Everything and nothingness - Юрий Низовцев

In beingness happens also the correction of the kernel of each particle of consciousness due to reaction of the person in relation to events happening with him and around.

In particular, similar correction saves in each human life (the finite) the structure of the kernel of the individual consciousness in respect of activeness and self-consciousness that allows each individual consciousness in a holographic projection of Uniform not to lose the own quality, i.e. to be eternal as a result of the address to the finite (the person) infinitely.

In this feature of living beings to pertain to changes of environment and to own actions with varying degrees of awareness, keeping thereby own activeness through life activity, consists their difference from things which are irrevocably losing the own quality (decaying) in beingness due to own passivity, i.e. to inability to foresee the course of events as well as to inability, anyway, but consciously to react to it.

Reliance on the person as the basis, although he is only the finite, apparently, has led Heidegger to the thought: “Thus to presuppose “truth” means to understand it as something for the sake of which Dasein is” [4, p. 270].

Whereas, on the contrary, not for the sake of truth "Dasein is”, but truth is manifested in a number of essences of things for consciousness, for its infinite development, which overcomes in the person the opposition of things, revealing their essence. Consciousness thereby changes itself, creating for itself life and development in the form of aspiration to something the new, unfamiliar, interesting, attracting. In this sense truth is represented only as the eluding purpose, necessary for "running" of consciousness.

Here the person's consciousness is engaged by penetration in the reality which it forms: the process of cognition passes with receiving various relative truths, helping, in particular, the person to live, as well as expanding his conceptions of the world from one level of cognition to another.

Consciousness in this process of penetration into the real receives various calls, overcomes difficulties because of the opposition of the antagonistic environment, makes mistakes; but it seeks to go forward – to change and evolve.

And in communications with the likes of itself every individual consciousness in this process of development has an opportunity to share information which is available for it, i.e. to express itself through various experiences in the person, without what life as such, has no meaning for any consciousness. Thus, for each individual consciousness in the person when operating unilateral temporary "cutting off" of individual consciousness from single consciousness as a certain live and along with that understanding himself being, life is important as and for any living being without self-consciousness with all its peripetias; it is also important for consciousness the fullest expression of itself in each short life, replenishment of own information resource in respect of acquisition of the new.

All this gives every individual consciousness the possibility to learn itself more and more, penetrating into own essence infinitely, and along with that gives life and development to single consciousness in whole.

It turns out that, at least, one of the few fundamental truth – and this term is more suitable for definition of the fullest truth where the subjective and the objective coincide most, than the term "absolute truth" – is, linking Uniform and consciousness in a holographic projection a discrete process of formation by consciousness on the basis of the passive of the information packages in the form of copies of fragments from Uniform, coming every moment into consciousness through sense organs of the subject of consciousness which consciousness is capable to identify; self the process of handling of information packages makes "now" of any conscious being, and images, feelings, meanings, which appear at the subject of consciousness during this process of handling information and reflect the fragments from Uniform in the form of their copies, allow the finite subject of consciousness to live in the finite world, and allow to be altered to consciousness infinitely.

After processing of each of these packages in the relevant centers of the carrier of each individual consciousness with use of various programs, resulting in emerges the moving and changing reality, surrounding the person, happens superimposing on the current information of already saved up and processed information from databases, or memory.

Actually, processing of initial information packages is the beginning of attempts of consciousness to penetrate into essence of the identified data from Uniform, arriving and arrived earlier to it, which reflect various states of material objects by means of finding of the steadiest in this particular, manifested.

During these attempts are inevitable and distortions, and correct finds (relative truths, or essences of the manifested) in the form of these or those regularities, opening, inventions, solutions of these or those life situations that forms a basis for acts of the person and actions of human communities in general.

All this truths partially or completely are being changed in process of deepening of consciousness in essence of the phenomena of that world which are presented to consciousness and which it itself has "extracted" originally, more precisely, only and does that "takes" from Uniform. Truth in this regard and quality the most likely is essence of this or that order.

Thus, truth, laws, essences, i.e. all sustainable, is not a direct product of activity of consciousness with respect to the individual consciousnesses. It, as single consciousness, "provides" to every individual consciousness only the manifested ("now") as the true originally, but this "now" is within the framework of the steady formations – external time, i.e. what is formed by cumulative consciousness. In this manifested (being) the every individual consciousness has to "understand further" in each life independently, comprehending at the different levels corresponding essences of subjects; it, in turn, gives dynamics to single consciousness, expands its form-building abilities, that makes a basis for infinite development of consciousness.

In this respect, any sustainable is a reality rather than the appearance, not the result of an agreement, this reality is a sort of reference position for the promotion of consciousness along levels of his understanding of itself. For comprehension of sustainable should work to the same individual consciousness in its temporal existence, more than once having plunged into experiment for check of the arising hypotheses, and further, anyway, to use with success the open regularities in practice and in scientific researches.

The specified approach to definition of a true ratio Uniform and its projections in time, as well as the relations of the active and the passive (consciousness and things), as you can see, is different from idea, which is prevailed since the time of Parmenides that the only reflections, but not the phenomena, give a direct image of beingness, so how evidences of sense organs often deceive us, and to the reliable and indisputable truth can lead only mind: “It is necessary to say and to think that What Is is; for it is to be,/ but nothing it is not. These things I bid you ponder./ For I shall begin for you from this first way of inquiry,/ then yet again from that along which mortals who know nothing/ wander two-headed: for haplessness in their/ breasts directs wandering understanding. They are borne along/ deaf and blind at once, bedazzled, undiscriminating hordes,/ who have supposed that it is and is not the same/ and not the same; but the path of all these turns back on itself”[14, p. 37-39].

Descartes formulated this position clearly and succinctly: «Cogito, ergo sum» (7… I am thinking, so I exist…)” [19, p. 2]. More details he expressed this idea so:“I am a Real thing, and Really Existent, But what sort of thing? I have just now said it, A thinking thing” [19, p. 209].

It should be noted, however, that this thesis of Descartes spreads in a certain degree only on beings with self-consciousness, in this case – the person. But the person belongs also to living beings, which perceive the reality by instincts and obey to reflexes. At this, the human genome differs not so significantly from the genome of a bacterium as well as the human genome coincides with the genome of a chimpanzee for 99%.

However Descartes is right in his thesis even concerning the person only partly, inasmuch search of meanings is impossible without primary information provided by sensations, without memory, without aspirations arising not only from considerations, but also out of experiences. Otherwise the person would be equivalent to the computer which works only according to programs put into it.

It is capable to exist in addition to people and multiform living beings that get through its sense organs feeling of life, perceiving pleasure with satisfaction, and threat with a opposition, which is possible for them. I.e. any others living beings if can't be engaged in searches of meanings as the person, they nevertheless is capable to perceive, unlike a stone, the surrounding, to react to it, plunging into received life though without cogitations, but with full knowledge of reality at the level of own consciousness. In other words, in any living there are centers processing incoming information through sensations – a kind of internal biological computer, – due to the action which even the bacterium has a certain intelligence and, respectively – proper response to any irritations. Presence of consciousness of this or that level at all living is confirmed by this fact.

To extend consciousness on all living it wasn't possible also to Heidegger, who though understood that the human reason in beingness solves the problem of the analysis of the real, but he didn't manage to define that this real "is given" to all living beings including to the person, in an original, true form so, how their sense organs are capable to feel, and actually – "to transfer" things with the hidden help of single consciousness in copies from Uniform into own beingness.

Heidegger, like most thinkers before him, didn't realize this fact and considered data of sensations as the doubtful: “What is “proximally” given is this waxen Thing which is coloured, flavoured, hard, and cold in definite ways, and which gives off its own special sound when struck. But this is not of any importance ontologically, nor, general, is anything which is given through the sense” [4, p. 129].

However function of single consciousness doesn't include immediate "interpretation" for individual consciousness of essence of things, the more that it is senseless for consciousness of the living beings besides the person so how they "use" that "is given" to them, evolving it on own evolutionary way often enough successfully, and making the general base for the person as self-conscious being without which he couldn't exist.

Each individual consciousness through the person and human communities itself has to examine in things, comprehending them essence at appropriate levels of knowing in dependence on conditions. This is the main task of consciousness in the person, which he solves in beingness, not just the life that is given to consciousness in any living being. In the solution of this task in the conditions of the resisting environment, i.e. in lives, each individual consciousness in the person receives or no receives own development, raising the status in own eyes in the infinite change, altering conditions of own existence.

Heidegger avoids the question of essence of beingness, transferring it to the plane of meaning of beingness and finding it in concern that it is possible to transfer into considering of the main task of the person concern about beingness and, as a result, about itself: “… the expression “concern” will be used in this investigation as an ontological term for existenciale, and will designate the Being of a possible way of Being-in-the-world. This term has been chosen not because Dasein happens to be proximally and to a large extent “practical” and economic, but because the Being of Dasein itself is to be made visible as care” [4, p. 83-84].

If the world, according to Heidegger, is provided to the person, it also bases all his reasonings on the person, that is incorrect in the basis, inasmuch the person as finite, isn't the center of beingness, but he is only a development tool of infinite consciousness in the beingness conditions provided to it through his sensations and on the basis of the level of specific individual consciousness. Beingness opens through short human lives to consciousness which develops in these lives.

Heidegger reproaches Descartes, that "can he identify the world itself with certain entities within-the-world and the Being which they possess?” [4, p. 131].

Heidegger is worthy the same reproach so how also to him neither phenomenon of the world, nor "within-the-world" remained are unknown inasmuch its model of beingness is hardly close to essence of beingness. The matter is that Heidegger places emphasis on beingness as the condition of the opportunity of the real, – but which (beingness) is only derivative of consciousnesses through Uniform, – and not on consciousness which forms this beingness, or transfers the opportunity into reality.

1.5. Manifestation of consciousness at the levels of the live

So what characterizes all living beings, including the person, and distinguishes from other things if to exclude thinking?

Certainly, it is sensations, without which there is no only food for thought, but also there is no life. Therefore it is possible to tell: "It is feeling, means it lives". The reality shows, that this thesis is true: try to swat a cockroach or to catch a small fish by a hand; and they and all other living beings will evade in every way from death, i.e. any living being doesn't want to lose sensations at all, or the existence in life, though it doesn't understand that means not to live.

Hobbes formulated idea of domination of sensations as the basis for human mind as follows: “… for there is no conception in a man's mind, which hath not at first, totally, by part, been begotten upon the organs of sense” [7, p. 1]. In a certain degree here he hinted that a truth source, as such, is sensations, that is adequate to a situation.

Locke developed Hobbes's thought about sensations, making a source of ideas, having designated their origin from sensations as well as mind, and having introduced experience as criterion of truth of the knowledge, gained from these sources: “All ideas come from sensation or reflection… all that our knowledge is founded, and from that it (experience) ultimately derives itself… The objects of sensation one source of ideas. – First, Our senses, coversant about particular sensible objects, do convey into the mind several distinct perceptions of things, according to those various ways wherein those objects do affect them… The operations of our minds the other source of them. Secondly, The other fountain, from which experience furnisheth the understanding with ideas, is the perception of the operations of our own mind within us, as it is employed about the ideas it has got; which operations, when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas, which could not be had from things without; and such are Perception, Thinking, Doubting, Believing, Reasoning, Knowledge, Willing, and the different actings of our own mind…” [22, p. 77].