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5:52

(In »The syntheological pyramid – Atheos, Pantheos, Entheos and Syntheos«)

Kant’s idea of the mobilist noumenon as primary in relation to the eternalist phenomenon is fundamentally an idea of a transcendent God as a passive observer rather than an immanent God as an active participant in the Universe. Kant quite simply imagines that the noumenon is what God observes when the human being merely sees the phenomenon. But an object can reveal itself in innumerable different guises, of which the phenomenon that human perception generates is only one single phenomenon, and an external, divine observer is not needed either. Instead it is Niels Bohr’s phenomenon, the compact intertwining of the subject and the object, which is the primary starting point in the dialectics between eternalism and mobilism, rather than some kind of unattainable Ding an sich in the Kantian sense. A syntheist Ding an sich is quite simply the bringing together of the thousands of varying perspectives that one individual phenomenon invites. For perception does not distort reality, which Kant assumes. Perception merely provides both a necessary and intelligent priority for precisely that which is new and different in the information flow compared to earlier sensory impressions, so that a new and constantly minimally corrected eternalisation can occur in every individual moment (see The Body Machines). The evolutionarily developed balance between transcendental eternalisation and immanent mobility is merely a question of optimising survival possibilities. The information selectivity is quite simply an evolutionarily smart and beneficial phenomenological strategy. But it really says nothing ontologically about existence.