Annex III Sound of a Violin

The sound of a violin is a very convincing instance of what I want to put across regarding subjective awareness, objective consciousness,  and the fallacy of objectivism. In this instance , indeed, it is very easy to see that, outside of a perceiving brain, a violin creates no sound, but only motion. First, there are the vibrations of strings, which are amplified by the body of a violin and transformed by it into acoustic waves going through the atmosphere. No atmosphere, no further motion. Furthermore, up too this point, there is no sound, but only motion. Then, this rhythmic motion transferred to the atmosphere is picked up by ear lobs, amplified again by ear canals, and transformed into vibrations of tympanic membranes, etc., etc., until it is transduced into motion of atoms inside auditory nerves (still no sound), to finally be perceived as auditory sensations when it reaches the primary auditory cortex of objectively conscious entities. No objective consciousness, no sound. Furthermore, the same could be true for light waves, with much more implications. That normal human brains all seem to hear and see the same things has always been problematic to me, since sounds, and by extension vision, are the subjective experience par excellence.

However, if we are still unconsciously parts of the “unbroken wholeness” (as proposed in Quantum Reality) in which “space and time are no longer the dominant factors determining the relationships of dependence or independence of different elements”(Bohm), then there is no problem, since in reality, we are implicated as one in the “unbroken wholeness,” and thus become one among ourselves and with the object that we are subjectively perceiving all together.

From this perspective, there is absolutely no problem for bats to catch flies, even if they don’t have any conscious representation of them, since their brains can simply convert the ultimate signals that they receive in their auditory cortex into another series of different types of motion controlling their flight, as we “crudely” perform with our “fly by wires.” In other words, their auditory system can be directly used to control their flight, which would be just another translation of the motion present in their auditory nerves into other types of motion, instead of into sound representations as we do. Bats don’t need more representations  to catch flies than our brains need representations to put our inner bodies in “motion” to attack foreign objects intruding into them. If our bodies can do this with viruses, without any representation (you will at the least concede that it is true in the case of this phagocytes) bats can do it with flies, and eagles, with rabbits.

Wood animals who were “listening” to trees falling had fewer chances to survive than did those who would have responded to vibrations by simply running away from them, without translating them into any other form of awareness. In our case, we must have started to have mental representations of falling trees, only once we were away from them in the middle of the savannah, where we started to develop an objective consciousness, while using our hands to defend ourselves when facing dangers, instead of running away from it  by claiming up trees. From this perspective, there is absolutely no problem for animals to live in the environment  as if it was an extension of their bodies, without any representation, as it is not for us to live in a representation of it, as if it was an extinction of our minds, without any certainty. (C.Q. F. D)

About André Gaudreault

Throughout my life, I have acquired two general BA’s and one unspecialised Masters of Art in the Department of Sociology and Anthropology of the university of Guelph, to understand, from a generalist point of view, the root cause of our maladaptation as a rational species. However. I have failed to become a generalist, generalists develop understandings of specifics “fields of knowledge” from the point of view of mastered disciplines and I have never (by choice) mastered anything. Throughout the superficial overview of many fields of study, I have constantly investigated the role of knowledge and academics in the the present predicament of humanity. At 70, I have thus become a self proclaimed “artisan of global thinking.” I am presently in the process of writing in absentia a PhD dissertation on the existential problems that we are facing as a species and on on our inability resolve them using the kind of specialized thinking that can but contribute to their aggravation. English is not my mother tongue.
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