Philosophy in the 3rd Millennium: The Meeting Point of Physics and Psychology

By Peter Anyebe Up to now, most scientists have been too occupied with the development of new theories that describe what the universe is to ask the question why. On the other hand, the people whose business it is to ask why, the philosophers, have not been able to keep up with the advance of scientific theories. In the eighteenth century, philosophers considered the whole of human knowledge, including science, to be their field and discussed questions such as: did the universe have a beginning? However, in the nineteenth and twentieth centuries, science became too technical and mathematical for the philosophers, or anyone else except a few specialists. Philosophers reduced the scope of their inquiries so much that Wittgenstein, the most famous philosopher of this century, said, The sole remaining task for philosophy is the analysis of language. What a comedown from the great tradition of philosophy from Aristotle to Kant! This swipe on philosophy by Stephen Hawking would appear to have been rather too soon, at the time it came. Consider the evolution of knowledge from Platonian duality to Feynmans wave model, which provided the basis for the Hawking physics that culminated in this criticism. Feynman created the platform over which the bridge that connects particle physics with quantum physics was built. But this was only the beginning of a larger evolution. Psychology has also awaited a bridge to connect behaviourism with phenomenology. Until both bridges are completed, it would not be feasible for philosophy to comment on Hawkings physics. Meanwhile, it focused on language. Phenomenology recognises the following two, 2 aspects of the personality: The Personality as a Constant The Personality as a Value

Thus following the wave model, personality is actually a constant, the Agape Constant, F, according to certain definite capacities and features that all persons share in common. But to the extent that each person develops these capacities at their own pace, every personality is associated uniquely with a value. The essential ingredients of these two, 2 definitions are summarised in the series below: 3. 2. 1. 4. Thought Rationality Reason Mind Personality, F 6. Body 5. Spirit 3. 2. 1. 4. Maturity, MI Position, Ps Essentials, Nu Normality, NI Personality (Value) 6. RES 5. RGT

To put a value on the person uniquely, phenomenology needed to define the following two, 2 principles: Energy Imagery Einsteins energy model, e = mc2, links the physical and the mental environments. It defines the interface between both, which conducts the transfer of energy. Thus, energy is released by fission, when phenomena are split. This principle is operationalised in humans when people reduce phenomena into the essential components by the black box model, BBM. This means that the mental energy that becomes available for use in actions depends on how well this is done. The BBM requires that the personal order, P-O satisfies the principles summarised in the series below: 3. Optimisation Personal Order, P-O 2. Duality 6. Ethics 1. Wave 5. Morals 4. Consistency Then the P-O would approximate the natural order, N-O and reason would have been upgraded into rationality. Reason is a capacity that derives from the kind of body that humans have. The five, 5 senses provide a feature that allows people to communicate with the natural environment. It distinguishes humans from plants, which are also life forms but at the lowest level. Rationality is superior to reason, to the extent that it demands a shift from the preoccupation with appearances to the perception of essentials. Appearances are sensual. But essentials are spiritual, and have to be perceived. Spirit is the domain for morals and ethics. It distinguishes humans from

animals. Animals are able to learn tricks, which they have displayed in circus shows. But they are not able to design the procedures for teaching and learning the tricks. They do not have the capacity. They do not have spirit. Neither are they rational. They can neither be moral nor ethical. These capacities and feature are reserved for the higher life form, humans. Thought is an activity of the mind. When the inputs to the thought process are only the appearances of objects, which are derived through the senses, it involves mere reason. To be rational, thought requires inputs from spirit, which are essentials that define what Plato has called forms. The perception model of mind, PMM links sensation, f0 to perception, f1 as presented below: f0 = 4(1 1/z), z = (4 1/f1)

f1 = Perception Index, N = 5 f0 = Sensation Index, N= 1

Spirit resides in the body. It controls the body via the mind, which forms the interface between the two, 2. While the factor-f0 defines the body-end of the interface, the factor-f1 defines the spirit-end. The factor-F or agape constant is defined when the PMM is simulated. It is the square-root of the ratio of analysis, F1 on synthesis, F2 for (F1 / F2). In analysis, phenomena are reduced into their essentials. In synthesis, the essentials are put back together, so that they make sense and meaning, respectively according to the appropriateness of the items, and the unique location of each. Thus, the mind through thought forms the image of phenomena. If the required principles have been followed, the two, 2 features of the phenomenon listed below would be represented: Character, and Procedure Character describes nature, and procedure describes how the phenomenon is nurtured, into the defined nature. The standard procedure series, SPS at once, describes phenomena to procedurise, and to characterise the object of the phenomenon. The typical SPS comprises six, 6 items, as presented below: 3. 2. 1. 4. L1 A2 A1 L2 Phenomenon, F 6. Object, A 5. Principle, L