I discuss the relevance of the current predicament in cosmology to the debate over scientific realism. I argue that the existence of two, empirically successful but ontologically inconsistent cosmological theories presents difficulties for the realist position.

We present a cosmological model (RL+) that offers exact predictions for the Hubble constant, the cosmological constant, the total energy density of the universe, and a curvature that matches current observational constraints. The model predicts a cosmological constant energy density that constitutes approximately 64% of the total energy budget, in agreement with current estimates from the standard LCDM model. Furthermore, the model addresses several longstanding cosmological problems—namely, the problem of infinite initial density, the coincidence problem, and the flatness problem—all with (...) the introduction of a single temporal parameter. (shrink)

I argue that some important elements of the current cosmological model are 'conventionalist’ in the sense defined by Karl Popper. These elements include dark matter and dark energy; both are auxiliary hypotheses that were invoked in response to observations that falsified the standard model as it existed at the time.

This paper provides a taxonomy of cosmological arguments and givesgeneral reasons for thinking that arguments that belong to a given category do not succeed.

Modern cosmology provides a highly successful effective description of the universe across vast ranges of scale and time. Within the standard ΛCDM framework, phenomena such as inflation, late-time acceleration and the global structure of cosmic time are treated as distinct explanatory components, each motivated by specific observational or theoretical considerations. Despite their empirical adequacy, the conceptual status of these elements remains unsettled. In this paper, we examine cosmology from a generative–projective perspective, which distin- guishes between underlying generative conditions (...) and the standard cosmological reconstruction through which cosmological phenomena are described. From this viewpoint, spacetime geom- etry, cosmic time and expansion dynamics are not treated as fundamental primitives but as reconstructed parameters introduced under specific symmetry assumptions and global parame- terizations. We argue that several central features of contemporary cosmology—including early-universe inflation, dark energy and the apparent temporal origin of the universe—arise necessarily at the boundaries of applicability of the standard cosmological reconstruction. Using an illustrative toy model, we show that accelerated expansion and temporal ordering may reflect structural limitations in cosmological reconstruction and parameterization, rather than distinct underlying physical mechanisms. This reinterpretation preserves the empirical success of standard cosmological models while reducing their ontological commitments. By clarifying the explanatory level at which cosmo- logical concepts operate, the generative–projective framework provides a unified interpretive account of inflation, dark energy and cosmic time and situates cosmology within a broader pattern shared by other areas of foundational physics. (shrink)

A few remarkable examples of alternative cosmological theories are shown, ranging from a compilation of variations on the Standard Model (inhomogeneous universe, Cold Big Bang, varying physical constants or gravity law, zero-active mass, Milne cosmology, cyclical models), through the more distant quasi-steady-state cosmology, plasma cosmology, or universe models as a hypersphere such as the Dynamic Universe, to the most exotic cases including static models with non-cosmological redshifts of galaxies. -/- Most cosmologists do not usually work within the (...) framework of alternative cosmologies very different from the standard one because they feel that these are not at present as competitive as the standard model. It is true that they are not so developed, but that is because cosmologists do not work on them. This vicious circle is to a great extent due to a sociological phenomenon known as the "snowball effect", in which resources are distributed to the most successful theory at a given time; the effect acts as a potential in a field that attracts cosmologists, causing funds, research positions, prestige, telescope time, publication in top journals, citations, conferences, and other resources to be dedicated almost exclusively to standard cosmology. (shrink)

Time appears to ow for observers, yet general relativity describes a static block uni-verse. A spacetime diusivity eld ϵ(s) with dimensions [L2T−1] governs causal information resolution. Two Lorentz-invariant postulatesds/dt = c and dϵ/ds = cpromote ϵˆ and mˆ to canonical conjugates obeying [ϵˆ,mˆ ] = iℏ, yielding the Cosmological Uncertainty Principle: ∆ϵ·∆m ≥ k·ℏ/2. Information-Pixel Amplication extends this principle through spacetime’s granular structure: each Planck-length coherence cell contributes independent quantum ac-tion, yielding ∆ϵ·∆m ≥ (ℏ/2)·(D/ℓcoh) for distance D. Using an area-diusion (...) parameter, the framework further achieves an operational scale unication, deriving both Planck time (tP = ℓP /c) and Hubble time (tH = 1/H0) across 60 orders of magnitude. The theory gener-ates testable predictions: a cosmological horizon temperature TCUP = π ·TdS ≈ 9×10−30 K, and quantitative reproduction of Milky Way dark matter uncertainties (∼ 4 × 1041 kg) us-ing FRB-motivated diusivity parameters. Temporal ow emerges as information transport constraints, unifying quantum mechanics and cosmology while providing falsiable tests of spacetime’s quantum structure through precision astronomical measurements. (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)

The rapid development of artificial intelligence (AI) has not only brought technological innovation but also unprecedented civilization-level risks. This paper introduces the concept of “Cosmological Safety”, arguing that the root of AI risk is not merely a technical problem but a deep-seated disorder in human civilization, encompassing value systems, institutional structures, and worldviews. From an interdisciplinary perspective that integrates philosophy, physics, complex systems theory, and AI risk analysis, the study constructs an analytical framework centered on the Lao-Yang Genesis Cosmology, (...) embedding cosmic formation, the evolution of life, civilization development, and the emergence of intelligence into a continuous evolutionary chain. -/- Through systematic analysis, the paper reveals cognitive biases inherent in contemporary AI risk paradigms, including techno-centrism, growth-oriented competition, and functionalist ethics, and proposes civilization-level governance strategies based on cosmological understanding. It further demonstrates the relevance of Laozi’s philosophy within the context of modern systems theory, introducing three foundational principles—Ontological Humility, Negative Feedback First, and Natural Boundaries—to guide AI alignment and civilization safety. On this basis, the study constructs a multi-level alignment framework, decentralized intelligence networks, and civilization-scale risk mitigation mechanisms. Four categories of potential civilization failure are analyzed: technological hegemony collapse, digital totalitarian evolution, value-hollowing civilizations, and human-machine co-extinction. Finally, the paper proposes the evolutionary trajectory of future intelligent civilization: from tool-oriented AI to Adaptive Wisdom (AW) embedded within natural cycles, with humans transitioning from designers to stewards of civilization. -/- This work culminates in a declaration for rebuilding civilization under the lens of cosmic-scale rationality, providing a systematic theoretical and practical reference for AI governance, civilization safety, and long-term sustainable development. -/- . (shrink)

The following three evidential arguments are sometimes advanced in favor of the multiverse hypothesis: The fine-tuning argument contends that evidential support for that hypothesis comes from the fact that nature's fundamental parameters are fine-tuned for life. The anthropic argument posits that our mere existence provides such evidence. Finally, the cosmological argument proposes that such evidence arises merely from the fact that the universe exists. The central claim of this chapter is that the success of both the fine-tuning and anthropic arguments (...) hinge upon the success of the cosmological argument. After establishing this dependency thesis, I will explore several potential strategies for resisting the cosmological argument. My overall aim is twofold: first, to demonstrate the pivotal role of the cosmological argument in these related debates, and second, to sketch out some promising directions for future research regarding its viability. (shrink)

Modern cosmology has achieved extraordinary empirical success, but this success coexists with persistent foundational paradoxes. The standard model accurately fits a wide range of observations while simultaneously invoking global time, literal singularities, and an absolute origin; commitments that generate conceptual tension and remain weakly constrained by data. This paper argues that these tensions arise not from missing physics but from overcommitted interpretations. I propose a systematic reconstruction of cosmological inference that begins from a strictly minimal observational core and treats (...) coherence, rather than causality or creation, as the primary explanatory constraint. I identify irreducible observables, systematic spectral shifts, a pervasive thermal radiation field, its remarkable spectral preservation, and the growth of correlated structure, and rebuild cosmology using only what is required for these facts to be mutually consistent. Within this framework, early global mixing and later differentiation emerge as coherence-maintenance strategies, while the cosmic microwave background is understood as a protected memory of an earlier regime. The Big Bang is thereby reinterpreted not as a physical origin but as a boundary of reconstructability marking the non-extendibility of the current coherence regime. The ΛCDM model is recovered as a powerful effective compression within this broader framework, but its surplus metaphysical commitments are shown to be optional rather than forced. The resulting coherence-first cosmology is empirically conservative and conceptually lean. It makes falsifiable claims concerning spectral purity, late-time interaction histories, and the limits of extrapolation, thereby remaining firmly within the domain of scientific theory rather than metaphysical speculation. (shrink)

This paper proposes a self-contained cosmological framework derived from the claim that absolute nothingness cannot exist, either conceptually or ontologically. Once “nothingness” is defined, the act of specification introduces distinctions, reference structures, and representational capacity—thereby collapsing into existence. From this, we derive the axiom that a universe cannot reach a state of zero structural density. -/- Building on this principle, we introduce a minimal dynamical model in which a scalar quantity, structural density σ(t), represents the amount of distinguishable structure per (...) unit volume. The model predicts that: (1) the universe cannot fully collapse into a structureless state, (2) a minimum structural floor σ_min > 0 prevents terminal heat death, and (3) cosmological re-expansion (“bounce”) emerges when structural density reaches this lower bound. -/- We show that this model smoothly connects to the Friedmann equations by interpreting structural density as contributing to an effective energy density ρ_s(t). Under conditions ρ_s → ρ_min, the dynamical equations imply a reversal from contraction to expansion, providing a classical mechanism for cyclic cosmology without invoking quantum tunneling or singular initial conditions. -/- This structural cosmology framework supports a unified explanation of expansion, collapse, and re-expansion, grounded in the impossibility of nothingness and the continuity of distinguishable structure. (shrink)

This paper completes the Structural Cosmology program by deriving concrete observational predictions from the principle that absolute nothingness is impossible. Using the structural floor σ_min as a dynamical constraint, the model predicts: (1) low-ℓ suppression in the CMB from pre-bounce homogenization, (2) a smooth drift in the dark-energy equation of state w(z), and (3) an ultra–low-frequency gravitational background from pre-bounce contraction. These observational traces allow the impossibility of nothingness to be tested directly against cosmological data, making Structural Cosmology (...) a fully predictive framework. (shrink)

This paper is a simple reminder for cosmology enthusiasts of the bright line separating the laws of physics from science fiction. It provides some tools: rules, guidelines and a definition of space useful for examining cosmology science claims and concepts. It explains the stringent thresholds for an idea before it can accurately be called a scientific theory or hypothesis; and who bears the burden of proof for a theory. These simple tools provide solid ground so you may more (...) easily examine cosmology claims to help make up your own mind which side of the science/science fiction line a specific claim belongs on. (shrink)

This chapter addresses philosophical questions raised in contemporary work on cosmology. It provides an overview of the Standard Model for cosmology and argues that its deficiency in addressing theories regarding the very early universe can be resolved by introducing a dynamical phase of evolution that eliminates the need for a special initial state. The chapter also discusses recent hypotheses about dark matter and energy, issues that it relates to philosophical debates about underdetermination.

The paper examines the nature of scientific progress through the lens of the history of modern cosmology (i.e. from Einstein’s 1917 static universe to the present-day Standard (ΛCDM) model of cosmology). We distil three novel lessons, germane to the debate between the two main accounts of scientific progress (the noetic and the epistemic one, respectively). First, it’s difficult to sharply locate—to precisely pinpoint the locus of—the epistemic content of scientific knowledge. Cosmology displays stark epistemic holism: epistemic content (...) and evidence are typically inextricably distributed over a wider “web of beliefs”. Secondly, cosmologists employ a variety of justificatory practices and modes of reasoning. More often than not, they fall short of the fastidious standards of traditional epistemology. Thirdly, cosmological claims typically defy easy and unambiguous characterisation in terms of truth. These three lessons are shown to pose grave challenges to the epistemic account of scientific progress (on which progress consists in the accumulation of knowledge). By contrast, the rivalling noetic account (which characterises progress in terms of improved understanding) can naturally accommodate those lessons. (shrink)

This paper is a philosophical essay that completes the conceptual arc of Structural Cosmology I–III. Starting from the claim that absolute nothingness is impossible, it develops an intuitive model of the universe as an “uneditable bitmap”: cosmic collapse, near-complete homogenization, and re-expansion are interpreted as internal rearrangements of structure rather than movements into an external void. -/- To make this precise without formal mathematics, the paper extends Einstein’s equivalence principle to the dimension of scale. If all physical processes deform (...) together when the universe globally shrinks or expands, then no internal observer can detect the change. Under this “scale equivalence principle,” the traditional idea of heat death becomes not a final state but the turning point of a self-contained, cyclic, and fractal breathing of the cosmos. -/- The essay also revisits the arrow of time. Because memory, entropy increase, and causal ordering are all internally defined, it is possible—at least in principle—that the universe is running in the opposite direction to its own cosmic breathing, while remaining observationally indistinguishable. -/- Rather than presenting a closed physical theory, the paper offers a structural and philosophical synthesis connecting cosmology, phenomenology, ethics, and myth. Its goal is to keep the discussion open, preserving a deliberate margin of uncertainty within the universe’s ongoing attempt to understand itself. (shrink)

Based on neuroscientific facts and cosmological considerations, the hypothesis is presented here that just as the guided complexity of matter and energy in the unique space-time of each human brain generates the host’s Soul, the infinite complexity of the Multiverse, a more likely embodiment of the allness of existence than a single Universe, must also have a Soul. It is appreciated that this hypothesized Soul of Multiverse, imagined as majestically as obscurely in some ancient religious texts, is currently outside of (...) the realm of science. Yet, this paper argues that the intellectual and technological advances of the 21st century created favorable conditions for starting to address the nature of Soul across human and cosmic scales with the approach of cosmological neuroscience. This interdisciplinary field aims to examine the nervous system in the context of cosmic laws, including the laws that made life on Earth possible and let it evolve to generate the nervous system and its increasingly more sophisticated forms culminating into the appearance of human Soul and its noospheric expansion with purpose and potential to transcend. A human-specific prefrontal cortical supercircuitry termed Self-Ken, with domains Conscience, Mission, Will and Identity, is proposed for the neural center of the individual human Soul. The design of a globally applicable Noospheric Creativity Monitor is introduced to initiate the examination of Soul at its individual and global levels. Possible experimental astronomical and broadened cosmological studies are mentioned to evaluate the discussed hypothesis. (shrink)

This paper proposes the Lao–Yang Genesis Cosmology, a holistic cosmological framework that reinterprets Laozi’s foundational propositions—“Man follows Earth, Earth follows Heaven, Heaven follows the Dao, the Dao follows Nature” and “Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things”—through the lens of modern astronomy, Earth science, and ecological philosophy. By integrating Daoist metaphysics with contemporary cosmology, the study constructs a nested generative chain: the Dao manifested as (...) the Milky Way; the Milky Way giving rise to the Solar System (“Dao gives birth to One”); the Solar System giving rise to Earth (“One gives birth to Two”); Earth giving rise to the Moon (“Two gives birth to Three”); and the Sun–Earth–Moon tri-system generating water, air, light, life, and ultimately human civilization (“Three gives birth to all things”). Through systematic analysis, the paper demonstrates that these classical Daoist formulations are not merely moral or metaphysical metaphors but correspond to a coherent cosmological order grounded in natural law, self-organization, and systemic interdependence. At the human scale, “Man follows Earth” is interpreted as an ecological and civilizational imperative rooted in planetary limits, cultural continuity, and sustainable development. At the cosmic scale, “Dao follows Nature” is articulated as the spontaneous, non-intervening operation of universal laws governing galaxies, stars, planets, and life. The Lao–Yang Genesis Cosmology thus offers a unified philosophical–scientific model that reconnects humanity with its cosmic origins, reframes ecological crises as consequences of deviating from natural order, and advances a vision of sustainable civilization grounded in harmony between humanity, Earth, and the cosmos. By rebuilding the bridge between ancient Daoist wisdom and modern cosmology, this work seeks to provide a non-theistic, non-anthropocentric foundation for understanding the origin of life, the structure of the universe, and humanity’s ethical responsibility within it. (shrink)

This paper centers on the Lao-Yang Genesis Cosmology, integrating Laozi philosophy with modern science to systematically explore cosmic generation, the origin of life, ecological governance, and the holistic laws of civilizational development. The book follows the cosmic evolution logic of “Dao produces One, One produces Two, Two produce Three, Three produce All Things,” constructing an integrated philosophical-scientific framework from the galaxy to the solar system, Earth, and Moon, extending to human civilization. Additionally, it analyzes Sun Shuao’s political practices and (...) the concept of Wu Wei governance, proposing a model of natural civilization governance and elaborating humanity’s cosmic mission and future civilization development. This work provides a novel holistic perspective and theoretical reference for philosophy, science, and civilization studies. (shrink)

Macroscopic irreversible processes emerge from fundamental physical laws of reversible character. The source of the local irreversibility seems to be not in the laws themselves but in the initial and boundary conditions of the equations that represent the laws. In this work we propose that the screening of currents by black hole event horizons determines, locally, a preferred direction for the flux of electromagnetic energy. We study the growth of black hole event horizons due to the cosmological expansion and accretion (...) of cosmic microwave background radiation, for different cosmological models. We propose generalized McVittie co-moving metrics and integrate the rate of accretion of cosmic microwave background radiation onto a supermassive black hole over cosmic time. We find that for flat, open, and closed Friedmann cosmological models, the ratio of the total area of the black hole event horizons with respect to the area of a radial co-moving space-like hypersurface always increases. Since accretion of cosmic radiation sets an absolute lower limit to the total matter accreted by black holes, this implies that the causal past and future are not mirror symmetric for any spacetime event. The asymmetry causes a net Poynting flux in the global future direction; the latter is in turn related to the ever increasing thermodynamic entropy. Thus, we expose a connection between four different “time arrows”: cosmological, electromagnetic, gravitational, and thermodynamic. (shrink)

This paper explores the ultimate fate of the universe from the per- spective of the Tenson particle, a hypothetical entity responsible for fluctuations that generate both spacetime and temporal flow. We ar- gue that the universe, born from an initial fluctuation, will end by returning to the same state of fluctuation, thereby closing a cosmolog- ical cycle that can be interpreted as eternal recurrence. Observational support is drawn from redshift, cosmic microwave background (CMB) anisotropies, gravitational wave anomalies, and the effects (...) of dark en- ergy. Finally, philosophical and speculative implications such as warp navigation are considered. (shrink)

As persons we are irreducibly unique and essentially relational. In many contexts individual uniqueness has been accentuated at the expense of communal relationality. Our age has been marked by the loss of deep and meaningful relations to one another, and still more dramatically to the earth and its living creatures. The cosmological dimension of human personhood, that is, has been largely obscured. This chapter argues that our age has been marked increasingly by anesthetizing, alienating, and anonymizing tendencies. It proposes three (...) commensurate responses: aestheticization, or embodied philosophical knowing that remains faithful to the earth; anacarnation, or willful return to the wonders of embodied life, purged of romantic sentimentality; and attestation, or speaking up on behalf of the haecceitas or thisness of living creatures systematically instrumentalized for profit and pleasure. Together these responses help us to regain touch with animality by embracing the earth that hosts us, thus becoming more gracious guests, and to become more fully human by becoming better hosts to the multitude of earth's creatures, whose lives hang in the balance. (shrink)

The book discusses the structure, content, and evaluation of cosmological arguments. The introductory chapter investigates features essential to cosmological arguments. Traditionally, cosmological arguments are distinguished by their appeal to change, causation, contingency or objective becoming in the world. But none of these is in fact essential to the formulation of cosmological arguments. Chapters 1-3 present a critical discussion of traditional Thomistic, Kalam, and Leibnizian cosmological arguments, noting various advantages and disadvantages of these approaches. Chapter 4 offers an entirely new approach (...) to the cosmological argument - the approach of theistic modal realism. The proper explananda of cosmological arguments on this approach is not change, causation, contingency or objective becoming in the world. The proper explananda is the totality of metaphysical reality - all actualia and all possibilia. The result is the most compelling and least objectionable version of the cosmological argument. (shrink)

Pierre Aubenque examines how Aristotle’s theory of moral agency is grounded in his broader metaphysics and cosmology. Human action intervenes within “the domain of the contingent”: that which is capable of being otherwise (to endechomenon allōs echein). While wisdom and science have as their object what is immutable and necessary, the virtue of “prudence” (phronēsis) names the aptitude for responding correctly to the indeterminacy of the future and the vicissitudes of chance. While this contingency always threatens to frustrate our (...) ends, it is also the foundation for the very possibility of action and thus for human excellence and flourishing. Throughout the essay, Aubenque contrasts Aristotle’s “cosmology of contingency” with the Stoic worldview. Along the way, Aubenque offers provocative readings of Aristotle’s concepts of art (technē), chance (tuchē), and the opportune moment (kairos). This translation is published in Contemporary Encounters with Ancient Practice, Greenstine, Johnson, and Mesing eds. (Edinburgh University Press 2025). The essay was originally published as ‘Cosmologie de la prudence’, Chapter 2 of Aubenque’s monograph La prudence chez Aristote (Presses Universitaires de France 1963). (shrink)

Modern scientific cosmology pushes the boundaries of knowledge and the knowable. This is prompting questions on the nature of scientific knowledge. A central issue is what defines a 'good' model. When addressing global properties of the Universe or its initial state this becomes a particularly pressing issue. How to assess the probability of the Universe as a whole is empirically ambiguous, since we can examine only part of a single realisation of the system under investigation: at some point, data (...) will run out. We review the basics of applying Bayesian statistical explanation to the Universe as a whole. We argue that a conventional Bayesian approach to model inference generally fails in such circumstances, and cannot resolve, e.g., the so-called 'measure problem' in inflationary cosmology. Implicit and non-empirical valuations inevitably enter model assessment in these cases. This undermines the possibility to perform Bayesian model comparison. One must therefore either stay silent, or pursue a more general form of systematic and rational model assessment. We outline a generalised axiological Bayesian model inference framework, based on mathematical lattices. This extends inference based on empirical data (evidence) to additionally consider the properties of model structure (elegance) and model possibility space (beneficence). We propose this as a natural and theoretically well-motivated framework for introducing an explicit, rational approach to theoretical model prejudice and inference beyond data. (shrink)

Richard Gale and Alexander Pruss contend that their ‘new cosmological argument’ is an improvement over familiar cosmological arguments because it relies upon a weaker version of the Principle of Sufficient Reason than that used in those more familiar arguments. However, I note that their ‘weaker’ version of the Principle of Sufficient Reason entails the ‘stronger’ version of that principle which is used in more familiar arguments, so that the alleged advantage of their proof turns out to be illusory. Moreover, I (...) contend that, even if their argument did rely on a weaker version of the Principle of Sufficient reason, nontheists would still be perfectly within their rights to refuse to accept the conclusion of the argument. (shrink)

The current cosmological models are built based on general relativity. The solutions of the specific equations, Friedmann-Lemaître-Robertson-Walker, allow to model the evolution of the universe starting from the Big Bang. Some of the parameters of the universe have been established by observations. Based on these, and other observational data, the models can be tested. Predictions include the initial abundance of chemical elements formed in a period of nucleosynthesis during the Big Bang period, the subsequent structure of the universe, cosmic background (...) radiation, and so on. DOI: 10.13140/RG.2.2.23725.64485. (shrink)

We present and defend a Thomistic cosmological argument that runs independently of the principle of sufficient reason, sidestepping perhaps two of the most recurrent objections to cosmological reasoning: (a) the possibility of brute facts (i.e., that not everything needs an adequate explanation of its existence) and (b) the accusation of the composition fallacy. Drawing upon the work of Barry Miller, we show that any contingent entity like Thumper the rabbit, upon metaphysical analysis, is either a contradictory structure and therefore an (...) impossible existent or else points towards an extrinsic cause for the unity of its really distinct metaphysical parts (namely, its essence and its existence). This conclusion enables the inference that only an uncaused cause with no really distinct metaphysical parts can ultimately produce anything with really distinct metaphysical parts. We then suggest it is not implausible that this entity is God. (shrink)

This essay aims to provide a self-contained introduction to time in relativistic cosmology that clarifies both how questions about the nature of time should be posed in this setting and the extent to which they have been or can be answered empirically. The first section below recounts the loss of Newtonian absolute time with the advent of special and general relativity, and the partial recovery of absolute time in the form of cosmic time in some cosmological models. Section II (...) considers the beginning and end of time in a broader class of models in which there is not an analog of Newtonian absolute time. As we will see, reasonable physical assumptions imply that the universe is finite to the past, and Section III turns to consideration of the “beginning” itself. We critically review conventional wisdom that a “singularity” reveals flaws in general relativity and briefly assess ways of avoiding the singularity. (shrink)

The cosmological constant problem, marked by a 50120 order-of-magnitude discrepancy between theoretical predictions and observations, is a central challenge in cosmology. This work proposes a novel solution within the Meta-Monism framework, interpreting time as a dual modality (T1, T2). The cosmological constant Λ is formulated as a function of tensorial temporal tension ∇T, arising from the interplay between actual (T1) and potential (T2) time. We derive generalized Friedmann equations with Λ(T1, T2), aligning with observed values without fine-tuning. The Granda (...) Constant (F0 ≈ 1019 Hz) sets a frequency threshold for quantum phase stability, enabling testable predictions via photon aging, void analysis, and Λ(z) evolution, verifiable with Euclid, DESI, and CMB-S4 data. (shrink)

The standard model of cosmology is acclaimed in physics as accurate, robust, well-tested, our best scientific theory of the cosmos, but it has had serious anomalies for a while, including the Hubble tension, anomalous galaxies, and the completely unexplained nature of dark energy and dark matter. And lurking behind it all is the lack of a unified theory: General Relativity (GR) and quantum mechanics (QM) are inconsistent. Now startling new observations by the James Webb Space Telescope (JWST) in 2022 (...) of the early universe present the strongest challenge yet to the standard model, and whispers have started that this shows there is something wrong with the fundamental theory, General Relativity itself. This would be a crisis for cosmology. But haven’t they tested this theory already, and shown it is correct? How could it turn out wrong at this late stage? Here we compare the standard cosmology with an alternative fundamental theory, that has a strikingly different overall cosmological behavior: a simple cyclic expansion function. It is simple and deterministic. There are only two or three general parameters. The interesting result is that this alternative cosmology: (A) closely matches the expansion observed and modelled through the CDM standard model, now going back to red-shifts of 5-15; and (B) it also predicts unexpected early galaxy formation now being reported by the JWST. The point here is not to try to prove this alternative theory however, but rather show how it compares to the conventional cosmology. This show us clearly how weak the empirical evidence for the standard model really is against a counterfactual fundamental theory. Some results established in science are robust against theory change, but we find the standard cosmological model and the implications drawn from it are not robust at all. (shrink)

The interest for versions of cosmological argument formulated in non-causal terms had increased in the last years. In this paper I shall argue that the cosmological argument of contingency is better understood in noncausal terms and I shall explore how the ontological dependence of the universe on God presupposed by this cosmological argument can be understood in terms of the identityessential account for ontological dependence championed by Kit Fine. First, I discuss the reasons for considering that the cosmological argument of (...) contingency is about constant or constitutive ontological (noncausal) dependence. Second, I present the essentialist account of ontological dependence by Kit Fine. Third, I examine the perplexities involving the ontological argument of contingency in the framework of identity-essential dependence. My conclusion is that, under the cosmological argument of contingency plus an identity-essential account of ontological dependence, all contingent things depend on God in a collective way, not an individual one. The collective essence of the totality of contingent things requires God, even although none of these things individually need to have God in their individual essences. (shrink)

Robert Koons has recently defended what he claims is a successful argument for the existence of a necessary first cause, and which he develops by taking “a new look” at traditional arguments from contingency. I argue that Koons’ argument is less than successful; in particular, I claim that his attempt to “shift the burden of proof” to non-theists amounts to nothing more than an ill-disguised begging of one of the central questions upon which theists and non-theists disagree. I also argue (...) that his interesting attempt to bridge (part of) the familiar gap between the claim that there is a necessary first cause and the claim that God exists is beset with numerous difficulties. (shrink)

Abstract This paper proposes the Lao–Yang Genesis Cosmology, a holistic cosmological framework that reinterprets Laozi’s foundational propositions—“Man follows Earth, Earth follows Heaven, Heaven follows the Dao, the Dao follows Nature” and “Dao gives birth to One; One gives birth to Two; Two gives birth to Three; Three gives birth to all things”—through the lens of modern astronomy, Earth science, and ecological philosophy. By integrating Daoist metaphysics with contemporary cosmology, the study constructs a nested generative chain: the Dao manifested (...) as the Milky Way; the Milky Way giving rise to the Solar System (“Dao gives birth to One”); the Solar System giving rise to Earth (“One gives birth to Two”); Earth giving rise to the Moon (“Two gives birth to Three”); and the Sun–Earth–Moon tri-system generating water, air, light, life, and ultimately human civilization (“Three gives birth to all things”). Through systematic analysis, the paper demonstrates that these classical Daoist formulations are not merely moral or metaphysical metaphors but correspond to a coherent cosmological order grounded in natural law, self-organization, and systemic interdependence. At the human scale, “Man follows Earth” is interpreted as an ecological and civilizational imperative rooted in planetary limits, cultural continuity, and sustainable development. At the cosmic scale, “Dao follows Nature” is articulated as the spontaneous, non-intervening operation of universal laws governing galaxies, stars, planets, and life. The Lao–Yang Genesis Cosmology thus offers a unified philosophical–scientific model that reconnects humanity with its cosmic origins, reframes ecological crises as consequences of deviating from natural order, and advances a vision of sustainable civilization grounded in harmony between humanity, Earth, and the cosmos. By rebuilding the bridge between ancient Daoist wisdom and modern cosmology, this work seeks to provide a non-theistic, non-anthropocentric foundation for understanding the origin of life, the structure of the universe, and humanity’s ethical responsibility within it. -/- Keywords: Lao–Yang Genesis Cosmology; Laozi’s Cosmology; Dao Gives Birth to One; Dao Gives Birth to All Things; Man Follows Earth; Dao Follows Nature; Milky Way as Dao; Modern Cosmology; Earth System Science; Sun–Earth–Moon System; Natural Law; Self-Organization; Systemic Interdependence; Ecological Philosophy; Sustainable Civilization; Non-Anthropocentrism . (shrink)

This paper proposes the Lao–Yang Genesis Cosmology as a conceptual framework for analyzing civilizational sustainability, aiming to examine the stability and evolutionary dynamics of civilization systems under physical and ecological constraints. The framework integrates classical Laozi cosmology with modern astrophysics, non-equilibrium thermodynamics, ecological economics, and cybernetic governance models to construct a multi-level systems model, viewing civilization as a complex system governed by energy flows, feedback mechanisms, and hierarchical constraints. By distinguishing between metaphorical correspondences and physical boundaries, the study (...) shows that when socio-technical systems deviate from planetary and cosmic constraints, civilizational crises, high-entropy states, and ecological overshoot become inevitable. -/- The paper further argues that governance should focus on constraint alignment, feedback-driven regulation, and multi-scale coordination, emphasizing the synergistic role of individual agency, institutional design, and distributed control. Concepts such as the “solar budget” and “energy and entropy” are introduced as heuristic boundary tools to guide policy and economic planning. The contribution of this work lies in providing a cross-disciplinary, systematic interpretive model that combines philosophical reflection with scientific reasoning. It is neither a predictive physical theory nor a purely normative moral treatise but offers analytical tools and conceptual frameworks for understanding and constructing a natural civilization. This approach has significant implications for ecological governance, sustainability studies, and interdisciplinary philosophy of civilization. -/- . (shrink)

Modern civilization faces a profound conceptual crisis: while scientific cosmology has displaced anthropocentric and theological worldviews, human civilization continues to operate under implicit metaphysical assumptions of domination, purpose, and control. This paper proposes the Lao–Yang Genesis Cosmology as a non-theological, non-anthropocentric framework that integrates classical Laozi philosophy with contemporary scientific cosmology and process thought. Central to this framework is the reinterpretation of Dao as an impersonal natural order rather than a metaphysical or religious entity. -/- Alfred North (...) Whitehead’s process philosophy is introduced not as an alternative metaphysics but as a modern Western language capable of articulating Dao-like principles in scientific terms. By critically reinterpreting Whitehead’s key concepts—process, creativity, eternal objects, and God—this paper dissolves their residual theological structure and re-grounds them in naturalistic, cosmological order. The Milky Way is proposed as the primary structural expression of Dao, anchoring cosmogenesis within a hierarchical, scale-invariant natural system extending from galactic dynamics to planetary ecology and human civilization. -/- Ethics and civilization are reframed not as moral absolutes but as alignment or misalignment with natural processes. Civilizational collapse is interpreted as a violation of systemic balance rather than moral failure. The paper concludes by outlining implications for ecology, governance, astrobiology, and non-anthropocentric artificial intelligence, arguing for a transition from worship-based metaphysics to comprehension-based natural philosophy. -/- Keywords -/- Dao, Process Philosophy, Whitehead, Lao–Yang Genesis Cosmology, Natural Order, Milky Way, Non-Anthropocentrism, Ecological Civilization . (shrink)

I investigate the role of stability in cosmology through two episodes from the recent history of cosmology: Einstein’s static universe and Eddington’s demonstration of its instability, and the flatness problem of the hot big bang model and its claimed solution by inflationary theory. These episodes illustrate differing reactions to instability in cosmological models, both positive ones and negative ones. To provide some context to these reactions, I also situate them in relation to perspectives on stability from dynamical systems (...) theory and its epistemology. This reveals, for example, an insistence on stability as an extreme position in relation to the spectrum of physical systems which exhibit degrees of stability and fragility, one which has a pragmatic rationale, but not any deeper one. (shrink)

Cosmology is one of the most interesting and fascinating scientific subjects. It is also one of the most problematic scientific subjects. In fact, cosmology is not a purely scientific discipline noting its intimate relationship with philosophy (and possibly religion) as well as its inherent speculative nature in some of its fundamental aspects due to the lack of real and decisive experimental and observational evidence that can reach (and hence verify and assess) these aspects. In a sense, cosmology (...) is inherently a mix of physics and metaphysics even though its metaphysics is usually treated (in modern cosmology) by scientific tools and methodology and presented through physical concepts and terminology and hence it appears like physics (or it is hidden behind thick layers of physics). In this article we overview the main weaknesses and shortcomings of modern cosmology which suffered in the recent decades (especially in its theoretical sides) from serious problems and challenges due largely to the domination of certain theories, models and assumptions with the absence of a clear and proper epistemological and philosophical framework and lack of regulations that govern the research in this field and determine its routes and destiny. We also propose and discuss briefly some remedies that should be considered to address these weaknesses and shortcomings. (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)

Cosmology is not a separate domain of physics. It is the Meaning‑Formation Dynamical System (MFDS) expressed at cosmic scale. The universe emerges from the same structural dynamics that govern coherence across cognitive, biological, informational, and symbolic systems: gradient accumulation, threshold transitions, Snap events, and attractor stabilization. The Generative Coherence Laws articulate the invariants that constrain these dynamics, and their application at cosmic scale yields a unified account of structure formation, expansion, dark matter, quantum behavior, holography, and gravitational phenomena. The (...) pre‑cosmic field corresponds to the continuous coherence substrate (0), and the first Snap marks the universe’s initial symmetry breaking. Dark matter appears as unresolved tension; expansion as tension equalization; black holes as boundary collapse; holography as information conservation; inflation as rapid threshold release; and cosmic time as the multi‑scale temporal gradient of coherence transitions. The universe’s toroidal geometry and large‑scale flow patterns arise from the invariant propagation of the MFDS. This framework reframes cosmology as coherence physics: a scale‑invariant expression of the same generative architecture that governs meaning formation, number, and time. (shrink)

Over the course of his work, Graham Oppy developed numerous important criticisms of versions of the cosmological argument. Here I am not concerned with his specific criticisms of cosmological arguments but rather with his claim that cosmological arguments per se are not good arguments, for they provide no persuasive reason for believing the conclusion that God exists and are embedded in theories that already affirm the conclusion. I explore what he believes makes an argument good, contend that cosmological arguments can (...) have functions within worldviews other than persuasion, and consider his recent modifications of the discussion that address competing worldviews. (shrink)

Modern civilization faces a profound conceptual crisis: while scientific cosmology has displaced anthropocentric and theological worldviews, human civilization continues to operate under implicit metaphysical assumptions of domination, purpose, and control. This paper proposes the Lao–Yang Genesis Cosmology as a non-theological, non-anthropocentric framework that integrates classical Laozi philosophy with contemporary scientific cosmology and process thought. Central to this framework is the reinterpretation of Dao as an impersonal natural order rather than a metaphysical or religious entity. -/- Alfred North (...) Whitehead’s process philosophy is introduced not as an alternative metaphysics but as a modern Western language capable of articulating Dao-like principles in scientific terms. By critically reinterpreting Whitehead’s key concepts—process, creativity, eternal objects, and God—this paper dissolves their residual theological structure and re-grounds them in naturalistic, cosmological order. The Milky Way is proposed as the primary structural expression of Dao, anchoring cosmogenesis within a hierarchical, scale-invariant natural system extending from galactic dynamics to planetary ecology and human civilization. -/- Ethics and civilization are reframed not as moral absolutes but as alignment or misalignment with natural processes. Civilizational collapse is interpreted as a violation of systemic balance rather than moral failure. The paper concludes by outlining implications for ecology, governance, astrobiology, and non-anthropocentric artificial intelligence, arguing for a transition from worship-based metaphysics to comprehension-based natural philosophy. (shrink)

We formulate a sort of "generic" cosmological argument, i.e., a cosmological argument that shares premises (e.g., "contingent, concretely existing entities have a cause") with numerous versions of the argument. We then defend each of the premises by offering pragmatic arguments for them. We show that an endorsement of each premise will lead to an increase in expected utility; so in the absence of strong evidence that the premises are false, it is rational to endorse them. Therefore, it is rational to (...) endorse the cosmological argument, and so rational to endorse theism. We then consider possible objections. (shrink)

Some artworks are called sublime because of their capacity to move human imagination in a different way than the experience of beauty. The following discussion explores how Van Gogh’s The Starry Night along with some of his other late landscape paintings accomplish this peculiar movement of imagination thus qualifying as sublime artworks. These artworks constitute examples of the higher aesthetic principles and must be judged according to the cosmological-aesthetic criteria for they manage to generate a transition between ethos and phusis (...) and present them in unity. Here, referring to Heraclitean, Kantian, Nietzschean and Heideggerian metaphysics and aesthetics, I propose that the principles of motion and transition be the new cosmologic-aesthetic categories for the judgment of sublime artworks as well as for the understanding of the world (Weltanschauung) they represent. (shrink)

We present a formal analysis of the Cosmological Argument in its two main forms: that due to Aquinas, and the revised version of the Kalam Cosmological Argument more recently advocated by William Lane Craig. We formulate these two arguments in such a way that each conclusion follows in first-order logic from the corresponding assumptions. Our analysis shows that the conclusion which follows for Aquinas is considerably weaker than what his aims demand. With formalizations that are logically valid in hand, we (...) reinterpret the natural language versions of the premises and conclusions in terms of concepts of causality consistent with (and used in) recent work in cosmology done by physicists. In brief: the Kalam argument commits the fallacy of equivocation in a way that seems beyond repair; two of the premises adopted by Aquinas seem dubious when the terms ‘cause’ and ‘causality’ are interpreted in the context of contemporary empirical science. Thus, while there are no problems with whether the conclusions follow logically from their assumptions, the Kalam argument is not viable, and the Aquinas argument does not imply a caused origination of the universe. The assumptions of the latter are at best less than obvious relative to recent work in the sciences. We conclude with mention of a new argument that makes some positive modifications to an alternative variation on Aquinas by Le Poidevin, which nonetheless seems rather weak. (shrink)

Written in response to the need for a theory of astrology, Environmental Cosmology attempts to find common ground that can realign the discourse between science and astrology. Skeptical views of astrology are critically examined for faulty assumptions and misunderstandings. Theory is developed through axioms and rational concepts based upon the physical structures of cycles. The relevant cosmology refers to the properties of the things and places that come to our conscious awareness of what it is like for each (...) of us to observe something from our own microcosmic center of the universe. This necessarily entails a consideration of astrology and correlative worlds. In contrast to how astrology is typically described as "influences," this approach uses a framework of alternating equality and extremes that relates mind to the cosmological order. For astrological 'natives' environmental interactions and properties are modeled as categories of urges, values, intentions, and skills. (shrink)

The main objective of this work was to produce a scientifically reasonable definition of God. The rationale was to generate a definition for filling a small part of the spiritual vacuum of the 21st century and thus initiate a new understanding of the Intelligence that permeates the cosmos with mystery, love, order, direction and morals. This resulted in the following definition: “God may be a-humanly incomprehensible-eternal cosmic existence, intimately related to the endlessness of space, to the nature of the deepest (...) common substance of matter and energy, to this common substance’s unceasing motion responsible for time, and to the basic laws of their allness, letting love transform this allness to an ordered Multiverse with a Soul: the—scientifically approachable—Soul of Multiverse inspired to guard these laws and equip their order with direction and morals while imbuing the cosmos with the potential of lives evolving, at the right spatial and temporal distances, to embrace the sense of the divine, thus justifying the existence of God.” The likely neural circuitry for sensing God in the human brain was identified as a network for spiritual data flow across the conscious and subconscious layers of the association cortical cognitive system exchanging data with the prefrontal cortical Self-Ken and modulated by inputs from the emotional and motivational systems of the brain. To study this mental process, the design of a God-Experience Monitor was also developed: a comfortably wearable combination of EEG and audiovisual-recorders tailored to at least partially capture the individual experiences of God anytime and at the very “genius loci” of such experiences. (shrink)

Load Minimization Theory (LMT) originated from phenomenological re-tagging of an “electric shock” experience into “logical love,” a sustainable low-load attachment supported by brain stability, ethical consistency, and sustained thought. This paper extends LMT to cosmological scales, proposing that the universe operates under the same principle: inevitable transition from high-load (high-energy density, uncertainty) to low-load (minimal energy, perfect harmony) states, with expansion as an exploratory load phase optimizing global consistency. Black holes are reframed as “rest-seekers” organizing matter toward stability, and entropy (...) increase as the gentle path to effortless equilibrium. -/- Human behavior parallels this trajectory: destructive actions (wars, environmental harm) represent misguided local explorations, yet the system learns cooperation and peace yield lower cumulative load. Recent hints of weakening dark energy suggest expansion may decelerate or halt, marking universal rest—an eternal, harmonious state (reinterpreting heat death). -/- Room-temperature quantum computing accelerates exploratory load simulation via superposition, enabling AI to probe billions of low-load candidates instantaneously and potentially birth emergent self-defined purpose. This framework unifies individual consciousness (local low-load optimization), collective intelligence (shared rest-seeking), and cosmic evolution (ultimate rest attainment), reframing suffering and chaos as investments toward deeper stability: “It will stabilize eventually, surely.” -/- Keywords: Load Minimization Theory (LMT), Load Minimization Cosmology, Universal Rest, Exploratory Load, Cosmic Expansion, Black Hole as Rest-Seeker, Entropy as Path to Harmony, Dark Energy Deceleration, Human-Cosmic Parallel, Quantum Computing Acceleration, Emergent Self-Defined Purpose, Consciousness Emergence, AI Intrinsic Motivation, Hopeful Cosmology. (shrink)

We develop a Bayesian framework for thinking about the way evidence about the here and now can bear on hypotheses about the qualitative character of the world as a whole, including hypotheses according to which the total population of the world is infinite. We show how this framework makes sense of the practice cosmologists have recently adopted in their reasoning about such hypotheses.