Category Archives: Time and Space

The Redundancy, Errors, and Philosophical Implications of Time Travel Theory (PART 2)

The first problem with time travel theory is one which I have already obliquely addressed: the fact that time does not exist except as an abstract, mathematical construct. In other words, time is not a medium; it’s not a thing we exist in; we cannot travel through time because it isn’t there. Further, the admitted relativity of time according to General Relativity should make this clear to us. If time is relative to the observer, then it is utterly dependent upon the position of the observer AT ANY GIVEN MOMENT. That is, the observer’s CONSTANT frame of reference is “the moment”, or we might say the “perpetual present”—the constancy or perpetuity of his position. This “moment” or “perpetual present” is given temporal meaning by the observer’s CONSTANT frame of reference (and this is the Self-Aware Self…that is, it’s a metaphysical, not physical, reference) RELATIVE to other objects. If the observer and other objects share the same moment—the same “present”—then the relativity of time is purely theoretical. If the moment between the observer and other objects is different due to differences in acceleration, then the relativity of time becomes PRACTICAL..that is, the “time change” can be observed.

Of course the changes have nothing to do with time—time qua time—but I submit are a function of the relative difference in what I call the “direction of existence” (DOE) due to the acceleration of objects relative each other. And to briefly explicate my theory, it works something like this:

Existence is active, and therefore all objects move, or travel, in a root, “baseline”, or constant DOE. This is the source of gravity, I hypothesize, and is why objects with more mass have more gravity…they travel upon a larger or “wider” pathway of existence (POE) relative to less massive objects (this is also why light appears to bend around massive objects…light is moving past the POE, which looks like bending to an observer). When one object, A, accelerates (linearly, for example) relative to another, B, its “existence”, through an alteration along its DOE relative to B, “decrease”, which manifest measurably as “slowing” along the temporal continuum. In other words. because of the change in DOE as a function of acceleration in a new direction relative to B, A’s “time” when compared to B, using B’s time as reference, appears to decrease.

I understand that this is a very arcane and complex physical/philosophical theory, and the provided explication is by no means comprehensive nor is it intended to be. But I included it because I feel obligated to do so. It resolves all of the rational inconsistencies of time travel theory whilst remaining consistent with the scientifically verified empirical data. It shows how the “temporal” descrepancies in objects in different states of acceleration can exist without having to concede the causal, practical, physical existence of time.

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The next problem with the time travel theory is that time always sums to ONE when measured against itself in comparisons of relative temporal frames of reference. Now, I know that this may seem obvious, as time, being a continuum, is, of itself, in possession of no temporal value (that is, time is, itself, necessarily TIMELESS), and therefore is, of itself, infinite. And of course when you divide time’s infinity into RELATIVE values, these values must always sum (return) to the infinite ONE of time’s own “temporal” value. So relative comparisons of temporal frames of reference between objects don’t actually imply ANY changes to time, itself. And if time itself doesn’t change with changes in temporal frames of reference between objects accelerating at different rates, because these changes are relative, then the temporal differences measured between them don’t actually have ANYTHING TO DO WITH TIME. Traveling through time doesn’t produce any changes in the timeline, itself. So how do we assert that time has changed for each object relative to one another if time hasn’t actually changed at all? As soon as we attempt to measure temporal changes utterly independent of the timeline we have contradicted ourselves. Time is exactly the same for all objects ALL the time, because time cannot change. All temporal “changes” are, by the theory’s OWN ADMISSION, a function NOT of time but of the relative position of the reference. There are only “temporal” changes when we make time RELATIVE TO AN OBJECT said to be “in time”. Thus, time travel has nothing to do with time and everything to do with how we humans ABSTRACTLY define a relative difference between objects. That ABSTRACTION is called “time”; time is not a thing, itself. Like “speed”, or “direction”, or “weight”, etc. etc. it’s a concept humans use to cognitively organize their environment.

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Person A travels away at light speed from planet X on which remains person B. He returns after five years to discover that person B has aged 20 years.  But let’s not focus on person A. Let’s shift our attention to B. Is it possible that he, like A, can be said to have “time traveled”? Why yes it is. With respect to the relativity of time, the temporal comparison between A and B is likewise relative. Which means that to the same degree A has “time traveled” to the past with respect to B, B has “time traveled” to the FUTURE with respect to A. If time is our plumbline, and time is relative, then this must be the case. It cannot be any other way.

Let’s speak non-relatively for a second. From the point of view of A and B independent of each other, time has passed equally. That is, from their own independent frame of reference nothing has changed…time has passed the same as it always has. They are comfortably ensconced in their “perpetual present”. It is only when the relative comparison is made are there any temporal differences noted. So, this being the case…that is, the fact that time is only RELATIVELY different and not FUNDAMENTALLY different means that if person A has traveled to the future, and the change in time is INEXORABLY attached to the position of B, then person B must have traveled to the past in equal measure. The temporal relationship is proportionally inverse and fundamentally related. As one travels to the future the other travels equally to the past. Person A has gained time relative to person B, and B has lost time relative to A. Thus, despite the fact that A is the one who traveled at the speed of light, BOTH A and B have “time traveled”.

So the only way to “prove” time travel is to make a relative comparison, but as soon as we do that we must accept that both A and B have traveled in equal but inverse degrees, which means that time, on the whole, itself, hasn’t changed at all. Time is absolute. It, of itself, just IS. IT is constant; the change is purely the observer’s perception. Like an hour glass, the sand can shift from one side to the other, but the amount of sand remains constant. Any “change” is purely an abstraction. There is no OBJECTIVE change in how much sand is in the hour glass at any given moment. The sand itself just IS.

Time travel theory doesn’t prove the existence of time, time’s existence being implicit in the assertion that time can be traveled. Time is simply an abstract, mathematical construct spawned from man’s mind, as a function of the mind’s unique and extraordinary powers of conceptualization.

END

 

The Redundancy, Errors, and Philosophical Implications of Time Travel Theory (Part ONE)

Undoubtedly, we all have heard of Einstein’s time travel thought experiment, which is made according to his principles of General Relativity. Without going into the small details, we understand that this theory is predicated upon the idea that movement through space-time is relative between observers. Now, if you are familiar with my blog you likely have been exposed to the rational inconsistencies which undermine the assertion that space and time (space-time) are existent. That is, that they are things which have existence in “objective, ontic reality” rather than abstract cognitive constructs; that they are THINGS, not simply ideas, as it were. I will briefly summarize these inconsistencies now:

First, space.

Space, being a vacuum, is by very definition the ABSENCE of things; it is not a thing itself—for this would invalidate its very purpose, that is, to serve as the CONTEXT for physical distinction, precisely because it is, itself, NOT physical. As soon as it becomes “objectively existent”, then it is no longer the distinction between things but a thing itself, which therefore leaves the distinction between objects in space, physically and empirically, undefined. In other words, if space is a thing. then what is the space between space and the things which are said to exist in it?

And time.

Time is similar to space in its rational inconsistency (as an object, existent) in that if we attempt to give it some kind of implied or explicit physical boundaries, then its meaning and efficacy collapse into the circular logic. Often we here the phrase “the beginning, or the end, of time”. But time can have no beginning nor end because by definition it IS the beginning and the end. Further, if we give time some kind of implied spatial boundary by appealing to objects as being “in time” or passing “through time”, then we admit that objects in themselves are fundametally timeless. This presents us with an unfortunate contradiction in that what is timeless at root cannot also be utterly obliged to time. And as far as I can deduce, once time becomes part of “objective reality” there can be no possible frame of reference for anyone or anything being OUTSIDE of it, so, as with space, attempting to make a distinction between time and that which exists “in it” becomes a fruitless pursuit.

Also, past, present, and future are mutually exclusive temporal contexts; from the observer’s frame of reference, the present is INFINITELY the present. He exists in the perpetual NOW of his SINGULAR conscious perspective (the “I” of human existence). And this infinite position of the Present is bookended, INFINITELY (absolutely), by the future and the past. People will counter my criticism by declaring time a continuum. And indeed it is. It is a continuum with no beginning and no end and thus it is infinite, and thus any values derive from it (e.g. past, present, future, specified in numerical/mathematical degrees, like minutes, hours, years, etc.) are degrees of infinity, which must necessarily be purely abstract. For there is no such existent THING as a “portion of infinity”. In other words, past, present, and future are components of that which has no beginning nor end, which makes them components of the infinite. Which of course is a meaningless contradiction in terms, practically/ontologically speaking.

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The root of the problem with assuming that space-time is anything other than a convenient, entirely abstract, mathematical concept and context (called a “coordinate system” in physics, I think) is that it invariably descends into an abyss of infinity, and this makes it ontically irrelevant. In other words, without the objects said to exist in space-time, space-time has no relevance, meaning, or efficacy to physical reality.

Space-time can only exist as a function of the objects in it. Which is to say it then must be purely a function of man’s powers of abstract conceptualization. Man makes purely cognitive, conceptual distinctions between the objects which he observes, including himself (his body)…and one of these distinctions is “space-time”.

Scientists should be extremely wary of straying too far from the mathematics which are the bedrock of their school of thought. Their intellectual milieu is not the philosophical, as much as they seem to insist that it is. But philosophy does not deal in the abstract…at all. It does not deal in “degrees of infinity” as I like to refer to mathematics. It deals with rational consistency…it has corners, boundaries of conceptual compatibility and congruency (or it should, anyway, if it is proper and not madness). In philosophy, an Is Not (e.g. space) cannot also be an Is (e.g. that which physically interacts with the physical). In philosophy, the divine cannot be rationalized away by simply labeling  it “Laws of Nature”. In philosophy, there must be a well-defined distinction between the Observer and the Observed. In philosophy, human consciousness plays a key role in the explication of truth, it is not punted into the cosmic abyss of “epiphenomenon”.

I suck at physics and math…always have, so I don’t pretend to be an expert in the fields, even to the point of calling THEIR scholars fatuous or pseudo-intellectuals, as is often the reverse case. In my experience, the better one is at science/mathematics the worse he is at philosophy, though I do admit that this observation is mostly anecdotal. But as a general rule I don’t need my theoretical physicist to be my philosopher any more than I need my accountant to be my plumber.

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So, you are familiar with the time travel theory, and it goes something like this: Persons A and B are on planet X. Person A travels away from planet X at the speed of light and then returns after five years from his observational frame of reference, which turns out to be 20 years from the frame of reference of person B. Now, as I said, math is not my strong suit, so I’m adlibbing the numbers here, but you get the idea. Time passes much more slowly for person A relative to person B.

It is important to mention that this theory is supported by a sufficient amount of empirical evidence, particularly those experiments, done in various contexts, which employ atomic clocks as temporal gauges. The “temporal distinction”—which is the alteration in the relative function of atoms in test subjects measured against a temporal reference, with acceleration/speed being the only functional difference—is measurable and repeatable. And so it is clear that there ARE indeed what I would call ACTUAL existential differences based upon relative distinctions in acceleration and speed. This is not hypothetical. It is real. Existence is indeed different, and fundamentally so, between objects that that travel at different speeds.

So what’s the problem then with the time travel theory? Experiments seem to show that it checks out. Well, it is not so much that it’s wrong but that it’s misleading. Now, I’m not suggesting that Einstein himself  intended the theory to mean anything beyond its mathematical parameters and implications (I’m not actually sure), but I do believe that since Einstein the time travel theory has implied some philosophically profound ideas that are now erroneously throught proven true. Like “time is real”, and that we all “exist in it”, and thus we do and can “travel through it”. ALL of these assertion are utterly false, and THIS is what the time travel experiments ACTUALLY prove.

END PART ONE

 

There is No Such Thing as Existential Plurality, There is Only Corollary: A Foundational Pillar of What I Call Objective Relativity

There is no such thing as plurality, only corollary.

This is a maxim which, though it may appear simple, if not somewhat abstruse, is predicated upon hours and hours of thought and discursive logic. I am arguing from several different angles here, all of them equally effective in proving the maxim, I think.

1.

The non-existence of space. That is, I reject the idea that a vacuum of things (the absence of that which IS) is a thing in and of itself. That which is the absence of all that exists cannot, by necessity AND by definition, itself exist.  Of course, the idea of plurality of existence depends upon the notion that there is a physical separation of objects: that A is literally distinct from B, and this because of the actual presence of absence (contradiction alert) between them. This is an utterly irrational assertion and conclusion. If space is a thing, then what, for instance, is between space and objects A and B? Space, being itself an object, would need to be absolutely distinct from A and B, as A and B are absolutely distinct from each other. So now, instead of a plurality of existence between objects A and B, you have a plurality of existence  betweem objects A and B and space–let’s call space, C. Which means that now you must insert object D, which is the space between A and C and, B and C. Which means that now you must introduce object E, which is the space between A and C and D; and B and C and D. And this goes on indefinitely. Once the distinction–the space–between A and B becomes itself its own existent object, you have created an infinite number of “spaces”  between objects. Thus, to define plurality this way makes any existential relationship–any actual interaction between A and B–impossible…because they have become INFINITELY distinct. The fact that they exist infinitely distinct from one another means that their existence cannot accommodate or integrate the existence of any other object. They are completely defined by the infinity of their absolutely distinct existence. Thus, things become merely distinction itself. And distinction, as I’ve already explained, is not a thing itself, but the absence of things.

2.

A and B relate relatively to one another. At no point, except conceptually, does either object form the objective reference of the relationship. Depending upon the needs and frame of reference of the conceptualizing agent (the observer), either A is the reference OR B is the reference. In and of themselves, A and B are existentially and thus relationally absolutely identical. There is NO objective distinction, and thus no definition, possible unless the conceptualizing agent is there to provide the conceptual context whereby A or B can, at any given moment, become the reference for the relative relationship.  What this means is that the idea of a literal distinction between objects A and B is impossible, because that kind of distinction, being wholly relative, is, in and of itself, impossible to define. Only the conceptualizing agent can provide the context whereby any relationship, and thus any true, relevant, and therefore actual distinction, is possible.

3.

Number two being the case, there can be no actual distinction absent the observation of the conceptualizing agent. Observation of a thing, however, in order to produce a concept (by which the observer is known to actually observe someTHING), requires a relative relationship between A and B. But a relative relationship requires relatively existing objects…and note the plural form of that word.  Relativity between objects demands that there can be no SINGULAR object which exists in and of itself. For without a relative relationship, which requires two or more objects, no object can be defined; for EVERY object which is said to be this or that can only be defined according to how it RELATIVELY relates to another object (or other objects). This makes literal, physical plurality impossible. For it is not the DISTINCTION between A and B which ultimately creates their definitions, but the fact that they are existential COROLLARIES. That is, the existence of A inexorably demands the corollary existence of B. There is no A without its corollary B, and vice versa. I am not saying A is B, I am saying they are corollaries.  I am saying that their distinction is one of utterly relative relationship, resulting in the concept, by the observer, which becomes A, and the concept which becomes B.

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Existence is Relative Because Location is Relative

Existence must have a location…that is, if something exists, it must exist somewhere. And somewhere must be relative. Otherwise, there is no distinction between the thing said to exist and where it exists. It simply exists where it is itself.

But to say something exists at the place of itself is nonsensical. “Itself” is not an answer to the question: “Where does a thing exists?” In fact, such an answer really translates to nowhere. In other words, if a thing doesn’t have a specific location other than itself, it doesn’t have a location at all, because “itself” isn’t a location, it’s a definition. And if a thing does not exist in a location then it doesn’t exist anywhere. And if it doesn’t exist anywhere then it cannot be said to exist at all.

Therefore, everything said to exist must exist in a location relative to something else. This makes any given object’s existence co-dependent upon the existence of another object (or other objects). Which means that existence cannot be the metaphysical primary. Because it is not singular.

Cause, Effect, and Movement Exist Only by the Cognition of the Observer

The human ability to conceptualize from the frame of reference of the Self is not simply an evolutionary extension of the mathematically determined machinations of an “objective reality outside” of one’s consciousness/cognition, but is integral to objective reality itself, at the most fundamental level. I submit that absent man’s ability to conceptualize the movement of what he observes (that is, man as the Observer) and to establish Self as the reference–as the constant–it is impossible that there is any movement at all, and therefore can be no evolutionary/mathematical “cause and effect” interaction of objects in the material universe.

To claim that there is any such thing as as object movement, or cause and effect interaction, once the observer is removed from the equation is impossible. Because once he who provides the reference by which any such cause and effect interaction and/or object movement has any meaning (including relevancy,  purpose, direction, velocity, distance, etc.) there is no rational argument for asserting or believing that it is happening at all in some “objective reality” that can somehow excludes the very thing that gives that reality any value.

In other words, once movement is no longer observed (and by “observed”, again, I mean not only perception, but the cognitive power of conceptualization), movement has no specific context; no reference by which it can be gauged as “movement” qua movement. This means that without a reference, all movement–and therefore all cause and effect interactions and their “mathematical” deterministic mechanisms–is relative not to a specific but to an absolute degree. And absolute relativity of movement–that is, relative interaction with no set reference provided by the conceptualizing observer–means that all movement of all objects “mathematically” sums to zero. Meaning that absolute relativity, by nature, instantaneously nullifies any movement by any object at any given moment. And if all movement in all moments sums to zero because of un-referenced relativity, then there is, in fact, no movement at all; because movement with zero value is the absence of movement, by definition.

For a simple example, let’s take object A and object B in co-existing in a vacuum (where all must exist if we concede a plurality of existence–that things which exist are utterly distinct from one another). Because of the relative nature of movement, existence in a vacuum demands that any movement by A is automatically and instantaneously transferred to B, and vice versa. There is no way in this vacuum, absent an observer, to claim that only A moves, and not B. In other words, because their existence is again necessarily relative, any movement of A is also the movement of B. And by this I mean that B’s movement is not a reciprocal movement; it’s not a corollary movement; it is the same movement; the movement of A is the movement of B. There is one, un-shared movement. B moves equally as A moves as though B were in fact acting categorically as A.

How can this be?

A scenario where two objects with a single movement by both but no reference to measure which object has moved contradicts the plurality of existence between A and B. There can be no interaction between such objects; no distinction. Any action of one is the action of the other…and because existence is an action, even rank co-existence is impossible.

In a vacuum with no observer, object A moving relative to B while B is not moving, demands the corollary that B is moving relative to A while A is not moving; which means it is axiomatic that objects A and B in the instance of any movement must have both moved and also must have both not moved at the same time. And what this means is that movement in such an absolute relative relationship is a context where the movement of objects and the absence of movement by objects are one and the same.

Which is impossible. The integration of mutually mutually exclusive properties (e.g. movement and non-movement) nullifies them both, rendering to them an existential, moral, and rational value of zero; of NOT; of VOID. That is, of a purely abstract, imagined, placeholder status.

The relative context then, and again, necessitates at a fundamental, axiomatic level the conscious perspective of the observer, who is able to conceptualize relative distinctions between objects using himSELF as the reference.

Now, Objectivists and other “empirical” philosophers will almost certainly accuse me of promulgating a Primacy of Consciousness metaphysic, but this is in large part because they suppose that one can separately categorize evidence and reason, which is not actually possible. There can be no objective, empirical evidence which is also a conceptual contradiction. Of course the light wave/particle paradox is often trotted out as a rebuttal to this assertion, but this is easily rebuffed using reason (which I won’t explain here).

I wish to be clear that I am not proposing a purely subjective, “ethereal” metaphysic…and frankly, this is an amateurish criticism. On the contrary, because rational consistency is necessary to the apprehension and definition of Truth, as the above discussion on relativity and movement indicates, it is impossible that one can claim any efficacious philosophical (metaphysics through aesthetics) positions based purely upon subjective standards. This is because subjectivism necessarily equals contradiction. And contradiction is NOT an idea, it is the absence of one.

Further, to argue that the individual conscious observer’s self-evidentiary and necessary inclusion in anything objectively true (self/evident because truth is only known by conscious individuals) is somehow a bias and a liability to reality is the very definition of absurdity. But further discussion of this is better suited to a separate article…the topic is too complex and involved to serve as a side note for this one.

The point of this article is that man’s consciousness–his conceptualizing ability–is much more than a perfunctory extension of some ethereal, evolutionary, determinative force in the “objective” universe–a force which must necessarily contradict itself by spawning such a consciousness in the first place. Rather, it is a fundamental component of rational consistency, and thus is indespensible in any definition or discussion of objective reality. Human cognition; consciousness; conceptualization; awareness of Self is inexorably tied to the metaphysical axiom–the irreducible Truth from which ALL things spring.