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Problem Solutions

Problem Solutions

How are important philosophical problems solved? What achieves the reference theory here?

1. The mind-body, qualia, determinism and causality problem

Mind is generally the process, initiated by an entity, of linking immaterial substances and references. In particular, it comprises only the more complex links. He is distinguished from its effects. The soul comprises the mind and the results of the mental processes of an entity. It outlives death. The body of a living entity is the entirety of the material substances, referred to each other, of that living entity.

Mind and body are referred to each other. Certain material movements correspond to mental movements and vice versa. The mental and material substances can interact by each binding themselves by reference to the third substance amfon. Although mental movements are thinkable without material ones, they are at least implausible for creatures known to us.

Consciousness is the part of the mind that a living entity can directly access at a particular point in time by reference. Subconsciousness comprises the sub-processes of the mind that are beyond the direct access of the living entity. The contents of consciousness are generated by the deterministic circle and experienced as qualia.

The deterministic circle consists of a change between deterministic determination according to the divine order and indeterministic phases, in which the creature can determine itself. Determinism orients itself by karma, situation, personality factors, life plan, and other factors provided according to the divine order, and thus are just and make sense. The deterministic circle is necessary in order to avoid undesirable and to enable desirable as freedom.

In order that indeterminism becomes possible, the basic processes must be indeterministic. If the substance cause is referred with a composite to a composite, there is causality, but not otherwise. Uncaused, for instance, is the divine potential of L. There is (true) randomness only within the limits set by L, so that nothing uncontrollable happens or even great harm emerges. In our world everything is provided with certain probabilities, determined by the divine order, just as our possible decision alternatives have probabilities, with which we can decide for or against them.

2. Presuppositions of the problem-solving process

It is crucial in life to select the problems properly that we want to solve. If a problem arises, we should first wonder whether we have to solve it at all. Therefore, we must be able to assess and to judge the problem properly. Life itself is the problem we have to face every day. There is an ongoing problem-solving process, with different degrees of difficulty, to be coped with.

If we want to solve a problem, we must analyse it so thoroughly that we can obtain its solution, if there is any. It is important to figure out quickly whether the latter is the case, because if not, the problem must be solved differently. This other solution always exists, as long as the universe exists. This is always the case, since substances cannot be destroyed, according to the reference theory.

For, everything consists of substances, and what can be removed is the suchness, but not the being, thus the permanent existence of that which has being. The latter can be transferred into other worlds, but not outside of the universe. This is, with the love of L to all living beings, the reason for their eternal life. Even if the solution of a problem consists in our death, L always has ready a solution acceptable to us.

All life is geared to development and has L as highest and ultimate goal. The problems end just as little as their solutions. Therefore, it is imperative to solve the proper and important problems, if we want a happy and fulfilling life for as many as possible, and an L-worthy status of the world. Unfortunately, far too many creatures choose to solve the wrong and irrelevant problems.

This leads to the unworthy status of unnecessary misery and suffering in the world. The world is admittedly equitable from L, but ze and we would certainly prefer if the unworthy status would be removed. The freedom of the creatures freely to choose between good and evil and to be free to decide for or against L puts the fate in our hands. We cannot expect L to constrain us to our happiness, because this is not possible.

The constraint entails suffering from it and from the unfreedom. Freedom is essential precondition for fulfilment and happiness. By the deterministic circle and various other security mechanisms such as the conscience, the freedom is, however, also not overestimated. Not everything is possible for us, and that is possible what we unfortunately have to experience, speaks volumes about our failure. We have continually to refine ourselves.

We should not wait until the problems approach us, but wonder which are the most important ones, and approach them first. In a well working relationship with L, this succeeds best, since the divine allows for the right view on the world and the own life. Only if we learned to get rid of the delusions our world offers, we can recognise that what really matters.

Who knows why something is the way it is, because ze got to know this from the highest level, or reconstructed it, can much easier solve the pending problems than the one who assumes the wrong presuppositions. It is the change of communication with L and of refining oneself, which brings about the true success. The wrong ways are quickly identified as such, even if this requires being hard against oneself.

Success requires effort, since effortless endeavour makes in the long run discontent because it represents an unjustified reward, which produces unhealthy expectations. Only by the probation in the ups and downs of life happiness and fulfilment arise. The standards to oneself are to be applied sufficiently high, since otherwise the necessary for the success is missed. L helps willingly, but ze does not prefer unjustifiably.

Ze does also not discriminate against, but the (karma-) balance must be right. Then the most works as per se, because the right balance is established. Who demands too much of oneself will fail as well as with demanding too little. It is important to build up the structural knowledge that gives sufficient problem-solving competence. For this purpose, one should neither think too small nor too big. The right measure determines our life in every area.

Since every life is individual, also individual solutions are to be found for its problems, even if many of them may be generalisable. We thus do not get around the own performance, how often we may be helped as well. Since it is inappropriate to bother L and others with something that we can solve (possibly much better), we should attach great importance to our autonomy. It also increases our contentment.

In building up the structural(ly opening up) knowledge, it is important to practise sufficient hygiene of knowledge to maintain a high efficiency. Who every time has to clear the way through mountains of junk knowledge comes correspondingly slowly to useful results. Therefore, the philosophical effort cannot be spared to link with the (chief) terms precise and powerful definitions.

It is advisable to remain flexible enough to be able to integrate usefully new and better results. In this way, one can spare many inefficient creativity techniques, since continual rethinking leads best to the goal. The spadework may admittedly seem sophisticated. But if one does not perform it, the quality of the results suffers significantly. Ultimately, successful problem-solving is a permanent rating of the relevant information.

Freedom from value judgment therefore goes along with a devalorisation of values, and thus of the results. It is the reason that a lot of worthless knowledge is produced. It is admittedly true that a sufficient diversity is necessary, but not at any price. Who neglects the values, becomes guilty of the losers of this approach, and thus collects a lot of bad karma. One does not do oneself a service to proceed this way.

The values control the substantial binding. This provides for the binding of small different substances to the most important information packets. So it is sufficient, if a specific substance is transported in the brain, instead of a specific information packet. The substance can then be easily converted at the processing instances, according to the rules, into auditory, visual and other signals and information units.

The outsourcing into specialised (and networked) processing units may bring, simulating this, significant progress to computer technology, especially if these have fast (parallel) accessible solving-value tables available, which summarise several computational steps to one. The distributed computing can help us much, especially if the space of conception is widely mapped into computers.

The substantial binding is individual and can be influenced by training. It explains why, for example, some humans have an excellent memory for numbers, and others have not. By dealing with certain things, man builds up corresponding individual structures in the brain that are specialised for zer. The quality of these structures determines zis individual problem-solving competence.

Admittedly, certain intelligence is helpful and necessary. Much more decisive is, however, with what one deals, how and for what purpose. Ultimately, it is tenacity, endurance and rigour against oneself that determine how successful one is. The concordance with L is the decisive criterion to be on the right side. Not perfectness and perfection are decisive, but the appropriate approach.

One must know zis limits in order to be able to transcend them appropriately. It is admittedly right to drop also less important (of oneself), but one does not get around the essential things. This means also to reach a sufficient width and depth of knowledge. Why one should miss unnecessarily the most beautiful moments and things of life? Here, one should not be afraid to set up one's own rating.

The judgment and the criticism of others are admittedly important, but one is held liable before L for one's own rating. Even L will abstain opposite to one with zis view of things, since zer knowledge is absolute and far ahead of our time. Ze is therefore shy with respect to us, since ze wants to avoid an unjustified preference or disadvantage. Everyone should be aware of zis own fallibility. It is intended by L.

But it is also inevitable if there shall be development and progress. One can admittedly secure zis solution according to the various (scientific) criteria, but there is no absolute security. The presuppositions of knowledge are world-specific and different in other worlds, including in subsequent worlds, for many things. What may have here a high value must have it there nowhere near, except for L.

L solved any problem that can occur in our world in advance. Therefore, our performance is always only a rediscovery, so great and relevant it also may be for us. We should always be aware of this to view the things properly. The L-worthy status is important; the solution of (complicated) problems is less. Both are admittedly mutually dependent partly, but it depends on the right priority.

© 2010 by Boris Haase

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