Idealist Philosophy: What is Real--论文代写范文精选

世界没有一个自我的概念，世界包括灵性是基于直接的精神体验与其他直接经验。唯心主义哲学(唯心主义)和其他非物质的哲学批评暗示唯我论。这种批评反驳,强调主体间科学的重要性,通过引入集体意识经验。下面的essay代写范文进行详述。

Abstract
The idealist attitude followed in this paper is based on the assumption that only conscious experience in the Now is real. Conscious experience in the Now is supposed to be known directly or intuitively, it can not be explained. I think it constitutes the basis of all ontology. Consciousness is conceived as the total of conscious experience in the Now, the ontology of consciousness is thus derived directly from the basis. The ontology of nature is derived more indirectly from the basis. Science is regarded as a catalog of selected conscious experiences (observations), acknowledged to be scientific and structured by means of concepts and theories (also regarded as conscious experiences). Material objects are regarded as heuristic concepts constructed from the immediate experiences in the Now and useful for expressing observations within a certain domain with some of their mutual relations. History is also regarded as a construct from conscious experiences in the Now. Concepts of worlds without an ego are seen to be in harmony with immediate egoless experiences. Worlds including spirituality are conceived as based on immediate spiritual experiences together with other immediate experiences. Idealist philosophies (idealism) and other immaterial philosophies have been criticized for implying solipsism or "solipsism of the present moment". This critique is countered by emphasizing the importance of intersubjectivity for science and by introducing the more precise concepts of collective conscious experience and collective conscious experience across time. Comprehensive evidence supporting the heuristic value of these concepts is related. 

I conclude that the idealist approach leads to a coherent comprehension of natural science including mind-brain relations, while the mainstream materialist approach entails contradictions and other problems for a coherent understanding. The idealist approach and the notion of collective conscious experience also facilitates cross-cultural studies and the understanding of intersubjectivity. 
Key-words : Idealism; Idealist ontology; philosophy of science; cognition; reality; psychological Now; collective conscious experience; collective consciousness; egoless experience; God.

Introduction

In preceding papers the author has tried to expound an idealist ontology stating that only conscious experience in the Now is real. This challenges the currently dominant materialist ontology in the natural sciences, nevertheless it does maintain the methodological presupposition that all scientific research - materialist, idealist, or dualist - rests on empirical observations from which concepts and theories are derived (Randrup 1997, 1999, 2002). 

In this ontology, or philosophy the immediate conscious experience in the psychological Now is fundamental, and I shall therefore begin with this topic and from that develop the ontology of consciousness, nature, intersubjectivity, history. worlds without an ego, and worlds comprising spiritual experiences.

Content and Temporal Extension of the Psychological 
A number of time studies and psychological experiments indicate that the psychological Now is experienced with a certain temporal extension and therefore differs from the physical moment or point of time, which is regarded as infinitesimal with zero duration. 

Thus the psychologist Rubin (1934) performed experiments with " two very short sound stimuli in the outer physical world succeeding one another." When the interval between the two sound stimuli was short, a fifth of a second (in physical time), Rubin's immediate experience was:

Quite contrary to our general notion of time, the experience does not occur that one of the sounds is present and that the other belongs either to the just expected future or to the immediate past. Either both of them are past or both of them are future or both of them have the character of being present, although they are experienced as a succession.

I find that Rubin's results stand out for their clarity and significance. Searching the literature I have found no direct replication, continuation or critique of Rubins work, but there are several authors who concur with Rubin in assuming that the perceptual or experiential Now possesses extension. Fraisse (1975) has, like Rubin performed many phenomenological observations and experiments on the psychology of time, and he thinks that our perception of change is characterized by the integration of successive stimuli in such a way that they can be perceived with relative simultaneity (p. 12). He also states that when he hears the tick-tock from a clock, the tick is not yet part of his past, when he hears the tock, so the order of the tick and the tock is perceived directly (pp. 72-73, 117).

Whitehead (1920, p. 69) thinks that "the ultimate terminus of awareness is a duration with temporal thickness" and that "the present is a wavering breadth of boundary" between the extremes of memory and anticipation. Denbigh (1981, p. 17) thinks that the "specious present" (or "perceptual present") gives to temporal awareness a certain degree of "spread", and he quotes William James for asserting that the perceptual present is not like a knife edge, but more like a saddle-back. More recently Varela (1999, p. 119) has stated that "the very mode of appearance of nowness is in the form of extension, and to speak of a now-point obscures this fact". Hayward (1987) writes about relations between the sciences and Buddhism, and he states that conscious experience occurs as series of moments of finite duration (p. 168).

Within the extension of the Now there is room for a rich content including both memories and anticipations, which can be seen as special modes of experience in the Now. Memories and anticipations in the Now can of course, together with the eperience of succession, form a basis for construction of concepts of time. These concepts (also conscious experiences) can then become part of the psychological Now. The philosopher Henri Bergson (1980) studied the immediate experience of successions, and found that such experiences, for instance the notes of a melody penetrate each other and form a whole (pp. 74-79). He contended that the time of science and of daily life is an abstraction from these immediate experiences. I find that Bergson's views correspond well with the description of the content of the Now by Gurwitsch and Arvidson, which is related below. Also Buddhist and other Indian psychology have found that physical time is an "abstraction", a "construction" or a "conceptual fabrication" (Hayward 1987, pp. 166,169, Inada 1991, pp. 470-471, Mahadevan, 1992, p. 578). Nicholas of Cusa (15th century) held similar views of the Now: "All time is comprised in the present or 'now'..... time is only a methodological arrangement of the present. The past and the future, in consequence, are the development of the present" (quoted in Perry 1971, p. 840).

The Ontology of Worlds Comprising Spiritual Experiences
In the international discourse the word "spirituality" is used with many different meanings. My personal understanding of nature-spirituality appears from a private letter written July 7, 1994: "This morning, when I went into my garden (about 10 minutes ago), I had what I now call a spiritual experience. I experienced the garden (the trees, the grass etc.) clearly more intensely than at other occasions, when I also loved the garden. This time I experienced "the eternal now" as well, and immediately after I thought that the felt importance and intensity of my experience was more essential than its duration and its position in the ordinary time." I also remember having experienced entropy, a more abstract, theoretical entity of nature, in this spiritual way.

This description accords with two other descriptions from the literature, which seem to report immediate experiences, independent of any structured religious or philosophical conviction. One is from the autobiography "The Story of my Heart" by Richard Jefferies (1848 - 1887) who was a writer, in his own time regarded as an atheist.

But Marchais and I still differ with respect to the Perennial Philosophy. This philosophy is based on a broad sense of the word spirituality comprising both nature spirituality, East Asian mysticism, shamanistic transcendence, and experiences embedded in Judeo-Christian religions. It assumes that there is a similarity or common core to all experiences of spirituality (understood in this broad sense) across cultures and across the ages. It does not regard the distinction of Marchais between the supranaturel and the surnaturel as important and is therefore not accepted by him. I, on the other hand, tend to agree with the perennialists, although I admit that since spiritual experiences are often felt as ineffable, transverbal, it is difficult to discuss the idea of the Perennial Philosophy in words. My positive attitude to this philosophy therefore rests on intuition more than on reason (Randrup 1998). 

In the special integration group Spirituality and Systems within the International Society for the Systems Sciences the Perennial Philosophy is widely accepted, and on this basis it seems possible that some intersubjectivity might be obtained through communication. Since 1991 such communication has been performed at annual meetings in this group (Randrup 1997a). The exchange has lead to better understanding of both differences and similarities between the participants, and the exchange is still going on. For me personally the direct communication with colleagues from other cultures (Japanese, Indian, American Indian, Aboriginal Australian etc.) has been particularly illuminating. In the group we have abstained from attempts to define spirituality, but rather try to understand it by means of the examples presented at our meetings.（essay代写)


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