This paper advances Structural Resonance Theory (SRT), originally proposed to explain consciousness and qualia as emergent from the resonance of complex information structures. While the core formulation traced micro-to-macro pathways of spatiotemporal resonance, this extended framework broadens the scope to include collective, planetary, and evolutionary dimensions of intelligence. The aim is twofold: to refine the theory’s conceptual and mathematical foundations, and to propose empirical pathways that enhance its testability and interdisciplinary relevance. Several key constructs are introduced. The Collective Intelligence Hypothesis (...) frames intelligent agents as nodes in a distributed resonance network, where the aggregate of experiential events functions as an integrated system of information capture and refinement. Civilization-Scale Qualia Shifts interpret large-scale societal transitions as transformations in collective resonance quality, revealing how shared experiential fabrics guide stability, disruption, and innovation. The Resonance Quality Principle defines the degree to which a moment aligns with a hypothesized primordial perfect resonance, offering a normative dimension for experiential coherence. The expansion also reframes observation as experience capture, aligns quantum measurement analogies with phenomenological processes, and extends Planck Resonance Density (PRD) as a universal upper bound on the vividness and rate of experience. Evolutionary pressures are analyzed as drivers of resonance complexity, situating intelligence within adaptive exploration of constraint spaces. Finally, the paper outlines empirical approaches—ranging from comparative cross-species modeling to planetary-scale analyses and neurophysiological fingerprinting—supported by mathematical extensions of SRT variables. By unifying microstate diversity, evolutionary dynamics, and civilization-scale resonance, the extended SRT positions itself not only as a theory of consciousness, but as a generative paradigm for understanding intelligence and the universe’s iterative pursuit of perfection. (shrink)

This paper proposes that perfection, if conceived as a total and completed system, is paradoxically incapable of experiencing itself. Experience requires difference, fragmentation, and imperfection; only through partiality can the resonance of existence be felt. Drawing from the foundations of Structural Resonance Theory (Singleton, 2024), this work extends into a broader philosophical and scientific synthesis that frames imperfection as the necessary condition for consciousness, diversity, and meaning. The central paradox explored here is that perfection, once fragmented into imperfection, must (...) experience itself anew to truly know perfection. This process necessitates informational pruning, recursive resonance cycles, and the generation of diversity across psychological, biological, social, ecological, and cosmic domains. By integrating concepts from Shannon information theory, thermodynamics, neuroscience, psychology, ecology, political economy, art, religion, and cosmology, this paper argues that imperfection is not a flaw in existence but the very mechanism through which existence fulfills its purpose: the actualization of experience. The implications extend from the intimate level of parent–child relationships to the grand scale of universal cycles, suggesting that every collapse, misalignment, or resonance death serves as a necessary perturbation in the journey toward authentic perfection. (shrink)

The Structural Resonance Theory (SRT) proposes that consciousness emerges from the dynamic alignment of spatiotemporal resonance patterns within complex systems. It integrates neuroscience, evolutionary biology, physics, and information theory to explain how subjective experience arises and how intelligence evolves over time. At its core, SRT treats qualia as the experiential resonance of the universe evolving toward self-knowing, with consciousness functioning as both an outcome and a driver of complexity. The theory builds on several key principles: Resonance as the fundamental integrator (...) – Conscious moments arise from coherent resonance patterns spanning distributed neural structures. Constraint space expansion – Evolution operates as a structural pruning process, where mutation generates diversity and selection preserves efficient configurations, enabling richer and deeper integration over time. Substrate independence of resonance laws – The mathematics of resonance coupling applies to neural, artificial, and even planetary-scale systems. Qualia as structural state – Qualia are not reducible to information content but correspond to the system’s instantaneous resonance profile, measurable through Planck Resonance Density (PRD). Mutation necessity principle – All mutations, regardless of adaptive value, are necessary perturbations that enable iterative emergence toward conscious resonance. SRT is formalized through a set of measurable variables, predictive models, and experimental frameworks that allow falsification. It incorporates analogies such as “Tetris of consciousness” to illustrate integration dynamics, scene changes, and the stability of awareness states. It also extends to special cases including dementia, altered states, and cross-species intelligence. The paper addresses potential objections through a 23-section structure, ending with a comprehensive rebuttals section. It also proposes testable predictions for neuroscience, cognitive modeling, and AI, aiming to bridge the gap between empirical research and philosophical theories of mind. The ultimate implication of SRT is that consciousness is not an accidental byproduct of evolution but an inevitable outcome of complexity’s tendency toward resonance and self-integration. (shrink)

Structural Block Theory (SBT) posits that consciousness is generated by experience blocks whose recursive resonance forms a self-stack. The stack’s integrity governs continuity of identity and the intensity/character of qualia. Evolutionary recursive selection pressure prunes architectures toward stack stability. Qualia are formalized as resonance events produced when a new block harmonizes with prior stack geometry. We define block fit, stack integrity, echo persistence, and resonance depth with metrics implementable via MEG/EEG/fMRI (cross-scale phase synchrony, recurrence analysis, microstate dynamics). SBT predicts recurrent (...) neural fingerprints for qualia classes, stack discontinuities in trauma, increased recursive alignment with contemplative practice, and warped block geometry in REM (“Dream Tetris”). Distinct from Global Workspace, IIT, and Predictive Processing, SBT centers recursive resonance as the substrate of experience, yielding clinical diagnostics (e.g., PTSD stack collapse) and testable constraints for artificial consciousness. (shrink)

This paper presents a novel theory of consciousness as an emergent spatiotemporal structure arising from evolutionary complexity, structural resonance, and recursive self-organization. Using the metaphor of Tetris, the theory models consciousness as a continuous process of scene construction, integration, and collapse. Qualia are framed as experiential harmonics — structured resonance patterns emerging when neural blocks align across time and space. The paper integrates neuroscience, systems theory, and philosophical inquiry to propose measurable predictions, falsifiability criteria, and structural explanations of identity, trauma, (...) and scene changes. It includes diagrams, experimental frameworks, and rebuttals to common objections. (shrink)

The causal impacts of genes and environment on any one biological trait are inextricably entangled, and consequently it is widely accepted that it makes no sense in singleton cases to privilege either factor for particular credit. On the other hand, at a population level it may well be the case that one of the factors is responsible for more variation than the other. Standard methodological practice in biology uses the statistical technique of analysis of variance to measure this latter (...) kind of causal efficacy. In this paper, I argue that: 1) analysis of variance is in fact badly suited to this role; and. (shrink)

Abstract -/- Structural Resonance Theory (SRT) proposes a unified structural framework for understanding time, experience, identity, and meaning without reducing these phenomena to computation, representation, or metaphysical primitives. The theory advances a single ontological commitment: resonance under constraint is fundamental, while time, entropy, consciousness, and identity emerge as necessary structural consequences of finite integration capacity within constrained systems. -/- SRT formalizes experience as a thresholded property of cross-temporal integration, introducing an integration functional that distinguishes experiential states from non-experiential dynamics without (...) invoking panpsychism. Identity is defined as a stable attractor in resonance configuration space, explaining continuity across interruption, transformation, and loss of consciousness without reliance on memory storage or narrative persistence. A central result of the framework—the Perfection Limit—demonstrates that perfectly coherent, update-invariant states are structurally incompatible with experience, establishing imperfection and ongoing reconfiguration as necessary conditions for subjectivity, meaning, and temporal progression. -/- The theory reframes entropy as enforced exploration rather than disorder, time as an emergent sequencing relation rather than a fundamental dimension, and meaning as a consequence of persistent near-alignment rather than final resolution. By deriving explicit structural constraints and identifying falsifiable prohibitions, SRT situates itself as a foundational framework compatible with—but not reducible to—existing approaches in physics, neuroscience, and dynamical systems theory. -/- The present work establishes the core axioms, formal definitions, limit results, and domain-general implications of Structural Resonance Theory, providing a disciplined foundation for subsequent extensions addressing experiential granularity, neural correlates, biological evolution, and cosmological structure. (shrink)

Abstract — Finger I: Structural Block Theory -/- Structural Block Theory (SBT) extends Structural Resonance Theory (SRT) by formalizing the granularity of conscious experience as a necessary consequence of finite integration under constraint. Rather than treating consciousness as continuous, atomic, representational, or computational, SBT defines experience as occurring in maximal contiguous intervals of threshold-satisfying resonance integration, termed experiential blocks. Blocks are not perceptual snapshots or symbolic units, but structurally delimited integration regimes whose existence, duration, and dominance are governed by integration (...) density, constraint topology, and update nontriviality. -/- The theory derives experiential discreteness without appealing to phenomenology or fixed sampling rates, showing that block formation follows inevitably from finite integration capacity, variable constraints, and the impossibility of perfectly coherent, update-invariant states. Attention is formalized as a weighting function over competing blocks rather than as a gate or generator of experience, resolving long-standing dissociations between attention and awareness. Memory is reframed as attractor-level bias that increases block re-instantiation probability rather than as stored content, while sleep and dreaming are modeled as constraint-relaxed regimes enabling block dissolution, recombination, and structural maintenance. Pathological states are analyzed as systematic distortions of block dynamics, including fragmentation, over-stabilization, boundary failure, and identity decoupling. -/- By specifying explicit formal definitions, operational hooks, and falsifiable constraints, Structural Block Theory provides a disciplined, substrate-neutral account of experiential segmentation compatible with neuroscience and dynamical systems theory while avoiding panpsychism, representationalism, and reductive elimination. (shrink)

How conscious experience can be both physically instantiated and phenomenally differentiated without reducing experience to localized neural states remains a central problem for theories of consciousness. This paper advances a structural solution within Structural Resonance Theory (SRT) by introducing the concept of neural fingerprints: spatiotemporal resonance geometries that instantiate the qualitative character of experiential blocks. Neural fingerprints are defined not as instantaneous neural states, representational contents, or symbolic encodings, but as temporally extended, distributed regions of resonance space that remain invariant (...) under structure-preserving transformations. -/- The paper formalizes neural fingerprints as equivalence classes of resonance trajectories satisfying integration thresholds, cross-scale coherence, and identity anchoring constraints. This framework explains how similar experiences can arise from distinct microphysical realizations, why experiential continuity persists despite molecular turnover and neural noise, and how experiential differentiation can occur without requiring unique neural codes. Hierarchical organization across spatial and temporal scales is shown to be necessary for fingerprint stability, while embodiment and world-coupling are treated as constraint-transduction processes that stabilize resonance geometry rather than supply representational content. -/- Neural fingerprints are further shown to evolve over developmental and learning timescales through plastic deformation of resonance landscapes, producing path dependence, sensitive periods, and both adaptive and maladaptive stabilization. The paper delineates principled limits on empirical observability, arguing that neural fingerprints are accessible only through structurally appropriate measurements that preserve temporal extension, cross-scale coupling, and transition dynamics. Explicit falsification conditions are specified, including the prediction that experiential character cannot be fully determined by instantaneous neural states or single-scale measures. -/- Finger II integrates directly with the block-based temporal structure of experience developed in Finger I and the ontological commitments of the SRT Palm, providing a non-representational, substrate-neutral account of how experience is physically instantiated without collapsing into reductionism or instrumentalism. (shrink)

This paper formalizes planning and insight as emergent phenomena arising from structural reconfiguration within finite, dynamically constrained cognitive spaces. Departing from representational, search-based, and optimization-centric accounts, it advances a non-teleological framework in which planning is understood as pre-stabilized trajectory biasing and insight as a topological discontinuity in the navigable configuration space of a system. Rather than modeling cognition as symbol manipulation or utility maximization, the framework treats intelligent behavior as the modulation of constraint weights governing accessible transitions. -/- The paper (...) introduces a geometric account of insight in which sudden problem-solving breakthroughs correspond to discrete changes in connectivity—specifically, the emergence or dissolution of connected components within the system’s effective constraint graph. These transitions are not gradual accumulations of information but phase-like reconfigurations driven by internal constraint relaxation, reweighting, or resonance alignment. This explains the phenomenology of “Aha” moments, their abruptness, and their resistance to introspective reconstruction. -/- Planning, on this account, is not foresight over an objective future state space but the stabilization of local directional bias under bounded uncertainty. Plans are temporary constraint alignments that shape near-term trajectories without implying global optimality, convergence, or teleological direction. The paper demonstrates how planning failure, rigidity, and overcommitment arise when constraint weights become prematurely stabilized, reducing navigable volume and suppressing adaptive reconfiguration. -/- The framework yields multiple falsifiable predictions distinguishing it from dominant models, including discontinuous signatures in behavioral latency distributions, measurable changes in topological invariants of neural or behavioral state-space reconstructions surrounding insight events, and characteristic failure modes under artificially induced constraint fixation. By grounding planning and insight in constraint geometry rather than representational content, the paper provides a unified, non-teleological account of intelligent discontinuity consistent with finite physical substrates and open-ended exploration. (shrink)

Why experiential complexity proliferates, diversifies, regresses, and occasionally collapses over evolutionary time remains an unresolved problem for theories of consciousness. Traditional evolutionary accounts either treat consciousness as a directly selected trait, reduce it to cognitive or behavioral function, or dismiss it as an incidental byproduct of intelligence. This paper advances an alternative framework grounded in Structural Resonance Theory (SRT), arguing that experiential complexity emerges as a necessary consequence of selection acting on resonance architectures capable of sustaining integration, stability, and constraint (...) navigation under finite energetic and environmental conditions. -/- Within this framework, evolution is recast as selection over dynamic resonance architectures rather than over representational content, intelligence, or subjective experience itself. Experience is not posited as a target of selection, nor as epiphenomenal noise, but as a structurally contingent outcome that arises when architectures cross integration thresholds defined by spatiotemporal coherence, identity anchoring, and noise tolerance. The paper formalizes the concept of experiential regimes as structural classes characterized by block duration, fingerprint diversity, and identity persistence, providing a non-hierarchical account of experiential variation across species. -/- The analysis introduces resonant selection as a structural analogue to adaptive fitness, explaining convergent and divergent experiential architectures without invoking homology, teleology, or linear scaling with neural complexity. Mutation and noise are reinterpreted as enforced exploration mechanisms required by the incompleteness of constraint satisfaction in finite systems, while regression, fragmentation, and collapse are shown to be expected outcomes under constraint tightening, energetic limitation, and over-specialization. The paper further articulates why experiential expansion exhibits directionality without goals, inevitability without destiny, and open-endedness without convergence toward perfection. -/- Finger III integrates directly with the foundational axioms of Structural Resonance Theory and its prior analyses of experiential blocks and neural instantiation, extending the framework to evolutionary timescales without introducing new ontological commitments. The resulting account positions experiential complexity as historically contingent, structurally constrained, and evolutionarily fragile—neither accidental nor inevitable in outcome, but unavoidable in possibility under sustained exploration. (shrink)

This paper formalizes a structural limit on planning, foresight, and intelligence in finite cognitive systems. While planning is often treated as an extensible capacity—bounded primarily by computational resources or information availability—this work argues that foresight is constrained by a finite envelope imposed by coherence, integration cost, and adaptive stability. Beyond a certain horizon, additional planning does not increase intelligence but instead destabilizes the system’s internal organization, forcing reversion to local navigation. -/- Within the Structural Resonance Theory (SRT) framework, intelligence is (...) characterized not as optimal global prediction but as the maintenance of coherence under uncertainty. From this perspective, planning operates as a bounded structural process: useful within a limited range, but necessarily lossy and fragmenting when extended beyond the system’s integrative capacity. This finite envelope applies across biological and artificial agents and is independent of implementation details. -/- By articulating explicit limits on foresight, this paper blocks teleological interpretations of intelligence, clarifies why open-ended exploration persists even in advanced systems, and explains why planning depth saturates rather than converging toward omniscience. The result is a non-teleological account of intelligence as constrained navigation rather than mastery, with implications for cognitive science, artificial intelligence, and theories of rational agency. (shrink)

Persistent reasoning failures in science, philosophy, and policy are frequently attributed to theoretical error, insufficient data, or cognitive bias. This paper advances a narrower and structurally grounded claim: in domains involving long-horizon, bounded, open-ended systems, many failures arise instead from the grammatical and inferential properties of linear natural language itself. Linear language evolved to support narration, agent-centered causation, and endpoint-oriented explanation. While highly effective for everyday reasoning, these features systematically reintroduce teleology, optimization narratives, and false convergence when applied to systems (...) that lack privileged endpoints despite operating within finite constraints. -/- The paper analyzes several recurrent distortions induced by grammar rather than theory, including the collapse of trajectory descriptions into endpoint claims, the conflation of boundedness with completion, and the leakage of optimization narratives through comparative language. It argues that conceptual clarification alone is insufficient to correct these failures, because the distortions operate at the level of linguistic form rather than semantic content. As a remedy, the paper proposes a constraint-preserving auxiliary vocabulary governed by explicit grammatical and inferential rules designed to block illicit endpoint inference, enforce separation between scope and termination, localize directional claims, and require explicit framing of comparisons. -/- The proposed vocabulary is non-ontological, minimal, and explicitly interoperable with linear language. It functions as an annotative discipline applied selectively at points of known reasoning fragility rather than as a replacement for ordinary discourse. Crucially, the proposal is empirically falsifiable: its success is evaluated through a long-horizon comparative reasoning program measuring interpretive drift, teleological reintroduction, and narrative inflation over extended timescales. If the auxiliary vocabulary fails to reduce these distortions, it should be abandoned. The contribution is methodological rather than metaphysical, offering a testable intervention at the level of reasoning form where language has repeatedly proven structurally unreliable. (shrink)

Contemporary theories of consciousness often emphasize informational integration, predictive processing, or computational function, yet continue to struggle with several persistent empirical and phenomenological features: discontinuities in awareness, abrupt qualitative shifts during insight, uneven scaling of intelligence, and the apparent persistence of identity across substantial internal change. This paper proposes a complementary framework that shifts attention away from the contents of cognition and toward the structural constraints under which cognitive systems operate. The central claim is that consciousness and identity emerge as (...) necessary modes of operation in finite systems forced to manage complexity under bounded representational capacity, energetic cost, temporal limitation, and competing informational demands. -/- Within this framework, conscious experience is interpreted as the stabilized organization of experience achieved through structural reconfiguration when informational load approaches or exceeds local capacity. Insight and learning correspond to successful reorganization events, while disruptions of identity and experiential continuity arise from unstable or failed reorganizations. Identity is thus treated not as a static entity or stored representation, but as a persistent structural pattern maintained across successive reconfigurations. The proposal introduces no new ontological primitives and remains agnostic with respect to metaphysical interpretations, advancing instead a functional and structural account grounded in constraint management. -/- The framework generates testable predictions: measurable indicators of structural constraint should correlate with experiential continuity and stability; periods of learning or insight should coincide with detectable reorganization rather than incremental change; and failures of integration should precede breakdowns in conscious coherence or identity persistence. If such correlations fail to appear, the framework is falsified. By reframing consciousness as a constraint-bound response rather than a substance or by-product, this work aims to unify disparate observations under a single structural principle while remaining empirically accountable and theoretically conservative. (shrink)

Can luck even partially determine how much praise and blame a person deserves? In a monograph and subsequent articles, I have argued that the answer is ‘yes’ for certain kinds of luck, and so I have argued that several types of moral luck exist. In this paper, I defend my view against the novel challenge that expected desert levels give everyone exactly equal moral opportunities, and so luck in circumstance and constitution cannot provide some people with better or worse moral (...) opportunities than others. I argue, however, that the Equal Moral Opportunity View is subject to counterintuitive implications (for example, it rules out supererogatory actions in circumstances with no blameworthy options) and cannot realize its ambition to immunize morality from unfairness. These costs form part of my argument that the Moral Luck View is more plausible. (shrink)

Chronic Fatigue Syndrome (CFS) is an invisible disability. It is a condition of overwhelming fatigue that can last for years with various other symptoms including, most importantly, post-exertion malaise. I offer my own experience with CFS and the experience of others to explain its staggering deprivations: CFS greatly reduces the scope of access to objective goods; it greatly diminishes autonomy about their realization; it creates hardships that tend to end or diminish friendships; it tends to habituate in ways that mitigate (...) inner peace and corrupt good character; and it diminishes bodily health. With those serious deprivations in view, I explain how various virtues can recapture some degrees of well-being lost from CFS and how their corresponding vices magnify its deprivations. The virtues of humility, patience, prudence, courage, and hope mitigate the deprivations of CFS and promote well-being. The vices of pride, impatience, impulsiveness, thoughtlessness, inconstancy, rashness, cowardice, presumption, and despair compound its deprivations. (shrink)

We propose that consciousness arises from the brain’s recursive self-modeling and compression of its own complex activity, yielding a unified and coherent subjective experience (Baars, 1988; Dennett, 1991; Tononi, 2004). On this view, the brain constructs a high-level, low-dimensional summary of its own operations that preserves behaviorally and introspectively relevant structure while discarding fine-grained neural detail. This theory is supported by convergent evidence from neurology, psychiatry, pharmacology, developmental psychology, and comparative cognition. Disruptions to recursive self-modeling or integrative compression reliably impair (...) or fragment consciousness, while their integrity correlates with the richness and unity of subjective experience (Gazzaniga, 2000; Alkire et al., 2008; Lyssenko et al., 2018; Bertenthal & Fischer, 1978; Beran, 2019). This synthesis provides a parsimonious and empirically grounded account of consciousness, reframing the so-called “hard problem” (Chalmers, 1995) and the mystery of qualia (Nagel, 1974) as cognitive illusions arising from the structural and introspective limitations of the self-model itself (Dennett, 1991; Frankish, 2016). (shrink)

In this article, the author gives one simple example that exposes the criterion of scientificity of K. Popper's theory as a false and anti-scientific criterion.

В настоящей статье автор делает ещё одну попытку представить и разъяснить уважаемым читателям своё видение и понимание устройства и эволюции природы и Вселенной. Всё это уже есть в книге автора «Теория Природы» и в его статье «Что такое Природа» («Природа, как объективная реальность»). Автор целиком и полностью стоит на позиции единственно истинной и научной философии диалектического материализма. Автор целиком и полностью придерживается единственно истинного и научного диалектико-материалистического мировоззрения.

Right now, you're deciding whether to keep reading. You could stop. You could scroll to something else. You could close this tab and go make coffee. But you're choosing to continue. That choice feels completely free—it's yours, made by you, and you could have chosen otherwise. -/- Except you couldn't have. Not really. -/- Here's why...

Does the universe run on computational principles because it is a simulation, or do computational systems succeed because they capture how reality actually works? We argue for the latter through Universal Constraint Parsing (UCP)—a framework showing that constraint-based selection operates throughout physical reality from quantum mechanics to consciousness. Computational systems work precisely because they can instantiate this natural mechanism, not because reality is itself computational. We examine the simulation hypothesis literature (Bostrom 2003; Chalmers 2005), analyze the relationship between UCP and (...) computational models, and show why the deep effectiveness of computation in science reflects variational and constraint-selection structural matching rather than ontological identity. This undercuts the explanatory motivation for the simulation hypothesis by explaining computational success without requiring reality to be a computation. We conclude that UCP provides a more parsimonious explanation: computation succeeds when it mirrors constraint-parsing mechanisms already present in nature. (shrink)

В настоящей статье представлен небольшой фрагмент моей дискуссии со Стивом Дюфурни (Steve Dufourny) на форуме сайта FQXi. В центре обсуждения находится тезис: «Современная физика не является наукой».

В настоящей статье автор приводит один простой пример, разоблачающий критерий научности теории К. Поппера, как ложный и антинаучный критерий.

В настоящей статье рассматривается основной вопрос физики и всего естествознания. Этот вопрос формулируется так «Как конкретно материя представлена в природе?». Этот вопрос тесно связан с основным вопросом философии (ОВФ), который, пожалуй, был впервые во всей своей полноте и ясности сформулирован и поставлен Ф. Энгельсом в его работе «Людвиг Фейербах и конец классической немецкой философии», написанной в 1886 году.

The Interfaced Subjective Reality Model (ISRM) proposes that all conscious agents inhabit wholly private experiential worlds, constructed from sensory inputs and cognitive processing. While traditional philosophy recognises the subjective nature of perception — from Kant’s distinction between phenomena and noumena, to Berkeley’s idealism and Hume’s bundle theory — ISRM adds a mechanism for intersubjective coherence: a shared “reality interface.” This substrate transmits universal rules (such as causal laws and physical constants), synchronised world-state data, and behavioural patterns for other entities. Interactions (...) occur via locally rendered avatars derived from this shared feed, not through direct access to other minds. ISRM bridges philosophical scepticism, neuroscience’s internal model theory, and physics’ informational interpretations, offering a framework that accommodates quantum indeterminacy, cognitive diversity, and perceptual variance while maintaining causal consistency. Implications include the limits of objectivity, the impossibility of perfect experiential verification, and the potential for subtle divergence between individual renderings despite overall rule alignment. (shrink)

В настоящей статье автор представляет свои доказательства, пояснения, объяснения и рассуждения, которые приводят к выводу, что теория современной физики (ТСФ) не является наукой в полном смысле этого слова. Более того ТСФ предстаёт пред читателями, как ложная и антинаучная теория о природе. Наряду с ТСФ, автор рассматривает свою «Теорию Природы», как основы новой диалектико-материалистической физики. ТП – это истинная и научная теория, противостоящая ложной и антинаучной ТСФ.

The same mechanism operates from quarks to consciousness. We call it Universal Constraint Parsing (UCP)—constraints at each level evaluate entities against possibility spaces, accepting configurations that fit, rejecting those that don't. Quarks are parsed by QCD field constraints. Molecules are parsed by thermodynamic constraints. Organisms are parsed by ecological constraints. Beliefs are parsed by evidential constraints. Memes are parsed by cultural constraints. Self-models are parsed by architectural constraints. This isn’t metaphor or loose analogy—across domains, selection dynamics belong to the same (...) formal equivalence class of constraint-satisfaction processes under scale-appropriate coarse-graining. While state variables and effective free-energy functionals differ by level, the underlying variational structure and selection dynamics are preserved. Crucially, UCP operates without agency—no designer, no purpose, no teleology required at any level. Agency itself emerges as a functional property when systems begin recursively parsing their own parsing at the consciousness threshold. We demonstrate UCP across all levels, show what emerges at complexity thresholds (replication, learning, consciousness), explain how existing frameworks (Universal Darwinism, memetics, Free Energy Principle) relate to UCP, and derive empirically constraining expectations. The framework is falsifiable and unifies phenomena previously treated as separate. It's physics all the way—mechanistic constraint satisfaction at every level. (shrink)

В настоящей статье представлено авторское решение фундаментальной проблемы времени природы. Это решение найдено в рамках собственного авторского научно-исследовательского проекта «Теория Природы». Это решение представлено в рамках авторской книги «Теория Природы» и в ряде дополнительных статей. В настоящей статье предпринята ещё одна попытка рассказать о решенной проблеме времени. Эта проблема должна быть интересной профессиональным физикам. Но ни к этой проблеме, ни к другим 40 фундаментальным проблемам физики и космогонии, космологии, которые решены в рамках «Теории Природы», партия современных физиков, всё современное физическое (...) сообщество не проявляет ни малейшего интереса. А ведь ТП – это ещё научная Революция в физике и космологии. И этой Революции уже 11 лет. (shrink)

В настоящей статье представлен небольшой фрагмент моей дискуссии с Уллой Мэтфолк (Ulla Mattfolk) на форуме сайта FQXi. В центре обсуждения находится тезис: «содержимое элементарных частиц есть «чистая» конкретная материя природы».

Present article presents the author's solution to a fundamental problem in physics: the fine-structure constant. For over a century, the meaning of this physical quantity has puzzled several generations of physicists. This article is tailored to the level of knowledge of the average philosopher. This presupposes a basic knowledge of physics, mathematics, and logic. Those philosophers who adhere to dialectical materialism will have an advantage in properly understanding this article.

Plato wrote dramas, not treatises, and he did not limit his works to rationalistic discourse. Many of them articulate a strange and enduring mythology whose ultimate purpose is famously enigmatic. This chapter examines the controversial readings of two twentieth-century thinkers who place these literary elements at the centre of their interpretations. Simone Weil and Leo Strauss are seldom discussed in the same context, but their approaches to Plato bear surprising resemblances. These figures shared a hope that the philosophic life according (...) to Plato might be revived, and both see in the mythical and dialogic aspects of Plato’s works the key to his understanding of philosophy. Paradoxically, however, it is a testament to that understanding that it inspires radically divergent readings, even or precisely when its relationship to Plato’s dramaturgy is appreciated. (shrink)

В настоящей статье представлено авторское решение фундаментальной проблемы физики, проблемы постоянной тонкой структуры. Более века смысл этой физической величины был загадкой для нескольких поколений физиков. Статья адаптирована под уровень знаний обычного среднего философа. Это предполагает элементарные знания физики, математики, логики. Те философы, кто стоит на позициях диалектического материализма, будут иметь преимущество в правильном понимании настоящей статьи.

This article examines the fundamental question of physics and all natural science (FQPANS). This question is formulated as follows: “How specifically is matter represented in nature?” This question is closely related to the fundamental question of philosophy (FQP), which was perhaps first formulated and posed in all its fullness and clarity by Friedrich Engels in his work “Ludwig Feuerbach and the End of Classical German Philosophy”, written in 1886.

Joseph Heath presents his market failures approach to business ethics as a happy medium between cynicism and the idealism of traditional moral theories such as Kantian ethics, which Heath believes to be incompatible with important forms of competition. The market failures approach defends some real ethical limits in business, beyond following the law, but it condones certain deviations from the norms of everyday morality in the interest of economic efficiency. On this view, a certain level of sleaziness in business is (...) permissible and inevitable, even if it is regrettable. This article argues that Kantian ethics provides a better account of the ethics of competition than the market failures approach does. Kantian ethics is in fact compatible with competition, both on the market and in the workplace. On some key issues, notably including the issue of truthfulness and disclosure, Kantian ethics permits competitive strategies that the market failures theory forbids. Moreover, when Kantian ethics deems the reasoning behind a competitive strategy morally acceptable, it endorses the strategy without any ethical reservations. There is no reason to regard justified business practices as regrettable or sleazy. (shrink)

According to typical accounts of prejudice, somebody holding a prejudiced belief is epistemically culpable for doing so (Fricker 2007, 36). However, a prejudice is usually also understood as being more than just a prejudgement. A prejudgement only becomes a prejudice if it is retained in the face of “new knowledge… that would unseat it” (Allport 1954, 9; see also Fricker 2007, 33-4). In his recent book, Prejudice, Endre Begby as argued that the standard view of prejudice just outlined is false (...) (Begby 2023a, 5). According to Bebgy the ordinary way of thinking about prejudice equivocates between an extensional characterisation of prejudice (defining it through prototypical exemplars) and an intensional one (defining prejudice in terms of characteristic errors of reasoning) (Begby2021, 61-2) and these two ways of characterising prejudice are in tension with one another. If we characterise prejudice in extensional terms then we find that somebody can be perfectly justified in holding a prejudiced belief (Begby 2021, 76). Moreover, they might be justified in retaining their prejudiced belief when presented with contrary evidence after they have acquired their belief (Begby 2021, 77-94). In this paper, I will argue that although it is true that classic accounts of prejudice sometimes illuminate the notion by presenting examples of beliefs without saying anything about how they were acquired or maintained, the standard account is nonetheless not committed to any inconsistency and is the correct account of prejudice. (shrink)

In this article, the author aims to once again explain his understanding of time. He positions himself as a dialectical materialist. He has published a book, “The Theory of Nature”. He considers this book to be the foundation of a new dialectical-materialistic physics and cosmology. This book addresses more than 40 fundamental problems in the foundations of physics and cosmogony (cosmology). Among other things, it addresses the problem of natural time. Time proves to be the most important essence of nature. (...) Time proves to be an objective reality. Time proves to be inextricably linked with matter in motion. Time is not mysticism, not esotericism, not subjective impressions. Time is not illusory. Time is real. Time is objective. Time is the most important essence of nature. (shrink)

The focus of this paper is on the metaphysical nature of multidimensional properties, properties like virtue, beauty, or health which can be had in different ways and to different degrees. Do such properties form their own sui generis kind, as existing discussions seem to suggest, or can we rather reductively account for them, relying on notions which may already be present in our ontology or ideology? In this paper, I will introduce a reductionist account of multidimensional properties, making a partial (...) case for Reductionism. (shrink)

В настоящей статье рассматривается органическая связь между философией и физикой. Подробно рассмотрены два случая. С одной стороны, это пять физических теорий и их философия, буржуазно-идеалистическая философия (БИФ). С другой стороны, это авторская «Теория Природы» (как основы новой диалектико-материалистической физики) и философия диалектического материализма (ФДМ). Физика органически связана с философией. Вот простая связь: какова философия, таково мировоззрение естествоиспытателей, физиков, такова и физика. Если философия в своих основах истинная и научная, то и соответствующая физика (основы физики) представляет собой истинную и научную теорию (...) о природе. Если же философия в своих основах ложная и антинаучная, то и соответствующая физика (основы физики) представляет собой ложную и антинаучную теорию о природе. (shrink)

Although Wittgenstein did not concern himself much with politics his work is useful in getting clearer about the notion of power in a number of ways. In the first place, although Wittgenstein did not have much to say about power he did have quite a lot to say about ways of getting clearer about concepts and he made clarity or understanding a central aim in his philosophy. One of the ways in which he helped us to get clearer about concepts (...) was to guide us away from the assumption that all of the items subsumed under a term must have something in common. Wittgenstein highlighted that some terms, such as 'game' and 'number' were family resemblance terms and it is plausible that many terms used in discussing political matters are family resemblance terms. He also reminded us of the diversity of ways in which we use language and of the fact that speech takes place within a rich weave of activities. He called these different uses of language 'language games'. In analysing power it is useful to remember that discussions of power take place in many different spheres, in religion, in politics, in meteorology, chemistry, etc., and that we speak about power in many different language games. Moreover, Wittgenstein warned us against thinking that the methods of the natural sciences can be transferred straightforwardly to the social sciences and to philosophy. One of the problems with studies of power conducted in the past is that they have tried to be 'scientific' by focussing on observable instances of the exercise of power. Finally, this paper will briefly look at remarks from Culture & Value where Wittgenstein does talk about power: where he distinguishes power from its bases and brings our attention to the fact that human powers are two-way powers. (shrink)

Why was the polis so very good to think with? What if anything distinguishes the political thought that it inspired? The usual answer points to its utopianism. Greek political thought seems especially preoccupied with the lofty ends implied by ordinary politics, especially as these culminate in the virtues. Yet this characterization, although true perhaps in the abstract, misses more basic—and in some ways more illuminating—features of Greek political thinking. I focus in particular on the emergence of the nomos/phusis distinction and (...) how the visibility in the polis of political conventions as conventions inspired uniquely critical forms of public discourse, ranging from sophistic debunking to Socratic inquiry. I suggest that the preoccupation with politeia or “political regime” is best understood in this light. In both theory and practice, the Greeks were exceptionally aware of the profound stakes bound up in the question of who rules and in accordance with what spirit. I conclude by likewise considering the remarkable plasticity with which Greek thinkers handled questions of piety and the nature of the gods. (shrink)

In present article, the author examines and analyzes from a dialectical-materialistic perspective such a phenomenon of scientific and social life as “belief (faith)”.

This article examines the organic connection between philosophy and physics. Two cases are examined in detail. On the one hand, these are five physical theories and their philosophies, bourgeois-idealist philosophy (BIP). On the other hand, these are the author's “Theory of Nature” (as the foundation of a new dialectical-materialistic physics) and the philosophy of dialectical materialism (PDM). Physics is organically linked to philosophy. Here is a simple connection: as is the philosophy, such is the worldview of natural scientists, physicists, so (...) is physics. If philosophy is fundamentally true and scientific, then the corresponding physics (the foundations of physics) represents a true and scientific theory of nature. If philosophy is fundamentally false and anti-scientific, then the corresponding physics (the foundations of physics) represents a false and anti-scientific theory of nature. (shrink)

In this article, the author makes another attempt to present and explain to the esteemed readers his vision and understanding of the structure and evolution of nature and the Universe. All this is in the author's book “Theory of Nature” and in his article “Nature as an objective reality“. The author entirely and completely stands on the position of the only true and scientific philosophy of dialectical materialism. The author entirely and completely adheres to the only true and scientific dialectical-materialistic (...) worldview. (shrink)

After Kalevi Kull and Ekaterina Velmezova asked us about the main problems that semiotics should address in the near future, we replied as set out in this document, but not before drafting a longer response, which is also available here. For context, to find the second question posed by Kull and Velmezova and our answer, as well as the responses from other scholars to both questions, take a look at Kull, K., & Velmezova, E. (2024). Semiotics now. Sign Systems Studies, (...) 52(3–4), 543–593. (shrink)

After believing Jesus Christ is the Son of God, we decide which church to go to (specifically Catholic) and we have to work out whether what we believed contradicts with the teaching of the church. This may lead to some updates of our beliefs. Also, during and after the baptism classes, we encountered people, Christians or not, who may raise questions about our beliefs, which we have to answer. For example, scientists and atheists employ methodologies in experimental science to challenge (...) our approach to believe in Jesus Christ, and we have to answer them one by one why their methodologies are inappropriate. The baptism classes we attended build our Catholic faith which has four building blocks: creeds, sacraments, morality in our Christian life and prayers. We will go through them which are given in details in the Catechism of the Catholic Church. Finally, we clarify various miscellaneous issues that we observe. This includes facing God with just ourselves in our afterlife. We conclude that our faith is shallow and there is much to learn as our Christian life is not a straightforward path to heaven but a winding road that is full of tests. (shrink)

This paper addresses the question of how one ought to choose when one is uncertain about what outcomes will result from one’s choices, but when one can nevertheless assign probabilities to the different possible outcomes. These choices are commonly referred to as choices under risk. In this paper, I develop and motivate a new normative theory of rational choice under risk, namely expected comparative utility (ECU) theory. Roughly, for any agent, S, faced with any choice under risk, ECU theory says (...) that S ought to measure and rank her options (in terms of how choiceworthy they are) according to their ECU and S ought to choose whichever option carries the greatest ECU (or one of them in the event that several options are tied). The ECU of an option is a probability‐weighted sum of each of its possible comparative utilities. For any option, a, and for any possible state of the world, G, the comparative utility of a in G is the difference in utility, in G, between a and whichever alternative(s) to a carry the greatest utility in G. In this paper, I show that in some commonplace decisions under risk, ECU theory gives different recommendations from those of expected utility theory—the standard normative theory of rational choice under risk. (shrink)

Der Beitrag versucht, Grundzüge einer phänomenologischen Propädeutik zu ermitteln, in der nicht das Fremde, sondern zunächst ein horror vacui als Herausforderung interkulturellen Philosophierens zur Geltung kommt. Entlang der Intuition entschiedener Selbstentfremdung, wie sie sich im Philosophieren Eugen Finks und Max Schelers findet, wird dazu eine Schwelle menschlichen Erlebens thematisch, auf der man zwischen Eigenes und Fremdes gerät. Da, wo Phänomenologie als besondere Weise bewussten Erlebens ernst genommen wird, ermöglicht sie, den Grund unserer Behaglichkeit gegenüber solchen Theorien fragwürdig werden zu lassen, (...) in der sich Eigen- und Fremdkultur zueinander in ein konfrontatives oder kommunikatives Verhältnis setzen lassen. (shrink)

Platonism plays an important role in the Christian philosophy of J. P. Moreland. In this paper I show how Platonism can be understood within the context of Moreland's broader aims as a Christian philosopher and, in particular, as a fundamental part of his critical engagement with philosophical naturalism. To disentangle these ideas, I proceed as follows. In the first section I sketch naturalism, underscore its discord with Christian theism, and describe three lines of attack J.P. has mounted against naturalism. The (...) third line of attack involves J.P.'s defense of Platonism; I focus on this in the subsequent section. In the final section, I tie things together by discussing how thinking about Platonism can catalyze integration. (shrink)