Subjective Point of View

Perhaps we could democratise not the jobs of authority (let them be done by competent people), but the selection of the sacred texts and objects.  I want to vote for the the Ghent Altar.  Media and screens as channels of engagement with the objects of veneration could become the sacred objects.  People might develop variants of potter’s nod, which would look remarkably like the bobbing found in prayer.  Let everyone’s world be real, might be our slogan.

On the outer panels of the altar, there are four figures in one row: the flanks are the patrons, all fleshy, very very real and present.  The middle two are saints and they are paintings of statues.  Representations of representations.  Because they are above mere humans in the neo-Platonic hierarchy, you cannot see them, which would be to be in their presence.  You must content yourself thus with a representation.

I have suggested the image of a square soap bubble to help in understanding how one can appear to be discrete, autonomous, separate, and yet be part of all that exists, unified with world and all that happens within it.  I find it helpful. The bubble is discrete, separate, has a distinct identity, yet at the same time, no part of it has an independent existence.


Here is Maturana on a similar theme:

Systems as composite entities have a dual existence, namely, they exist as singularities that operate as simple unities in the domain in which they arise as totalities, and at the same time they exist as composite entities in the domain of the operation of their components.  The relation between these two domains is not causal; these two domains do not intersect, nor do the phenomena which pertain to one occur in the other” (2002, Cybernetics & Human Knowing, 9:5–34)


First, we recognize that we are committed, somehow, to the notion of the P-world: the domain of first person singular, the now, extended into the specious present.

Then we recognize that it is hard to find the borders of the P-world in space-time.  We can track the limits of the senses, but memory, feeling and emotion ensure that we have a hard time finding borders.

Then we realize that the specious present extends into the future through the (Bayesian) notion of prediction.  Most things in the P-world are utterly predictable if we adopt a sufficiently modest temporal window.

Agents, or other sources of action, in the P-world introduce limits to predictability.  They thus represent a border.

You are the border of me.

Addendum: If we engage in strictly synchronized behavior, then we become much more predictable for each other, and the border recedes.

PPS: The hell of solitary confinement in prison is the openness, not the fictitious boundaries.

“We don’t see things as they are, we see them as we are.”  ~ Anais Nin

What are we that we should see such?


The pharasaic artform, the resonator, is the experiential equivalent of the Newtonian three-ball problem.  There are three media elements.  Any two together will lend itself to the creation of a simple narrative.  But three at once, with no actual connection between them, becomes entirely unpredictable.  As you try to see the whole thing, to frame it in your view finder, and exert maximal grip, it defies a predictive analysis.  Micro-fluctuations become amplified, symmetry is broken by a random event one level down.  This lightweight structure, where meaning arises without effort, this is you-here-now-awareness-attention.  It is a tool, designed like a mantra.  And it must be allowed to run for at least 30 seconds.  Otherwise, that ain’t part of the game.

The solipsistic stance is often compared to living in a soap bubble.  Von Uexküll even used this analogy in talking of the Merkwelt.  But consider the square soap bubble (  It might think that its squareness belongs to it alone.  But from the outside we can see that no part of it has any independent existence whatsoever.  The square bubble exists only as a relatively stable equilibrium among the many tensive forces that exist between the surrounding more-or-less spherical bubbles.  Its squareness is entirely relationally constituted.  So to with the P-world, or the solipsist’s bubble.

So much blood and ink has been spilt trying to bridge the gap between something called mind and something called world. The gap I seek to bridge is instead between something called experience and something called language. This we can do. And with that the game is won.

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