Is time just an illusion?

vanesch

This has a strange smell to it. Has this been published officially somewhere ? On first reading, it doesn't make sense at all to me.

Doctordick

Time is a basic ontological concept and as such certainly cannot be “proved” from an epistemological perspective (you can google those terms for clarification); however, time can be seen as a required concept from the perspective that we are not all knowing and the representation of change in our knowledge has to be possible in any rational world view. If one examines the situation carefully, it can be seen that no further refinement of the concept is necessary at all. But, in order to understand that assertion, you would need to understand calculus and my presentation, “A Universal Analytical Model of Explanation"
I think the real problem here is that you cannot comprehend that it is you (and the rest of the physics community) who are making the error when you presume that there exists a “subjective time” which can be absolutely mapped into a universally valid coordinate system. By universally valid, I mean a coordinate system which can be used to express all aspects of reality. If you have any decent training in physics, you should be aware of the problems arising when one tries to create a general relativisticly correct theory of quantum mechanics. I am asserting that these problems are entirely due to the erroneous concept of time taken to be obviously valid by the physics community. Take a look at my paper, http://”Resolution of the Relativity...nics Conflict”.
The correct answer to that question is NO! Time is a subjective matter and not a coordinate of the universe!
No, I would not agree with that statement. What is subjective is the time elapsing between events. All observers will agree exactly with the concurrence of specific events so there is considerably more objective analysis than implied by the statement, “but only a subjective reality which is observer-dependent”.
Both parties will agree that they both saw the explosion at the same moment and, further, that the firecracker exploded at the very same moment that the fuse burned into the charge; what they will argue about is the elapsed time between those two events (a subjective matter wholly dependent upon their personal presumptions as to the proper geometry to be used to describe the circumstance).
I will agree that you need to introduce “a master observer”, if you wish to attach a “time” parameter to the collection of events, but where do you come up with the idea that you should be able to attach such a parameter to these events? As I said, you are just too embedded in Einstein’s perspective to realize that it is not only unnecessary but a globally invalid concept.
Why do you refer to my presentation as an ”ether mode”? Past and future is a statement about the state of the universe available to an entity at a particular point in its path through the geometry. Even in Einstein’s perspective, the exact information as to the state of the universe available to a specific entity at each point in its path is a universal observable (it’s right there at the point of his light cone). The only problem is attaching a universally agreed upon parameter to that collection of events.
Does it really? Are you saying that a geometry which yields the “speed of light” as the same in any direction is not a preferred foliation of space-time? Can you give me an experiment which proves the speed of light is the same in the plus or minus x direction? Wouldn’t such a proof violate the basic premise of relativity itself? I say Einstein chose that particular “preferred foliation” of the geometry to be used because it was convenient to his Newtonian world view. Actually Einstein is the one who has failed to present the universe in a manner independent of the old “ether” concept. Even today I regularly read articles clearly discussing the “structure of space-time”. Now, if that is not an “ether” concept, what is?
Exactly what do you mean by “a strange smell to it”? Are you trying to suggest it is a piece of “Cr*p”? That seems to be the consensus of the physics community but that doesn’t make them right! Yes, it is officially published somewhere: on my web site where you read it! As far as it not making sense to you, what did you do, just scan it? It is fundamentally a deduction and the line where you were confused should be clear if you read it carefully. If you have any serious rational questions, I am here to answer them. If your real interest is just to dissuade others from thinking about what I say, I have no interest in battling windmills.

Have fun -- Dick

AnssiH

You are suggesting a hierarchical set of static spacetime blocks, where there exists a pointer that is metaphysically in motion and acts as an observer, thus giving rise to a subjective experience where there exists a "now" moment.

Whether there exists such a nested hierarchy or not does not give us any observable effects here. If you suggest there is something like a pointer that is in motion and as such reading the static blocks, you might just as well say there is that one 4-dimensional block and the pointers are moving through it. This would be simpler to imagine and being that both flavours are just maps anyway, the latter seems more useful.

Either way, the problem remains. It is not particularly elegant to say reality is such a place where nothing is in motion, except for some kind of pointer that is having or providing subjective experience. If it is asserted that time dimension is necessary for what we call motion, it is not elegant to say something is in motion outside of it.

So, when I said "once I've tried to reconcile spacetime with the philosophy of the mind, it has become by far the most elegant option to assume that reality really is in motion, and metaphysically so", I meant, to assume that things we observe to be moving really are in motion, in such sense that there is no "past and future in existence all the time". Instead, there is just a present. If this is true, then it naturally follows that where there occurs a process that gives rise to subjective experience, the subjective experience also is in motion, experiencing a present as it is occurring "all the time".

This does not need to be in conflict with any observable effects of relativity. It is just a different map of the same terrain. I don't know how well this is recognized today, since people are so used to think in terms of spacetime and lorentz-transformation. I guess it is not too well recognized, judging from the lengthy articles of Dr. Dick. His description is basically just a different way to look at the same thing. The topology of events is preserved while the shape of the map is very different, and here the topology is all that physical things can observe.

A clock does not measure how time dimension is in motion, but it measures the topology; we compare the motion of two physical things, and say the clock advanced this and this much while some other object advaced this and this much.

Here, the different but compatible ways to imagine reality imply different sorts of ontologies, and in fact I have just been arguing elsewhere that because of how we learn, we can always build arbitrary number of different kinds of ontologies. It will always be a matter of faith to choose between the ontologies, as long as they provide the topology that we observe to be true.

But just to give credit where credit is due, Einstein was aware of this (I don't think you need to be so harsh to the man Dr. Dick :)

The shape of spacetime is not observable property, as long as the topology between things is preserved. The measurement devices do not have a life that is independent of reality:

For the construction of the present theory of relativity the
following is essential:

1. Physical things are described by continuous functions, field-
variables of four coordinates. As long as the topological connection
is preserved, these latter can be freely chosen.
2. The field variables are tensor components, among the tensors is a
symmetrical tensor gik for the description of the gravitational
field.
3. There are physical objects, which (in the macroscopic field)
measure the invariant ds.

If 1 and 2 are accepted, 3 is plausible, but not necessary. The
construction of a mathematical theory rests exclusively upon 1 and
2. A complete theory of physics as a totality, in accordance with 1
and 2 does not yet exist. If it did exist, there would be no room
for the supposition 3. For the objects used as tools for measurement
do not lead an independent existence alongside of the objects
implicated by the field equations.
- Albert Einstein

This can basically be seen as an assertion against the ontological view he favoured himself (subjective simultaneity and static spacetime). We can draw all kinds of simultaneity planes on the spacetime diagram, and assume that they mean this or that, and consequently assert that there must be such a thing as subjective simultaneity, but it need not be that way.

Different views, while preserving the topology, can be argued to be less elegant in some geometrical sense, but on the other hand, it is hardly a trivial to show why would the simplest way to draw the map on paper also be the way reality actually is. Lorentz-transformation can imply invalid ontology while it can predict the correct observable effects. Spacetime diagrams can imply invalid ontology while they can predict the correct observable effects.

Well it is pretty different from what I'm thinking. I am thinking that it is the complexity of the cortex that gives rise to the learning process that forms the semantical worldview. I am not giving much weight to the idea that semantical learning is something that some simple metaphysical entity is doing (dualism), for quite a few reasons.

I am aware my view cannot solve the Hard Problem, but I would also expect it to be so for a learning system that cannot understand reality directly, but has a subjective experience by having formed a mental model of reality, based on the raw data that is meaningless independently (i.e. the sensory data in its raw form does not carry meaning apart from the learning systems interpreting the data in such or such ways; recognizing such and such objects or sounds or scents from it).

There are also some fairly good descriptions of how the cortex might, at a low level, actually be doing all this. For one, look at Jeff Hawkins' "On Intelligence".

I think "energy" and "fields" and such things are semantical concepts that can be used as a part of a map, to comprehend how some system works, or more properly, to make some predictions about the behaviour of some system. Any model of reality is a framework that posits such and such things as fundamental. That the model can be used to predict the behaviour of reality correctly doesn't mean that when we imagine its fundamentals, such as "energy", in our heads, we are actually imagining a true sense of reality. We are still just conscious of a map.

I do not think it is fruitful to assume that something as complex as the building of a semantical worldview and interpretation of sensory data accordingly, would be a fundamental function. It is not exactly trivial to build such models, and it is not necessary even. Semantical learning can be seen as (complex) mechanical behaviour, as long as the "knowledge base" of the system is all it subjectively knows about reality, and the knowledge base is something that is an artifical expression of "real things".

I.e. when you are aware of looking at an apple, it is a case if the apple being expressed by the spatial/temporal patterns in cortex. This expression is all you know about reality. Strictly speaking, you don't know what the apple is like "in reality" apart from your own ideas of it.

Is this last idea different from idealism? It would require a metaphysical consciousness, in a sense, and in it reality would only occur as a metaphysical learning process of some sort. It is not a map I would readily expect to be close to how reality is, although idealistic models can be much more coherent internally than most flavours of dualism or panpsychism or naive realism. I am still thinking materialism seems most coherent, as long as one is also aware of this leading to the fact that our conscious experience is limited to consist of the ideas the cortex forms about reality. There are some very good survival reasons why the cortex would do this, and why subjective experience could come to exists as a side-product of all the building of an artificial ideal or model of reality.

I'm sorry I cannot be brief. I've tried and usually everything I say gets misinterpreted into some kind of idealistic or solipsistic view :)

-Anssi

vanesch

Well, for one thing, there's quite some hokus pokus going on. You map a finite set on some random points on the real axis, you assign them some probabilities in all generality, which can always be written as the absolute value of a complex number, and suddenly that mapping, from that set of measure 0 on the real axis, into those complex numbers, should be a differentiable function, and imposing some conditions on that, and out of it pops the Dirac equation... come on !

It is not very difficult to obtain the Dirac equation when you require exactly the right kind of transformation rules. But they seem to really be begging the question.

True, any finite state machine can be modelled within the system of real numbers, but usually no calculus technique works on those kinds of very singular objects, let alone series devellopment and derivatives.

mosassam

Again, apologies for my layman status, please be patient. You seem to be saying that Time is a philosophical construct (I had to Google ontological) and cannot be "proved" mathematically or scientifically. You also refer to it as a 'required concept'. My understanding of this is that Time has no objective existence but (warning! - oversimplfication approaching) because it has been such a successful measuring device, and because the passing of time is such a deeply intuitive aspect of human consciousness, that it is accepted as part of the scientific paradigm. For me at least, this runs counter to my view of physics as a 'hard' science.

AnssiH

Hmmm, how should I put it... The ontology of time is a question about what is the "true nature of time", or more properly, how should we understand time so to hold an idea that is as true to reality as possible. (With any question of ontology one must also understand map/territory relationship. Wikipedia it)

Now, in the "standard interpretation" of relativity, it is asserted that time is such a thing where it doesn't "pass" in an everyday sense at all. I.e. because relativity says simultaneity is subjective notion, it pretty much follows that in reality the "present moment" cannot be thought to exist, but rather all of time exists at once.

This view of course goes counter to our subjective experience, and sure enough, is problematic when you try to actually understand the nature of subjective experience. But here one can choose to interpret spacetime differently, without losing any observable effects of relativity. These would be different ontological views of time, that no one can prove or disprove with an experiement.

So is it possible to adopt such a view where there does exist a universal "present moment" and things really are in motion (so to explain why we, as physical beings, consciously experience a single present moment)?

Yes! If you imagine a static spacetime block in front of you, it is the topology of things, the way they connect, that gives you the observable relativistic effects. If you imagine the spacetime to bend one way or another, the topology does not change and thus no physical thing can ever detect this bending.

Similarly, the simultaneity planes attached to observers are also unobservable imaginary things. They do not change the topology of spacetime. To say that simultaneity is subjective is, strictly speaking, an ontological assertion. (Although it is often not treated as one, mainly because this assumption is what made it possible for Einstein to construct the model, and by assuming relativity of simultaneity, a spacetime diagram is geometrically simple to draw and understand from within one frame)

Now you should also be able to see how you could just choose to see this same spacetime as if there exists only one 3D-slice of it at a time, and as if this slice is really moving from "past" towards the "future". Does this change the topology of spacetime? No! This would essentially be such an ontological interpretation of relativity where simultaneity is universal, but the topology of physical connections causes time dilation effects.

Bear in mind that the above are just some principles. I would not use these concepts to construct an ontological view (because it doesn't offer any reason as to why the topology is such as it is), but I hope it goes to show that it is the topology of spacetime that is physically important and observable, and assertions about relativity of simultaneity or static spacetime blocks or such assertions about the nature of time are a matter of ontology, not something that can be proven.

As a simple exercise about the importance of topology, consider the fact that in any view of time, it cannot be said that time metaphysically and objectively moves at a rate that we observe it to move. Once a person is able to disgard naive realist view of reality, it is easy to see that the subjective experience of the "rate of time" depends on the speed with which the physical processes in the brain proceed. Twice the speed, and the time would seem to slow down to half. Here if course "twice the speed" could only mean "twice the speed as compared to external reality", i.e. it would only change the topology of "spacetime". I could say that "in reality it could take thousand years for one second to proceed and we as physical beings could not notice it", and this confused assertion hopefully reveals how our ideas of time are completely semantical. The "rate of passage of time" is not important, the topology is, and so is the existence of "present moment" for subjective experience.

-Anssi

Doctordick

If nothing exists but the present, where do your memories come from. And finally, how can you think about the present? There isn't enough time for you to do anything!
Now that's a very nice sentiment, but does it really agree with his judgements?
And exactly how would one prove that statement? Proof that something physical is continuous would involve examining every point in that continuum. Such an examination would take an infinite amount of time and thus could not be completed. It follows that this statement is an assumption and not a testable assertion.
This is clearly a theory; in fact it is his theory of gravity!
Now this I might agree with, but not from his perspective.
Well, in my opinion, his perspective is distorted by undefendable assumptions which are the source of his failure; and the source of the failure of the physics community to established a TOE.
Absolutely correct. Perhaps you can get your mind around another very perplexing problem (solved by no one except myself because no one has seriously examined it). Which comes first, your senses of reality or your mental model of reality: i.e., how do you model your senses without a mental model of reality? The correct answer is, you cannot! The clue to solving the problem is realizing that you are free to model your senses: i.e., how your senses work can not be taken as an [i]a-priori[i] given. They should, instead, be taken as a free parameter which can be used to build a solution to the problem of understanding reality.
I sympathize as I often find myself in exactly the same position.
Ok, begin with my definition of "an explanation", and take it one step at a time. Either the validity of the step follows from what has been presented or it doesn't! I think the "hokus pokus" is in your imagination (created solely to provide you with a rational for ignoring what I say. Of course that's just my opinion.

And, by the way, a lot more than Dirac's equation pops out!
I went into physics because math and physics seemed to be the only fields where the issue, "who is b*** sh***** you ", seemed to be answerable in a clear and decisive manner. As math was totally abstract and says nothing about reality, physics was the only subject left to study. By the time I got to graduate school, the professional physicists were as bad as any other field; i.e., they were giving me undefendable propositions as if they were fact! Note that I don't hold that science should be defended via a democratic vote: i.e., consensus need not be consistent with "valid".

As to the issue of the necessity of the concept "time", if you are to hold the opinion that the concept "time" is unnecessary for a description of your experiences, I would ask you how you propose to reference change in your knowledge?

Have fun -- Dick

AnssiH

In my materialistic view, memories or any thoughts exist as the physical configuration of the brain. I.e. memories don't "come from the past" of course, but they exist in the present. This is so in the static spacetime view too; no one has posited memories are things that lie in the past, connecting to the present, or something of that sort. I'm sure you don't mean to imply that either?

About "not having time to do anything", it seems to me that the idea where there would actually exist "time in motion" is rather confused and like I've said before, it seems more fruitful to think motion as more fundamental. I.e. to just think things really are in motion, and such is the case with the brain. In that sense, there can be said to be "a present moment", but not "time" as any other but semantical concept that is formed so to understand motion better (so to be able to handle abstract concepts dealing with motion).

This is still very very far from solving the Hard Problem of consciousness of course, but it doesn't make consciousness impossible. Rather the opposite seems to be true, it solves one problem that exists in static spacetime view.

Well perhaps I interpret him differently than you do. In any case, I'm sure we agree that it is the topology of spacetime that is of importance here, and whether something like simultaneity is thought to be relative or not, does not necessarily change the topology at all. I.e. does not change any observable properties of spacetime.

And why I'm paying attention to relativity of simultaneity is that in the view where there things really are in motion, there pretty much necessarily exists so-called "present moment" in a universal sense.

In short, it seems completely nuts to assume that present moment does not exist, on the virtue that this assumption makes spacetime diagrams geometrically more pleasing. Here I can only repeat; you can twist and bend your spacetime diagram to any shape that pleases your aesthetic eye, but as long as the topology does not change, it does not have any observable function.

I understood in your view there actually can be said to be one "present moment"?

Yes, strictly speaking, his view is based on undefendable assumptions, as is the case of every model. We posit a set of fundamentals and explain observable phenomena with them. The postulates cannot be defeneded in any objective sense, their merit can only be judged on whether or not they produce the behaviour we observe in physical reality. While I think his philosophical arguments were quite weak at times, I would guess he knew very well that the postulates were always undefendable.

I have said many times that one can always take whatever physical behaviour we observe, and build arbitrary number of radically different models that all yield the same observables. It may not be easy to build many radically different models, but it certainly is possible. All posit different fundamentals, and all are equally undefendable. We are pretty much in the dark as far as any "true ontology" goes.

And this is what I would say is why we don't have a TOE. It is also why I say we will never have any single TOE. We can come up with math that makes the correct predictions every time. But we cannot interpret the math in any explicit sense. It is always possible to build arbitrary number of interpetations that posit different fundamentals that work with different unobservable concepts and mechanics, and all give the same observable results.

Exactly right. I have made this same assertion many times here and on other forums. And I am arguing about this very same fact on another forum currently, but it seems to go too much counter to many people's intuition for them to pick it up too readily. People tend to hang on to some aspect of naive realism without realizing it.

-Anssi

mosassam

Many thanks to AnssiH for your time and effort, it was only one billion miles above my head but thanks all the same (things I have no chance of ever understanding - topology, Einstein's theory of relativity including the 'standard interpretation', simultaneity, spacetime blocks and on and on). Half way through your explanation was this statement of obvious importance as it was in bold - "it is the topology of spacetime that is physically important and observable". I Googled topology which said it was a branch of mathematics. As I understand it you are saying that it is the mathematics of spacetime that is physically observable! I am seriously out of my depth.
PS. Do you have a layman's description of Time handy?

mosassam

I have been blundering around this and other forums trying to get my head around Time. It is becoming increasingly apparent that I should be focussing on Change. Time is a byproduct of Change and, as such, can be used to measure it. The only 'model' I can think of for Change, in physics terms, is Cause-and-Effect. I would argue that this, like Time, is also a byproduct of Change. On one of the forums somebody asked "What was the initial Cause?". This argument came to me:-
Q: What is the initial cause of Change?
A: Change
Q: What is the Effect?
A: Change
It seems to me that physics uses Time and Cause-and-Effect to describe and measure Change but this is like describing a ship by looking at its wake - sure, you might be able to deduce a couple of things but why not just look at the ship? Is there a part of physics that strikes at the heart of what Change is? Unfortunately, the only other area of study deaing with this area is Zen Buddhism and I look awful in orange. It clashes with my eyes.
PS: Getting back to the opening quote from Dr.Dick - At the moment I cannot say how I would propose to reference change in my knowledge, it is starting to appear that knowledge is yet another byproduct of Change. Maybe what is required is a comprehensive understanding (awareness) of Change, one in which Knowledge, Time and many other elements have their place.
This is either a very cheesy circular argument or there is a way of comprehending Change 'from the inside out' as it were.

mosassam

The quote at the top of my last post was from Dr.Dick - post#126

AnssiH

No that's not quite what I'm saying. Topology refers to the way things connect. If you draw a set of lines that intersect each others on a surface of a balloon, you have drawn a network with certain connections; certain topology. Now if you inflate the balloon, the topology does not change while the network gets larger.

In relativity, when you perform Lorentz-transformation so to get from one inertial frame to another, you basically scale the spacetime:

http://en.wikipedia.org/wiki/Image:L...world_line.gif

Horizontal is space and vertical is time, the dots mark "events". In the center is an observer, and a vertical line in the middle would mark his "now moment" in the simplest interpretation. Notice how it keeps changing in such manner that some events that had already passed "now", can go back from the past to the future. This is not observed of course since the topology does not change; the light about such events has not reach our observer, instead the observer sees events as they pass the lower diagonal lines (which mark the trajectory of light). Notice how events never pass this line backwards.

If you draw trajectories of light between the events in such spacetime, the way events connect, i.e. their topology does not change no matter how much you scale the spacetime:

http://www.saunalahti.fi/~anshyy/Phy...formation1.jpg
http://www.saunalahti.fi/~anshyy/Phy...formation2.jpg
http://www.saunalahti.fi/~anshyy/Suhteellisuus.avi

I.e. causality remains. If event A connects to event B, it will be so after the scaling as well.

Any physical system that is part of such spacetime cannot actually measure this scaling since it gets scaled itself as well (spatially and temporally), instead it can measure the topology; i.e. one clock can not measure time in metaphysical sense, but it can look at another clock and observe if one is advancing faster than the other.

It is the way things connect that gives us such measurable effects that we call time dilation, although performing Lorentz-transformation was and is a handy way to understand how the topology ends up this way; how do physical processes advance in relation to each others.

There is no such thing as layman's description of time. There are only different ontological views, and it is rather complicated to try and sort them out. We can never be sure about the nature of time, and personally I tend to assume that motion does objectively exist even without conscious observer, and that past has already happened and it is gone forever; it does not exist in some sort of metaphysical spacetime. And likewise, future has not happened yet and does not exist.

Time then is just a man-made concept, and an exceedingly confused one.

-Anssi

Doctordick

If you want to understand anything, you have to get down to the nitty gritty (so to speak). We have to make it very clear exactly what we are talking about. That is exactly what the ontology/epistemology division is all about. Fundamentally,the goal of science is to explain reality! (If you don't regard that statement as true then we have very little to talk about. )

Presuming you agree with me, the first question becomes, exactly what is reality? Well, that is the very issue of ontology. Ontology is the study of exactly what you have to work with! The problem most everyone seems to have with the issue of ontology is that they cannot comprehend not knowing what they have to work with and thus fail at the very first step. The issue being that the moment you put meaning to any ontological element, you are already outside the field of ontology and discussing epistemology: i.e., attaching meaning to an ontological element requires understanding the explanation of a definition and that is the essence of epistemology.

The issue then becomes, is it necessary for one to know what they are talking about in order to talk about it? The answer to that question is a resounding, why certainly not! We talk about things we do not understand all the time. Science could not even exist if we couldn't talk about things we don't understand. All that is required is a method of referring to what ever it is we are trying to discuss! Does anyone here claim to know what reality is? That is, do any of you pretend to be experts on the correct explanation of reality? Does that mean we cannot discuss the issue? The point is that the word "reality" is no more than a label for what it is we are discussing and "understanding what reality is" is not necessary in order to refer to it. In fact, exactly what label we use to refer to it is of no real consequence (only the severely uneducated think the symbols used for words contain their meaning). The point of that comment is that it is always the listener who must divine what it is that is being referred to; that is what "understanding a language" is all about and understanding itself is a presumption, not a provable fact. (That is why "misunderstandings" are such a common phenomena! )

Thus one must be drawn to the conclusion that the ontological elements which constitute reality must be left undefined: i.e., the definitions are part and parcel of our understanding of reality which, in the final analysis, must be held as a presumption beyond proof. It follows that the ontology of reality is an undefined collection of elements, the references to which (and the definitions we assign to those references) constitute our understanding of it, whether our understanding be valid or not.

Thus I arrive at the very first epistemological absolute which can be pronounced. The word "past" can be used to refer to the entire collection of ontological elements of reality of which I am aware. That pronouncement depends upon only one fact and one fact only. That fact is the absolute validity of the following presumption: I cannot prove that what I know is indeed, the entire truth, i.e., change in my knowledge is possible. By simple dichotomy, the word "future" refers to what is not the past and the word "present" refers to the boundary between the two: i.e., a change in that of which I am aware. (The existence of this possibility is so obvious that most people seem to believe it is all that really exists. )

Time is thus the most basic epistemological absolute and its existence is required by the simple fact that we are not all knowing. Also, it follows from the above analytic definition that the only thing we can be sure exists is "the past". (And the present only truly exists as it becomes part of the past: mathematically, one could say that the past is a closed set, i.e., the boundary is included in the set. )

Now, if you cannot follow that, I feel you are beyond my help.

Have fun -- Dick

mosassam

Profound thanks to both AnissH and Dr.Dick. There's a lot in your posts I've got to get my head round but I feel you've steered me in the right direction. Take it easy.

AnssiH

Yes, that is all very important to keep in mind. While one cannot understand a single instance of a noumenon, the concept of noumenons must be firmly understood (and consequently, questions of ontology are unanswerable but nevertheless important).

I arrived to similar concept myself without knowing Kant had used it already over 200 years ago. And still it is not as widely understood as it should. Still people refuse to see over their intuitive naive realist views.


If I am following you correctly here, I have to say that I would not feel the need to see reality exactly this way. For one, physical things in present moment can express the past, so while we do have memories, we can still choose to understand reality in terms of only present moment existing.

And I have another issue with thinking in terms of "time that moves", or time serving as some kind of backdrop for making motion possible. While you probably need to use the concept of "time" one way or another in order to express motion (in math or just imagining motion in your head), it doesn't mean that real motion could not be more fundamental than time. I.e. that "time" is merely a concept we tend to classify reality, much the same way as "count" may be the way we understand clusters of things (i.e. "numbers" don't need to exist metaphysically for banana clusters to exist, since numbers are our own way to classify the clusters)

So just because we need the concept of time to understand motion, does not mean reality needs it to "produce motion". We comprehend reality by some self-made concepts, and "cannot meaningfully conceive an object that isn't structured in accordance with the categories of the understanding, such as substance and causality" (handy wikipedia quote)

Of course any astute person also readily recognizes that motion is just as much a man-made concept as time and as such these views should be equally valid, so I would like to be more careful in my assertion and just claim that it is merely useful for many purposes to assume that motion is more fundamental than time, and it is certainly useful to recognize that "time", as a backdrop for motion, is not necessarily of fundamental existence at all.

mosassam

[QUOTE=AnssiH;1188178]

Kant! Ontology!! You guys know your physics but this is surely philosophy! This I can do.
Last night I had an important insight (important to me at least) about Time. Bear with me because this is going to seem quite facile at first.
It's always NOW. Everything is always NOW. When I had my insight it is NOW, as I'm writing this it is NOW, when you read this it is NOW, as you compose your reply it is NOW, as you type it in it is NOW. I was born in NOW, I will die in it also.
We build and play with the most complex constructs and concepts to describe reality, we talk about memories or the ability to predict what will happen if I throw something up in the air, we see ourselves growing older - all these things happen in our mind and convince us Time is passing, that there is a past that we can remember and that there is a future we can guess about but they are shadows compared to the brutal reality of NOW.
( Man!! I've just read what I've written and it looks like some loonball **** but I really need to get this point across - you may try and hide from NOW by saying "Well other philosophers have pointed this out in the past such as ..." but it doesn't fool NOW which is still with you, right NOW.
Here's a little experiment - consciously try not to skip to the end of the following sentence, which is going to end with the word NOW. Start observing Time passing as you read this sentence and even if its only a matter of seconds that have passed since you began your observation you will still find that by the time you have reached the end of this badly constructed sentence it is still NOW.
Fundamental truth #1 - It is always NOW.
This is not subjective, it is an objective reality.
Question 1 - How can the objective reality of NOW be proved?

Time is a trick we play on ourselves and call it a concept to give it some 'reality' in the same way an illusion really is an illusion because we understand the concept of illusion. As such it can 'produce' nothing, let alone motion.

I must admit that my duded-up new insight can't cover this. In one of my earlier posts I stated that Cause-and-Effect and Time were both byproducts of Change but, whereas I can directly intuit the "Illusion of Time", I can't do the same thing with the "Illusion of Motion"!!
This leads to my final questions:-
#2 - How is motion a man-made concept?
#3 - What is Change? (By this I don't mean 'What is the effect of Change' or 'Where did it come from', I mean "What is the 'fabric' of Change?"
PS - (for AnissH) I noticed that the Lorentz-transformation you guided me to already has an inbuilt Time axis as, I assume, does the notion of Spacetime. Aren't both of these things founded on an erroneous 'concept' of Time or do they arrive at the notion of Time independently. Are they both just games that people play in their minds or do they have a 'solidity' in the same way NOW does?
Remember, it is NOW.

Doctordick

All you are really saying is that "your awareness of reality is always changing".
It seems you have just fallen into exactly the intellectual trap I was referring to.

Have fun -- Dick