Suspending Questioning

I have found other things to fill my time, and I think I am lacking inspiration and passion to continue writing at this time.

Expectations and Disappointments 11/29/12

How, why, do we become disappointed, and why, and, how do our expectations determine our disappointments?

First I start by proposing that expectations can not exist without "of". This means that expectation requires some type of subject or result. These results can be of people, self, or objects & events.

We start by understanding a goal as an expectation. Almost anything that you can think of can be a goal you can think of, expect, and a goal that you can work towards. Thoughts can arise that are possible goals, and not expectations yet. It is not till one commits themselves to some goal/end that there exists an expectation. Thinking of goals, with no certainty invested into their existence, does not disappoint.

We then think of the first version of disappointment to come from:

1) Expectation without action - A) Expectation lost because of self "elimination" (rejection of end), will cause very little disappointment as converse to B) Expectation lost because of "exterior elimination".

Two examples: A) A man has an expectation that he will get the number of a girl he is interested in at the bar. He then dismisses the intention-end, and feels no disappointment. B) The same man voices or expresses his intention (through communication not physical action) and his friend tells him that he knows the girl, and that she is off limits, having a boyfriend already.

When the expectation is given up (when the goal is no longer prominent in foresight) there may be some disappointment. The stronger one's expectation, the more single-minded their predications of their fulfillment of goals, the more disappointment one is going to feel when those ends are no longer achievable or obtainable.

2) Expectation with personal action - Most of the time an expectation is only disappointing as a result of having not only thought of a goal but having acted for it (to have x, to be x). Likewise, as the above form of disappointment, when one eliminates from thought an end even though they have acted they are likely to feel less disappointment. When the goal is eliminated as because of physical events or the events caused by other, with action already invested into them, the more work without actualization of end-goal, the more disappointment is likely.

The maybe expectation and its power to make a person practical and resilient:  If we think of the outcomes as probably happening or not happening, we become practical. The more evidence there is that the outcomes will happen or won't happen according to our positive and negative expectations (it will happen, it won't happen), the more we are likely to lean toward or affirming a positive or negative intentional actualization.

Examples of affirmation of positive with evidence of the positive : I am the only one that fulfilled an application for the job in a month, and I am very experienced for it, and I have received the employees admiration, therefore, the probability of me getting the job is positive (will happen).

Example of affirmation of the positive with evidence of the negative: I am one of a hundred people who filled out an application in the last month. I don't have that much experience. The employer didn't really focus on me with much interest in his eye. Upon these three premises of a negative actualization (won't happen) the person says, but "I have faith that I will get this job."

Evidence leads to "expectational certainties", and affirmation despite evidence is "self-affirmed expectational certainty."

In these examples, they are particular, and might not be applied to give sense to one's own relative ends. Many more examples might be written up. The evidence and odds that are added up is either in favor or not in favor of a person, and can determine the positive or negative expectations.

Having both a positive and negative expectation reduces disappointment, and is practical dependent on evidence/information and odds that are in favor of either expectational view.

In these examples, we see that faith causes unrealistic affirmation of ends, setting people up to give up on working towards practical and likely ends. Faith is compensating or a substitute for deduction and natural predication.

Questions derived:
1.) How to expect things with greater certainty?
2.) How knowledge becomes expectation?

Knowing and Intending 11/28/12

"To know" and "To intend."

Knowing may require an intention to know although sometimes learning comes about because of spontaneous generation. Epiphanies are common upon using creative thought or hearing some one speak. Though one might be watching television they might not as much to do with intending information into one's mind.

To know, can be an intention. "I want to know what you did yesterday." We see that if we link knowing to our desires we can intend to know things about the world.

Some categories for acquiring knowledge are of,

A) The temporal & B) ontological "What did you do yesterday?" We see here that the question is asking about : the noun of a person, its behaviors or experiences, and a point in time. What is the ontological (did you do) question about temporal particulars (yesterday).

C) Structure and properties, "What is a television made of?" Here we again think of the ontological question of what. Next we think of the categorical term, or primary attribute of a whole, television. Next we ask for the parts of it.

D) Causes and effects, "Why is the TV? " and E) mechanical interactions, "how does the tv work? The tv is the mechanism. Without a mechanism involved, even atomic mechanisms there is NO how that can be asked to acquire information about the working parts of the thing. If we ask "how" does a rock work, we do not begin to think of its nature as mechanistic. We could ask "how is the rock a tangible thing?", and have possible answers. If we ask why a rock exists, we might take the rock and think  of any of its results or any of the causes for the existence of the rock.

Knowing itself is different from intending in that knowing is a mental activity that doesn't result in action of the body, but rather accommodation of information. Once something is known, it can be used for intention. "I learned how to jump" is an example of how knowledge of behavior is knowledge of intention, and the knowledge of intention can be used to intend.

Even ontological knowledge of properties can be used as intentions, as in endowing things; extracting properties into mind, than forcing them out upon things, then taking the properties and adding them into the thing. This of course is not a science, as chemical properties have domain over all things, rather than just imagination of x having some property k.

Irrational habits vs. rational choices - 11/27

Rational decisions are choices that lead to life-benefits. Life-benefits are fulfillment of needs, or choices that effect and strengthen the probability of survival.

What are some common irrational habits?

1. Addiction - substance abuse that decrease health. The irrational end of addiction decreases health as in: Smoking, drinking, overeating, as examples.

2. Delusion - thinking x is, with complete certainty though the idea cannot be shown to cause itself in existence. As in the idea of the nebulous spirit entity which some think the human and animal bodies might be endowed with. These include prayer, supernatural healing, casting out demons, encountering or encouraging thoughts concerning spiritual communication, thought broad casting, and some others.

3. Irrational fears - Irrational fears can result in PTSD and agoraphobia as examples, which hinders the ability to work and do normal activities.

5. Other irrational behaviors - OCD (a time consuming habit), and high risk addiction (gambling).

6. The existence of illegal behavior may be deemed irrational, and might be considered to be a habit.

All irrational behaviors and thoughts can differ in their severity to disable and cause a decrease in health.

Irrational tendencies persist because the mind is not a mechanism that is solely able to intended in the interests of life. The mind can come into contact with things that are pleasing, pleasurable, but not always in their benefit. Man did not evolve a mechanism to keep him from gambling, spending money on pleasure-hook drugs. Money is an artificial mode of gaining ends which may or may not be in one's own interest. Addictions may result in pleasure, but may also hinder a person from taking care of themselves through work and income. Some addictions and irrational behaviors can cost money, that would other-wise be spent on a more important needs.

How to escape irrational habits? Refer the article "conditioning yourself."

To give Attention to

What are the things attention can engage with? I stick with the simple categorization of the world into three parts.

1. A) Thing : Attention given to a clock. B) Event : Attention given the an apple falling from a tree.

2. Others : When attention is engaged by others it can be to think of them or to communicate with them.

3. Self or self thought - A) Attention can engage with behaviors and properties of the physical self B) It can engage with or become thought, as word, vision, etc..

To increase awareness one can think of the details of what they are thinking of.

Attention is a constant phenomena of thought, where as its engagement is automated or selective.

There might be an amount of information or stimulus that the mind or attention can engage. We know through memory tests that : the bigger, quicker, and complicated the experience the less we remember of its composition. Since focus is selective and also conditioned while engaging with "too much" or "irrelevant" information the mind turns away and is able to process information without much confusion.

How attention remains unconfused and begets tactical moves is a hard problem of consciousness (thought).

Every mind lives and has attention within a field of sense and memory. Even cutting off all senses, a person can not interact in that environment without some of the mind going into the factors of the world. Attention depends on every sense as well as thought.

Practicing selective attention can be done with all the prior mentioned factors. This practice can help build sensory and mental skills and can be used to block out annoyers. If there is a stronger or mostly equal stimulus available in the environment an annoyer can go on existing without having its main result, to annoy.

Practicing selective attention makes it possible to focus on the more present concerns, instead of focusing on something like other issues. An example might be of a person who is having relationship issues and is at the same time pursuing a degree in some field. If their selective attention was practiced they might have an easier time to process the immediate important data.

Forms of Love

1.) Object of Love

Many materials can have love invested in them. What can be deeper than that love is need. If woman love's her garden, and it is destroyed, she will not react with as much sadness or horror as she would if she had deep need invested into something.

This might not always be true, but it might be a principle, to separate material things into how much need is invested in them and how much love is invested in them, this way we might respond to the things we merely love and don't need, when lost or destroyed with less negative emotional repercussions.

This is essentially talking about the love of materials vs. the need of materials, where as in human or social relations though one might feel that love invested into something is more important than needing something from that other.

There might be a tendency between what we love and what we need, but it is not at all times existent. When we love something it means we don't want that thing destroyed, as love is about keeping things as they are. When a child loves a toy bear, for example, it will start to grasp for it when it is taken away or the object is removed for punishment. This is more prevalent the younger the child is into very early infancy. Grasping and forming an emotional attachment with things is part of human development and human nature.

The very existence of grasping, of holding on to, can be source of thinking of things as one's own. Many animals do not have hands to grasp things, instead what becomes objects of love or possessions usually amount to relations and the ends of hunger. This is not true of all animals.

2.) Person of Love

There is tendency in human beings for organisms that reciprocate feelings, either positive or negative, to form positive or negative relationships. When a parent causes pain to the child, it is likely there will exist some hate and aversion towards the parent, where as when a parent causes need fulfillment of the child there is likely a positive relationship bond. I have written about this more in former blogs.

A) Family - It is instinctual and a mechanism of some organisms to be their young and even stay with their mates as their offspring develops into old age. Some creatures, like insects, or turtles, leave their young to fend and grow up by themselves. It is not impossible for these creatures, theoretically, to take on relations with their other members of their species in later life.

B) Friend - Friends are people who do things together, that seek to know each other as to form a greater relation with the person. A rule might follow, that you can't have friends with people you don't know, or you haven't experienced doing things at a specific time and place with. Friends are also regard  for human attributes, such as honesty, trust, encouragement, and consultation.

C) Romantic love - In any relationship that is effected by forms of flattery, approval, or proof of caring for each other, there is the potential for the end of sexual relations. Some one can flatter, be proud of, or admire another person without it being a romantic relationships, though these properties are relevant in the ontology of "romancing."

3.) Self-love

A person that fulfills their needs with success will have a strong sense of security brought on partially by their own efforts. The more successful a person becomes the more their self-esteem tends to rise. Confidence itself may just be a form of self-loving, accepting yourself for what you have done. Their is a culture trend that exists where people reject failure as created by economics and in doing so might reject themselves. Part of being a rational person is rejecting your own failure, and accepting your own success, and in doing either one's confidence may be effected.

It is reasonable to be as proud as your success.

The existence of other approval also can be used as a source of approving and therefore loving yourself. Rousseau made the distinction between these two forms of love. "In Rousseau's philosophy, society's negative influence on men centers on its transformation of amour de soi, a positive self-love, into amour-propre, or pride. Amour de soi represents the instinctive human desire for self-preservation, combined with the human power of reason. In contrast, amour-propre is artificial and encourages man to compare himself to others, thus creating unwarranted fear and allowing men to take pleasure in the pain or weakness of others." - Wiki

Why for Choice

I wrote about why in the first blog, but here I want to write about how it can be used, in more detail.

It can be asked for knowing the results of:

1. Self
2. People
3. Physical events

1) One can observe their own intentions, and discover why they are doing things. Even though one might not be consciousness, that is have awareness of the ends of their actions they may still act for those ends. This is probably what we observe happening if we could read the minds or tell what the minds of other animals were thinking like. The mechanisms that are activated upon ends, for need fulfillment in other animals, may not be questions so as to have knowledge of those ends.

If one observes themselves and how they are going about achieving the ends of their desires, they can ask "why" they are doing something, and may know because of repetition the "results" and therefore have access to information or a description of those probable results.

While observing need-mechanisms, one can observe themselves acting so as to consume, so as to reach a position, so as to achieve some desired quality.

Upon observing one's self, as in the observation of other's intentions and their ends, they may judge or choose them based on their rejection or acceptance of them. So a person may be caught up doing something, having accepted ends with out knowing them, or without realizing they were acting for them, and ask themselves why, and the proceed to consciously avoid or approach those ends.

The question why itself, and the awareness of the end, may create an aversive or approach reaction, without awareness of the duality of intention (won't/will, as written on in other articles).

2) One can observe the actions or behaviors of others, and might be able to deduce why the other is caught up, or doing, those things.

It is useful, at times to ask "why as for", in order to gain an idea of what the other is working towards, that is intending to exist as a result of their action. Some examples: "Why are you turning on the Television?" "Why are you taking this road?" "Why do adhere to that belief?" Any question of another intentions may be because of the existence of end that they can bring into your own consciousness field, and make you realize.

Caught up in mutual intentions, one can as a power of judgment, accept or deny those intentions from happening. Example, "will you go (future tense) to the movies with me." Intentions work as requests, however, sometimes individuals are willed or put into events, without realizing their ability to deny or accept, or knowing what ends will be actualized upon the mutual intentions. There is nothing more to intention besides origination and acceptance or denying of ends.

We are formed by the ends we repeat or the ends we are working towards! Both long-term and routine ends are transformation components of life or of human actuality. This will be written on in future blogs.

3.) We may observe physical phenomena and deduce because of similar experiences what is going to happen. x turns into y, only in consciousness as one is aware of the likely-hood of events repeating themselves. For example, one can ask what will become of a storm, this question is to ask for the ends of the event. With acknowledgement of the storms secondary properties, such as size and strength, from these properties there can come formation of results that one has foresight of. This is the same in any case where predictability exists.

When is why a futile question? A person may do something because they desire it, not really knowing the effects. Usually whey they are doing this, they revert backward to answer the question as in, "because I said so," instead of "because I want you "to be"(future considerations)".

In general why is futile when asking for the results of something A) unpredicted or B) not intended with ends in mind. No matter how much you ask a toddler (who can't speak) what it is intending to do it will not answer. It doesn't have the ability to deduce from its own intentions and behaviors what they will result in. Because of this, we may thinking of people who use the tool of why and judgment combined, as functioning at a more developed approach to reasoning, i.e. determining actions or physical events.

When is why insufficient in identifying things? Why is teleological, what is ontological. "what are you doing" a question of present action, is different than "what (why) are you doing x for?"

Questions that can come from this:
1) The difference between knowing and intending?
2) How to identify the who/person?
3) The importance of teleological and ontological distinction in child-development? How to teach children faster using teleological and ontological devices?
4) What is an algorithm for knowing "action to result?"
5) Teleology and ontology: How does this knowledge become developed with the Algorithm in mind?
6) How does the value of something determine our feelings when lost or gained?