Sensations

SENSATIONS

INTRODUCTION

Now, we have to check our hypothesis. We shall come back to the daily life and focus on the individual subjects such as you or me.

We have to begin with the sensation process. Science and Philosophy are yet unable to explain it. Science can perfectly describes the excitation: How an object excites another object such as an eye or a brain. However, it cannot explain how the excitation gives the color, the bitter, the pain or the pleasure!

Our hypothesis enables to solve this problem. It shows how the atomic reality that we have described is reflected as sensations in our individual consciousness. That is why people believe in a material world. Moreover, the idealist explanation of sensations does not change our daily reality.

1-EXCITATION 2-QUALITIES 3-PAIN AND PLEASURE 4-PERCEPTION 5-CONCLUSION

1-EXCITATION

We know that the forms are represented in the transcendental consciousness as elements of the atomic reality. Some of these forms are also reflected as sensations in individual consciousness. Due to this process sensations appear and constitute our daily reality.

This process is simple but we must distinguish how the forms impress the individual consciousness: That is the excitation and how this impression is transformed into sensations: That is in fact another distinct process.

Firstly, we have seen that the forms were associated and dissociated by the transcendental subject according to some laws. These operations bring new properties. Likely, the transcendental subject associates the complex forms corresponding to the human body with simple forms. These results are located in the transcendental consciousness (atomic reality) with the appearance of new properties resulting of these combinations.

For example in the transcendental consciousness, there are some forms representing the atomic structure of your eyes, nerves, brain and so on. These forms are constantly associated by the global subject with other simple forms (The oxygen you breathe). All these associations and dissociations are by themselves a reasoning and lead to new properties. They just correspond to the anatomical and biological phenomenon of the excitation described by science. In this process, the individual subject plays no role. All is performed by the global subject.

Secondly, this process varies according to the species: The association of an human form with some simple forms give different properties that those of a bird form. Anyway any excitation only brings objective properties in the transcendental consciousness and never sensations. For example, the frequency of some vibration may be the condition of a color, but is not the color by itself.

Sensations do not look like the forms represented in the transcendental consciousness. Forms are only made up of units and relations that our reason imagines as particles and forces with some objective properties. On the contrary, sensations are compact, colorful, tasteful. What is more sensations bring pain and pleasure. The first challenge is to explain how the properties of the forms in the transcendental consciousness are transformed in sensations in our own consciousness.

Just take the example of a table: There are two tables, the table you see is a compact object with a black surface. Now the real table that exists outside your mind is neither big nor black. It's only a field of particles. Only the second table is real in the transcendental consciousness, and outside our own mind, as a form represented by a configuration of units and specific properties. These properties are connected with the properties of your forms (your organs-excitation) and give a new property (varying with the species and their organs)

When this property is implemented in your individual consciousness, a new intuition (I mean a modification of the self) applies to it and then transforms it in a compact table. Another configuration with its properties in combination with your own intuition should have produced a chair. I mean that your direct intuition gives to all the basic properties a determined quality. Of course, the combinations of intuitions applied to diverse properties give the full sensation of a black table with its color perfume, and sound. These specific intuitions added to those of space and time are the intuitions of shape, color, sound, perfume, taste and so on. Consider the next drawing.

Likely, we have sensations of others objects such as the sun or this cube and of others living beings. That is why we believe in a material world. What is more, as long as you are living, the sensation of your body is constant (Sensations of arms, legs, and so on), and this fact explains why you have the feeling to be constantly associated with one body.

This simple and elegant explanation is perfectly in accordance both with science and your daily experience. Firstly, your eye plays of course a major role in the vision. For example, the properties of the form of the table (The vibrating of its units) associated with the properties of your eye and brain bring really a new property in the transcendental consciousness that you can describe like electrical waves or the firing of neurons. This new property is the condition of the sensation. It means that if this new property was not implemented in your individual consciousness, our intuition would apply to nothing and you could not get any sensations. Likely many experiments show that an action on the brain or the eye can change the vision of color. It just means that you have changed the objective property and as a result the subject changes his intuition such that the red becomes green.

Secondly, the individual self does not apply his intuition at random. A specific intuition always links itself to a specific property. In the same specie such as men, all the subjects have the same intuitions regarding the same properties and so we all see the same things (I will not venture myself in supposing what could be the intuition of a dog or a bird). In short, it explains why through the analysis of the sensations, we can get the representations of the objective properties and hence have an idea of the external reality. You have just to master the rule of concordance: That is the object of Science.

However, do not forget that the biological and anatomical process corresponding to the excitation is just a reasoning of the transcendental subject on forms and properties (the form of the table, the simple forms of the photons, the complex forms corresponding to eye, nerves and brain). Do not forget also that this process of excitation cannot bring in the individual consciousness that it does not posses (That is to say the redness or the melody). It means that the real cause of the sensation is always a junction between the properties brought by the above process and the intuition brought by the individual subject.

You can object that the little and the big that we get are not the real little and big that exist in nature: For example, the sun appears to us as a little object. These differences only show that the rough sensations must be then organized by our own reason and experience: A young child wants to grasp the moon! It means that experience must always complete the sensations. It is the role of the perception.

You could ask what is the utility of sensations since they bring a distorted knowledge of the external reality. In fact the global subject enables the individual subjects to have sensations because they are a milestone toward the appearance of pain and pleasure. With pain and pleasure something absolutely new appears in the universe, in accordance with the transcendental subject goal.

Any sensation, that is to say all that we see, touch, smell, hear and so on brings a pain or a pleasure even if these feelings can seem quite indiscernible. However, the sensations are the conditions of pain and pleasure but not their cause. The qualities of the sensations correspond to some properties of the forms. On the contrary pain and pleasure do not correspond to any properties: For example the same fire can be a pleasure if it just brings heat during a frost or a pain if it burns you: The property and the excitation are the same, the sensation of fire as a colorful warm moving thing is the same but pain and pleasure may be quite different. Moreover, in the sensation, the self seems less involved than in the pain. For example to be conscious of a sensation is to say "there is something blue over here". To get a pain is translated in crying "I get pain." Pain is an intensive greatness whom intensity grows from zero to another degree. What is more, a pain or a pleasure can also result of the societal relations (Love or repulse).

In fact, the same intuition gives the sensation and the pain (red) or the pleasure (blue). It means that the occurrence of pain or pleasure attached to the same sensation, depends on the present relation of the intuition with other sensations: For example the fire sensation as above.

Sensations are not chosen. Nevertheless, the individual subject organizes the sensations according to a scheme: The space-time frame work. As it applies to a different contents ( sensations instead of configuration of units), we need some new explanations.

In a previous lesson, we have shown that the forms occupy a specific spot in the transcendental consciousness ( the brown squares in the next drawing). Consequently, when these forms are translated into our individual consciousness, they occupy too a place with their shape (small brown and blue spots, large green spot).

Space is just the coexisting order of these shapes. When you say that there is a distance between the maroon and the blue spots, the tree and the flower, it means that you superpose to the green sensation ( For example a meadow) which separates them another sensation (white circles). It could be your own step (The act of stretching out your leg to take a step is a sensation in itself). Then, you count the number of steps and you get a measure of a distance. It means that the distance is only a representation of a quantity of sensations, that is to say the number of steps, separating two different sensations: the brown and the blue.

Of course, our reason extracts from the step a normalized representation such as the kilometer or the mile ( 1km = 1000 steps). When you say that a no visible star is distant by three billion kilometers, it means that there is in the atomic reality, some forms which could be reflected in your consciousness on the condition that you firstly realize 3 trillions sensations of one step. This fact does not change any calculations or predictions.The distance is just a number of normalized and homogeneous sensations applied to a specific sensation.

Just like the forms, sensations appear and disappear in our mind. Considering the past and the future, the process is the same as the transcendental subject. Instead of counting the operations of the thinking process, the individual subject counts the sensations.

It means that each sensation, whatever its nature or complexity, is an unit. The subject produces an order of succession of units still realized (the past) and expected (the future). As each sensation, past, present or future is represented by a single unit, all the units are identical. Consequently, a portion of this homogeneous flow is always a defined number of units: A "duration". For example, this water molecule corresponds to a form (or rather a group of forms). As long as the global subject thinks this form, we get a series of identical sensations, and we have the feeling that a thing has a duration.

As the movement of the sun is the best constant series of identical sensations, we say for instance that it represents 24 units. Then, all the other diverse series of identical sensations are superposed to this referent series (the move of the sun) and we can calculate the duration.

Finally, all the reasoning of the transcendental subject is reflected in our individual consciousness by animated sensations. For example, you see the movements of clouds, rain, wind and so on. We have already explained motion and speed in the previous lesson: As we have seen, the distance is the number of positions between A and E. The duration is the number of units counted by the subject. The speed is just like in our calculus a ratio between the distance and the duration.

Of course, the sensations just exist in our consciousness. There are neither a green meadow nor the perfume of the flower outside our mind. This point is very difficult to get, because most of people think that the objects (and thus their sensations) take place in an external space, external to our own body and to our own mind. Clearly the sensations (our body, and others objects) seem also located in an external space. In fact we have shown that this space is just a mental space into our own consciousness.

You could object that if our sensations and the space are only some mental events into our own consciousness, it means that each individual consciousness contains its own sentient universe. How could we explain that we perceive the same things? The answer is easy: The forms (that is to say the "atomic reality") take place in the mental space of the transcendental consciousness that is clearly external to our consciousness. It means that there is really an external reality. This common atomic reality produces therefore the same sensations into the spirit of similar individuals. This fact explains why we have the feeling to live in the same sentient universe that others people. On the contrary, a mosquito, experiences different sensations because his form is different of those of human form. For the same reason as above, all the mosquitos of a same specie have identical sensations.

As sensations just exist in our mind, you can also ask the next question: Let's us suppose that we admire today a small stream. We deduce that in a far off geological time, this small stream was a deep river whom bed covered the valley. At that point however, there were no living beings and consequently, no sensations and neither valley nor river. So, how could you explain the geological evolution described by science?

The procession of forms follows an order. We have sensations of the final effect of the procession but if an hypothetical observer, gifted with the same senses as us, had been at the beginning of the procession, his mind would have had the sensations of a valley and a powerful river exactly like the scene we can reconstruct in our imagination. There is not any change regarding to scientific explanation.

Of course I do not get sensations from the furthest galaxies. Does it mean that these galaxies do not exist? Once again, we do not say that nothing exist outside our sensations. In the transcendental consciousness (atomic reality), there are some forms that you call galaxies when you perceive it or when you get a representation of it. The fact for these forms to be far is only related to the logical order of the forms in the transcendental subject.

Our explanation of the sensation process does not change anything to your daily reality. It does not change anything to the explanation that science provides. However, it brings a dramatic change since it does not tolerate any bit of matter!

In the next lesson , we shall notably study the role of our reason and describe the action process.

Sorry, I can't provide you with many additional links. The next link offers a good description of the materialist explanation of excitation. It does not bring any answer to the problem of sensation by itself:

The famous scientist Ernst Mach wrote an "Analysis of sensations" with very innovative views. Unfortunately I only found the introduction and not the full book. Thanks for the readers who could provide me with it! Considering general topics, you could visit the next site: