Omnipotence 3

In psychology

Early Freudianism saw a feeling of omnipotence as intrinsic to early childhood. ‘As Freud and Ferenczi have shown, the child lives in a sort of megalomania for a long period…the “fiction of omnipotence”‘. At birth. ‘the baby is everything as far as he knows – “all powerful”…every step he takes towards establishing his own limits and boundaries will be painful because he’ll have to lose this original God-like feeling of omnipotence’.

— Wikipedia on Omnipotence

2013.09.13 Friday ACHK

Work

Work is love made visible. And if you cannot work with love, but only with distaste, it is better that you should leave your work and sit at the gate of the temple and take alms of those who work with joy.

— Kahlil Gibran

Only the first sentence makes sense. Work should be love expressed.

— Me@2013-04-11 01:47:51 PM

2013.04.11 Thursday (c) All rights reserved by ACHK

惜此際 2.3

這段改編自 2010 年 4 月 3 日的對話。

同理,「腦袋」只是一部「意識電視機」。即使這部「電視機」停止運作,那些「意識電視節目」,繼續會以某些形式,「儲存於」周圍的宇宙。只要將來有另一部「電視機」,配備「心靈天線」,接收到那些訊號,那個意識就會「再生」。

而在「再生」之前,他仍然會有知覺,帶著生前的痛苦,除非他可以親自解決,那原本的現世問題。但是,那時他已暫時失去現世的身體。所以,他暫時不能解決那痛苦之源。

自殺可以令現世的生命暫時消失,但是意識不會消失。正如睡眠可以令「清醒的頭腦」暫時消失,但在睡眠時,「不清醒的頭腦」仍然不斷運作,製造「主觀世界」,簡稱「夢境」。

無論是自然老死、意外、還是自殺,死後的其中一個劇情是,有時會見到一些「妖魔鬼怪」。但是,只要冷靜一點,你就會意識到,牠們是你自己的思想投射出來的。一有這一個領悟之際,那些「妖魔鬼怪」自會立刻消失,因為你的意識,再不肯「經營」牠們。

但是,對於一位自殺人士而言,他會有特別的難處,導致他較難意識到,那些「妖魔鬼怪」是自己製造出來的,可以話無就無,說消失就消失。他的特別難處在於,如果他有能力在短時間內,辨認到「那些怪物是假的」,他生前就不會走到「自殺」這一步。

— Me@2013.04.04

Your nightmares are like your dreams. You have to feed them to keep them alive.

— based on A Beautiful Mind

— Me@2013.04.04

2013.04.05 Friday (c) All rights reserved by ACHK

惜此際 2.2

這段改編自 2010 年 4 月 3 日的對話。

終後影響方面,一個人自殺,對於自己而言,意識並不會消失,仍然會受苦。

一個人自殺,往往是因為現世的問題尚未解決,導致痛苦萬分,所以企圖以「刪除自己意識」的方法,來避開那萬分痛苦。

但是,那只是誤會。一個人的意識,並不(只)是寄居於現世的腦袋之中。正如,「電視節目」並不是儲存在「電視機」之中。那些「電視節目」,其實是以「電磁波訊號」的形式,「儲存於」周圍的空間。「電視機」只是負責接收那些訊號,從而把它們化成聲音和畫面,呈現於觀眾面前。

同理,「腦袋」只是一部「意識電視機」。即使這部「電視機」停止運作,那些「意識電視節目」,繼續會以某些形式,「儲存於」周圍的宇宙。只要將來有另一部「電視機」,接收到那些訊號,那個意識就會「再生」。

而在「再生」之前,他仍然會有知覺,帶著生前的痛苦,除非他可以親自解決,那原本的現世問題。但是,那時他已暫時失去現世的身體。所以,他暫時不能解決那痛苦之源。

— Me@2013.04.02

2013.04.03 Wednesday (c) All rights reserved by ACHK

Pains

Pains occupy a distinct and vital place in the philosophy of mind for several reasons. One is that pains seem to collapse the appearance/reality distinction. If an object appears to you to be red it might not be so in reality, but if you seem to yourself to be in pain you must be so: there can be no case here of seeming at all. At the same time, one cannot feel another person’s pain, but only infer it from their behavior and their reports of it.

— Wikipedia on Private language argument

2013.03.31 Sunday ACHK

Anatta 4

無我 4 | Mirror selves 4

有時,人會能醫不自醫。

有時,人「能醫不自醫」原因是,人不能在自己的「主觀世界」中,看到完全的自己。

人只能從別人的主觀世界中,間接看到自己。

正如,任何一部相機,都不能直接為它自己拍照。

— Me@2010.12.13

— Me@2013.02.02

2013.02.02 Saturday (c) All rights reserved by ACHK

大世界 6

R4

Idiot 3

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Your world is your world.

– Ludwig Wittgenstein

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你的主觀世界, 並不是客觀世界的全部.

– Translation, Me@2009.09.16

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愚蠢的人以為自己的主觀世界, 就是客觀世界. 所以, 他們不知道自己的愚蠢.

聰明的人知道自己的主觀世界, 只是客觀世界的一小部分. 所以, 他們可以真切感受到自己的愚蠢.

– Me@2009.09.17

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2009.09.18 Friday (c) ACHK

多重小宇宙

二次元時間 2.5 | Dimension 1.3.5 | Two dimensional time 2.5 | 孖生宇宙 2.5

這段改編自 2010 年 4 月 3 日的對話。

(安:你剛才提到:

所以,我剛才視「多重宇宙標籤」為「第二個時間」次元,是建基於「平行宇宙機」的假設。那個科幻故事的主角,發明了「平行宇宙機」,令到自己可以,由原本的宇宙(甲),走到另一個宇宙(乙)行事。那樣,「宇宙甲」的歷史,就可以透過主角,影響到「宇宙乙」的演化,反之亦然。

依你這個講法,除了在科幻小說外,日常現實生活中 —— 如果用比喻 —— 都會有「二次元時間」的現象。)

什麼意思?

(安:那是我將今天討論過的句子,重新組合後的化學作用,奇幻想法:

1. 一個宇宙,有一個「時間次元」,即是有一條「時間線」。「時間線」又可以稱為「因果鏈」。

2. 宇宙的次元數目是「三加一」,即是「『三次元空間』加『一次元時間』」。

3. 我剛才視「多重宇宙標籤」為「第二個時間」次元,是建基於「平行宇宙機」的假設。那個科幻故事的主角,發明了「平行宇宙機」,令到自己可以,由原本的宇宙(甲),走到另一個宇宙(乙)行事。那樣,「宇宙甲」的歷史,就可以透過主角,影響到「宇宙乙」的演化,反之亦然。

雖然,這個宇宙,客觀的時間次元只有一個,即是「客觀時間線」只有一條;但是,這個宇宙中的每一個人,其實各自都有一條「主觀時間線」,因為每人都有自己的歷史發展進程。例如,如果甲乙二人,老死不相往來,他們的「主觀時間線」就永不相交。他們各自的「因果鏈」,就可以視為兩個互不相干的微型「宇宙」,簡稱「平行小宇宙」。

但是,如果甲乙相遇,而相處起來,他們每人的說話和行動,就會影響到對方未來的人生演化。「因」和「果」,未必再局限於同一個人,同一條「主觀時間線」上出現。原本的「平行小宇宙」,不再完全「平行」。所以,要改稱為「多重小宇宙」。

那樣,要指清一件事件時,除了要指出它發生的時間 —— 例如「2013 年 1 月 14 日 5 時 20 分」—— 外 ,還要講清楚,它發生在哪一個「小宇宙」的「2013 年 1 月 14 日 5 時 20 分」。換句話說,你要講清楚,哪個人做了哪件事(因),而導致另一個人去做哪件事(果)。原本的時間標籤 —— 哪時 —— 是「第一個時間次元」;而多重宇宙的標籤 —— 哪人 —— 則可以視為「第二個時間次元」。

例如,醫生甲在 2013 年 1 月 14 日,開了藥給病人乙。病人乙於一星期後,2013 年 1 月 21 日痊癒:

… –> (2013 年 1 月 14 日,醫生甲)開藥 –> (導致)(2013 年 1 月 21 日,病人乙)痊癒 –> …

可以這樣說。但是,記住,那只能作比喻,而並不是實情,因為所有的「主觀時間線」,都會同時影響和受制於同一條「客觀時間線」。任何兩個人,即使從不相遇,兩條「主觀時間線」永不相交,他們的人生歷程,也不可能百分百互不相干。任何一條「主觀時間線」,都不如我所講的「平行宇宙」一般,有機會獨立存在。

— Me@2013.01.19

2013.01.19 Saturday (c) All rights reserved by ACHK

Phe-nomenon

Universal wave function, 19 | Reductionism 4

Impartial/All is the Noumenon, which is logically impossible for any single observer to observe directly, unless the observer is the whole of the universe. But “self-observation” is meaningless.

— Me@2012.04.07

Because “state” is expressed in RQM as the correlation between two systems, there can be no meaning to “self-measurement”.

— Wikipedia on Relational quantum mechanics

The Noumenon is a logical implication. It cannot be observed directly. It can be observed partially only, through senses, or phenomena. An observation is an interaction between the observer and the observed.

To really “observe” the Noumenon, all we can do is to observe as many phenomena as possible. In other words, we consider as many observer-observed pairs as possible.

— Me@2013.01.14

This is because this state would have to be ascribed to a correlation between the universe and some other physical observer, but this observer in turn would have to form part of the universe, and as was discussed above, it is impossible for an object to give a complete specification of itself. Following the idea of relational networks above, an RQM-oriented cosmology would have to account for the universe as a set of partial systems providing descriptions of one another. The exact nature of such a construction remains an open question.

— Wikipedia on Relational quantum mechanics

nomenon = all

phe- = part

noumenon = all aspects of the universe

phenomenon = part of the reality of the universe

— Me@2012.04.07

2013.01.14 Monday (c) All rights reserved by ACHK

The World as Will and Representation

… Schopenhauer notes importantly that our body — which is just one among the many objects in the world — is given to us in two different ways: we perceive our body as a physical object among other physical objects, subject to the natural laws that govern the movements of all physical objects, and we are aware of our body through our immediate awareness, as we each consciously inhabit our body, intentionally move it, and feel directly our pleasures, pains, and emotional states. We can objectively perceive our hand as an external object, as a surgeon might perceive it during a medical operation, and we can also be subjectively aware of our hand as something we inhabit, as something we willfully move, and of which we can feel its inner muscular workings.

From this observation, Schopenhauer asserts that among all the objects in the universe, there is only one object, relative to each of us — namely, our physical body — that is given in two entirely different ways. It is given as representation (i.e., objectively; externally) and as Will (i.e., subjectively; internally).

— Wicks, Robert, “Arthur Schopenhauer”

— The Stanford Encyclopedia of Philosophy (Winter 2011 Edition), Edward N. Zalta (ed.)

2013.01.01 Tuesday ACHK