The above diagram illustrates the March 9 post below. (To understand this blog you’ll want to begin at the beginning: HOME – Post 1, June 14, 2015). (glossary: N = Now, D = Demiourgos (God), C = Consciousness, Q = Incipient consciousness occurring at N,W = World State, t =- past)
It’s hard to conceive how something that is merely a burst of pure act – nothing more – over the briefest of possible temporal intervals, could possibly be anything to complex as a self. But it is, in fact at bottom, the epistemic self is the only self. It builds the ontic self through its perceptia and its capacity to translate the state of the brain at N into knowing and its capacity to will states of its body.
But the epistemic self is act: the act of intentionality and the act of knowing by its intentionality. The act of Q is given into the same locale in physical existence – a body (and in higher mammals), a brain and nervous system) that has been sustained through successive N by the consistency of creation. If it weren’t so, all of given existence and time itself would be a broken Babel.
Every aspect of the physical universe is sustained by intentionality of cause, including the particularized intentionality that as Q becomes the self. The self, then as epistemic self over succeeding N encounters physical existence through the information that is the body and proceeds through its lifetime – its allotted span of N after N – to build the ontic self.
All things receive reality from that which constantly and consistently creates it. In the case of Q and the epistemic self which is a particle of cause given into the effect – existence – Q is reality and can intend through the act of knowing its isolate reality, the ontic self.
It is as the ontic self that D lives in the physical existence it has created. It is as the ontic self that D strives to escape its isolation.
The epistemic self can, since it is the most intentional act of Q at N, occupy any point in place, which is most likely infinite as opposed to space which also occupies place, but as a multitude of points. This adds up to an inter-engaged plenum of extended points, the totality of which is not necessarily infinite.
An epistemic self is Q, a fragment of D intentional in W which becomes a self in knowledge of the logos. Therefore, knowledge of its own existence and its self as object of this knowing. The epistemic self is an instant at N and is also necessary in place at N. For the epistemic self which is not in place coincidental with a physical body, place describes the relationship of separation between the knowing and what is known.
The epistemic self in place occupying a body is aware of perceptia , the translation of physicalia – neural configurations into the known. This has the effect of introducing the self into the existence of physicalia.
Because this existence or mode of existence, is based entirely on the interpretation of physicalia (5a), which categories are supplied by the social world (5b) and categorical memory (of kinds and conceptual structures) (6), the self interprets itself in light of these same perceptia and social conceptia. That is, we understand – make judgments of reality – as physical beings. This is the ontic self.
It is important to note that Q does not know any objects or potential objects in the plenum of physicalia – the world of physical existence, we call the ‘universe,’ other than the states of the body, mostly the configured (inert) state of the brain at N. It does not ‘see’ a composition of neurons. Q recognizes the state of the brain as an object of its knowing, not as neurons and suspended synapses, but as a type of information, a ‘code,’ so to speak, of perceptia.
No one ever so much as perceives so much as a quality representing a part of the physical universe. We see only an interpretation of selected information pertaining to the states of the brain over successive N.
*A marginal note says: ‘no qualities perceived, only perceptia.
It is also very important to keep in mind that Q is particularized (localized in place) D which on recognizing the logos – also a form of information – is the knower/known bifurcate of the EPISTEMIC self. Therefore, all life is a particle of the creative energy or cause, D.
The ontic self is not a true self. That is to say it is not a knower/known as the epistemic self is. The ontic self is a construct that the epistemic self builds as its interpretation of physical existence and the social world via the body/brain.
The epistemic self, on the other hand, is the knower/known and the translator of the physical world via brain/body in the process of building the narrative of the ontic self. Therefore I t is the epistemic self that knows the ontic self which the epistemic self projects as an object of self in physical existence. Knowledge, however, requires both memory as well as intentionality.
Memory is a component of the state of the brain at N. Therefore, it might be argued, that the epistemic self as knower/known could be annihilated or withdrawn as death.
Mar 11 (counter argument to Mar 10)
But what maintains the epistemic self is D at each N. Through Q and the logos of existence, the epistemic self is in existence as knowing. Although the brain/body as memory is necessary for the conduct of the ontic self in the world, what that ontic self is, in its process of becoming, is a narrative of intentionality on the part of the epistemic self.
The freedom of the understanding allows the epistemic self to affirm or reject earlier judgments of conceptia. The ultimate freedom of the individual is contemplation. Thus knowing and judging is the path the epistemic self guides its ontic self through being. Ultimately in contemplation, the epistemic self, through its ontic construct, will challenge many of those concepts and the underlying categories of the social world, the acceptance of which, from birth by the epistemic self through the brain/body, went into the making of the ontic self.
It is mostly through these acts of conceptual challenge that the epistemic self manages to change the underlying conceptia of the earlier ontic self. this is a matter of intentionality in which the brain/body plays an important part in the neural/hormonal configurations at N are presented to Q, not only as memory but emotion as well. Emotion – or more correctly, mood is a very subtle interactive falter in intentionality.
Is all intentionality given through mood?
it cannot be confidently asserted that all intent is driven by judgment or rational choice. The will or determination to act in the onta or in physical existence, implies a wanting with more or less some quantum of force. This makes mood, previously hardly discussed, the joker in the deck. Are we to assume that D wants as an interpretation of intentionality to create existence at time N?
‘Want’ suggests, (if not implies), ‘person.’
The epistemic self is given into existence as Q – the intentionality of D – at N. with the logos, the epistemic self knows its own existence and must recognize its incipient ontic self as the known. Its intentionality – the intentionality of every living life form – is to preserve the self – the self of the onta.
Therefore the epistemic self carries its intentionality into physical existence as forms of knowing and wanting, a memory of the incipient ontic self that is given at N before the interpretation of perceptia and conceptia as experience = proto-memory.
Because consciousness is given into matter, its interpretation of existence is physical, which is to say that consciousness categorizes its perceptia into objects that render a form or kind: a set of qualities that are specific to those minds. In languages, these are nouns, or things that are recognizable by groupings of perceptia, that the consciousness selects primarily under instruction from the social world beginning with parents.
In this manner the social world perpetuates itself as it builds the ontic self. Within existence, only Q acts. Q is essentially the epistemic self. The question, as to what happens to the epistemic self after death of the brain/body and the ontic self, is occluded because the locale of the epistemic self is roughly the same locale occupied by the brain/body.
To be more correct, Q is given into the brain, what the epistemic self knows, is the inert configuration of the brain at N. The brain/body is, in its turn, a pattern of physical stuff, inseparable from the entirety of physical existence at N. The question is open as to what the information is, in the pattern of physicalia that is the body and the environment of which it is a part. This Q translates into knowing as perceptia, relaying as to what actually is the true nature of the physical world.
Since physicalia is inert at N, the selection of perceptia – the bundles of information that Q recognizes in the brain’s pattern of neural synapses at N – is performed by Q.
Therefore, because all the activity of Q is taken up with translating, interpreting and recalling physicalia and since Q is the epistemic self upon recognition of the logos, it is not very likely that the epistemic self will engage in any possible modality of existence beyond the physical.
What becomes of the epistemic self after death remains an occlusion.
MORE TO FOLLOW OF THIS INVESTIGATION OF TIME & EXISTENCE