The concept of objective reality. Philosophical doctrine of matter and its attributes. Objective reality

FEDERAL AGENCY FOR EDUCATION

SIBERIAN FEDERAL UNIVERSITY

INSTITUTE OF NATURAL AND HUMANITIES SCIENCES

HISTORICAL AND PHILOSOPHICAL FACULTY

PHILOSOPHICAL FACULTY

COURSE WORK

"REALITY PROBLEM:

OBJECTIVE REALITY, SUBJECTIVE REALITY, VIRTUAL REALITY"

Completed by: 2nd year student

Tokhtobin E. A.

Supervisor:

Professor, Doctor of Philosophy

A. Ya. Raibekas

KRASNOYARSK 2008

Introduction. 3

Objective and subjective reality. 4

Virtual Reality: The History of the Concept. 6

Virtual reality: An attempt at typology. eleven

Virtualistics. 20

Conclusion. 24

Bibliography. 25

Introduction.

my theme term paper is - reality, in all its manifestations: objective, subjective, virtual reality. The goal is to consider the types of realities, and to focus on the analysis virtual reality. Why virtual? Because, this is one of the newest aspects in the topic of reality, and therefore, the least explored. And in connection with the revolution in the field of communications and communications, in my opinion, this makes the topic of virtual reality even more relevant. In the first chapter, I considered three types of realities and highlighted their features. In the second chapter, I tried to reveal the concept of virtual reality, conduct a typology, and also other concepts related to virtual reality.

Chapter 1. Objective and subjective reality.

Since ancient times, the problem of reality has been in philosophy. The man understood that that world is presented to him in opinions. And that there are, as it were, two worlds, two realities - objective and subjective.

Objective reality is reality; basically everything that exists. The world around us, the world itself.

Materialists usually conceive of objective reality as a kind of mechanism that works according to its own design and on which people can exert only a limited influence. The view of some religions on objective reality differs little from the materialistic one - the whole difference boils down to the fact that here this “mechanism” was created by God (deism); in addition, God sometimes intervenes in the work of this "mechanism" (theism). Agnostics, on the other hand, believe that “objective reality,” that is, the world itself, is not accessible to human understanding.

From the point of view of modern natural sciences"objective reality" is fundamentally unknowable (in full, up to the smallest details), as quantum theory proves that the presence of an observer changes the observed (observer's paradox).

According to some scientists, the very term "objective reality", introduced in the Russian philosophical tradition, is an example logical fallacy(pleonasm), since the concept of "reality" already means a given, free from subjective influences. In a similar sense, even illusions are "reality" for a particular psyche if we consider them as a natural continuation of the mental states of the individual and the sum external influences(such illusions may even be reflected in the history of mental illness, or be the object of scientific experiments).

Subjective reality is how the world around us is presented to us, through the senses and perceptions, our idea of the world. And in this sense, each person develops his own idea of the world, of reality. This happens for some reason, for example, the sensitivity of organs in people can be different, and the world of a blind person is strikingly different from the world of a sighted person.

Thus, each individual person lives in his own world, created on the basis of his personal experience.

Chapter 2 Virtual Reality: The History of the Concept.

Nowadays, the expression "virtual reality" has firmly entered the everyday life of a modern person. By "virtual reality" most people understand - the world created technical means and transmitted to a person through habitual perception real world sensations: sight, hearing, smell, and others. But if you look at the origins of this term, you can see that its roots go far into the history of philosophy. The category of virtual reality was actively developed in scholasticism, it was necessary to solve key issues, including: the possibility of coexistence of realities different levels, the formation of complex things from simple ones, the energy supply of the act of action, the ratio of potential and actual.

So, in the work of Nicholas of Cusa "On the Vision of God", he in the following way solved the problems of the actuality of existence and energy. "..., I look at a large and tall walnut tree standing in front of me and try to see its beginning. I lower with my bodily eyes how huge, sprawling, green it is, burdened with branches, foliage and nuts. Then with a smart eye I see that the same tree abode and its seed not as I now look at it, but virtually: I draw attention to the wondrous power of that seed, in which this tree, and all its nuts, and all the power of the nut seed, and in the power of the seeds, everything walnut trees... This absolute and all-superior power gives any seminal force the ability to virtually enfold the tree in itself, together with everything that is required for the existence of a sensible tree and that follows from the existence of a tree: that is, in it is the beginning and the cause, bearing in itself a folded and absolutely as a cause everything that it gives to its effect."

Thomas Aquinas, solving the problem of the ontological coexistence of realities of different hierarchical levels and the problem of the formation of a complex from simple elements, in particular, the coexistence of the thinking soul, the animal soul and the plant soul, used the category of virtual reality: "In view of this, it should be recognized that there is no other substantial form, besides the substantial soul alone, and that the latter, as long as it virtually contains the soul of the senses and the soul of the vegetative, equally contains forms of a lower order and performs independently and alone all those functions that in other things are performed less

perfect forms. “In the same way, it must be said about the sensual soul of animals, about the vegetative soul in plants, and in general about all more perfect beings in their relation to less perfect forms.”

As can be seen from the examples above, the category of virtual reality was one of the key categories in scholasticism. But in scholastic philosophy, many categories, such as “thing”, “property”, “energy”, existence and others, began to be understood differently than in ancient philosophy. The scholastic paradigm has some peculiarities. So, only the divine reality acts as the second reality, this leads to the fact that God's intention is revealed in every event. In this connection, the very idea of the hierarchy of realities disappears, since there are only two realities: substantial and divine; and both these realities are ultimate, and confront each other in relation to contradiction.

The development of the philosophy of the Middle Ages and then the New Age was largely determined by the attitude to the intermediate reality: whether it exists or not (nominalism - realism, preformism - epigenesis, realism - idealism, etc.). The scientific picture of the world that arose in modern times proclaimed monoonticity, excluding divine reality, and renaming divine laws into natural laws. Everything belongs to one reality - natural, but at the same time, the idea of \u200b\u200bforce, which was given space scale, the same as given to the divine. This gave rise to a contradiction in the new European monoontic paradigm, the fact is that universal cosmic laws could explain only simple events, such as the attraction of two objects, but more complex events, such as the relationship of two people, could not. It was necessary to recognize some intermediate levels of reality, which would explain why in one case the relations correspond to one type of laws, and in the other - to another.

And such paradigms exist, for example, Buddhism is based on the recognition of polyonticism. Buddhism recognizes the existence of several levels of human consciousness that are not reducible to each other, i.e. the laws of one reality are not reducible to the laws of another. This makes it possible to deal with types of mental events that are fundamentally not grasped by Western psychology. What is fundamentally important for a Buddhist who is on certain level reality, all others are in a collapsed form, they are not given to him in any way in sensations, experiences, understanding, representation. They do not enter into his life, and he knows about them only from the stories of other people. When he passes to the next level, then the reality of this level becomes perceptible, visible, undoubted in its existence; what he only heard about becomes given both in sensations and in representation.

This explains the non-acceptance by the New European philosophy of Plato's statement that ideas are visible, since for the New European philosophy ideas are mental concepts. And Plato spoke not about the ultimate reality, but about the reality of the next level, the objects of which, for people who are not in it, are only conceivable, but for people who are in it, they are real things.

So, if we recognize the existence of several levels of realities, then we must also recognize the non-reducibility of realities to each other, otherwise everything would be reduced to one or two ultimate realities.

Introduction.

The theme of my term paper is - reality, in all its manifestations: objective, subjective, virtual reality. The goal is to consider the types of realities, and to focus on the analysis of virtual reality. Why virtual? Because, this is one of the newest aspects in the topic of reality, and therefore, the least explored. And in connection with the revolution in the field of communications and communications, in my opinion, this makes the topic of virtual reality even more relevant. In the first chapter, I considered three types of realities and highlighted their features. In the second chapter, I tried to reveal the concept of virtual reality, conduct a typology, and also other concepts related to virtual reality.

Objective and subjective reality.

Objective reality is reality; basically everything that exists. The world around us, the world itself.

Materialists usually conceive of objective reality as a kind of mechanism that works according to its own design and on which people can exert only a limited influence. The view of some religions on objective reality differs little from the materialistic one - the whole difference boils down to the fact that here this "mechanism" was created by God (deism); in addition, God sometimes intervenes in the work of this "mechanism" (theism). Agnostics, on the other hand, believe that “objective reality,” that is, the world itself, is not accessible to human understanding.

From the point of view of modern natural sciences, "objective reality" is fundamentally unknowable (in its entirety, down to the smallest detail), since quantum theory proves that the presence of an observer changes the observed (observer's paradox).

According to some scientists, the very term "objective reality", introduced in the Russian philosophical tradition, is an example of a logical error (pleonasm), since the concept of "reality" already means a given, free from subjective influences. In a similar sense, even illusions are "reality" for a particular psyche if we consider them as a natural continuation of the mental states of the individual and the sum of external influences (such illusions can even be reflected in the history of mental illness, or be the object of scientific experiments).

Introduction

The relevance of studying philosophy is due to the increasing complexity public life, development and complication of methods scientific knowledge and engineering activities. Philosophy forms the ideological and methodological culture of the individual, gives the most generalized ideas about the universe and the place of man in it, is the foundation of all other general scientific, humanitarian and special disciplines, equips with the methodology of cognition and practical transformational activity.

Solving the issues of being and cognition, the essence of man and the meaning of his life, the nature of social reality and the social ideal, philosophy makes it possible not only to form the foundations scientific outlook and professional culture, but also allows you to gain a foundation for a conscious life position.

The relevance of this work is due to the practical need to optimize the system of subjective personal relationships of people in accordance with the new socio-economic conditions of life.

The object of our study is the subject. The subject is unique as an object of study by virtue of the fact that he is the only phenomenon to which we have direct access. The rest of the world is given to us in a phenomenon, that is, indirectly, except for ourselves.

The subject of research is the individual and everything that happens around him.

objective reality social personal

Subjective and objective reality

Objective reality - reality, everything that exists: the world around us, the universe.

Materialists usually conceive of objective reality as a kind of mechanism that works according to its own design and on which people can exert only a limited influence. Agnostics, on the other hand, believe that “objective reality,” that is, the world itself, is not accessible to human understanding. From the point of view of modern natural sciences, "objective reality" is fundamentally unknowable (in its entirety, down to the smallest detail), since quantum theory proves that the presence of an observer changes the observed (observer's paradox).

Subjective reality is how the world around us is presented to us through the senses and perceptions, our idea of the world. And in this sense, each person develops his own idea of the world, of reality.

Thus, we can conclude that each individual person lives in his own world, created on the basis of his personal experience.

In the course of evolution human activity differentiation takes place. Cognitive activity is separated from practical and becomes an independent type of spiritual and practical human activity. Cognitive activity is directly aimed at reflecting, reproducing the properties of real objects with the help of a special system of intermediary objects artificially created by the subject. The activity of the subject in the process of cognition is aimed at creating and operating with intermediary objects. A person designs devices, measurement tools, creates scientific theories, models, sign systems, symbols, ideal objects, etc. All this activity is directed not directly at changing the cognized object, but at its adequate reproduction in cognition. In cognition, the activity of the subject passes into an ideal plan. The specificity of the scientific-theoretical consciousness is that it does not simply fix the forms of knowledge, but makes them the object of its activity. Knowledge acts as a product of interaction between the subject and the object of knowledge. It is with the help of these categories that the active nature of cognitive activity is revealed and the true role of practice in cognition is shown.

What is the subject of knowledge? In the very general view the subject of knowledge is a person endowed with consciousness and possessing knowledge. In contemplative materialism, a person appears rather only as an object of influence on him by the external world, and the active side of the subject remains in the shadows. Overcoming the limitations of contemplative materialism, enriching the materialist theory of knowledge with an activity approach, made it possible to develop a new understanding of the subject of cognitive activity. The subject is a source of purposeful activity, a carrier of subject-practical activity, evaluation and cognition.

The subject is, first of all, the individual. It is he who is endowed with sensations, perceptions, emotions, the ability to operate with images, the most general abstractions; it acts in the process of practice as a real material force that changes material systems. But the subject is not only the individual; it is both a team and social group, class, society as a whole. The subject at the level of society includes various experimental installations, devices, computers, etc., but they act here only as parts, elements of the “subject” system, and not by themselves. At the level of an individual or a community of scientists, the same devices turn out to be only means, conditions for the activity of subjects. Society is considered a universal subject in the sense that it unites subjects of all other levels, people of all generations, that outside of society there is and cannot be any knowledge and. practices. At the same time, society as a subject realizes its cognitive capabilities only through the cognitive activity of individual subjects.

The object is that which opposes the subject, to which the subject-practical, evaluative and cognitive activity of the subject is directed.

In the concepts of "subject" and "object" there is a moment of relativity: if something in one respect acts as an object, then in another respect it can be a subject, and vice versa. The computer, being a part of the subject as a society, turns out to be an object when it is studied by an individual.

The object can be not only material, but also spiritual phenomena. So, for example, the consciousness of an individual is an object for a psychologist.

Each person is able to make himself an object of knowledge: his behavior, feelings, sensations, thoughts. In these cases, the concept of the subject as an individual narrows down to the subject as actual thinking, to the “pure “I” (it excludes the corporality of a person, his feelings, etc.); but even in these cases the subject acts as a source of purposeful activity.

The cognitive activity of the subject is aimed at reflecting the object, at reproducing it in consciousness, the latter always has points of contact with practical activity, which is the basis and driving force cognitive process, as well as the criterion of the truth of the knowledge obtained as a result of this activity. Man does not wait external world appear in his mind. He himself, relying on the laws of subjective dialectics, generates cognitive structures and, in the course of practical activity, checks the measure of their correspondence to objective reality. The generation of cognitive structures involves creativity, the work of productive imagination and acts of free choice, evaluation and self-expression. In the act of cognition, the essential powers of a person are always revealed, the cognitive and practical goals of the subject are realized. It is the fact that knowledge is a product of the subject's activity that determines the presence of a subjective moment in knowledge. The subjective is what is characteristic of the subject, derived from his activity. In this regard, the cognitive image, being a product of the subject's activity, always includes an element of subjectivity, and not only in the form of knowledge expression, but also in its conceivable content. However, since the activity of the subject is directed at the object and aims at an adequate reflection of the object, the content of knowledge necessarily includes an objective moment, which, due to the practical conditionality of the cognitive process, is ultimately decisive.

And, finally, it is the subject-object relation that makes it possible to reveal the mechanism of the social conditioning of the cognitive process. Since it is the subject that acts as the active side of the cognitive process, and he himself has a social nature, the cognitive structures created by him carry not only information about the object, but also reflect the state community development reflect the needs and goals of society. The relation of the subject to the object is mediated by intersubjective relations. It is within the framework of these relations that the objectification of knowledge takes place, its fixation in a material shell, and its transformation into the public domain.

Subjective reality is a reality that depends on the subject of perception of this reality. Perception is part of the subject, and reality, which depends on perception, is only special case subjective reality. Objective reality, the exact opposite of subjective, i.e. independent of the subject of perception. The classical model of the world denies the existence of subjective reality (without denying, at the same time, subjective perception), based on the fact that reality or being is always objective. At the same time, not necessarily denying the existence of God and the Creator. Buddhist philosophy, on the contrary, denies the existence of objective reality, based on the fact that any reality is a subjective concept.

What can we say about the subject as such. About the subject as such, A. Tkhostov was the first to speak among psychologists in his work “The Topology of the Subject (Experience of Phenomenological Research)”. Developing the thesis that the objectivity of the subject ("I") appears at the place of its contact with the impenetrability of the other, Tkhostov makes the following remarkable move. He talks about the possibility of developing the Cartesian maxim "where I think - there it is."

“The question is whether I exist where I experience these sensations (true sensations or false ones do not matter - I.V.) or, in the terminology of Descartes, ubi cogito - ibi sum (where I think, I exist). If we recognize that the place of feeling or the place of the cogito is not the place of the subject, but the place of his collision with the other, the place of his transformation into the other, only in the form of which he can become clouded, having lost transparency, then it would be more accurate to say that I, as a true subject I exist where I don’t think, or I exist where I don’t exist.”

The conclusion, which suggests itself, is that the true or "unclouded" subject precedes the thought, whose existence is proved by its existence. However, Tkhostov makes a rather unexpected turn and says that the true subject is emptiness, nothing, that is, there is no subject as such at all.

“Here we are confronted with a very important phenomenon of the ontology of the I-for-itself. If we raise the question of what will remain in consciousness if all points of resistance disappear in the form of emotions, feelings, unsatisfied desires, conscience, guilt, then we will again encounter the disappearance of the I - for-itself.

Of course, one cannot agree that the subject is nothing. Even if we remain in the logic presented by A. Tkhostov, it is necessary to recognize the existence of a true subject, at least as a possibility of "clouding". If the subject is nothing, then the “shagreen skin” of consciousness will not be able to unfold. It is still possible to imagine how it disappears, but how it appears from nothing is impossible to imagine. It is also impossible to imagine consciousness without a subject.

The fact that in the consciousness of a true subject there is no other object except himself does not speak of the illusory nature of self-consciousness. It is appropriate to note here that, in addition to the fact that consciousness always has an object, consciousness always belongs to the subject, without which it is inconceivable. Thus, consciousness always has two poles. Consciousness always has a carrier, that is, a subject, and consciousness always has an object of which it is consciousness. Moreover, if the absence of an object in consciousness other than the subject can be conceivable, then the absence of a carrier in consciousness, that is, the subject, is unbelievable. From which it can be concluded that the presence of a subject of consciousness or a true subject is necessary.

Michael Talbot (1953-1992), an Australian native, was the author of many books highlighting the parallels between ancient mysticism and quantum mechanics and supporting theoretical model reality suggesting that the physical universe is like a giant hologram.

In 1982 a remarkable event took place. At the University of Paris research group Under the guidance of physicist Alain Aspe, she carried out an experiment that may turn out to be one of the most significant of the 20th century. Aspe and his group discovered that under certain conditions, elementary particles, such as electrons, are able to instantly communicate with each other, regardless of the distance between them. It doesn't matter if it's 10 feet or 10 billion miles. Somehow each particle always knows what the other is doing.

The problem with this discovery is that it violates Einstein's postulate about the limiting speed of propagation of an interaction equal to the speed of light. Because the journey faster speed light is tantamount to overcoming a time barrier, this frightening prospect has led some physicists to try to explain Aspe's experiments in complex detours. But it has inspired others to offer even more radical explanations.

For example, University of London physicist David Bohm argued that Aspe's discovery implied that objective reality does not exist, that despite its apparent density, the universe is fundamentally a fantasy, a gigantic, luxuriously detailed hologram.

To understand why Bohm made such a startling conclusion, one has to talk about holograms.

A hologram is a three-dimensional photograph taken with a laser. To produce a hologram, the subject to be photographed must first be illuminated by laser light. Then the second laser beam, adding up with the reflected light from the object, gives an interference pattern that can be recorded on the film. The finished picture looks like a meaningless alternation of light and dark lines. But as soon as the image is illuminated with another laser beam, a three-dimensional image of the original object immediately appears.

Three-dimensionality is not the only remarkable property inherent in a hologram. If a rose hologram is cut in half and illuminated with a laser, each half will contain a whole image of the same rose in exactly the same size. If we continue to cut the hologram into smaller pieces, on each of them we will again find an image of the entire object as a whole. Unlike a conventional photograph, each area of the hologram contains information about the entire subject, but with a proportionally corresponding decrease in clarity.

The principle of the hologram "everything in every part" allows us to approach the issue of organization and order in a fundamentally new way. For almost its entire history, Western science has developed with the idea that The best way to understand a physical phenomenon, be it a frog or an atom, is to cut it open and study its constituent parts. The hologram has shown us that some things in the universe cannot be explored in this way. If we dissect something arranged holographically, we will not get the parts of which it consists, but we will get the same thing, but with less accuracy.

This approach inspired Bohm to reinterpret Aspe's work. Bohm was sure that elementary particles interact at any distance, not because they exchange some mysterious signals with each other, but because their separation is illusory. He explained that at some deeper level of reality, such particles are not separate entities, but are actually extensions of something more fundamental.

To better understand this, Bohm offered the following illustration.

Imagine an aquarium with fish. Imagine also that you cannot see the aquarium directly, but only two television screens that transmit images from cameras located one in front and one on the side of the aquarium. Looking at the screens, you can conclude that the fish on each of the screens are separate objects. Since the cameras transmit images from different angles, the fish look different. But as you keep watching, after a while you will find that there is a relationship between the two fish on different screens. When one fish turns, the other also changes direction, slightly differently, but always in line with the first; when you see one fish in front, the other is certainly in profile. If you do not have a complete picture of the situation, you are more likely to conclude that the fish must somehow instantly communicate with each other than that this is a coincidence.

Bohm argued that this is exactly what happens to elementary particles in the Aspe experiment. According to Bohm, the apparent superluminal interaction between particles tells us that there is a deeper level of reality hidden from us, higher dimensional than ours, as in the aquarium analogy. And, he adds, we see the particles as separate because we only see a part of reality. The particles are not separate "pieces" but facets of a deeper unity that is ultimately as holographic and invisible as the rose mentioned above. And since everything in physical reality consists of these "phantoms", the universe we observe is itself a projection, a hologram.

In addition to being "phantom-like," such a universe could have other amazing properties. If the apparent separation of particles is an illusion, then at a deeper level, all objects in the world can be infinitely interconnected. The electrons in the carbon atoms in our brains are connected to the electrons in every swimming salmon, every beating heart, every twinkling star. Everything interpenetrates everything, and although human nature tends to divide everything, dismember, sort out all the phenomena of nature, all divisions are necessarily artificial, and nature ultimately appears as an unbreakable web. In the holographic world, even time and space cannot be taken as a basis. Because a characterization like position makes no sense in a universe where nothing is really separate from one another; time and three-dimensional space, like images of fish on screens, will need to be considered nothing more than projections. At this deeper level, reality is something like a super-hologram in which the past, present and future exist simultaneously. This means that with the help of appropriate tools, it may be possible to penetrate deep into this super-hologram and extract pictures of a long-forgotten past.

What else a hologram can carry is still far from known. Suppose, for example, that a hologram is a matrix that gives rise to everything in the world, at least it contains all the elementary particles that have accepted or will someday accept any possible form matter and energy, from snowflakes to quasars, from blue whales to gamma rays. It's like a universal supermarket, which has everything.

While Bohm admitted that we have no way of knowing what else the hologram holds, he took the liberty of asserting that we have no reason to assume that there is nothing else in it. In other words, perhaps the holographic level of the world is just one of the stages of endless evolution.

Bohm is not alone in his quest to explore the properties of the holographic world. Regardless of him, Stanford University neuroscientist Karl Pribram, who works in the field of brain research, also leans towards the holographic picture of the world. Pribram came to this conclusion by pondering the mystery of where and how memories are stored in the brain. Numerous experiments over decades have shown that information is not stored in any particular area of the brain, but is dispersed throughout the entire volume of the brain. In a series of crucial experiments in the 1920s, brain researcher Carl Lashley discovered that no matter which part of the rat brain he removed, he could not make it disappear. conditioned reflexes developed in the rat before surgery. The only problem what remained was that no one had been able to come up with a mechanism to explain this funny "everything in every part" property of memory.

Later, in the 60s, Pribram encountered the principle of holography and realized that he had found the explanation that neuroscientists were looking for. Pribram is sure that memory is contained not in neurons and not in groups of neurons, but in series nerve impulses, "entwining" the brain, just as a laser beam "entangles" a piece of a hologram containing the entire image. In other words, Pribram believes that the brain is a hologram.

Pribram's theory also explains how the human brain can store so many memories in such a small space. It is assumed that the human brain is able to remember about 10 billion bits in a lifetime (which corresponds to about the amount of information contained in 5 sets of the Encyclopædia Britannica).

It was found that another striking feature was added to the properties of holograms - a huge recording density. By simply changing the angle at which the lasers illuminate the film, many different images can be recorded on the same surface. It has been shown that one cubic centimeter of film can store up to 10 billion bits of information.

Our uncanny ability to quickly find necessary information From the vast amount of our memory becomes more understandable if we accept that the brain works on the principle of a hologram. If a friend asks you what comes to mind when you hear the word "zebra", you don't have to go through all your vocabulary to find the answer. Associations like "striped", "horse" and "lives in Africa" appear in your head instantly.

Indeed, one of the most amazing properties human thinking- is that each piece of information is instantly and cross-correlated with any other - another quality inherent in the hologram. Since any section of the hologram is infinitely interconnected with any other, it is quite possible that it is the highest natural example of cross-correlated systems.

The location of memory is not the only neurophysiological puzzle that has become more solvable in light of Pribram's holographic model of the brain. Another is how the brain is able to translate such an avalanche of frequencies that it perceives with various senses (frequencies of light, sound frequencies, and so on) into our concrete idea of the world. Encoding and decoding frequencies is exactly what a hologram does best. Just as a hologram serves as a kind of lens, a transmission device capable of turning a seemingly meaningless mishmash of frequencies into a coherent image, so the brain, according to Pribram, contains such a lens and uses the principles of holography to mathematically process frequencies from the senses into the inner world of our perceptions.

A lot of evidence suggests that the brain uses the principle of holography to function. Pribram's theory finds more and more supporters among neurophysiologists.

Argentinean-Italian researcher Hugo Zucarelli has recently extended the holographic model to the realm of acoustic phenomena. Perplexed by the fact that people can determine the direction of a sound source without turning their heads, even if only one ear works, Zuccarelli found that the principles of holography could explain this ability as well.

He also developed holophonic sound recording technology capable of reproducing soundscapes with near-uncanny realism.

Pribram's idea that our brains mathematically construct a "hard" reality based on input frequencies has also received brilliant experimental support. It has been found that any one of our sense organs has a much larger frequency range of receptivity than previously thought. For example, researchers have found that our organs of vision are sensitive to sound frequencies, that our sense of smell is somewhat dependent on what is now called "osmotic frequencies," and that even the cells in our body are sensitive to a wide range of frequencies. Such findings suggest that this is the work of the holographic part of our consciousness, which transforms separate chaotic frequencies into continuous perception.

But the most startling aspect of Pribram's holographic model of the brain comes to light when it is compared with Bohm's theory. Because if the visible physical density of the world is only a secondary reality, and what is “out there” is actually only a holographic set of frequencies, and if the brain is also a hologram and only selects some frequencies from this set and mathematically transforms them into sensory perception, what remains for objective reality?

To put it simply, it ceases to exist. As the eastern religions say from time immemorial, material world there is Maya, an illusion, and although we may think that we are physical and moving in physical world, this is also an illusion.

In fact, we are "receivers" floating in a kaleidoscopic sea of frequencies, and everything that we extract from this sea and turn into physical reality is just one frequency channel out of many, extracted from a hologram.

This striking new picture of reality, a synthesis of the views of Bohm and Pribram, has been called the holographic paradigm, and while many scientists have been skeptical about it, others have been encouraged by it. A small but growing group of researchers believe that this is one of the most accurate models of the world yet proposed. Moreover, some hope that it will help solve some mysteries that have not been previously explained by science and even consider the paranormal as part of nature.

Numerous researchers, including Bohm and Pribram, conclude that many parapsychological phenomena are becoming more understandable in terms of the holographic paradigm.

In a universe in which the individual brain is virtually an indivisible part, a "quantum" of a large hologram, and everything is infinitely connected to everything, telepathy may simply be reaching the holographic level. It becomes much easier to understand how information can be delivered from consciousness "A" to consciousness "B" at any distance, and to explain many mysteries of psychology. In particular, the founder of transpersonal psychology, Stanislav Grof, foresees that the holographic paradigm will be able to offer a model for explaining many of the puzzling phenomena observed by people in altered states of consciousness.

In the 1950s, while researching LSD as a psychotherapeutic drug, Grof worked with a patient who suddenly became convinced that she was a female prehistoric reptile. During the hallucination, she not only gave a richly detailed description of what it is like to be a creature with such forms, but also noted the colored scales on the head of a male of the same species. Grof was amazed by the fact that in a conversation with a zoologist, the presence of colored scales on the head of reptiles playing important role for mating games, although the woman previously had no idea about such subtleties.

This woman's experience was not unique. During his research, Grof encountered patients returning up the ladder of evolution and identifying themselves with the most different types(on their basis, the scene of the transformation of a man into a monkey in the film "Altered States" is built). Moreover, he found that such descriptions often contain little-known zoological details that, when verified, turn out to be accurate.

Return to animals is not the only phenomenon described by Grof. He also had patients who seemed to be able to tap into some sort of area of the collective or racial unconscious. Uneducated or poorly educated people suddenly gave detailed descriptions of funerals in Zoroastrian practice or scenes in Hindu mythology. In other experiences, people gave convincing descriptions of out-of-body travel, predictions of pictures of the future, events of past incarnations.

In later studies, Grof found that the same range of phenomena also appeared in drug-free therapy sessions. Insofar as common element such experiments was the expansion of individual consciousness beyond the usual limits of the ego and the boundaries of space and time, Grof called such manifestations "transpersonal experience", and in the late 60s, thanks to him, a new branch of psychology appeared, called "transpersonal" psychology, entirely devoted to this area.

Although the Association for Transpersonal Psychology, founded by Grof, was a rapidly growing group of like-minded professionals and became a respected branch of psychology, neither Grof himself nor his colleagues for many years could offer a mechanism to explain the strange psychological phenomena they observed. But this ambiguous position has changed with the advent of the holographic paradigm.

As Grof recently noted, if consciousness is in fact part of a continuum, a labyrinth connected not only to every other consciousness that exists or has existed, but to every atom, organism, and vast region of space and time, its ability to randomly form tunnels in the labyrinth and experience the transpersonal the experience no longer seems so strange.

The holographic paradigm also leaves its mark on the so-called exact sciences, such as biology. Keith Floyd, a psychologist at Virginia Intermont College, has shown that if reality is just a holographic illusion, then one can no longer argue that consciousness is a function of the brain. Rather, on the contrary, consciousness creates the presence of a brain - just as we interpret the body and our entire environment as physical.

Such a shift in our views on biological structures allowed researchers to point out that medicine and our understanding of the healing process may also change under the influence of the holographic paradigm. If the apparent physical structure of the body is nothing more than a holographic projection of our consciousness, it becomes clear that each of us is much more responsible for our health than modern medicine believes. What we are now seeing as a mysterious cure could in fact be due to a change in consciousness that made appropriate adjustments to the hologram of the body.

Likewise, new alternative therapies, such as imaging, may work so well precisely because in holographic reality, thought is ultimately as real as "reality."

Even revelations and experiences of the “other world” become explicable from the point of view of the new paradigm. Biologist Lyell Watson, in his book Gifts of the Unknown, describes an encounter with an Indonesian female shaman who, performing a ritual dance, was able to make her instantly disappear into subtle world a whole grove of trees. Watson writes that while he and another surprised bystander continued to watch her, she caused the trees to disappear and reappear several times in succession.

Although modern science unable to explain such phenomena, but they become quite logical if we assume that our "dense" reality is nothing more than a holographic projection. Perhaps we can formulate the concepts of “here” and “there” more precisely if we define them at the level of the human unconscious, in which all consciousnesses are infinitely closely interconnected.

If this is true, then this is the most significant implication of the holographic paradigm overall, since it means that the phenomena Watson observed are not public only because our minds are not programmed to trust them, which would make them so. In the holographic universe, there are no limits to the possibilities for changing the fabric of reality.

What we perceive as reality is just a canvas waiting for us to put on it any picture we want. Everything is possible, from bending spoons at will to the phantasmagoric experiences of Castaneda in his studies with don Juan, because magic is given to us by birthright, no more and no less wonderful than our ability to create new worlds in our dreams and fantasies.

Of course, even our most "fundamental" knowledge is suspect, because in a holographic reality, as Pribram showed, even random events must be considered using holographic principles and resolved in this way. Synchronicities or coincidences suddenly make sense, and anything can be seen as a metaphor, because even a chain of random events can express some kind of deep symmetry.

Whether Bohm and Pribram's holographic paradigm gains mainstream scientific acceptance or fades into obscurity, it is safe to say that it has already influenced the way of thinking of many scientists. And even if it is found that the holographic model does not adequately describe the instantaneous interaction elementary particles At least, as Birbeck College London physicist Basil Healey points out, Aspe's discovery "showed that we must be prepared to consider radical new approaches to understanding reality."

Exist., number of synonyms: 2 objective reality (3) this-worldliness (2) ASIS synonym dictionary ... Synonym dictionary

Objective reality as an actual existence, realizing the determinate. historical opportunities; the concept of D. is also used in the sense of true being, as opposed to appearance. Category D. was already used in antich. philosophy: ... ... Philosophical Encyclopedia

Objective reality in all its concreteness, the totality of natural and socio-historical phenomena; the concept of reality is also used in the sense of true reality, in contrast to appearance ... Large encyclopedic Dictionary

Objective reality as a concretely developed set of natural and socio-historical phenomena; the concept of D. is also used in the sense of true reality, as opposed to appearance. In this ontological sense, the concept of D. ... ... Great Soviet Encyclopedia

Check information. It is necessary to check the accuracy of the facts and the reliability of the information presented in this article. There should be explanations on the talk page ... Wikipedia

reality- and, only units, f. The objective world in all its diversity; environment. Modern reality. Reality always gives some grounds for optimism. But what you say was undeniably true... ... Popular dictionary of the Russian language

AND; well. 1. What really exists real existence what l .; reality. 2. Objective living conditions of people, environment. Russian village. Modern village. In reality (in fact). * * * Reality see Possibility… encyclopedic Dictionary

In the categories of reason, the concept of D. is associated with the concepts of possibility and necessity, occupying the middle between them. First of all, in the very concept of D., it is necessary to distinguish a double meaning: D. of the facts of consciousness as such and D. of their object, or objective ... ... Encyclopedic Dictionary F.A. Brockhaus and I.A. Efron

REALITY- a philosophical category that includes the following main aspects: a) the integral unity of such spheres as nature, society and consciousness (thinking) in their interaction; b) all objectively existing world in its variety of manifestations: ... ... Eurasian wisdom from A to Z. Explanatory dictionary

Correlative philosophies. categories that characterize the two main stages in the change and development of objects, phenomena, the surrounding world as a whole. Reality (D.) is such a state of an object or world that is real, actually exists at a given ... Philosophical Encyclopedia

Books

, G. V. Kolshansky. Readers are offered a book by the famous Russian linguist and philosopher GV Kolshansky, which is a continuation and development of the ideas of communicative linguistics. In which…
An objective picture of the world in cognition and language, Kolshansky G.V. Readers are offered a book by a well-known domestic linguist and philosopher G.V. Kolshansky, which is a continuation and development of the ideas of communicative linguistics. In which…