Book Review: The Universe in a Single Atom

Picture of me blowing smoke

We’ve all heard of or noticed it… The solar system: a sun and planets, mostly empty space. The atom: a nucleus and electrons, mostly empty space. As above, so below! The analogies are in-exact, but they still serve to illustrate that the stuff of the universe is mostly empty. That part is true unless you count fields. Fields aren’t made of atoms but they do pervade empty space. In this book there isn’t much discussion of fields, though they are mentioned. Mostly the book is about consciousness, but I’m going to focus on the metaphysics of Buddhism as the Dalai Lama summarizes it because as must be the case it grounds the Buddhist view of consciousness, identity, and has implications for the matter of free will.

It all begins with that emptiness. It is worth quoting some key passages here because they hold in their language the key to their truth and error.

“At its [the theory of emptiness] heart is the deep recognition that there is a fundamental disparity between the way we perceive the world, including our own existence in it, and the way things actually are. In our day-to-day experience, we tend to relate to the world and to ourselves as if these entities possess self-enclosed, definable, discrete, and enduring reality. … The philosophy of emptiness reveals that this is not only a fundamental error, but also the basis for attachment, clinging, and the development of our numerous prejudices.”

“All things and events, whether material, mental, or even abstract concepts like time, are devoid of objective, independent existence. To possess such independent, intrinsic existence would imply that things and events are somehow complete unto themselves and are therefore entirely self-contained. This would mean that nothing has the capacity to interact with and exert influence on other phenomena.”

“Effectively, the notion of intrinsic, independent existence is incompatible with causation. … Things and events are ’empty’ in that they do not possess any immutable essence, intrinsic reality, or absolute ‘being’ that affords independence.”

“In our naive or commonsense view of the world, we relate to things and events as if they possess and enduring intrinsic reality. We tend to believe that the world is composed of things and events, each of which has a discrete, independent reality of its own, and it is these things with discrete identities and independence that interact with one another.”

Is his eminence correct about our ordinary, commonsense way of seeing things? I do think my automobile is a discrete particular I can positively identify in part because it endures through time. But those existence (enduring through time) and identity (my car, is a different particular from your car) criteria exist only because a mind (mine or yours) abstracts them from the concrete reality of the object. Independence here (in both the commonsense and philosophical view) implies only independence of a particular from mind. The object exists and has certain characteristics that I can name, but I do not create them. Nor, however does it imply that there endurance is any more than temporary, for a time, and that one day they will cease to exist.

Obviously automobiles can interact with the world causally. Certain of their properties, mass for example, have causal implications. If all the Dalai Lama is saying here is that no object, no event, is permanent, eternal, then this is but a trivial truth. It seems to his eminence that “independent existence” entails changelessness, not merely “mind independence”. Of course he is right that material object or event is eternal, but that does not mean it lacks all independent existence if only “for a time”. The object is not empty, even though it is temporary.

I do not agree with a lot of what Graham Harman believes, but he does handle this issue well. In summary:

1. Everything (material things, events, thoughts, intrinsic and extrinsic relations, etc) is an object.
2. Every object has both an essence and dispositional properties. The dispositional properties can be enumerated and quantified, the essential properties never entirely known.
3. Even given #2, objects and their essences are temporary. They come into existence at a time and go out at another time.
4. It is through their dispositional properties, not essences, that objects interact causally and relationally.

Harman claims to be a realist albeit from a continental background. While he need not represent here the majority opinion in modern philosophy he is comfortable with objects having an essence which does not participate in events (causally or otherwise) and at the same time dispositional properties that do. I suppose what makes this possible is temporal dependence, something the Dalai Lama denies is possible for essences. Because no eternal object exists (East and West [mostly] agree), they cannot (in the Lama’s view) therefore have essences. In the Western view (if one holds there are essences), this object, essence and all, had a beginning and will have an end. Putting this another way, the one physical phenomenon to which essences relate, or in which essences participate, is time!

Another quote is telling: “By according intrinsic properties of attractiveness, we react to certain objects and events with deluded attachment, while toward others, to which we accord intrinsic properties of unattractiveness, we react with deluded aversion.”

If there is one thing all modern western philosophy has in common it is the assumption that there is such a thing as “mind-independent reality”. The debate in Western terms is over what can be said or known about the mind-independent world, not its existence. To a realist, real objects (whose dispositional properties are discoverable by mind) exist and have all their properties, essential or otherwise, prior to and independent of their apperception by any individual mind, human or animal. Not all objects are like this of course. Thought-objects (Harman a big fan) of course do not, but even some material objects. A particular automobile, once built and prior to its someday destruction, is mind-independent now, but its origin in the past, its coming into existence as a mind-independent object, cannot have been possible without some mind’s intervention in the causal stream.

Who today, in the Western tradition, would say that attractiveness was an intrinsic property? It is in the Western sense, a relational property between some (possibly) presently-mind-independent object’s dispositional properties and some mind! One of the insights of modern science is that the mechanisms of the mind-independent universe (essences or not) are teleology-free (see “Fantasy Physics and the Genesis of Mind”)! Attractiveness, by contrast, is implicitly teleological. It is attractiveness for the purposes of some mind whether for some pleasure, survival, or merely aesthetic appreciation.

In the Dalai Lama’s view, the ground of all reality is empty of all properties. At this ground, there is no distinction to be made between mind-dependent and mind-independent reality. All are equally empty. His eminence takes this to be a fundamental truth. So when we get to what amounts to an illusion of a differentiated world he does not, other than superficially (from within the illusion) distinguish between mind-dependence and mind-independence, emptiness all!

There is yet another problem. The emptiness doctrine might be incoherent. If the fundamental ground of everything including space and time is emptiness where does all this illusory stuff come from? That is to say where does anything that can have illusions come from? Emptiness at least implies quiescence. Not only must it be free of any real, mind-independent, stuff, it is free also of any process. Nothing happens! How is it that anything comes to be at all?

How does the emptiness doctrine impact the matter of free-will? If the differentiation of everything is an illusion, then that we (an illusion) have an effective will must also be illusion. One of the great differences between Hinduism, and especially Buddhism, as compared to Judeo-Christianity and Islam is that the former religions aim at being a “vessel of the divine”. The personal goal of those religions is to realize the emptiness of all that is. The net result is quiescence, merging with emptiness as a drop of water merges with the ocean. Will, among our illusions, has nothing therefore to do. In fact doing anything, willing anything is counterproductive, and precisely what leads to desire and misery. It isn’t that God wants us to do nothing, it is that like everything else God is empty. Technically speaking there is no “divine” only the empty ground of all that is.

Western religions, by contrast are religions of action. God and the universe are not nothing. They have positive existence. The goal of these religions is to bring what God wants (ultimately for us to love one another) to fruition and this takes place only when we freely will (of our own volition) and so act (or attempt to act) to bring that state about now and in the future. If free will does not exist (not because all is empty but because only brain-states have any causal efficacy) obviously this would be impossible; impossible that is to “freely choose” to do God’s will.

If a transcendent God of a sort envisioned by Western religions exists (this is not to say the real God would in all qualities be what is said of him in Western holy books see “Prolegomena to a Future Theology” for a less conflicted portrait) not only must free will be real, it must be the linchpin of the process for getting from the present to the future God intends (see “Why Free Will?”). But why would an omnipotent transcendent God set things up this way? Why not just make the universe the way he intends it to be from the beginning? The answer can be inferred from our sensitivity to values (see “What are Truth, Beauty, and Goodness?”) free will itself. What God intends must be that universe resulting from the mass-exercise of value-sensitive minds freely electing to instantiate (literally “make instances of”) the values.

If the Dalai Lama’s metaphysics of emptiness was true, and everyone on Earth achieved union with it, human history would end; everyone would starve to death! By contrast if the transcendent God exists, and everyone freely chooses, to the best of their evolving capacities, to do his will (the collective instantiation of truth, beauty, and goodness being love) the life of every individual on the world would be paradisaical! Because we (who are not illusions in this view) are partnering with God, freely choosing his way rather than what might be our own, the universe ends up better (apparently) than what God could have done by himself because all value-discriminating wills in the universe are freely on board!

The Universe in a Single Atom by the Dalai Lama 2005

Who can critique the Dalai Lama? He is a smart, wise, man with a curiosity about pure science, and a pragmatic streak about technological applications. Should they benefit mankind, alleviate suffering, they are good. The Dalai Lama seems to have wanted to write this book thanks to a life-long fascination with science coupled with insights of his years of Buddhist training. He tells us as a boy growing up he had no training in western science whatsoever, but he was fascinated with a few (first-half 20th century) examples of western technology belonging to his predecessor. As a young man, once vested in his office, he availed himself of a new-found access to many of the world’s greatest minds, philosophers, scientists, artists, and so on. He has gone on talking and learning from great minds ever since.

After this introduction, the book looks at the physical (cosmology, quantum mechanics, relativity) and then life sciences. I was hoping he would not get into a “Buddhism discovered it first” argument, and mostly he does not. He comes close on the subject of quantum mechanics but I think mostly because at the time, the people from whom he learned it still took seriously the idea that individual human minds (for example that of a researcher) could be responsible for wave-function collapse. If this were true (the idea has long been put to rest as concerns individual minds) the tie-in with the Buddhist mind-first world-view and deep exploration of that first-person (consciousness) world would indeed be strong.

Even within quantum mechanics his eminence is sensitive to the great gulf between the western scientific paradigm and the focus of Buddhism. He well illustrates these differences while pointing out to scientists that much of what they take to be the “structure of reality” is a metaphysical assumption. It does not follow necessarily from scientific methodology which so well illuminates structure as concerns the physical world.

But this same methodology can say very little about consciousness. It is with consciousness that he spends much of the book examining the views of modern brain-science and how they might relate to Buddhist discoveries. The views of these different worlds stem as much from the purposes of their separate investigations as the technique; empirical 3rd-party evaluation versus highly-trained rigorous introspection. Becoming a master monk takes as many years as obtaining a PhD in physics (more in fact), but he mis-uses the term ’empirical’ here. What the monk does and what the monk learns in the doing should not be dismissed by western science, but it is still subjective and for that reason not empirical. He advocates for joint research. Neuro-scientists together with trained monks, he thinks, might help unlock some of the mind’s mysteries. He also is aware that not all mysteries are unlock-able!

In the book’s penultimate chapter he uses the then-new technology of genetic manipulation to plead with the scientific community to take it slow. He wants us all to be asking the right questions concerning the long term affects of the possibilities on our humanity. Here the contribution of Buddhism is the importance of compassion, of constant awareness of the mission to alleviate suffering. He is very good at identifying frightening possibilities in the technology and lists them. At the same time, aspects of the field, the need to produce more food, provided it isn’t motivated purely by financial gain, can be good. In his last chapter, his eminence returns to the same subject, a cooperation between science and Buddhism’s focus on bettering the human estate, not only physically or biologically, but socially, psychologically, and spiritually.

The book is full of interesting philosophical implications I will perhaps explore on my blog. These have more to do with physics, cosmology, and what western philosophy calls metaphysics than with consciousness which Buddhism takes more or less for granted. The idea that the stuff of the universe is fundamentally phenomenal suffuses all schools of Buddhism, while in the West the idea, while not unknown, is viewed with great suspicion. Where consciousness is concerned, his emphasis falls on intentionality, our capacity to direct our attention, but he never mentions free will. Like consciousness itself, perhaps Buddhism takes free will for granted.

Book Review: A Warning by Anonymous

What more is to be said about this book (the Amazon review included below)? Its author clearly does not believe, giving good reasons throughout, Donald Trump is fit to be the president of the United States. In his last chapters he (or she) asks what is to be done? He (or she) tells Democrats that their visceral hatred of Trump, their “get him out by any means” attitude, is not helpful to the very process of getting him out. Although this is perhaps technically true the author does not seem to understand the origin of the reaction because he (or she) yet remains a Republican albeit not a Trump supporter. Three options are explored, the 25th Amendment, impeachment, or electoral loss.

The 25th Amendment (majority of cabinet and vice president certify to the speakers of House and Senate that the president does not have the capacity, is not fit, to conduct his duties) route is rejected immediately. Yet despite a whole book of argument that Trump is in fact incompetent (for intellectual and moral reasons), the author believes 25th Amendment criterion are not technically met (Trump is not in a coma). Moreover, it is claimed that the exercise of this amendment would tear the country apart like nothing since the civil war. What are we being told here? Does the author believe that the violent white supremacist cohort who unanimously voted for him would explode into killing sprees across the country? Surely that this particular cohort is so fully behind him is one good reason for the visceral hatred of the man? If you hate Nazis, why wouldn’t you hate a man who gives them rein?

Impeachment the author takes to be a viable and legitimate process, but almost as divisive as using the 25th Amendment. Moreover he accuses the House Democratic majority of being distracted, by impeachment, from real work. But the House democratic majority accomplished a lot prior to beginning the impeachment process, all of it summarily blocked without even debate by the Republican majority in the Senate. If Trump is immoral and broadly incompetent, supporting his agenda must also be immoral at least. Now there isn’t anything particularly new here as concerns congress. Corruption knows no party affiliation. But given that Republicans curry votes of the rich (and most who fantasize about being rich), the democrats must curry favor with the broader swath of the American electorate. As result, the democrats are less likely to be corrupt in the direct and obvious ways true today of most Republicans.

Corporate interests have captured much of both houses of the American congress. This has been true long before Trump. But Trump has poured gasoline on the fire of Republican greed. Today congressional Republicans will vote for anything, even bloated Federal budgets they have historically opposed, so long as it promises to make them richer, not to mention getting them re-elected; hypocrisy taken to extremes! Is this not another reason for the visceral hatred now directed at their ranks?

Finally the author tells us we can vote Trump out and that this is the cleanest and least controversial way to get the job done. But we are cautioned there must be an overwhelming vote against Trump. Why overwhelming? Because, we are told, if the vote is close his (or her) reading of the man is that he won’t leave without challenging it, trying to block it in courts that he himself has packed. Could he get away with this? Not if majorities in both houses (whether democrats alone or a mixture of both parties) opposed it. But if the senate remains in Republican hands, and those Republicans stand behind the challenge, we will be in far more dangerous waters than has ever been the case here in these United States. Seems to me another good reason for visceral hatred!

How did Trump get elected? The Russians did not (as far as I know) hack voting machines and change votes. All they did was flood social media with propaganda. Once Trump became the nominee it was inevitable that registered Republicans would vote for him no matter what the Russians said. Russian propaganda had far more impact on Democrats and Independents. The more ignorant among these, not immune to the propaganda directed against Hilary Clinton, were persuaded not to vote at all, and that is what swung the tide for Trump.

More interestingly, the question is how did Trump become the nominee? It cannot be simply that he supported the traditionally Republican “wedge issues”, pro-gun and anti-abortion. These issues have swayed Republicans against their own economic interests since Reagan. Every other Republican candidate, all universally castigating Trump during the primary process, advocated the same positions on such issues. The answer lies with those white supremacists who never much voted before because no candidate, on either side, gave them a voice. Trump did give them a voice and they voted for him en-mass in primary after primary.

Personally I do fear the Trump administration. Not so much Trump personally but rather the combination of Trump and all the senior White House staff (not to mention Republicans in congress) who appear to be encouraging his destructive behavior. I fear the collection because I think Trump is an evil clown but not a very smart one, except as concerns his instincts regarding his base. I would be more afraid if he was both evil and, like Hitler or Stalin, also smart. Trouble is greatly multiplied when an evil figurehead is supported by others who are not only evil but also smart, or in Trump’s case at least smarter than him.

I do disagree with the author of “A Warning” on this one point. Those who voted for Trump, and especially those who continue to support him (whether in congress or the electorate) now three years into a term in which the U.S. has lost all international good will and generated a ruinous debt, deserve all the opprobrium directed at them! There never were, and are not now (especially) any “good excuses” in the matter. Supporting Trump can only mean outright evil for its own sake, hypocrisy for the sake of personal gain or religious delusion, or willful ignorance.

A Warning by Anonymous (2019)

Each year seems to bring out a new and negative book about the Trump presidency. I’ve read and reviewed now three of them, Wolff’s “Fire and Fury”, Woodward’s “Fear”, and now this one by an anonymous source who claims (at least at the time of writing) still to be in place monitoring the administration from inside the White House. The material is certainly recent. Published in November 2019, it relates episodes that occurred as late as October of this same year! There is good reason to want to rush this out and make sure it is as up-to-date as possible.

A Warning is less detailed than the other two books. The author does not give us detailed time lines and lists of the players involved in specific events except as needed to flesh out what he (or she) really wants to say. To be clear, the author is a republican who began his tenure in the Trump White House with every intention of carrying out the duties of his (or her) office supporting a broadly Republican agenda. What he (or she) discovered, however, is that the president not only doesn’t know the Republican agenda, he doesn’t much care. Nor does he know anything about how the U.S. government works (or is supposed to work), how the three [supposedly] co-equal branches interact, or how America fits into the global system of which it is (or was) a linchpin! I suppose it is still a linchpin, but is quickly breaking down..

The beginning of the real problem as the author sees it, is not that Trump doesn’t know how all these complex entities work and come together. Almost all incoming presidents are less than masters of one or more or these matters. The difference is that other incoming presidents care! Most stay up late reading about these things and get up early to acquire still more understanding. They listen to dissenting voices and factor their views into policy considerations. Trump doesn’t read. He doesn’t want to read, and he doesn’t care for advice from anyone either unless it reinforces his already naive and dangerously simplistic view of every issue including the very laws and principles (and history) that are the foundation of the United States! Trump has, it would seem, only one agenda: to glorify himself in comparison to everyone else. He is, in short, a megalomaniac!

That is, broadly speaking, what this book is about. It sketches Trump’s mania through chapter after chapter on issues ranging from his moral character, the domestic legislative agenda, appointments (the lack thereof) to key departments, his relation to both parties in congress, and on to foreign policy in which Trump appears to be methodically cozying up to America’s enemies while alienating every ally the U.S. has worked with for the past 75 years! Indeed the author appears flummoxed on the matter of foreign policy. Unlike Trump’s domestic problems which might be laid up to ignorance (and not caring) his actions on the world stage (about which he is equally ignorant) appear to be deliberately aimed at denigrating any world leader beholden to his (or her) people broadly conceived; both those who agree and those who disagree whether they are legislators or merely voters. In Trump’s mind, leaders who take dissent into account are weak, while he admires the autocrats who need not care much about what anyone else thinks of them (and we are back to moral character).

In the last third of the book the author turns his (or her) light upon congressional (House and Senate) republicans and looks at how and why most of these folks swung from near universal condemnation of Trump during the run-up to the 2016 nomination to near universal approbation! In the early stages of Trump’s administration, there were voices who all thought would surely help to direct the president towards a steady hand on the tiller of State. Trump named Rex Tillerson as his Secretary of State. Many condemned his choice. “Another member of the establishment Trump promised to dismantle.” I thought: at least Tillerson was a man with years of experience in international affairs, especially in Russia. Mattis (Sec. Defense), after all, was a general. Each was competent in his domain. But to be competent means to disagree (sometimes or often) with a superior who happens not to be competent in that arena. Trump takes any disagreement personally, as disloyalty, an affront. Disagreement, and so competency, is fired from the Trump White House. All the competent people in positions of policy authority are gone.

One might certainly dismiss all of this as fiction even if the so-called source ever did work in the White House. Either that or this individual is one of the new breed of “never-Trumpers”. But I do not buy that. I was born and grew up in New York City. I am only a handful of years younger than Trump. You had to live in a cave not to have heard of his shenanigans. Back then of course nothing he did was any more odious than that done (still done) by wealthy self-important men all over the world. The problem is that what this book claims Trump is doing now is perfectly consistent with his character as it emerged on the local news since the 1990s.

In his last chapter and epilogue he (or she) extols us to do better next time. Good luck with that. What Trump represents did not start with Trump. It began with the turn away from liberal arts in American higher education in the 1970s. Politically it took shape in the 1990s with Newt Gingrich’s “Contract with America” and intolerant ideology of the Tea Party. Whether Trump stays or goes, all of that will still be with us. So much the worse for us all!

What are Truth, Beauty, and Goodness?

In many essays of this blog I discuss what philosophers in prior centuries called values:  truth, beauty, and goodness, distinguishing them from facts. I have to sketch these over and over because my approach to a philosophy of mind, in particular any discussion of what distinguishes human from animal mind has to bring up the values. It is the ability to distinguish the values, that is to grasp that truth, beauty, and goodness exist and are discernible, that separates human from animal mind. This essay focuses on the values as such.

Is goodness (or beauty or truth) objective or subjective and relative? This is a question that has vexed philosophers for more than two thousand years. The answer, grounded in my theology (see “Prolegomena to a Future Theology”) is that it is both. It is the point of this essay to show why and how that is the case. What the values are falls out of my theology as does the distinction (made by almost no one in the philosophical community) between what values are and what has them. Goodness is a value. Justice (to take an example I will use below) is usually taken to “be good”. Justice is good (if indeed it is) because it has, embodies, or is an instance of goodness. This distinction holds for all three values. A sunset has beauty, and a proposition like 2+2=4 has truth. In the English language we normally say that justice is good, sunsets are beautiful, and propositions are true. It is this construction that blurs the distinction presented just above just as, pointing at a lit lamp and saying “that is light”, would blur the distinction between light and what is lit.

In the Prolegomena (linked above) I note that from a rational first-principle theism we infer there are three fundamental joints in reality: Matter-energy, mind, and spirit. Matter-energy is the familiar stuff of the material universe, including time. Mind refers not to individual human (or animal) mind, but the phenomenon of mind in the universe. To our experience of course mind manifests individually (see “From What Comes Mind?”). The reason mind so well represents the material world is that mind and the material world both originate in spirit. The point of mind is to represent matter-energy (in the human, biological case, on middle scales) to a subject. The subject is yet another matter I will not much deal with here. See “Why Personality”.

Human mind can, and animal mind cannot, sense something of antecedent spirit-reality, a thin something that is, in effect an inkling of “the character of God” or more precisely qualities of God’s character. Values, their reality, not what exhibits them, are that of which we are aware, by means of mind, is spirit. It is the only such awareness (of spirit) we have. Mind represents the material world to a creature having an individualized subjectivity. The phenomenon that catalyzes a brain’s evocation of a subjectivity is the same everywhere. The quality of spirit that humans can sense and further discriminate in their mental arena is present (everywhere) in the field I have called (again see above linked “From What Comes Mind?”) Cosmic Mind. The lion, or the dog, or the ape, simply do not notice it, do not detect it as a distinguishable facet of consciousness. Animal mind is not up to the task. Being “up to the task” is the identity criterion for human mind.

Values are the unified quality of God’s character refracted into the three primary joints: beauty into the material world, truth into mind as such, and goodness into the intentions (and intentional behavior) of persons (personality being the only spirit-component of our otherwise blended identity — see “Why Personality”). They also happen to be the root concepts of three major branches in philosophy,  aesthetics, epistemology, and ethics respectively.

Beauty is something we experience in sensory qualia and they, in turn are our window on the mind-independent material world. We find truth by mind in mind. To philosophers it is a property of propositions. Propositions are abstractions, mental phenomena, that either do or do not conform to the structure of the world as a whole, spiritual, mental, and material. There is a “fact of the matter” about the relation between General Relativity and quantum mechanics, and about the existence (or nonexistence) of God. Like beauty, truth is not about what is true or which abstractions have more truth, but rather the conviction that there is a consistent way the world is.

Goodness is about the intentions, and subsequently behaviors, of persons. Again it is not about what purposes are good, or how much goodness they have, but that it is possible to align (more or less) our individual purposes with God’s. Goodness is the most difficult value to grasp intellectually because it is the value refracted through reality’s “spirit joint”. Of matter we know much, of mind we have immediate experience, but of spirit we have only the mind-discriminated values themselves and personality which we cannot find (see “Why Personality”).

At the same time goodness is the value with which we most often engage. Persons, by extension their behavior, have (or do not have) goodness, but this is also the case with social institutions which are impersonal, but created by persons. Unlike the other values we project goodness strictly outside (though of course it remains related) its domain, the person. In doing this we invent new words for it, for example ‘justice’, fairness, or fitness. But in each case, though we speak of impersonal institutions, we refer to the doings, present or historical, of people.

There is something to note about the values taken together. As God is unified, the values, while refracted to human apprehension in reality’s three primary joints, must also be unified. Each must be consistent with the quality of the others. Beauty must be both true and beautiful, goodness beautiful and true, and truth beautiful and good. This interrelation between the values, recognized in classical treatments of them, has sometimes been identified with ‘love’ (Christian Agape) and is consistent with the view that they are what we apprehend as qualities of “God’s character”.

Our thin sense of these qualities is only a hazy pointer. It is not a reliable arbiter of what about particulars in the world (human art, propositions, or acts of persons) has these qualities or more exactly to what degree they have them. Values are apprehended in mind, but we recognize they belong to broad categories in the physical (a sunset), mental (a proposition) or personal (some exhibition of human intention) world. Subjective interaction with the world is always perspectival, it has a viewpoint. Perspective is unique to every human being who’s history, not to mention a unique physical ground (the brain) of the mental, ensures that uniqueness.

Each of our individual, already unique by different brains, perspectives color our general value awareness. There is room in the human perspectival range for both broad agreement and much disagreement about what is true, beautiful, or good. Suppose we face a palette of colors and must classify each into one of only three groups, red, yellow, and blue. We might agree about many of the various shades, but when it comes to an orange, I might say it belongs more to the red and you to the yellow. It is because of this colorization effect that we can have different views of say the value content of a sunset (or work of art), proposition, individual act or social policy; whether, for example a particular human action or policy enforced by law, is just.

There is another phenomenon that, to human mind, relativizes the values, time itself. Time, of course, is an ingredient in our own individual perspectives, but it is also a part of the social perspective we share as a culture. We are conditioned not only as individuals but also as a culture. Almost all humans agree there is often beauty in sunsets, but art is a different matter. The people of 17th century Europe expressed a wide variety of views on what makes up beauty in art. Faced with 19th century impressionistic art they might have had the capacity to extend their view of beauty-in-art to include it. But show any one of them a painting by Picasso or Pollack and few would find any beauty in them as many do today. What has happened here? The capacity of present-day individuals (some of them) to respond to beauty in a wider variety of art forms results from broadening this capacity within the evolving culture. The same holds for truth. There was “more truth” in Newton’s theory of gravity than what came before him, but still more in Einstein’s General Relativity.

For another example lets look at justice, not retributive justice but social justice. We take for granted nowadays that universal (in adults) and equal suffrage with regard to selecting political representatives is good because it is just. Justice, in other words, has goodness. But even in the Earth’s best models for the social evolution of universal suffrage (England and the United States) achieved today’s notion of what is just over several (in England’s case many) generations. At each stage of the evolution, the people who lived in those stages thought of them as just compared with prior stages. The situation in the late 18th Century and early 19th when only adult male property owners had an acknowledged political voice was “more just” than the prior condition when only aristocrats had a say, and that in turn more just than when kings alone made all the rules. Fifty or so years later when all adult males could vote there was yet more justice, more goodness (or at least we think so today), in the arrangement and so on.

Political inclusiveness was just, had goodness, in 1800, 1900, and today when all adults can vote. This is possible because cultural relativity conditioned what was just for that time. What was just in 1800 was good in the same way as it is today, yet what framed its just-ness varied from one age to the next. Philosophy’s inability to reconcile the relativity of value as we find it in the world with its seeming objectivity, the nagging suspicion that it is not, at least, purely relative stems from the philosophical failure to distinguish between what the values are and what has, embodies, or instantiates them in the world. This failure in turn results from philosophy’s rejection of God who would be the only possible source of the values as we know them (truth, beauty, goodness) that could ground their existence independently of minds which discover them.

Unlike the qualia set up by physical senses, values are found in human mind as such. No physical pathway connects an “outside source” of value to its discrimination in mind. Because of this it seems plausible to suppose (most philosophers do suppose) that we just invent the values in the sense that they spring into consciousness out of the froth of mind; they are epiphenomena! Humans all recognize them (some more than others) because human mind-froth is, after all, similar from one brain to the next. While this theory does account for different qualities-of-discrimination in different minds (brains differ), it does not account for some of their objective-like qualities.

Beauty seems to be in or of the sunset. 2+2=4 seems to be mind-independently true, while one can argue that slavery is unjust always even if there was a time when it was a compassionate alternative to murder. In our experience, mind-froth produces many mental states: epiphanies, novel idea combinations, fantasies, and so on that we do not take to be mind-independently real. The values are different in this way. Their mind-independence, unlike fantasies, is controversial. This alone suggests that something different may be going on. Cosmic Mind explains both how it is values are mind-independently real, qualities of God’s character, while present only, and differently felt (brains differ), in human mind.

While not epiphenomena, values themselves, like ideas or qualia, are not causal. Values can however, like the others, be reasons for intentions. Indeed if God exists and the physical universe, consciousness, and the interaction between the two is purposeful, the values must be a linchpin of that purpose. See “Why Free Will” for a further elaboration on this point.