A non-content brain. 2/2

There is some misreading of Ecological Psychology due to the way direct perception and information detection are spoken about. Direct perception seems to carry with it a connotation of specificity (guarantee), that the world is in the specific way it is seen, we cannot be wrong and we have all of it available at once. There is an explicit rejection of the poverty of the stimulus. But pause here a second, because this is what information detection is about.

First, the production of photons exist regardless of my existence. They will bounce around on surfaces, be partly absorbed/reflected depending on surface makeup, and create structure (if we were to put an observer somewhere in this space). In this instance, it would be most appropriate to simply refer to this as the optic array, or structured light. It is not that this structure carries content, it simply is structured (and continuously re-restructured) in a manner specific, and guaranteed, by the surfaces around it and the medium(s) by which it came to any specific point.

Second, for a very long time, organisms have grown to be able to detect such structures. I cannot remember the organism, I think it’s a deep water fish, but a precursor to our eyes was sensitive only to ‘light’ or nothing. Since, eyes seemed to catch on as an important way (in an evolutionary sense) to keep developing, which in our case meant becoming more and more sensitive to the structure that light carries with it. There is no reason to believe that at once, in any given slice of time, that we can perceive all of the structures that light carries with it. ‘We see what we see’ and if we want to see more, we have to explore whatever we are trying to see by moving, to literally detect structure that may be occluded to us from one vantage point (like “illusions”), or, we simply have not looked at something for enough time that we have yet to learn to discriminate between smaller differences in structure in the optic array. I can, in the end, come to the same or a different conclusion about what I saw, depending on the history with which I came into the situation, but also depending on which parts of the array I was detecting, or trying to detect, at the time.

Third, we see and hear and detect pressure and other things at the location at which that information is available (but as you might expect, we do not necessarily detect it, but, we have the possibility to). The firing of cells in the eye that propagate to the brain, never held content, and was always in a ‘language neutral’, ‘symbol neutral’, non-content “signal”.

However. Vicente Raja Galian pointed out that so far, I have yet to assign any function to the brain, and it seems appropriate that we should since it is a curious structure and we have kept it evolutionarily. Keeping a biological structure does not entail function or even importance (in the strictest interpretation of the word), but it seems to me to be a very valid point. So far, I am having issues arguing against that the brain is for ‘where’ (on/in the body) and ‘in what order’. Something is detected at the foot as intense pressure, I look down and see a dog biting it, this (in a sense) creates a loop where whatever signals are propagated back from the retina together with the pressure of the foot are happening simultaneously. There is simultaneous increased firing from two directions into the brain. Solely by being simultaneous in a close (geographically) space, intertwines the two. Experience does not happen in the brain, it happens in the relationship between body and environment, but one thing happening before, after or simultaneously, may come to be through having a space within a body where the ‘where and when’ co-exists. Because a lot of neural propagation going on in the body, in one way or another, travels to one collected structure, the brain. No content is needed, all we need to “know” is where and when, which is simply (although plastic) a matter of bodily geography.

I also have a sneaking suspicion that the brain is for drawn-ness and repulsion, but that currently requires more thought and explication before I feel comfortable laying it out publically.

En dag till.

Sanningen är ibland, och på vissa nivåer, ganska simpel. Vi alla har känslor, får känslor, känner känslor. Det är också sant att vi ibland inte agerar på våra känslor, men vi bär de med oss. Vi släpper ut de på ett eller annat sätt, för i slutändan är vi inte så annorlunda från resten av den fysiska världen. Om där finns en koncentration av energi någonstans i jämförelse med miljön den befinner sig i, så finns där en spontan process som alltid strävar efter att jämna ut den skillnaden. Jag tror alltså att våra känslor är och fungerar i generell bemärkelse som vilken annan fysisk process som helst. Ett varmt glas i ett kallt rum, över tid jämnar temperaturen ut sig. Ilska, som vi kan släppa ut destruktivt genom aggressivitet, i ett slag, i ett ord, eller många små. Naturligtvis har denna analog en gräns, men det är en början till att bygga en bro mellan det oerhört svårt tekniska Dynamisk System Teori/Komplex System Teori till alldagligt tal och alldagliga händelser.
Ett är säkert dock. Vi måste börja lyssna på varandra, förstå varandra, låta varandras känslor ta plats, men även föra dialog och komma till kompromisser -ibland hårda och ibland mjuka. Vi måste förstå att vi inte kan använda våra känslor som vapen, utan istället som verktyg, för att förstå oss själva lite bättre, för att kunna navigera världen lite bättre. Om du blev förnärmad eller kände dig kränkt, hur kan den känslan påverka vad och hur du kommunicerar det tillbaka? På ett konstruktivt sätt? Att göra det på ett destruktivt sätt kan ge dig en skön vendetta, men i slutändan brukar det bara leda till mer av det som du reagerade på från första början. Du kanske inte hör det, men nästa person gör.
Vi måste också börja förstå att världen omkring oss inte går att dela upp i två alltid. Vi har kompetens till så mycket mer än så, till bara en lite, lite mindre simpel världsbild. Kan vi det, så kan vi förändra måendet hos en stor mängd individer som just i denna stund övertygar sig själva att, till exempel, inte ta sitt liv. För att, för vissa, så omvandlas känslor automatiskt till en självreflektion. Du är dålig. Varför fortsätter du? Förstår du inte att det inte finns hopp för dig?
Just därför är det så otroligt viktigt att visa andra att det finns en plats för de också. Att de inte är utanför samhället, att de inte är så annorlunda ändå, att de inte behöver passa in i samhällsnormer för att känna acceptans från sin omvärld. Att känna tillhörighet, på sina egna villkor, är en stark förbindelse till omvärlden. Du kan ge det till någon. Kanske inte fullt ut. Men lite. Bara så lite som kanske just behövdes den dagen, för att få just det där lilla ljuset djupt inom sig att flämta till. En dag till. En dag i taget.

The ontological status of affordances…

…only exist when they are being actualised and/or are being realised. It is not that they do not exist when not, there always exists the information of -but until this information is picked up, they practically do not exist.

Information, independently exists. It exists for so long as there is a source to “illuminate” it: The sun shines, and other stars shine, and only if the source of photons cease to exist, shall the visual information that the visual systems of life forms do not have even the possibility of detecting it.

While information is not “what we see”, affordances are (often based on the middle-hand of medium-sized objects if our visual system is unaided). I guess you could say that objects are made up of information, but I’d be hard pressed to agree to this articulation in a strict scientific sense, it’ll do to make the point clear however. Affordances, being relationships between (for this example’s sake) properties and objects of the environment and the capabilities and effectivities of a human, seem to be able to not exist.

If we are in a room with chairs in it, and we leave the room, the chairs in the room still offer the affordance of sitting if we were to observe the room through a camera (the realisation part). If no life form is in the room to detect the information of said chairs affording sitting, then the affordance is what I’d like to call passive (or let’s say, doesn’t practically exist). It’s ontological status is pending a life form able to perceive the information of and act in accordance with, the affordance.

[Start Edit]Think of it as an establishment of any kind of relationship. Before one has been perceived/realised by anyone, there is a flux of information to be discovered and there is a non-relationship. Once discovered however, that relationship most probably cannot be undone. It reminds me of the very dramatic difference between not being able to not perceive the relationship when it has been established once, compared to when it is either just perceived or when we have yet to discover what type of relation we have/can have to it.

Is this problematic? I don’t think so. On the level of information, it must still exist. On the level of affordances however, it cannot. This is not problematic since nothing is going in and out of existence, but, the relationship between environment and actor necessarily incorporates both and is temporarily suspended -it is inactive, or passive. Innovation and creativity is sometimes defined as the discovery of new ways to relate to existent (or new) objects, properties, life forms, ourselves, etc…[End Edit]

Is this important? Perhaps not. However, ontology is important in a general sense. I think it necessitates at least a mention in a blog post, in a galaxy, far, far away.