مجردة: The Western philosophical phenomenalism could be treated as a kind of philosophical basis of the special theory of relativity. The perceptual limitations of our senses hold the key to the understanding of relativistic postulates. The specialness of the speed of light in our phenomenal space and time is more a matter of our perceptual apparatus, than an input postulate to the special theory of relativity. The author believes that the parallels among the phenomenological, Western spiritual and the Eastern Advaita interpretations of special relativity point to an exciting possibility of unifying the Eastern and Western schools of thought to some extent.
Key Words: Relativity, Speed of Light, ظاهراتية, أدفياتا.
The philosophical basis of the special theory of relativity can be interpreted in terms of Western phenomenalism, which views space and time are considered perceptual and cognitive constructs created out our sensory inputs. From this perspective, the special status of light and its speed can be understood through a phenomenological study of our senses and the perceptual limitations to our phenomenal notions of space and time. A similar view is echoed in the البراهمي–مايا التمييز في أدفياتا. If we think of space and time as part of مايا, we can partly understand the importance that the speed of light in our reality, as enshrined in special relativity. The central role of light in our reality is highlighted in the Bible as well. These remarkable parallels among the phenomenological, Western spiritual and the أدفياتا interpretations of special relativity point to an exciting possibility of unifying the Eastern and Western schools of thought to a certain degree.
Einstein unveiled his special theory of relativity2 a little over a century ago. In his theory, he showed that space and time were not absolute entities. They are entities relative to an observer. An observer’s space and time are related to those of another through the speed of light. على سبيل المثال, nothing can travel faster than the speed of light. In a moving system, time flows slower and space contracts in accordance with equations involving the speed of light. ضوء, ول, enjoys a special status in our space and time. This specialness of light in our reality is indelibly enshrined in the special theory of relativity.
Where does this specialness come from? What is so special about light that its speed should figure in the basic structure of space and time and our reality? This question has remained unanswered for over 100 سنوات. It also brings in the metaphysical aspects of space and time, which form the basis of what we perceive as reality.
Noumenal-Phenomenal and البراهمي–مايا Distinctions
في أدفياتا3 view of reality, what we perceive is merely an illusion-مايا. أدفياتا explicitly renounces the notion that the perceived reality is external or indeed real. It teaches us that the phenomenal universe, our conscious awareness of it, and our bodily being are all an illusion or مايا. They are not the true, absolute reality. The absolute reality existing in itself, independent of us and our experiences, هو البراهمي.
A similar view of reality is echoed in phenomenalism,4 which holds that space and time are not objective realities. أنها مجرد وسيلة مفهومنا. في هذا الرأي, all the phenomena that happen in space and time are merely bundles of our perception. Space and time are also cognitive constructs arising from perception. وهكذا, the reasons behind all the physical properties that we ascribe to space and time have to be sought in the sensory processes that create our perception, whether we approach the issue from the أدفياتا or phenomenalism perspective.
This analysis of the importance of light in our reality naturally brings in the metaphysical aspects of space and time. In Kant’s view,5 space and time are pure forms of intuition. They do not arise from our experience because our experiences presuppose the existence of space and time. وهكذا, we can represent space and time in the absence of objects, but we cannot represent objects in the absence of space and time.
Kant’s middle-ground has the advantage of reconciling the views of Newton and Leibniz. It can agree with Newton’s view6 that space is absolute and real for phenomenal objects open to scientific investigation. It can also sit well with Leibniz’s view7 that space is not absolute and has an existence only in relation to objects, by highlighting their relational nature, not among objects in themselves (noumenal objects), but between observers and objects.
We can roughly equate the noumenal objects to forms in البراهمي and our perception of them to مايا. في هذه المقالة, we will use the terms “noumenal reality,” “absolute reality,” أو “الواقع المادي” interchangeably to describe the collection of noumenal objects, their properties and interactions, which are thought to be the underlying causes of our perception. وبالمثل, we will “phenomenal reality,” “perceived or sensed reality,” و “perceptual reality” to signify our reality as we perceive it.
As with البراهمي causing مايا, we assume that the phenomenal notions of space and time arise from noumenal causes8 through our sensory and cognitive processes. Note that this causality assumption is ad-hoc; there is no a priori reason for phenomenal reality to have a cause, nor is causation a necessary feature of the noumenal reality. Despite this difficulty, we proceed from a naive model for the noumenal reality and show that, through the process of perception, we can “استخلاص” a phenomenal reality that obeys the special theory of relativity.
This attempt to go from the phenomena (المكان والزمان) to the essence of what we experience (a model for noumenal reality) is roughly in line with Husserl’s transcendental phenomenology.9 The deviation is that we are more interested in the manifestations of the model in the phenomenal reality itself rather than the validity of the model for the essence. Through this study, we show that the specialness of the speed of light in our phenomenal space and time is a consequence of our perceptual apparatus. It doesn’t have to be an input postulate to the special theory of relativity.
Perception and Phenomenal Reality
The properties we ascribe to space and time (such as the specialness of the speed of light) can only be a part of our perceived reality or مايا, في أدفياتا, not of the underlying absolute reality, البراهمي. If we think of space and time as aspects of our perceived reality arising from an unknowable البراهمي through our sensory and cognitive processes, we can find an explanation for the special distinction of the speed of light in the process and mechanism of our sensing. Our thesis is that the reason for the specialness of light in our phenomenal notions of space and time is hidden in the process of our perception.
نحن, ول, study how the noumenal objects around us generate our sensory signals, and how we construct our phenomenal reality out of these signals in our brains. The first part is already troublesome because noumenal objects, بحكم التعريف, have no properties or interactions that we can study or understand.
These features of the noumenal reality are identical to the notion of البراهمي في أدفياتا, which highlights that the ultimate truth is البراهمي, the one beyond time, space and causation. البراهمي is the material cause of the universe, but it transcends the cosmos. It transcends time; it exists in the past, present and future. It transcends space; it has no beginning, middle and end. It even transcends causality. For that reason, البراهمي is incomprehensible to the human mind. The way it manifests to us is through our sensory and cognitive processes. This manifestation is مايا, the illusion, التي, in the phenomenalistic parlance, corresponds to the phenomenal reality.
For our purpose in this article, we describe our sensory and cognitive process and the creation of the phenomenal reality or مايا10 as follows. It starts with the noumenal objects (or forms in البراهمي), which generate the inputs to our senses. Our senses then process the signals and relay the processed electric data corresponding to them to our brain. The brain creates a cognitive model, a representation of the sensory inputs, and presents it to our conscious awareness as reality, which is our phenomenal world or مايا.
This description of how the phenomenal reality created ushers in a tricky philosophical question. Who or what creates the phenomenal reality and where? It is not created by our senses, brain and mind because these are all objects or forms in the phenomenal reality. The phenomenal reality cannot create itself. It cannot be that the noumenal reality creates the phenomenal reality because, in that case, it would be inaccurate to assert the cognitive inaccessibility to the noumenal world.
This philosophical trouble is identical in أدفياتا فضلا. Our senses, brain and mind cannot create مايا, because they are all part of مايا. إذا البراهمي created مايا, it would have to be just as real. This philosophical quandary can be circumvented in the following way. We assume that all events and objects in مايا have a cause or form in البراهمي or in the noumenal world. وهكذا, we postulate that our senses, mind and body all have some (unknown) forms in البراهمي (or in the noumenal world), and these forms create مايا in our conscious awareness, ignoring the fact that our consciousness itself is an illusory manifestation in the phenomenal world. This inconsistency is not material to our exploration into the nature of space and time because we are seeking the reason for the specialness of light in the sensory process rather than at the level of consciousness.
Space and time together form what physics considers the basis of reality. Space makes up our visual reality precisely as sounds make up our auditory world. Just as sounds are a perceptual experience rather than a fundamental property of physical reality, space also is an experience, or a cognitive representation of the visual inputs, not a fundamental aspect of البراهمي or the noumenal reality. The phenomenal reality thus created is مايا. ال مايا events are an imperfect or distorted representation of the corresponding البراهمي events. منذ البراهمي is a superset of مايا (أو, equivalently, our senses are potentially incapable of sensing all aspects of the noumenal reality), not all objects and events in البراهمي create a projection in مايا. Our perception (أو مايا) is thus limited because of the sense modality and its speed, which form the focus of our investigation in this article.
In summary, it can be argued that the noumenal-phenomenal distinction in phenomenalism is an exact parallel to the البراهمي–مايا التمييز في أدفياتا if we think of our perceived reality (أو مايا) as arising from sensory and cognitive processes.
Sensing Space and Time, and the Role of Light
The phenomenal notions of space and time together form what physics considers the basis of reality. Since we take the position that space and time are the end results of our sensory perception, we can understand some of the limitations in our مايا by studying the limitations in our senses themselves.
At a fundamental level, how do our senses work? Our sense of sight operates using light, and the fundamental interaction involved in sight falls in the electromagnetic (EM) category because light (or photon) is the intermediary of EM interactions.11
The exclusivity of EM interaction is not limited to our long-range sense of sight; all the short-range senses (touch, taste, smell and hearing) are also EM in nature. في الفيزياء, the fundamental interactions are modeled as fields with gauge bosons.12 In quantum electrodynamics13 (the quantum field theory of EM interactions), photon (or light) is the gauge boson mediating EM interactions. Electromagnetic interactions are responsible for all our sensory inputs. To understand the limitations of our perception of space, we need not highlight the EM nature of all our senses. Space is, إلى حد كبير, the result of our sight sense. But it is worthwhile to keep in mind that we would have no sensing, and indeed no reality, in the absence of EM interactions.
Like our senses, all our technological extensions to our senses (such as radio telescopes, electron microscopes, red shift measurements and even gravitational lensing) use EM interactions exclusively to measure our universe. وهكذا, we cannot escape the basic constraints of our perception even when we use modern instruments. The Hubble telescope may see a billion light years farther than our naked eyes, ولكن ما تراه هو ما زال بليون سنة أقدم من ما تراه أعيننا. Our phenomenal reality, whether built upon direct sensory inputs or technologically enhanced, is made up of a subset of EM particles and interactions only. What we perceive as reality is a subset of forms and events in the noumenal world corresponding to EM interactions, filtered through our sensory and cognitive processes. في أدفياتا parlance, مايا can be thought of as a projection of البراهمي through EM interactions into our sensory and cognitive space, quite probably an imperfect projection.
The exclusivity of EM interactions in our perceived reality is not always appreciated, mainly because of a misconception that we can sense gravity directly. This confusion arises because our bodies are subject to gravity. There is a fine distinction between “being subject to” و “being able to sense” gravitational force. The gravity sensing in our ears measures the effect of gravity on EM matter. In the absence of EM interaction, it is impossible to sense gravity, or anything else for that matter.
This assertion that there is no sensing in the absence of EM interactions brings us to the next philosophical hurdle. One can always argue that, in the absence of EM interaction, there is no matter to sense. This argument is tantamount to insisting that the noumenal world consists of only those forms and events that give rise to EM interaction in our phenomenal perception. وبعبارة أخرى, it is the same as insisting that البراهمي is made up of only EM interactions. What is lacking in the absence of EM interaction is only our phenomenal reality. في أدفياتا notion, in the absence of sensing, مايا does not exist. The absolute reality or البراهمي, لكن, is independent of our sensing it. مرة أخرى, we see that the Eastern and Western views on reality we explored in this article are remarkably similar.
The Speed of Light
Knowing that our space-time is a representation of the light waves our eyes receive, we can immediately see that light is indeed special in our reality. In our view, sensory perception leads to our brain’s representation that we call reality, أو مايا. Any limitation in this chain of sensing leads to a corresponding limitation in our phenomenal reality.
One limitation in the chain from senses to perception is the finite speed of photon, which is the gauge boson of our senses. The finite speed of the sense modality influences and distorts our perception of motion, المكان والزمان. Because these distortions are perceived as a part of our reality itself, the root cause of the distortion becomes a fundamental property of our reality. This is how the speed of light becomes such an important constant in our space-time.
The importance of the speed of light, لكن, is respected only in our phenomenal مايا. Other modes of perception have other speeds the figure as the fundamental constant in their space-like perception. The reality sensed through echolocation, على سبيل المثال, has the speed of sound as a fundamental property. في الواقع, it is fairly simple to establish14 that echolocation results in a perception of motion that obeys something very similar to special relativity with the speed of light replaced with that of sound.
Theories beyond Sensory Limits
The basis of physics is the world view called scientific realism, which is not only at the core of sciences but is our natural way of looking at the world as well. Scientific realism, and hence physics, assume an independently existing external world, whose structures are knowable through scientific investigations. To the extent observations are based on perception, the philosophical stance of scientific realism, as it is practiced today, can be thought of as a trust in our perceived reality, and as an assumption that it is this reality that needs to be explored in science.
Physics extends its reach beyond perception or مايا through the rational element of pure theory. Most of physics works in this “extended” intellectual reality, with concepts such as fields, forces, light rays, ذرات, الجسيمات, الخ, the existence of which is insisted upon through the metaphysical commitment implied in scientific realism. لكن, it does not claim that the rational extensions are the noumenal causes or البراهمي giving raise to our phenomenal perception.
Scientific realism has helped physics tremendously, with all its classical theories. لكن, scientific realism and the trust in our perception of reality should apply only within the useful ranges of our senses. Within the ranges of our sensory perceptions, we have fairly intuitive physics. An example of an intuitive picture is Newtonian mechanics that describe “normal” objects moving around at “normal” speeds.
When we get closer to the edges of our sensory modalities, we have to modify our sciences to describe the reality as we sense it. These modifications lead to different, and possibly incompatible, theories. When we ascribe the natural limitations of our senses and the consequent limitations of our perception (and therefore observations) to the fundamental nature of reality itself, we end up introducing complications in our physical laws. Depending on which limitations we are incorporating into the theory (على سبيل المثال, small size, large speeds etc.), we may end up with theories that are incompatible with each other.
Our argument is that some of these complications (و, نأمل, incompatibilities) can be avoided if we address the sensory limitations directly. على سبيل المثال, we can study the consequence of the fact that our senses operate at the speed of light as follows. We can model البراهمي (the noumenal reality) as obeying classical mechanics, and work out what kind of مايا (phenomenal reality) we will experience through the chain of sensing.
The modeling of the noumenal world (as obeying classical mechanics), بالطبع, has shaky philosophical foundations. But the phenomenal reality predicted from this model is remarkably close to the reality we do perceive. Starting from this simple model, it can be easily shown our perception of motion at high speeds obeys special relativity.
The effects due to the finite speed of light are well known in physics. نحن نعرف, على سبيل المثال, that what we see happening in distant stars and galaxies now actually took place quite awhile ago. A more “advanced” effect due to the light travel time15 is the way we perceive motion at high speeds, which is the basis of special relativity. في الواقع, many astrophysical phenomena can be understood16 in terms of light travel time effects. Because our sense modality is based on light, our sensed picture of motion has the speed of light appearing naturally in the equations describing it. So the importance of the speed of light in our space-time (as described in special relativity) is due to the fact that our reality is مايا created based on light inputs.
Almost all branches of philosophy grapple with this distinction between the phenomenal and the absolute realities to some extent. أدفياتا Vedanta holds the unrealness of the phenomenal reality as the basis of their world view. في هذه المقالة, we showed that the views in phenomenalism can be thought of as a restatement of the أدفياتا postulates.
When such a spiritual or philosophical insight makes its way into science, great advances in our understanding can be expected. This convergence of philosophy (or even spirituality) and science is beginning to take place, most notably in neuroscience, which views reality as a creation of our brain, echoing the notion of مايا.
Science gives a false impression that we can get arbitrarily close to the underlying physical causes through the process of scientific investigation and rational theorization. An example of such theorization can be found in our sensation of hearing. The experience or the sensation of sound is an incredibly distant representation of the physical cause–namely air pressure waves. We are aware of the physical cause because we have a more powerful sight sense. So it would seem that we can indeed go from مايا (صوت) to the underlying causes (air pressure waves).
لكن, it is a fallacy to assume that the physical cause (the air pressure waves) هو البراهمي. Air pressure waves are still a part of our perception; they are part of the intellectual picture we have come to accept. This intellectual picture is an extension of our visual reality, based on our trust in the visual reality. It is still a part of مايا.
The new extension of reality proposed in this article, again an intellectual extension, is an educated guess. We guess a model for the absolute reality, أو البراهمي, and predict what the consequent perceived reality should be, working forward through the chain of sensing and creating مايا. If the predicted perception is a good match with the مايا we do experience, then the guesswork for البراهمي is taken to be a fairly accurate working model. The consistency between the predicted perception and what we do perceive is the only validation of the model for the nature of the absolute reality. علاوة على ذلك, the guess is only one plausible model for the absolute reality; there may be different such “solutions” to the absolute reality all of which end up giving us our perceived reality.
It is a mistake to think of the qualities of our subjective experience of sound as the properties of the underlying physical process. In an exact parallel, it is a fallacy to assume that the subjective experience of space and time is the fundamental property of the world we live in. The space-time continuum, as we see it or feel it, is only a partial and incomplete representation of the unknowable البراهمي. If we are willing to model the unknowable البراهمي as obeying classical mechanics, we can indeed derive the properties of our perceived reality (such as time dilation, length contraction, light speed ceiling and so on in special relativity). By proposing this model for the noumenal world, we are not suggesting that all the effects of special relativity are mere perceptual artifacts. We are merely reiterating a known fact that space and time themselves cannot be anything but perceptual constructs. Thus their properties are manifestations of the process of perception.
When we consider processes close to or beyond our sensor limits, the manifestations of our perceptual and cognitive constraints become significant. ول, when it comes to the physics that describes such processes, we really have to take into account the role that our perception and cognition play in sensing them. The universe as we see it is only a cognitive model created out of the photons falling on our retina or on the photosensors of the Hubble telescope. بسبب السرعة المحدودة للناقل المعلومات (وهي الضوء), our perception is distorted in such a way as to give us the impression that space and time obey special relativity. يفعلون, but space and time are only a part of our perception of an unknowable reality—a perception limited by the speed of light.
The central role of light in creating our reality or universe is at the heart of western spiritual philosophy as well. والكون يخلو من الضوء ليس مجرد عالم حيث كنت قد تحولت الأنوار. إنه حقا عالم خال من نفسها, الكون لا وجود له. It is in this context that we have to understand the wisdom behind the notion that “كانت الأرض بدون شكل, and void'” حتى جعل الله ليكون ضوء, بقوله “يجب ألا يكون هناك ضوء.” Quran also says, “Allah is the light of the heavens.” The role of light in taking us from the void (العدم) to a reality was understood for a long, وقت طويل. Is it possible that the ancient saints and prophets knew things that we are only now beginning to uncover with all our advances in knowledge? Whether we use old Eastern أدفياتا views or their Western counterparts, we can interpret the philosophical stance behind special relativity as hidden in the distinction between our phenomenal reality and its unknowable physical causes.
- الدكتور. Manoj Thulasidas graduated from the Indian Institute of Technology (IIT), مدراس, في 1987. He studied fundamental particles and interactions at the CLEO collaboration at Cornell University during 1990-1992. After receiving his PhD in 1993, he moved to Marseilles, France and continued his research with the ALEPH collaboration at CERN, جنيف. During his ten-year career as a research scientist in the field of High energy physics, شارك في تأليف أكثر من 200 المنشورات.
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