“The power of moral prejudices has penetrated deeply into the most intellectual world, the world apparently most indifferent and unprejudiced, and has obviously operated in an injurious, obstructive, blinding, and distorting manner. A proper physio-psychology has to contend with unconscious antagonism in the heart of the investigator…” – Nietzsche, BGE
Humanity, in its comprehensive and strategic cruelty, has historically relied upon the trickery of the miraculated First-Observer to create theocratic despotism wherever it finds conditions are too harsh for population density to derive surplus labor value. There is another approach to the issue of cosmic Observers that reveals just how imperative it is that we develop some disposable metaphysical model as a working construct. This moral failing lies in the belief that the cosmos is intrinsically human and requires a democracy of observers for its existence. This is a sad sense of entitlement felt by those most willing to quit. However, even this axiomatization of equal participation by every conscious intelligence becomes preferable to the borderline psychoticism of polarizing re-territorialization. Namely, the borderline disorders murdered into place by Clerics of the respective Zoroastrian-Judeo-Christian-Islamic traditions. This is no race or class, but an invasive ideology that infects the most simplistic and superstitious forms of life; we will be fools to gamble that it may likewise infect new machines of our own creation.
In contrast with this diurnal terror, the convenience of the Vedic model lies in the capacity to allow a considerable portion of the population of its believers to independently miraculate their individual optimism biases as coping with death. This creates a collectivist universe that needs observers. Any horrible circumstance then provides a slightly mystical purpose to life-in-itself. Or this is the superior terror of moral thought, fully synthesized by the stoic monotheist, Paul of Tarsus, which failed: fear not one death but many, fear not this life, but samsara in some fresh hell of which only the jealous Jehovah-Allah may create. Lost in translation, or fulfilled by it? Such was the downfall of Rome.
Unlike other miraculated abstractions, at least the Vedanta, in the wisdom of old age, acquired well before its textual recording, is an axiomatization that can, with more consistency than most, encourage an equality that holds some representational logic. “Respect any living being, as this being might be you,” such is the best we can do in egalitarian belief.
Outside the realm of popular pseudo-psychology, we should take the Abstract Observer variable as an opportunity to exploit. Pragmatically, it is sufficient to argue that we must find Observers continuously as a textual critic, precisely because it is a superior survival instinct recording in their spare time such evidence. If there were a 50/50 split of conscious intelligence that assumed any pattern, if any unexpected event must have an agent with an intent that may cause either harm or be useful, we would expect the Agency-assumptive intelligences to gain an advantage in finding mates, killing prey, defending territories, and recognizing enemies when attacking. In other words, those who see opportunities for sex, food, and victory, even where shadows and the wind are the source, gain an increase in attempts and therefore winnings, even though the probability of success remains equal.
Fractal Ontology is the intellectual equivalent of this hunt. It provides us an opportunity, on the one hand, to take any pattern to its absolute logical limits and experiment with its applications, knowing we will later do the same with its opposite. Meanwhile, Metaphysical Agnosticism allows us to suspend the disbelief of Agency as needed for our maneuvers economics and the orientation of the Observer. We must treat the traits that ensured our survival in the forest with skepticism in the lab and optimism in the calculi. Within any scenario that searches for, but cannot find, a First-Observer, this only occurs through a forgetful self-trickery that once ensured the fitness of our species; and indeed, it could again.
The logocentric triangulation built by arborescence, in every case, is subject-object-audience. When a philosopher, physicist, or mathematician shares an idea via written language, it is an act of socioeconomic truth-value exchange. Expression through symbolic representation allows subjective understanding to circulate on the broader market of ideas. The Observer’s subjective universe, which analysis collapses and concretizes in its construction, cannot integrate without modification. The observer must reify an idea in secured symbols, also called representation. The idea is “secured” in the sense of a mortgage-backed security; likely to cause a similar collapse. It is meaningful only through convention and history, taken to mean something real, independent of the actual reality it represents. Convention therein overrules significance when anyone hopes to integrate with the macroeconomy of ideological production systems. The danger of a fetishism of the knowledge-laborer as a commodity within the system may break us. When we strip the significance of truth-value from its sociopolitical product and drop the roles of the author and the audience, we are losing vital Information Dominance.
We must also maintain constant vigilance in the presence of any interpretation of physics or metaphysics in which any element of the concretized evidence of the subjective experience obscures the role of the observer-philosopher, observer-physicist, or observer-mathematician; that is, hiding the writer(s) shaping the conclusions.
Although the art of the camera, predicated upon focus and constraint, finds its artistic bloom within strict rules, the purposeful and hidden role of the artist emerges just as Intended. Constrained expression it is just that – art, symbol, and focused emotion. When we see a similar trend in logocentric encapsulation of truth-value, we must recognize and elucidate the absolutism with which a word, as symbol universalizing several observations, forces a concretization of the Observer’s collapsed triangulation. Too conveniently does the text hide all tangential propensities, probabilities, predicates, and possibilities of The Moment. How privileged indeed is any man who is skilled in manipulating words.