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Good philosophical ontology?


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Posted by ron dw on June 09, 1999 at 09:19:25:

In Reply to: Re: Whole vs. Coincidence posted by Reilly Atkinson on June 08, 1999 at 18:14:19:

Dear Mr. Atkinson, one of the best ontological studies on Bergson in my view is G. Deleuze's "Bergsonism" (Zone Books, New York, 1991). I will start a discussion on Bergson's last great work The Creative Mind.

Perhaps Lorenz transformations work fine in the material view on the universe (relativity and quantum mechanics), but I suppose they do not account for perception as they should. The problem is, how to account for 'rhythms' in the contractions of our soul, like when we are carried away by music, when present recollection of past perceptions are selected by problems or objects that confront us in the process of natural selection. Our instinctive senses, 'enlarged' as giraffe's necks or sophisticated as eagle's eyes, have developed into intellect, which has created in its turn an intellectual world of measurable 'simultaneities' of data that only keep the intellectual view alive. The fringe of the instinct that we still possess as creatures of nature, is intuition. It is only by this intuition that we can let go of the intellectual interpretation of time as a measurable thing. Then duration appears, with an ontology much more sound then physical time.

Temporalized space and spatialized time are complementary but also work in opposite directions, which is why they cannot be reduced to each other. In fact, creation of perception in the exchange of organism and environment works two ways. Composites of present perception and recollected perceptions of the past drawn from memory, are badly analyzed when they are reduced as in Lorentz transformations. It is not temporalized space that meets the eye, nor spatialized time. Instead, contracted recollected perception is kept virtual and not-actualized until it fits the object or problem by natural selection. That is what I call good ontology.

Best regards,
Ron C. de Weijze




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