Theory Introduction Page Website Homepage Table of Contents
ă 2003
The
only things we believe exist in the universe are what information and
intelligence tell us or suggest to us. It is only information and intelligence
that we experience directly. Everything else is deduced by our intelligence
using received information. The information we use always comes to us in mixed,
very tiny, discontinuous bits carried by photons. The information is incomplete
by virtue of its discontinuity. It is mixed by virtue of arriving in a storm of
photons coming from a vast number of sources and directions. The information
each photon delivers to us, in so far as physics knowledge is concerned,
contains only information about distance and time. Photons are defined
mechanically as the means by which electromagnetism causes changes of velocity.
Physicists form their perspective about the universe by studying these changes
of velocity.
It is
learned that something has moved a certain distance in a certain period of
time. This single kind of observation forms the basis of all physics
measurements. It is called velocity. We also learn the distance traveled in
each period of time can vary. When this is the case, and when this variation is
measured with respect to time, it is called acceleration. Acceleration is a
measure of a change of velocity during a specified period of time. That is the
origin and nature of all the knowledge with which physics is concerned. The complexity of physics knowledge is
derived from the empirical observation that there are very many patterns in the
way in which velocity changes with respect to time. The complete body of
empirical knowledge supporting the science of physics is always knowledge about
changes of velocity.
Theoretical
physics consists of mechanical, material interpretations of causes for changes
of velocity. These mechanical interpretations are given the name ‘force’. It is
observed that changes of velocity for different objects, due to the same force,
vary. Each object has its own measure of resistance to force. The reasons for
resistance to force are both unobservable and unknown. All higher-level physics
theory consists of complex mechanical interpretations of force and resistance
to force. The resistance to force is called 'mass'. These interpretations are
always educated guesses about the nature of causes and are representative of
preferences of belief about the nature of the universe. Theory is not
empirical.
All
knowledge is gained from information delivered by photons. All experience is
facilitated by photons. Clearly they deliver far more important information
than simple change of velocity. All communication, whether touch, smell, sight
or sound, occurs by this same single means. Matter communicates by
electromagnetic means. The result includes a change of velocity. Objects do
change their velocities; however, we are still left with answering why objects
respond beyond this simple mechanical reflex action. Why does any object in the
universe do more than move?
Changes
of velocity cannot describe happiness, love and life. Yet our intelligence,
depending solely upon photons, knows each of these intimately. The photons do
not deliver intelligence. They deliver information. Our intelligence is internal.
It is a part of that from which we are assembled. It knows instinctively what
to do with information. It makes sense out of very truncated, discontinuous,
widely varying, and incredibly numerous bits of information coming to us at the
speed of light. Intelligence is the means by which we are made able to discern
meaning in the information delivered.
It has
to be extremely difficult to decipher intelligent conclusions from the hoards
of mixed information with which we are constantly bombarded. Yet we are able to
do this and achieve remarkable levels of agreement with each other’s
conclusions. We are formed with the capability to do this. Anything occurring
above the level of motion lies outside the purview of physics. It belongs to
the study of intelligence.
The
fundamental analysis of the operation of the universe must include mechanics,
life and intelligence. The production of life and intelligence are the complex
parts of the universe. Mechanics is treated as being separate from these two.
This separation is artificial. Theoretical mechanics is a very simplified
interpretation based upon a presumption of a fundamental mechanical cause for
motion. It is not sufficient nor progressive to focus the analysis of the
universe on mechanical theory.
Theoretical
physics describes inanimate motion. It has nothing to say about properties of
intelligent animation. It cannot even begin to predict or explain the origin of
life and intelligence. The great mysteries of the universe are displayed in life
and intelligence. The solution to these mysteries will explain the nature of
the universe. In order to understand the complexity of the universe, it is
necessary to establish the fundamentals of life and intelligence. Motion will
play an inherent role in the cause for life and intelligence.
It is
not just that physics theory is temporarily inadequate to explain life and
intelligence. This would allow for the possibility of discovering new links in
the operation of the universe capable of improving mechanical theory to the
point where it can predict the emergence of life and intelligence. Life and
intelligence cannot be derived from mechanical theory. Mechanics is a
simplistic interpretation of why inanimate objects push and pull each other
around. That is the limit of its potential. A scientific inquiry into the
nature of the universe must rise, right from the beginning, far above that
level of understanding.
There
is no empirical evidence that proves the existence of the theoretical causes
upon which the mechanical interpretation is based. No physicist can offer
anything more than names when challenged to describe causes. The names explain
nothing. Attempts at explanations rely upon the exchanging of words whose
definitions include each other. If a physicist is asked: What is mass? Or, what
is force? The answers given are just as remote from fundamental explanations as
are the names ‘mass’ and ‘force’. If the answers are repeatedly challenged, the
words available become depleted with no advancement in understanding. In the
end it is clear no one knows: What is mass? Or, what is force? Or, what is
energy? Or, what is electric charge?
The
entire wealth of empirical knowledge produced by experimental physicists
involves information about effects. The effects are always observed to be
changes of velocity. There is no empirical evidence that exists beyond the
recording of patterns in changes of velocity. There is no evidence to help us
know why changes of velocity occur. Physics theory postulates mechanical
causes. It does not advance beyond the practice of postulating. That is why it
is called theory. The acceptance of a mechanical nature for the universe is a
philosophical preference that is ultimately a personal choice.
If
physics theory represented reality, the universe would consist of inanimate
objects bouncing around. Our complete lack of knowledge about the physical
nature of causes undermines the basis of physics theory. Mechanical physics is
not the key to understanding the universe. It is not even the beginning of
understanding. This is the case because mechanics is an imagined substitute for
real understanding. It is a facade that separates us from observing the real
nature of the universe. It clouds our scientific vision so we cannot see the fundamentals
of the real universe. Nevertheless, its artificiality is laid bare by its lack
of relevance to life and intelligence. Mechanics only offers imagined
possibilities of non-life, non-intelligent causes for the patterns found in
empirical evidence of the motion of matter.
The
core idea is that what appear to be fundamentally unique patterns in motion are
the result of fundamental forces limited to causing such motion. The mechanical
basis for the operation of the universe is matter that knows nothing more than
how to cause other matter to change its velocity. This hypothesis has no
potential to ever rise above its initial interpretation. It is forever
restricted to describing the motion of matter. Theory cannot produce anything
more than what was included in the original assumptions from which it was
formed. Not life nor intelligence nor any idea that could lead to them is
included in the fundamentals of physics theory. The usefulness of physics
theory is limited to predicting mechanical results.
While
mechanical predictions have proven very useful, there are different degrees of
quality of usefulness. One measure of theoretical quality is the ability to
describe previously unaccounted for patterns in empirical evidence. Another
measure of success is the degree of unity achieved by a theory. Disunity is
evidence of error. Disunity means error is contained in the fundamentals of the
theory. Theory that is unable to show unity is fundamentally wrong. Its
limitations are imposed upon it by the initial assumptions upon which the
theory is based. If it reaches limits to its usefulness, then its usefulness is
being restricted by theoretical error that was included at its inception.
If a
physics theory were found that was fully useful and produced full unity, then
it would be the best physics theory. This kind of theory is sought for as a
theory-of-everything. However, it would still represent a simple, elementary
level of interpretation of the operation of the universe. It would be simple by
virtue of its being mechanical. Physics theories-of-everything are not theories
of everything. They represent attempts to unite mechanical knowledge. The most
important effects of the universe are not included. Mechanical unity will not
explain life and intelligence. There is complete disunity between physics
theory and life and intelligence. This severe lack of unity in today’s physics
theory is evidence of fundamental error.
This
evidence of error requires that fundamental physics theory be challenged for
its correctness. This challenge to the foundation of theoretical physics has to
do with promoting progress in other sciences. Theoretical physics is generally
accepted as the foundation of other physical sciences. Each branch of science
tries to explain a part of the operation of the universe, either animate or
inanimate. Each eventually attempts to establish clear physical links to an
underlying structure of the universe. Each must face the challenge of trying to
link itself to mechanical physics. This presumed dependence upon theoretical
physics necessarily causes other sciences to distort themselves in an effort to
conform.
For
example, branches of science that study the evolution of life presume that life
and intelligence must be shown to originate from the mechanical properties of
electric charge. Any attempt to establish this link represents a human caused
misdirection in the quest to learn about the cause of life. Mechanical theory
cannot be used to derive life theory. Life and intelligence have roots in fundamental
properties of matter that are as yet undiscovered. When dependence upon
mechanical physics is removed, the other sciences will become free to follow
the natural roots of life and intelligence.
Our
Intelligence is the means by which we comprehend the universe. It is the means
by which we experience the universe. It is our only way to learn. The key to
analyzing the operation of the universe is to understand the cause of
intelligence. In this pursuit, it is not sufficient to study intelligence as if
it were separate from the rest of the universe. The universe brought
intelligence forward. The universe and intelligence are naturally unified. In
contrast to this is the common perspective that the earth is not intelligent
while we are intelligent. Yet our particulate matter was raised up from the
earth. We are formed from its parts. We are intelligent. Therefore, its parts
must contain the cause of intelligence.
The
earth is formed from matter. We are formed from its matter. If our matter did
not contain the fundamental properties of intelligence, then it must be
conceded that it is magically bestowed upon us only after we are mechanically
formed. Yet empirical evidence tells us the properties of our particles of
matter are identical to the properties of the particles of matter constituting
the earth. The earth gave birth to us. The universe gave birth to the earth.
Everything we have become was produced by properties of the universe. There is
no scientific reason for adding on an unsubstantiated miracle. The cause of
intelligence must be a natural property of the universe.
Intelligence
arose from the true natural properties of the universe. It had to have been provided from the beginning of the
universe. Physics theory cannot show that this is the case. The inability of
physics theory to deal with intelligence is just one of its limits. Not only
does physics theory fail to describe the nature of these crucial properties, it
even fails to describe the nature of mechanical properties. Many of the
properties of theoretical physics are magically bestowed upon matter. They are
the ‘givens’ of physics. They are made to appear to be scientific by the use of
the names ‘fundamental properties’ and ‘emergent properties’.
Mechanical
forces are theoretical ‘givens’. The universe does not give us these ‘givens’.
The theorist gives them to us. They are ‘guessed’ into being. The theorist
guesses they must exist. These guesses are made for the purpose of expediency.
In order to proceed to formulate useful mechanical theories, under such a
condition, the theorist avoids having to explain cause. If fundamental 'givens'
were not conjured up then theoretical development would stop. The reason for
this is that if unity cannot be established for different patterns of effects,
then we are stymied in how to proceed unless we simply presume that the causes
of those different patterns are not united. So disunity is introduced into
fundamental theory. Causes are 'given' to us separately. Their disunity is
evidence of our limited knowledge.
That
which remains unknown undermines understanding. If it is admitted that ‘givens’
are substitutes for not knowing how to show unity, then the practice is not permanently
harmful. It is when the empirically unknown is imaginatively transformed into
the theoretically known that harm occurs. When it is decided that things are
'known', then they are made permanent theoretical cornerstones. The further
development of higher level theory relies upon their reality. Their reality
becomes indispensable to the theorist. New permanent names and units of
measurement are introduced into the equations used to formulate the theory. Any
one of these steps can introduce falsehoods. The practice of guessing at
answers, no matter how well educated the guesser, is highly prone to error.
Emergent
properties also are ‘givens’. They are accepted as popping into existence when
the proper physical conditions exist. They are admitted to come into being by
unknown means. Their appearance cannot be predicted by theory. Such
discontinuity in theory is evidence of error. The natures and causes of
emergent properties are completely unknown. There is no empirical evidence to
show their natures to us. Their existence and the extent of their powers is
determined not by knowledge, but by making assumptions based upon a limited
knowledge of effects attributed to them. They are added-on miracles.
This
problem enters theoretical physics right from the start. When theoretical physicists have been unable
to explain different patterns in effects as being different aspects of the same
fundamental cause, then the expedient practice and mistake made has been to conclude
they are due to separate fundamental causes. This risky guessing represents
limitations of human understanding and not limitations of the natural universe.
The natural universe exhibits order. Order is evidence of unity. We can hope to
overcome our limitations of understanding by pursuing unity. Our perspective
should be guided by the search for unity of mechanics, life and
intelligence.
The
practice of tracing the origin of intelligence should not be pursued from a
limited perspective. Our current level of knowledge represents a very low level
of understanding about the nature and cause of intelligence. Our intelligence
and any intelligence existing in the universe arose from the properties of
matter. Intelligence must, therefore, be traceable to these particles of
matter. The constituents of intelligence are sure to be found in simpler and
simpler form as we look inward to our own constituent particles and outward to
the same kinds of particles that form the earth and the universe. We must
pursue the fundamental properties of intelligence by tracing them back to the
origin of the universe.
The
progress of science requires that we discard the mechanical interpretation of
the universe. It requires we look for evidence of intelligence and trace this
evidence backward and downward until we properly define the properties of
matter. These, as yet, completely unknown properties will provide the basis for
a theory-of-everything. Progress requires that we find a more complete
theoretical science capable of describing and predicting the emergence of
recognizable properties of life and intelligence. As a beginning we need a new
theoretical physics. This new theoretical physics can once again begin as a
mechanical interpretation, but it must include fundamental mechanical unity.
This low level beginning must offer some suggestion as to how we might proceed
to show a common cause for motion, life and intelligence.
A
common cause for the operation of the universe will have been in existence
since the beginning of creation and must still be found to be in full existence
today. The objects of the universe are still in motion. Life is still going on.
Intelligence is continually in existence. The unified original cause for all of
these is still with us. However, this cause is definitely not explained by the
mechanics of today’s theoretical physics. Theoretical physics does not even
propose a unifying mechanical cause in existence today.
The
cause for the origin and operation of the universe is to be found in the reason
for the existence of intelligence. This is the case first because that is what
empirical evidence tells us. Our awareness and comprehension of the universe is
completely dictated by our intelligent interpretation of information. The
information travels to us. It is interpreted locally. It is always a report of
the past. It is information about something that has already occurred. We do
not see what is happening at a distance. Our reception of information is not
experienced over distance. We only know about distance because we receive information
that our intelligence interprets and uses to form a visualization of distance.
We only
know for certain of the existence of intelligence and information. All else
that we perceive to exist is the result of local interpretation of information
from the perspective of individual intelligence. We are individuals working
together to analyze the universe. However, individual intelligence is not
isolated intelligence. Each individual source of intelligence exhibits a great
many traits in common with other individual sources of intelligence. This is
evidence of unity of origin for all intelligence. Together we perceive
interpretations of the information we receive that cause us to reach
conclusions in very significant harmony. We recognize each other’s existence.
We recognize we live in the same universe. We have a common talent of
comprehension.
The
conclusions we reach about the existence of distance, time, force, energy,
momentum, mass, matter, life and intelligence are solely the result of our
intelligent ability to interpret information. We do not know any of these
properties externally from ourselves. Yet, because we have a common means of
interpreting information, we are able to use other people and objects to help us
draw our conclusions. They communicate to us using a fundamental form of
information that each of us understands instinctively. We are completely
dependent upon our innate ability to intelligently interpret information for
any conclusions we may reach about our existence. This limitation does not
reduce the quality of reality. It is what forms reality. Nothing that results
from the interpretation of information can be more real or perhaps even as real
as the process of interpretation itself.
We have
only intelligence and information available to rely upon to help us to
understand meaning for our existence. Therefore, if we are to rely upon that
which has been made directly available to us, then we must look to intelligence
and its use in interpreting information in order to learn about the nature of
the universe. This universe consists of that which our intelligence tells us.
All answers we will ever achieve will be told to us by our intelligence. The
result of intelligence cannot be independent from or of a different nature than
is the intelligence. The result of intelligence owes its existence to
intelligence. Its existence is solely the product of the intelligence by which
it is perceived.
The
existence of the universe as determined by our intelligent interpretation of
information is not less real than the material universe proposed to us by
theoretical physics. That material universe is solely the product of
imagination. An imagined material existence is not naturally or inherently
superior to the existence of intelligence and information. The products of our
intelligence are not more physical than is our intelligence. Material nature is
what our intelligence tells us it is. The proposed magical mechanical
properties of a material universe are not an acceptable substitute for a
comprehensive scientific inquiry into the constant, unified, empirical
properties of intelligence and information.
If the
intelligent interpretation of information leads some or even many to a
conclusion in favor of a material, mechanical existence for the universe, that
conclusion cannot lead to proof of the existence of anything that is unique
from mechanics. Progress is not possible under such a severe artificial
limitation. Progress depends upon knowledge. Our source of knowledge is solely
our intelligence. Our cause for comprehending the operation of the universe is
our intelligence. Our knowledge is wholly dependent upon our intelligence. Our
use of the interpretive process is all that we have to achieve understanding.
Our answers are the fruit of our intelligence.
The
fundamental question to be answered is: What is the cause of our intelligence?
The answer to this question cannot be made known to us by the empirical
measurements of physicists. If it is possible to learn of this cause, it can
only be made known to us through a study, with universal breadth, of
intelligence. It must be presumed that life and intelligence are the products
of physical properties that can be traced downward and backward to the origin
of the universe. As these properties are reduced to simpler and simpler
complexity they must be presumed to exist in some form at all levels and for
all time. This is required for the continuity and order by which the universe
has evolved.
It is
continuity, order and unity that should lead us to answers about the nature of
the universe. One problem we encounter is that we are no longer able to become
knowledgeable in all fields of study. Specialization has become necessary for
us to learn everything we need to know. Unfortunately specialization is not
conducive to maintaining continuity. The work of physicists does not explain chemical
properties. The work of chemists does not explain life or intelligence. The best answers are known only after the
problem is in full view. We do not have the problem in full view. We have
pieces of the problem divided up among persons having widely diverse expertise.
Each area of study could be in error and we would find it hard to recognize
this.
The
problem is that unity is the key to removing error. The divisions that exist
between disciplines are not the divisions of convenience they are intended to
be. They are representative of many discontinuities in our knowledge of the
universe. If all of our knowledge of separate fields cannot be brought together
into a harmonious unity, then one or more are in error. So long as disunity is
incorporated into the study of the problem, our solutions will not produce
unity. Each branch of science should become guided by the necessity to find
unity even in the approaches that each follows. Their approaches should be
chosen to be in unison with one another. This challenge is analogous to the
problem faced by theoretical physicists. If they establish their fundamentals
by including disunity, then they cannot later find unity in their higher-level
theory.
Scientific
analysis should begin from the point of view of using empirical knowledge
learned in all fields to formulate a unified approach to determining the nature
of the universe. The key or foundation to this approach cannot be the
mechanical theory of physics. The key is to look to the common interpretive
approach used by our collective intelligence. That is where the nature of the
universe is contained. Life can provide the answers because life is where all
answers are contained.
The
original condition of the universe made possible all properties for all time.
If it is assumed that it is still possible for life to evolve at this time in
the universe, then the properties of the universe that makes this possible are
still in existence. The universe still knows these properties. We can also come
to know them. Their existence is as physical as any other property of the
universe. The continuing existence of life demonstrates that those properties
are still available for us to analyze today. We were formed by and function
because of those properties of the universe.
The
answers about the nature of the universe are a part of us. Our intelligence
gives us all of our answers. Any answers we will ever learn about the universe
will be given to us by our own intelligence. Our full potential for
understanding the operation of the universe is fully contained within our
intelligence. Our potential for understanding ourselves is a part of
understanding the universe. Since the universe came first, we can anticipate
that we will understand ourselves when we understand the universe. However, it
is our intelligence by which we are made able to understand the universe.
Therefore, paradoxically, we may also anticipate that we will understand the
universe when we understand ourselves.