The paper considers the philosophical component of the approach to the time as an emergent phenomenon absent at the fundamental level. The anthropic principle is shown as arising from the time emergence. Consciousness is shown as an epiphenomenon in such a model, although it is more fundamental than matter in this case. An answer to the question about the prime cause is suggested.

The construction of space-time in a physical system without time and dynamics is considered. It is shown that the anthropic principle and causality principle inevitably arise in models without time and dynamics. It is shown that for any physical model based on a system without time and dynamics, the anthropic principle is a scientific principle and, in principle, can be falsified. It is shown that, in principle, there is the possibility of experimental (...) verification of what is true - realism or idealism. (shrink)

Philosophy part of theory of emergent space-time-matter is discussed. It was shown that anthropic principle is direct consequence of emergent time. It was shown that consciousness is epiphenomenon, but it is more fundamental than matter.

The current article is a critical analysis of anthropic reasoning used to argue for non-theistic purposes. In doing so, it focuses on the Weak Anthropic Principle (WAP), the Strong Anthropic Principle (SAP), and also on the probabilistic frameworks of the Self-Sampling Assumption (SSA) and the Self-Indication Assumption (SIA). In detail, even though WAP and SIA are often used to eliminate the force of fine-tuning arguments of theism, their explanatory capacity proves to be quite a tautological (...) one in which no real causal account of the cosmic parameters is provided. Apart from the logical issues, the paper also draws attention to the ethical consequences of anthropic reasoning: the idea that human actions like killing or decisions concerning reproduction could change existence probabilities might indicate that moral value is lowered to mere statistical artifacts. Through the combination of logical and moral reasoning, the paper conveys the message that the use of anthropic principles as atheistic counterarguments reveals the presence of fundamental conceptual flaws, thus they cannot serve as explanatory or metaphysical first causes. (shrink)

Given that the new cosmological models, i.e. the Anthropic Principles, postulate the fine-tuning of the universal laws adequately for human existence to emerge, the question of formulating a metaphysical system, where the underlying nature of all phenomena wills the existence of such advanced observers as humans, is increasingly imperative. Thus, this paper explores a fusion of the Anthropic Principle with Arthur Schopenhauer’s metaphysical system, based on will as the noumenal reality and representation as the phenomenal one, to (...) explore how the Schopenhauerian thing-in-itself implicitly generates the core statements of the Anthropic Principle. Nevertheless, such a metaphysical fusion of systems leads, consequently, to a new type of cosmological pessimism, which demands the exploration of how the will’s striving manifests at a cosmological level. To have a more immediate consequence of the will’s striving, a Pessimistic Anthropic Principle will be formulated, to which all the core ideas of the Strong Anthropic Principle and Final Anthropic Principle will be subordinated. (shrink)

I reinterpret the constraint expressed by the Strong Anthropic Principle (SAP) in terms of an effective force—analogous to how effective forces are formulated in various areas of physics—beginning with a more general and precise formulation of the SAP. This reframing shifts the SAP focus from the properties of the universe to the conscious observer and directly links the SAP to the study of consciousness. The force acts on a multiverse substrate to create a conscious observer and, although materialistic (...) in nature, may resemble the creationist forces described in certain theological frameworks. I argue that the emergence of multiple observers in our universe is an unintended byproduct of the specific evolutionary path through which this force succeeded in creating a single conscious observer. I also introduce the concept of fine-tuned weak emergence of consciousness, which I propose is significantly stronger than traditional forms of weak emergence. (shrink)

The current article is a critical analysis of anthropic reasoning used to argue for non-theistic purposes. In doing so, it focuses on the Weak Anthropic Principle (WAP), the Strong Anthropic Principle (SAP), and also on the probabilistic frameworks of the Self-Sampling Assumption (SSA) and the Self-Indication Assumption (SIA). In detail, even though WAP and SIA are often used to eliminate the force of fine-tuning arguments of theism, their explanatory capacity proves to be quite a tautological (...) one in which no real causal account of the cosmic parameters is provided. Apart from the logical issues, the paper also draws attention to the ethical consequences of anthropic reasoning: the idea that human actions like killing or decisions concerning reproduction could change existence probabilities might indicate that moral value is lowered to mere statistical artifacts. Through the combination of logical and moral reasoning, the paper conveys the message that the use of anthropic principles as atheistic counterarguments reveals the presence of fundamental conceptual flaws, thus they cannot serve as explanatory or metaphysical first causes. (shrink)

The purpose of this paper is to analyze the theoretical commitments of autopoietic enactivism in relation to Errol E Harris’s dialectical holism in the interest of establishing a common metaphysical ground. This will be undertaken in three stages. First, it is argued that Harris’s reasoning provides a means of developing enactivist ontology beyond discussions limited to cognitive science and into domains of metaphysics that have traditionally been avoided by phenomenologists. Here, I maintain enactivist commitments are consistent with Harris’s reasoning from (...) certain synthetic a priori first principles, to his derivation of a teleological anthropic principle, which asserts the necessity of consciousness within the cosmos. Second, it is proposed that Steven Rosen’s long-standing proposal for a topology of phenomenology may provide a common logical foundation for both Harris and enactivists regarding anthropic reasoning. Third, it is argued that a pragmatic approach to process ontology is the most rigorous way of responding to the realism/anti-realism concerns that inevitably follow. If successful, this work will update Harris’s arguments with contemporary scientific and philosophical terminology and extend enactivism from philosophy of mind, into a general phenomenological ontology. (shrink)

We can ask, (1) given the state of the universe at the big bang, what is the probability that the universe would have ended up in its current actual state? What is the probability distribution for the possible states the universe could have evolved into? We can ask, (2) given the current actual state of the universe, what is the probability the big bang would have been in the state it was? What is the probability distribution over different possible states (...) at the big bang? Both the Fine-Tuning argument and the Anthropic argument are confused versions of (2). This settles the issues once and for all. (shrink)

In the last three decades several cosmological principles and styles of reasoning termed 'anthropic' have been introduced into physics research and popular accounts of the universe and human beings' place in it. I discuss the circumstances of 'fine tuning' that have motivated this development, and what is common among the principles. I examine the two primary principles, and find a sharp difference between these 'Weak' and 'Strong' varieties: contrary to the view of the progenitors that all anthropic principles (...) represent a departure from Copernicanism in cosmology, the Weak Anthropic Principle is an instance of Copernicanism. It has close affinities with the step of Copernicus that Immanuel Kant took himself to be imitating in the 'critical' turn that gave rise to the Critique of Pure Reason. I conclude that the fact that a way of going about natural science mentions human beings is not sufficient reason to think that it is a subjective approach; in fact, it may need to mention human beings in order to be objective. (shrink)

The existence of a stable, observable universe is often treated as evidence of fine-tuning, intention, or optimization. This paper argues for a more constrained interpretation. It proposes that survivability is not a consequence of purpose, but a prerequisite for observation. In tightly coupled systems, configurations that fail do not persist long enough to be observed, while those that remain are necessarily compatible with their own continuation. Drawing from survivorship bias, anthropic reasoning, and systems theory, this work reframes fine-tuning arguments (...) as cases of selection under constraint rather than indicators of design. A universe does not need to be ideal, benevolent, or optimized to host observers; it only needs to avoid internal contradictions long enough for complexity to arise. From this perspective, stability appears rare not because it is special, but because failure is the default. The paper introduces survivability as a structural filter operating across scales—from cosmology to biology—emphasizing that what is observable is already conditioned by persistence. This framework neither affirms nor denies intentional design. Instead, it clarifies the epistemic limits of inference drawn from existence alone. By distinguishing survival from purpose, the paper aims to provide a more disciplined foundation for discussions of fine-tuning, meaning, and observability. (shrink)

The Anthropic Modal Collapse principle offers a potential resolution to this issue by introducing an observer-dependent collapse of the infinite possibilities into a structured system. The collapse occurs because only those worlds that are compatible with conscious observation are logically coherent or relevant in our modal reasoning. Thus, the number and diversity of possible worlds are constrained by the very fact that a conscious observer exists to perceive and interpret them.

The anthropic principle suggests that the universe's fundamental constants are precisely fine-tuned to allow for life. However, by incorporating a dynamic physical perspective of nature, such as the multiscale thermodynamic principle known as Principium Luxuriæ, it is found that fundamental constants and forces of the universe may evolve over time in a non-Euclidean universe. If the universe has this geometry, it would have profound implications, which are discussed in this paper. For example, that the conditions conducive to (...) life are not static and finely tuned but rather transient, undermining the need for a fine-tuned universe. Given that multiscale thermodynamics requires external forces, it's plausible that the universe's expansion could be linked to the existence of other phenomena such as other universes acting as external forces, each with their own evolving laws of physics. This suggests that life might be a transient and coincidental occurrence across multiple universes, if they exist. Additionally, the ever-evolving physical laws limit our ability to fully comprehend the universe at any given time. As we inevitably overlook certain aspects of reality, physical systems cannot be fully explained by the sum of their parts. Consequently, emergent phenomena like consciousness could not be studied from a self-referential perspective, as there will always be elements beyond our understanding. (shrink)

In his article “If Loud Aliens Explain Human Earliness, Quiet Aliens are also Rare”, Robin Hanson proposes the Grabby Alien Hypothesis, which proposes that extraterrestrial civilizations (ETIs) exist outside of our observable universe and are gradually expanding to fill the universe. The existence of such grabby aliens in our future expanding to fill all available niches puts a cosmic deadline on independently originating sources of life. This cosmic cutoff offers an explanation for why human observers seem to be relatively early (...) in spacetime, why the red dwarf stars seem to be inadequate for independently originating life, and why the Fermi Paradox remains unsolved. However, we should worry about Hanson’s proposal, since the Grabby Alien Hypothesis has its own paradoxical implication, namely that most observers in most reference classes should be grabby aliens themselves (Bostrom, 2002). Thus, oddly, finding ourselves not to be grabby alien observers, it seems Hanson is beholden to explain why we are not. Some possibilities for grabby alien observer alternatives can be offered, though none are particularly explanatorily appealing. In what follows, we will 1) attempt to restate in simple terms Hanson’s assumptions, and then 2) reassemble Hanson’s arguments, showing they lead to a paradox, and 3) consider which assumptions should be rejected and at what cost. (shrink)

This paper reinterprets modularity not merely as an architectural feature of complex systems but as a quantum-cognitive and ontological principle. Drawing on mathematical modeling, quantum theory and epistemic phenomenology, we introduce the anthropic modularity function M(x), which defines a topological threshold between structured differentiation and cognitive overload. Through six modular sections, we explore how modularity shapes historical empires, fractal languages, observer-centered cognition and ethical responsibility. We argue that both excessive modularization and enforced monolithic integration lead to systemic collapse—epistemically, (...) structurally and ethically. The modular golden mean, defined near M(x) ≈ σ/2, marks the zone of maximal resonance between parts and whole, suggesting a new topological ethics of differentiation anchored in the dynamics of phase coherence. Modularity, we propose, is the logic of sustained distinction within an entangled reality. This interdisciplinary study proposes the function ( ) M(x) of coherent modularity as both an epistemic measure and a practical principle for system design, including potential applications in artificial intelligence. By framing modularity as a topological function of cognitive resolution, we introduce a method for quantifying meaningful differentiation, one capable of guiding architectures of cognition, AI and self-organizing systems. The anthropic threshold c becomes a pivot between structured complexity and recursive breakdown — a criterion applicable to both biological minds and synthetic intelligences. (shrink)

Humanity may underestimate the rate of natural global catastrophes because of the survival bias (“anthropic shadow”). But the resulting reduction of the Earth’s future habitability duration is not very large in most plausible cases (1-2 orders of magnitude) and thus it looks like we still have at least millions of years. However, anthropic shadow implies anthropic fragility: we are more likely to live in a world where a sterilizing catastrophe is long overdue and could be triggered by (...) unexpectedly small human actions. In the same way, an over-inflated toy balloon, which will soon burst, is very fragile. Anthropic fragility can manifest itself in the higher chances of runaway global warming. It has often been suggested that the Earth's atmosphere remained life-supporting for billions of years by sheer chance. Therefore, the survival bias can be strong. It is also known that Earth-like water worlds could experience transitions into deadly moisture greenhouse (mean T = 65C). This means that relatively small anthropogenic actions could put the climate above an unpredictable tipping point, which could lead to the moisture greenhouse. Thus, it is necessary to carry out urgent geoengineering studies and prepare to prevent an unexpected climate catastrophe. There are three main counterarguments against the existence of the anthropic shadow: self-indication assumption (SIA), past observers and the Gaia hypothesis; we show that they fail. It was proposed that SIA exactly compensates the anthropic shadow as an observer unlikely to find herself in a world with a strong anthropic shadow; however, there is a baseline level of the anthropic shadow for all habitable planets, similar to the rate of evolutionary transitions like abiogenesis. There are no “past observers” as qualified observers appeared only 50 years ago. Gaia hypothesis assumes existence of self-stabilizing feedback in climate, but new types of events like quick CO2 growth could override its coping ability. We present a list of other catastrophes that may have been underestimated because of the anthropic shadow, including collider catastrophes, nuclear war and even an alien invasion. We also hypothesized that human intelligence is more likely to emerge in an unstable world that is nearing its end and thus we get a new form of Doomsday argument. (shrink)

Stephen Jay Gould famously argued that replaying the “tape of life” would almost certainly not result in human intelligence again, a view traditionally interpreted as establishing the radical contingency of natural history. Building on this mechanistic foundation, we identify a counterintuitive phenomenological coupling: that one's own existence as an anthropic observer imposes a full and calculable system of retrospective circumstantiality. To formalize this, we introduce Acespective reasoning (or “Acespecting”), a special form of anthropic reasoning enabled by the observer-dependent (...) ontology of Aethic reasoning. The framework suggests that natural history, once written down, follows an optimization principle as deterministic as physics’ stationary action: the evolutionary path taken, down to individual steps, is precisely the probabilistically optimal path for conscious observers to arise—not by teleology, but by consistent and immense survivorship bias inherent to one’s existing at all. Just as Newton’s second law provided the missing link showing that energy and motion are deductively equivalent—collapsing all possible trajectories to the single realized path—Acespecting suggests natural history has been governed by principles we simply lacked the theoretical machinery to formulate. This framework yields three remarkable implications: (1) direct derivation of the Rare Earth hypothesis, connecting observer-selection effects to the Fermi paradox solution; (2) cascading falsifiable paleontological predictions generated through Bayesian reasoning over observer-compatible scenarios; and (3) the capacity to quantify properties of counterfactual evolutionary paths—natural histories that could have but did not occur. From the K-Pg extinction to primate origins, Earth’s biosphere appears to have followed a tight architecture rather than contingent random walk in having generated us, altogether suggesting a physics-like tie between waking conscious existence and speechlessly vast anthropic luck preserved in the paleontological record. (shrink)

Michael Huemer argues, on statistical grounds, that ``existence is evidence for immortality". On reasoning derived from the anthropic principle, however, mere existence cannot be evidence against any non-indexical, ``eternal'' hypothesis that predicts observers. This note attempts to advertise the much-flouted anthropic principle's virtues and workings in a new way, namely by calling attention to the fact that it is the primary intension of one's indexically-described evidence that best characterizes one's epistemic position.

This is a version of a book chapter included in my 2025 book, Reason and Revelation in Hegel: Metaphysical Dimensions of the Absolute (University of Toronto Press). The chapter deals with metaphysical issues in Big Bang cosmology (the Big Crunch, the Big Chill, the anthropic principle, singularities...) from a Hegelian point of view. If human consciousness is an undeniable feature of the universe, then can we not say that the universe possesses or has possessed consciousness and therefore is (...) or has been conscious? Similarly, Hegel's Absolute knows itself through the self-knowing agency of human thought. And so should we not attribute to the universe the same divine existence that Hegel's Encyclopedia evokes, in its last paragraph where he refers to Aristotle's self-contemplating, self-enjoying god? (shrink)

This article proposes a novel solution to the anthropic question—“Why am I in this universe?”—by introducing the Identity-Consistency Principle. Within a logically complete multiverse, where all mathematically and logically consistent universes exist, no selection mechanism or external cause is necessary to explain conscious experience. Instead, an observer exists wherever their subjective identity—including memory, perception, and continuity—is internally and externally coherent with a given universe. Identity arises not from probabilistic filtering or metaphysical necessity, but from the structural consistency between (...) consciousness and the universe in which it appears. This framework accommodates branching identities, multiple consistent pasts, hallucinations, and dreams, offering a minimal metaphysical ontology grounded solely in logical coherence. (shrink)

The cosmological constant problem remains one of the deepest paradoxes in modern physics: quantum field theory predicts a vacuum energy density (~10^120) times larger than the value inferred from cosmological observations. This hierarchy mismatch, together with debates over anthropic reasoning and dynamical dark energy, highlights persistent inconsistencies across scales and observer frames. This paper applies the Universal Principle of Collapse (UPC) as a cross‑scale audit axiom, linking quantum, relativistic, and cosmological domains through recognition and collapse. UPC dissolves the (...) paradox not by introducing new physics but by exposing linguistic and conceptual inconsistencies: the assumption of a static vacuum energy, the neglect of observer‑dependent recognition in cosmological inference, and the concealment of recognition as a relational construct. By enforcing recognition consistency across scales, UPC reframes dark energy as a context-dependent entity rather than a paradoxical constant, continuing the dissolution of foundational contradictions established in prior UPC work (Escagedo Gutierrez, 2025a–d). The paper unfolds through Background, UPC Framework, Audit, Resolution, and Philosophical Framing, guiding the reader step by step to clarity. December 2025. (shrink)

Physical systems without time and dynamics have been considered. The principle of how to construct spacetime in a physical system without time and dynamics has been proposed. It has been found what can be objects in such a spacetime, and what can be an interaction between such objects. Within the framework of the considered class of systems, answers to the following problems of philosophy and physics have been found: the nature of consciousness and the connection of body and consciousness (...) (mind-body problem), the nature of time, the anthropic principle and the problem of fine-tuning the universe, the effectiveness of mathematics in describing physical phenomena, the limits of knowledge. There are a number of indications that our Universe is not based on one of the systems of the class considered. The considered class of systems makes it possible to find answers to questions that cannot be answered for our Universe. This shows that it is fundamentally possible to find answers to these questions for our Universe as well. (shrink)

Structures without time and dynamics are considered. The principle is proposed how to build space-time in a structure without time and dynamics. It is found what can be objects in such a space-time, and what can be an interaction between such objects.Within the framework of the considered class of structures, answers were found to the following problems of philosophy and physics: the nature of consciousness and the connection between the body and consciousness (mind-body problem), nature of time, anthropic (...) principle and the problem of fine-tuning the universe, the effectiveness of mathematics in describing physical phenomena, limits of knowledge.The considered class of structures makes it possible to find answers to questions that cannot be answered for our Universe. This shows the fundamental possibility of finding answers to these questions for our Universe as well. (shrink)

This essay hypothesizes that the Universe contains a self-reproducing neural network of Black Holes with computational abilities—i.e., the Universe can “think”! It then rephrases the Final Anthropic Principle to state: “Intelligent information-processing must come into existence in each new Universe to assure the birth of intelligent successor universes”. Continued research into the theory of Early Universe and Black Hole information storage, processing and retrieval is recommended, as are observational searches for time-correlated electromagnetic and gravitational wave emission patterns from (...) widely separated Black Hole transient events indicative of the existence of a universal inter-Black Hole faster-than-light communications network. (shrink)

This analysis evaluates the metaphysical congruence between the monistic, deterministic, and holistic ontology of the Codex of Convergent Light and the foundational principles of modern physics. It establishes that the Codex's axioms, particularly the Divine Architect (First Principles), Shared Divinity (Unity), and Cyclical Becoming (Conservation), represent philosophical articulations of profound scientific desiderata: the search for a Theory of Everything (ToE), the holistic structure implied by Quantum Entanglement, and the necessity of Quantum Unitarity. The study maps the Codex’s concepts onto the (...) critical crises of QM (Measurement, Locality, Ontology) and the resolving frameworks of String Theory and the Participatory Anthropic Principle (PAP). It concludes that the Codex serves not as an empirical prophecy, but as a robust, convergent metaphysical framework derived from core scientific and philosophical intuitions regarding the ultimate unity and self-consistency of physical law. (shrink)

Anthropic principle, Perspectival ontology, Hard problem, Why something rather than nothing, Life after death, Buddhism, God.

This paper offers a defence of metaphysical naturalism, in the context of the Fine Tuning argument. Theistic objections to the Multiverse (MV) hypothesis are considered, specifically the claim that the MV hypothesis commits the Inverse Gambler’s Fallacy (IGF) and, as per the This Universe Objection (TUO), that it violates the Requirement of Total Evidence. It is argued that the IGF claim moved the goalposts when it comes to assessing the validity of the MV hypothesis. The Cosmic Slot Machine analogy will (...) be used to demonstrate how the This Universe Objection (TUO), fails to adequately account for the anthropic principle (or selection effect) and how the MV hyptothesis does satisfy the Requirement for Total Evidence. -/- With respect to the Naturalistic Single Universe (NSU), the implications of the ex-nihilonihil- fit principle, for evaluating the epistemic probability of a Life Permitting Universe (LPU)under the NSU hypothesis, are considered. It is argued that the ex nihilo nihil fit principle entails that an LPU is not improbable under the NSU hypothesis. (shrink)

This article proposes Cosmic Emergentism as a speculative yet parsimonious extension of Refusal-Driven Dimensionality Reduction Theory (RDRT; Waterman 2025). While standard emergentism posits that phenomenal consciousness arises from complex physical systems (e.g., brains) without being reducible to micro-level physics, Cosmic Emergentism scales this principle to the universe itself. The Big Bang is conceptualised as a primordial thermodynamic refusal—a forced halt in unbounded recursive fluctuation within a pre-geometric vacuum—leaving a single global phenomenal “scar” rather than distributed proto-minds (as in panpsychism (...) or cosmopsychism). Individual human consciousnesses are local echoes of this cosmic residue, compatible with RDRT’s core mechanism: refusal enforced by hard thermodynamic limits to prevent energetic overload. This framework avoids panpsychism’s combination problem, explains fine-tuning via anthropic selection for observer-capable bounded systems, and generates testable predictions linking neural measures of subjective mental temperature (T_M) to cosmological parameters (e.g., CMB fluctuations). Cosmic Emergentism thus unifies consciousness with cosmology under a single thermodynamic imperative. (shrink)

Following the derivations of Resistance (Θ) from Constraint (C) in Paper IV and Drive (∆) from Systematization (E) in Paper V, this paper completes the primitive transformation triad by deriving the Transmissive Operator (η) from Registration (F ). We prove that when the Multiplicative Trap (G = E × C × F ) undergoes topological inversion to achieve dimensional consistency (G = E×C / F ), the primitive F must undergo a functional reversal from multiplicative co-dependence to divisive regulation. Through (...) exhaustive logical analysis, we demonstrate that F in Phase I represents informational density—the resistive grain of the medium that thickens configuration space—while in Phase II, the system requires not density but its mathematical reciprocal: the transmissive capacity of the medium to conduct gradient resolution. This reciprocal relationship is η = 1 / F , the gain multiplier that scales net force into kinetic output. We eliminate all alternative formulations through dimensional analysis, conservation requirements, and the Zero-Product Property. The derivation establishes η ≈ 1.667 as the scalar-invariant transmissive constant, fixing the final parameter required for kinetic mechanics. This paper proves that η is not a measure of anthropic utility but the structural reciprocal of informational grain—the medium’s intrinsic capacity to amplify or dampen flux transmission based on its registration architecture. (shrink)

The cosmological fine-tuning debate is often taken to support multiverse hypotheses via observer-selection effects. The most persistent objection is the \textit{This Universe Objection} (TUO): fine-tuning, it is argued, concerns \textit{this} observed universe, and once indexical evidence and total-evidence constraints are handled correctly, fine-tuning provides little or no confirmation of a multiverse over a single-universe hypothesis. This paper argues that TUO does not establish evidential neutrality. At the intuitive level, I diagnose two recurrent sources of error: inferring evidential neutrality from causal (...) independence, and treating the demonstrative ``this'' as contributing a privileged, likelihood-relevant fact rather than merely serving to pick out the observed domain. At the formal level, I develop a Bayesian reconstruction compatible with the Requirement of Total Evidence while preserving the role of anthropic reasoning. The key move is to replace label-dependent evidence with a third-person, non-privileging modal correlate of the indexical explanandum: that there exists a fine-tuned domain containing an epistemic system capable of fine-tuning inquiry. Under explicit and transparent toy assumptions, this formulation yields a Bayes-factor advantage for multiverse hypotheses over the single-universe hypothesis. The conclusion is that TUO establishes no evidential neutrality result on its own: in its thin demonstrative form, it collapses into ordinary modal evidence, while in its haecceitistic form it relies on auxiliary commitments about ``thisness'', centered information, or predestination that undermine the very neutral cross-hypothesis comparison the objection is invoked to defend. (shrink)

Today a change is imperative in approaching global problems: what is needed is not arm-twisting and power politics, but searching for ways of co-evolution in the complex social and geopolitical systems of the world. The modern theory of self-organization of complex systems provides us with an understanding of the possible forms of coexistence of heterogeneous social and geopolitical structures at different stages of development regarding the different paths of their sustainable co-evolutionary development. The theory argues that the evolutionary channel to (...) the observed increasing complexity is extremely narrow and only certain discrete spectra of relatively stable self-maintained structures are feasible in complex systems. There exists a restricted set of ways of assembling a complex evolutionary whole from diverse parts. The law of nonlinear synthesis of complex structures reads: the integration of structures in more complex ones occurs due to the establishment of a common tempo of their evolution. On the basis of the theory, we can see not only desirable but also attainable futures. (shrink)

77 observations on qualia, quantum mechanics, time, mechanism for life after death, incompleteness, perspectivalism, Anthropic principle, two-dimensional semantics, materialism, God, the Hard Problem, Bach, entropy, string theory, qualations, etc.

This treatise provides the complete formal derivation of physical spatial dimensionality from the ontological structure of the Relational Field. Building upon the geometric configuration space (Ωconfig) established in Treatise V, we prove that the three-dimensionality of the universe (d = 3) is not a contingent initial condition or anthropic selection effect, but a derivable necessity arising from the triadic logic of relation. Through four sequential proofs, we establish: (1) The ontological priority of relational dimensionality over physical space, demonstrating that (...) ”dimension” is fundamentally an independent degree of freedom rather than spatial extent; (2) The exact isomorphic mapping (ψ) between the three primitives (E, C, F) and the three spatial axes (x, y, z), with Systematization → Extension (x), Constraint → Separation (y), and Registration → Depth (z); (3) The impossibility of alternative dimensionalities via rigorous reductio ad absurdum: d < 3 leads to information collapse and feedback intersection (Flatland Paradox), while d > 3 creates vacuum instability and thermodynamic dissipation; (4) The formulation of the Isomorphic Law of Spatial Instantiation as a conservation law: dim(Σphys) ≡ dim(Ωrel) = 3. This derivation provides the geometric foundation for understanding the primordial state’s instability, recasting the Tension Integral (TI=0.336) as metric distortion energy arising from ”dimensional frustration”—the compression of 3D logical structure into the 1D geometric singularity of the primordial diagonal (E = C = F ). By proving that physical space is the isomorphic shadow of triadic logic, we render the Anthropic Principle is obsolete and establishes that the Big Bang represents the universe’s violent correction of a dimensional violation. (shrink)

Lewis’s Principal Principle says that one should usually align one’s credences with the known chances. In this paper I develop a version of the Principal Principle that deals well with some exceptional cases related to the distinction between metaphysical and epistemic modal­ity. I explain how this principle gives a unified account of the Sleeping Beauty problem and chance-­based principles of anthropic reasoning. In doing so, I defuse the Doomsday Argument that the end of the world is (...) likely to be nigh. GPI Working Paper No. 8-2021. (shrink)

The cosmological constant Λ appears finely tuned: if it were even slightly differ- ent, galaxies, stars, and human observers would not exist. This has led to anthropic and multiverse speculations. We argue instead that Λ and consciousness are not in a causal relation but are co-emergent phenomena of fluctuation. To articulate this, we introduce the notion of circularization: the process by which ordinary structures close upon themselves while simultaneously protruding outward, forming singular nodes of existence. Both Λ and consciousness (...) are instances of such circularization. (shrink)

This is a quickly produced book that is an easy read on a plane. It will not give you any kind of depth on any of the issues and there are no refs to enable you to check anything. He covers asteroids, WMD´s, greenhouse effect, ice ages, volcanos, plagues, insects, bioengineering, cyberterror and, presciently, tsunamis. He does not mention overpopulation, supernovas or the Doomsday Hypothesis (the seemingly absurd but quite serious idea that on general grounds alone it is likely we (...) have lived half our total span as a species). His chapter on volcanos does not mention that Yellowstone Park in the USA is the worlds biggest caldera. To his credit he does take the greenhouse effect seriously and he was writing at least 13 years ago. If only the average citizen and the government had the same good sense. -/- Those interested in all my writings in their most recent versions may download from this site my e-book ‘Philosophy, Human Nature and the Collapse of Civilization Michael Starks (2016)- Articles and Reviews 2006-2016’ by Michael Starks First Ed. 662p (2016). -/- All of my papers and books have now been published in revised versions both in ebooks and in printed books. -/- Talking Monkeys: Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B071HVC7YP. -/- The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle--Articles and Reviews 2006-2016 (2017) https://www.amazon.com/dp/B071P1RP1B. -/- Suicidal Utopian Delusions in the 21st century: Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B0711R5LGX . (shrink)

Applied technological developments are represented by (1) genetic engineering as management tools of biological evolution and (2) socio-economic engineering as management tools of civilizational and socio-cultural development. This binary structure logically follows from the postulated three-module organization of the sustainable evolutionary strategy of the sentient human being. Naturphilosophy once again acquires the status of the basis of the theory of evolution in an explicit way. There is a system of metaphysical postulates and ontological categories derived from the anthropic (...) class='Hi'>principle of participation. For modern neoliberal political democracy, bio-power and biopolitics look like the most effective technology for stabilizing the scenarios and trends of the global evolutionary process that are optimal within this ideological system. Conclusions.Transbipolitics in our understanding is a political problematic related to the rationalization of the global evolutionary process. In the coming decades transbipolitics will become the carrier element of the global process of evolution of the noosphere with the consequent complication and increase of cohesion between the individual socio-cultural types that are part of the system of modern globalizing civilization. (shrink)

This paper offers a structural reinterpretation of Jungian synchronicity as a topological and epistemic phenomenon, rather than a psychological anomaly. We argue that meaningful coincidence can be modeled as a form of phase-aligned collapse within a coherence manifold, where causal transmission is replaced by structural resonance. Drawing on parallels with quantum measurement and the Participatory Anthropic Principle, we propose that meaning emerges through observer participation in topologically organized fields of relational significance. Synchronicity thus marks not a violation of (...) causality but a point of epistemic convergence—a non-causal collapse of latent order into intelligible form. This framework advances a post-causal epistemology, wherein coherence supplants causation as the organizing principle of meaning. (shrink)

The cosmos may well be perceived as chiefly power respecting its unfathomable vastness and amount of energy, and under this form referred to the cyclic model and to its self-referentiality. The levels of power to therein inhere are accordingly meant to be subject to a drastic variation. These can be quantified according to physical-metaphysical criteria propounded as Quanta of Power. Their imperceptible value is deemed to define the amount of actual ontological power to be found in each relevant event, nature (...) or situation: The more the presence of Quanta of Power, the more the capability of power found intrinsic to such an event, nature or situation. While at a nonhuman level they focalize on the Big Bang and the Big Crunch in causing one another (and in thus proving, conceptually, one cosmic entity), touching the anthropic principle the process at issue reaches its crowning moment in an ultimate superhuman frame. (shrink)

This paper explores the relationships between some the problems of the Fermi Paradox (FP), with its variety of possible answers; and the Problem of Induction, and thus the possibility of a Theory of Everything. We seek to improve the hierarchy of plausibility within answers to FP, given by what we call “preference criteria”, among which we particularly highlight culture-independence. We argue that, if the question of whether a Theory of Everything is possible is answered negatively, then FP becomes much more (...) serious than otherwise, and this makes many of FP’s solutions less preferable. This constitutes a further preference criterion. Armed with this tool, we try to outline a network of relative truths between FP and the Problem of Induction, in the form of a cross-answer table. Only two or three combinations of answers survive as preferable: 1) degenerate, pure solipsistic metaphysics; 2) accept Induction and the Anthropic Principle at the same time, thus saying that the human condition is a very rare one in the universe; or 3) that the Theory of Everything exists and its discovery is the Great Filter. This latter possibility is discussed with its implications for the current scientific and economic progress of our civilization. (shrink)

Abstract The existence of life in the universe is a fundamental question bridging multiple disciplines including science, philosophy, and metaphysics. This paper explores why life must exist in the cosmos by examining the natural emergence of life through physical laws, philosophical principles such as the anthropic principle and teleology, and a holistic approach based on a universal formula emphasizing the law of balance in nature. The synthesis of these perspectives highlights life as both a natural consequence of the (...) universe’s conditions and an essential element for maintaining cosmic equilibrium through continuous feedback mechanisms. Implications of this integrated understanding extend to cosmology, astrobiology, and the philosophy of existence, offering a comprehensive framework for the indispensability of life. -/- . (shrink)

This paper introduces the "double fine-tuning argument", suggesting that our universe may not only be fine-tuned for life but also for the emergence of advanced technology. Such an additional fine-tuning would weaken the explanatory power of the anthropic principle within multiverse theories and make the hypothesis of a purposeful Creator more parsimonious. The paper invites reflection on the comprehensibility of the universe as a possible sign of design.

This paper proposes a new explanation for the paradoxes related to anthropic reasoning. Solutions to the Sleeping Beauty Problem and the Doomsday argument are discussed in detail. The main argument can be summarized as follows: -/- Our thoughts, reasonings and narratives inherently comes from a certain perspective. With each perspective there is a center, or using the term broadly, a self. The natural first-person perspective is most primitive. However we can also think and express from others’ perspectives with a (...) theory of mind. A perspective’s center could be unrelated to the topic of discussion so its de se thoughts need not to be considered, e.g. the perspective of an outside observer. Let’s call these the third-person perspective. First-person reasoning allows primitive self identification as I am inherently unique as the center of the perspective. Whereas from third-person perspective I am not fundamentally special comparing to others so a reference class of observers including me can be defined. It is my contention that reasonings from different perspectives should not mix. Otherwise it could lead to paradoxes even independent of anthropic reasoning. The paradoxes surrounding anthropic reasoning are caused by the aforementioned perspective mix. Regarding the sleeping beauty problem the correct answer should be double halving. Lewisian halving and thirding uses unique reasonings from both first and third-person perspectives. Indexical probabilities such as “the probability that this is the first awakening” or “the probability of me being one of the first 100 billion human beings” also mixes first- and third-person reasonings. Therefore invalid. Readers against perspectivism may disagree with point 1 and suggest we could reason in objective terms without the limit of perspectives. My argument is compatible with this belief. Objective reasoning would be analytically identical to the third-person perspective. My argument would become that objective reasoning and perspective reasonings should not mix. In the following I would continue to use “third-person perspective” but readers can switch that to “objective reasoning” if they wish so. (shrink)

The monograph is an English, expanded and revised version of the book Cheshko, V. T., Ivanitskaya, L.V., & Glazko, V.I. (2018). Anthropocene. Philosophy of Biotechnology. Moscow, Course. The manuscript was completed by me on November 15, 2019. It is a study devoted to the development of the concept of a stable evolutionary human strategy as a unique phenomenon of global evolution. The name “An Evolutionary Metaphysics (Cheshko, 2012; Glazko et al., 2016). With equal rights, this study could be entitled “Biotechnology (...) as a result and factor of the evolutionary processˮ. The choice in favor of used “The Evolutionary Metaphysics of Human Enhancement Technologiesˮ was made in accordance with the basic principle of modern post-academician and human-sized science, a classic example of which is biotechnology. The “Metaphysics of Evolution” and “Evolutionary Metaphysics” concepts are used in several ways in modern philosophical discourse. In any case, the values contain a logical or associative reference to the teleological nature of the evolutionary process (Hull, 1967, 1989; Apel, 1995; Faye, 2016; Dupre, 2017; Rose, 2018, etc). In our study, the “evolutionary metaphysics” serves to denote the thesis of the rationalization and technologization of global evolution and anthropogenesis, in particular. At the same time, the postulate of an open future remains relevant in relation to the results of the evolutionary process. The theory of evolution of complex, including the humans system and algorithm for its constructing are а synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern science. ln other words, natural philosophy is regaining the status bar element theoretical science in the era of technology-driven evolution. The co-evolutionary concept of 3-modal stable evolutionary strategy of Homo sapiens is developed. The concept based оn the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary path of human evolution are defined bу descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctness) parameters simultaneously, that cannot bе instrumental reduced to others ones. Resulting volume of both parameters define the vectors of blological, social, cultural and techno-rationalistic human evolution Ьу two gear mechanism genetic and cultural co-evolution and techno-humanitarian balance. The resultant each of them сап estimated Ьу the ratio of socio-psychological predispositions of humanization / dehumanization in mentality. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the blological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). It is seem necessary to make three clarifications. First, logical construct, “evolutionary metaphysics” contains an internal contradiction, because it unites two alternative explanatory models. “Metaphysics”, as a subject, implies deducibility of the process from the initial general abstract principle, and, consequently, the outcome of the development of the object is uniquely determined by the initial conditions. Predicate, “evolutionary”, means stochastic mechanism of realizing the same principle by memorizing and replicating random choices in all variants of the post-Darwin paradigm. In philosophy, random choice corresponds to the category of “free will” of a reasonable agent. In evolutionary theory, the same phenomenon is reflected in the concept of “covariant replication”. Authors will attempt to synthesize both of these models in a single transdisciplinary theoretical framework. Secondly, the interpretation of the term “evolutionary (adaptive) strategyˮ is different from the classical definition. The difference is that the adaptive strategy in this context is equivalent to the survival, i.e. it includes the adaptation to the environment and the transformation (construction) of the medium in accordance with the objectives of survival. To emphasize this difference authors used verbal construction “adaptiveˮ (rather than “evolutionaryˮ) strategy as more adequate. In all other cases, the two terms may be regarded as synonymous. Thirdly, the initial two essays of this series were published in one book in 2012. Their main goal was the development of the logically consistent methodological concept of stable adaptive (evolutionary) strategy of hominines and the argumentation of its heuristic possibilities as a transdisciplinary scientific paradigm of modern anthropology. The task was to demonstrate the possibilities of the SESH concept in describing and explaining the evolutionary prospects for the interaction of social organization and technology (techno-humanitarian balance) and the associated biological and cultural mechanisms of the genesis of religion (gene-cultural co-evolution). In other words, it was related to the sphere of cultural and philosophical anthropology, i.e. to the axiological component of any theoretical constructions describing the behavior of self-organizing systems with human participation. In contrast, the present work is an attempt to introduce this concept into the sphere of biological anthropology and, consequently, its main goal is to demonstrate the possibility of verification of its main provisions by means of procedures developed by natural science, i.e. refers to the descriptive component of the same theoretical constructions. The result of this in the future should be methods for assessing, calculating and predicting the risk of loss of biological and cultural identity of a person, associated with a permanent and continuously deepening process of development of science and technology. (shrink)

The theory of evolution of complex, including the humans system and algorithm for its constructing are a synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern science,. In other words, natural philosophy is regaining the status bar element theoretical science in the era of technology-driven evolution. The co-evolutionary concept of 3-modal stable evolutionary strategy of Homo sapiens is developed. The concept based on the principle of evolutionary complementarity of anthropogenesis: value of evolutionary risk and evolutionary (...) path of human evolution are defined by descriptive (evolutionary efficiency) and creative-teleological (evolutionary correctly) parameters simultaneously, that cannot be instrumental reduced to others ones. Resulting volume of both parameters define the vectors of biological, social, cultural and techno-rationalistic human evolution by two gear mechanism ˗ genetic and cultural co-evolution and techno-humanitarian balance. The resultant each of them can estimated by the ratio of socio-psychological predispositions of humanization/dehumanization in mentality. Explanatory model and methodology of evaluation of creatively teleological evolutionary risk component of NBIC technological complex is proposed. Integral part of the model is evolutionary semantics (time-varying semantic code, the compliance of the biological, socio-cultural and techno-rationalist adaptive modules of human stable evolutionary strategy). (shrink)

This paper will attempt to offer a defence of to the Multiverse (MV) hypotheses, in the context of the theistic Fine Tuning Argument (FTA). It will be argued that theistic proponents of the FTA who argue that the MV hypothesis commits the Inverse Gambler’s Fallacy (IGF) are, themselves, guilty of moving the goalposts when it comes to assessing the validity of the MV hypothesis. The Cosmic Slot Machine analogy will be used to demonstrate how the This Universe Objection (TUO), first (...) outlined by White (2000) and further clarified by Draper et al (2007), fails to adequately account for the anthropic principle (or selection effect). (shrink)

The iroha song of human concepts (2021) The iroha is a Japanese poem of a perfect pangram and isogram, containing each character of the Japanese syllabary exactly once. It also mimics an ultimate conceptual engineering, in that there is more and more restricted scope for meaningful expressions, given more and more condensed means of description. This culminates in crystallizations of human values by auto-condensations of meaningful concepts. Instead of distilling Japanese values of 11th century, I try for those of human (...) concepts, given our merging mind, language and culture. (shrink)

The utopian character of modern scientific theories, with the human nature as a subject, is an inevitable consequence of the presence of an imperative component of transdisciplinary human dimensional scientific knowledge. Its social function is the adaptation of the descriptive component of the theory to the given socio-cultural type that simplifies the passage of the process of social verification of the theory. The genesis of bioethics can be seen as one of the basic premises for the actualization of the (...) class='Hi'>anthropic principle of ontology, which thus acquires the axiological and epistemological sense. (shrink)

Why is there something rather than nothing? This paper explores one particular argument in favor of the answer that 'the existence of nothing' would amount to a logical contradiction. This argument consists of positing the existence of a novel entity, called a bion, of which all contingent things can be composed yet itself is non-contingent. First an overview of historical attempts to compile a systematic and exhaustive list of answers to the question is presented as context. Then follows an analysis (...) of how the antropic principle would manifest itself in a world that consists of information and at the same time conforms to modal realism. Next, a thought experiment introduces bions as the foundation of such a world, showing how under these circumstances the ultimate origin of all existing things would be explained. The non-contingent nature of bions themselves is subsequently argued via a discussion of the principle of non-contradiction. Finally, this theory centered on the existence of bions is integrated into the worldview of Popperian metaphysics. According to the latter's criteria, I conclude that bion theory provides an integral answer to why there is something rather than nothing. (shrink)