness through the sensory faculties, the true character of the metaphysical is inaccessible to the subject. Any perceptual content includes manipulations that result from the systems of interaction that enable experience. However, the referential nature of perception enables the generation of propositions that may be verified in comparison with objectivity. Although the relationship between variables may never be irrefutably confirmed, hypotheses may be invalidated by contrary evidence. While the truth of any theory is never absolutely certain, a degree of confidence may be established. The probability of the existence of a relationship is proportional to the number of differential results obtained through the initiation of distinct conditions.
Functional propositions are generated through this systematic experimentation. Propositions may be verified to the degree that their implications are assessed in pragmatic applications. Because it is impossible to examine every instance of a concept, the subject is unable to escape a level of uncertainty regarding theories. Inductions of meaning are never absolute. The confirmation of a hypothesis in every prior evaluation does not indicate that subsequent events will necessarily conform to theoretical expectations. Deductive applications may falsify a general concept in a particular case. This realization indicates that, rather than consisting of truth, so called knowledge includes only conditional ideas derived from history.
Aberration: on the religious inclination
Because perceptual content is dependent on personal experience, it is determined largely by cultural context. Through socialization, an individual acquires the dominant modes of interpretation operating within a culture. This inevitable inheritance is the origin of a perspective that is then developed into individuality. Such relative foundations enable a variety of meanings to be derived from particular sensations. These distinct ideas result from different historical contexts through which significance is evaluated. Considering that all concepts are necessarily subjective, there are means with which one may form rational judgments regarding theories. Representative concepts may be assessed by the degree to which they are consistent with reality. In contrast, moral ideals must be evaluated in an instrumental context.
The imperfect nature of perceptions establishes an imperative to continuously assess their validity through deductive applications. Because inductive interpretation is the foundation of knowledge, the accuracy of representations is increased when they are altered in the context of contrary experiences. Truth is not inherited from some objective origin. Rather, subjective ideas progressively approximate truth through repeated deductive trials and subsequent modifications. A perpetually incomplete sense is developed through the comparison of artificial constructs to particular examples.
Description is the only appropriate application of a theory. Some concepts may have predictive value, but no idea is absolute. Existence is not defined by the functional terms that enable subjective interpretations. The expectation that nature must necessarily conform to perceptual ideals results from arrogance and ignorance. Concepts are generalizations derived from particular experiences. This process generates a degree of error as individualities are consolidated into some average value. This prototype may be used to assess novelty in the context of previous events. Any differentiation indicates a fundamental limitation of the essentialist concept rather than the existence of some new deviant form.
The illusory character of perceptions invalidates objective foundations of value. Since the true nature of existence is never directly experienced, moral propositions must originate from subjective reasoning. All moral systems are necessarily teleological. Any instrumental imperative must be founded on some consequential value. Prescriptive statements necessarily references some intrinsic ideal toward which their practice is directed. However, this realization does not justify absolute egoism. In order for moral systems to must maintain rational consistency, teleological values must be limited within deontological principles.
As the source of all judgments, rationality is the standard for evaluations regarding the validity of actions. Appropriate regulations service the priorities of the subject without resulting in a logical contradiction. A paradox indicates that a prescription is not consistent with the categorical imperative to maintain universal validity. A degree of contradiction is constant because, rather than define existence, morality functions to deviate the progression of events from a natural course. This purpose is ultimately futile since the continuity of causality is perpetual. Morality is an artificial system constructed to temporarily preserve preferred modes of existence, but the perception of any discrete form is only illusory. The state of nature is effectively chaos. Because no value transcends subjectivity, any interpretation within the limitations of falsification is equally valid and invalid.
Acknowledgements
Leo Dyer
Sergiy Fjordsson
Billy Chad Grooms
Justin Hembree
Edward Newman
Suggested Reading
Werner Heisenberg
Edmund Husserl
Friedrich Nietzsche
Jean-Paul Sartre
Ludwig Wittgenstein
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