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Popper's three worlds is a way of looking at and understanding reality, developed by the British philosopher Karl Popper in many lectures and books, for example "Objective Knowledge - An Evolutionary Approach" (1972) and "The Self And Its Brain" (1977). Popper's theory involves three interacting worlds, called world 1, world 2 and world 3. [1]
These three "worlds" are not proposed as isolated universes but rather are realms or levels within the known universe.
Their numbering reflects their temporal order within the known universe and that the later realms emerged as products of developments within the preceding realms. A one-word description of each realm is that World 1 is the material realm, World 2 is the mental realm, and World 3 is the cultural realm - though, in the detail of Popper's theory, each "World" or realm transcends what might be typically understood by the respective terms "material", "mental" and "cultural".
Popper's theory of these three "worlds" is evolutionary and cosmological. As is consistent with the known universe as presently described by the natural sciences, Popper maintains that the known universe did not contain any World 2 or World 3 at its inception - at its inception there was only a "World 1", a realm where everything consisted of physical states and processes. Moreover, that "World 1" was for a very long time devoid of any living matter, and was for that time a World 1 lacking any biological level. The biological level is a level within World 1 that emerged from its physical-chemical evolution over a vast tract of time, as a lifeless universe eventually gave rise to living organisms, such as those on earth. In a similar sense to this emergence of life within World 1 itself, Popper maintains that a "World 2" of mental life later emerged as a product of biological evolution, and that subsequently a "World 3" of cultural objects emerged as a product of evolution within the human "World 2". This cosmological approach is directly opposed to any form of reductionism that argues that we can ultimately explain whatever comes later in the known universe in terms of what came before. Against this, Popper argues that we should instead see the universe as "creative" and indeterministic, and as having given rise to genuinely new levels or realms - like biological life, "World 2" and "World 3" - that were not there from its beginning and which are not fully 'reducible' to (or fully explicable in terms of) what was there at its beginning.
The three worlds may be understood, in terms of this evolutionary and cosmological framework, as containing three categories of entity:
These include the states and processes that we seek to explain by physics and by chemistry, and also those states and processes that subsequently emerge with life and which we seek to explain by biology.
These include sensations and thoughts, and include both conscious and unconscious mental states and processes. World 2 includes all animal as well as human mental experience. These mental states and processes only emerge as a product of biological activity by living organisms, and so only emerged subsequent to the emergence of living organisms within World 1. Mental states and processes are the products of evolutionary developments in the World 1 of animal brains and nervous systems, but constitute a new realm of World 2 that co-evolved by its interaction with the World 1 of brains and nervous systems.
These products emerge from human "World 2" activity, but when considered as World 3 objects in their own right they have rebound effects on human World 2 thought processes. Through these rebound effects, World 3 'objects' may - via World 2-based human action on World 1 - have an indirect but powerful effect on World 1. In Popper's view, World 3 'objects' encompass a very wide range of entities, from scientific theories to works of art, from laws to institutions.
Popper makes two key claims regarding the role of World 3 in the known universe. First, Popper argues that, despite the many continuities and correspondences between the human and animal World 2, (1) only humans consider their mental products as objects in their own right in a World 3 sense and (2) only humans have access to World 3 objects. Second, World 3 has no direct effect on World 1 but only affects World 1 as mediated by the human World 2: for example, a theory of nuclear reactions will never of itself cause a nuclear reactor to be built, yet the existence of a nuclear reactor is not the result of a purely World 1 process but is the eventual product of complex interactions between particular World 3 theories and human World 2 mental activity, and also particular World 2 and World 1 mind-brain-body interactions, leading to particular World 1 human actions (to construct a nuclear reactor) only made feasible by this complex set of interactions.
Popper's world 3 contains the products of thought. This includes abstract objects such as scientific theories, stories, myths and works of art. [2] Popper says that his world 3 has much in common with Plato's theory of Forms or Ideas. [3] But, world 3 is not to be conceived as a Platonic realm, because unlike the Platonic world of forms, which is non changing and exists independently of human beings, Popper's world 3 is created by human beings and is not fixed. [4] It corresponds to the current state of our knowledge and culture. [5]
The theory of interaction between world 1 and world 2 is an alternative theory to Cartesian dualism, which is based on the theory that the universe is composed of two essential substances: res cogitans and res extensa . Popperian cosmology rejects this essentialism, but maintains the common sense view that physical and mental states exist, and they interact.
The interaction of world 2 and world 3 is based on the theory that world 3 is partially autonomous. For example, the development of scientific theories in world 3 leads to unintended consequences, in that problems and contradictions are discovered by world 2. Another example is that the process of learning causes world 3 to change world 2.
The world 3 objects are embodied in world 1. For example, the intrinsic value of Hamlet as a world 3 object is embodied many times in world 1. But, this representation of an object of world 3 in world 1 [6] is not considered an interaction in Popper's view. Instead, for Popper, because world 3 is a world of abstractions, it can only interact with world 1 through world 2. [7] [8]
Epiphenomenalism is a position in the philosophy of mind on the mind–body problem. It holds that subjective mental events are completely dependent for their existence on corresponding physical and biochemical events within the human body, but do not themselves influence physical events. According to epiphenomenalism, the appearance that subjective mental states influence physical events is an illusion, with consciousness being a by-product of physical states of the world. For instance, fear seems to make the heart beat faster, but according to epiphenomenalism the biochemical secretions of the brain and nervous system —not the experience of fear—is what raises the heartbeat. Because mental events are a kind of overflow that cannot cause anything physical, yet have non-physical properties, epiphenomenalism is viewed as a form of property dualism.
Falsifiability is a deductive standard of evaluation of scientific theories and hypotheses, introduced by the philosopher of science Karl Popper in his book The Logic of Scientific Discovery (1934). A theory or hypothesis is falsifiable if it can be logically contradicted by an empirical test.
Sir Karl Raimund Popper was an Austrian–British philosopher, academic and social commentator. One of the 20th century's most influential philosophers of science, Popper is known for his rejection of the classical inductivist views on the scientific method in favour of empirical falsification. According to Popper, a theory in the empirical sciences can never be proven, but it can be falsified, meaning that it can be scrutinised with decisive experiments. Popper was opposed to the classical justificationist account of knowledge, which he replaced with critical rationalism, namely "the first non-justificational philosophy of criticism in the history of philosophy".
Solipsism is the philosophical idea that only one's mind is sure to exist. As an epistemological position, solipsism holds that knowledge of anything outside one's own mind is unsure; the external world and other minds cannot be known and might not exist outside the mind.
In the philosophy of mind, mind–body dualism denotes either the view that mental phenomena are non-physical, or that the mind and body are distinct and separable. Thus, it encompasses a set of views about the relationship between mind and matter, as well as between subject and object, and is contrasted with other positions, such as physicalism and enactivism, in the mind–body problem.
Developed in his (1999) book, "The Feeling of What Happens", Antonio Damasio's theory of consciousness proposes that consciousness arises from the interactions between the brain, the body, and the environment. According to this theory, consciousness is not a unitary experience, but rather emerges from the dynamic interplay between different brain regions and their corresponding bodily states. Damasio argues that our conscious experiences are influenced by the emotional responses that are generated by our body's interactions with the environment, and that these emotional responses play a crucial role in shaping our conscious experience. This theory emphasizes the importance of the body and its physiological processes in the emergence of consciousness.
Orchestrated objective reduction is a controversial theory postulating that consciousness originates at the quantum level inside neurons. The mechanism is held to be a quantum process called objective reduction that is orchestrated by cellular structures called microtubules. It is proposed that the theory may answer the hard problem of consciousness and provide a mechanism for free will. The hypothesis was first put forward in the early 1990s by Nobel laureate for physics Roger Penrose, and anaesthesiologist Stuart Hameroff. The hypothesis combines approaches from molecular biology, neuroscience, pharmacology, philosophy, quantum information theory, and quantum gravity.
Emergentism is the belief in emergence, particularly as it involves consciousness and the philosophy of mind. A property of a system is said to be emergent if it is a new outcome of some other properties of the system and their interaction, while it is itself different from them. Within the philosophy of science, emergentism is analyzed both as it contrasts with and parallels reductionism. This philosophical theory suggests that higher-level properties and phenomena arise from the interactions and organization of lower-level entities yet are not reducible to these simpler components. It emphasizes the idea that the whole is more than the sum of its parts.
Emergent evolution is the hypothesis that, in the course of evolution, some entirely new properties, such as mind and consciousness, appear at certain critical points, usually because of an unpredictable rearrangement of the already existing entities. The term was originated by the psychologist C. Lloyd Morgan in 1922 in his Gifford Lectures at St. Andrews, which would later be published as the 1923 book Emergent Evolution.
Evolutionary epistemology refers to three distinct topics: (1) the biological evolution of cognitive mechanisms in animals and humans, (2) a theory that knowledge itself evolves by natural selection, and (3) the study of the historical discovery of new abstract entities such as abstract number or abstract value that necessarily precede the individual acquisition and usage of such abstractions. As a branch of inquiry in epistemology, evolutionary epistemology lies at the crossroads of philosophy and evolutionary biology.
Physical causal closure is a metaphysical theory about the nature of causation in the physical realm with significant ramifications in the study of metaphysics and the mind. In a strongly stated version, physical causal closure says that "all physical states have pure physical causes" — Jaegwon Kim, or that "physical effects have only physical causes" — Agustin Vincente, p. 150.
The problem of mental causation is a conceptual issue in the philosophy of mind. That problem, in short, is how to account for the common sense idea that intentional thoughts or intentional mental states are causes of intentional actions. The problem divides into several distinct sub-problems, including the problem of causal exclusion, the problem of anomalism, and the problem of externalism. However, the sub-problem which has attracted most attention in the philosophical literature is arguably the exclusion problem.
The philosophy of mind is a branch of philosophy that deals with the nature of the mind and its relation to the body and the external world.
Enactivism is a position in cognitive science that argues that cognition arises through a dynamic interaction between an acting organism and its environment. It claims that the environment of an organism is brought about, or enacted, by the active exercise of that organism's sensorimotor processes. "The key point, then, is that the species brings forth and specifies its own domain of problems ...this domain does not exist "out there" in an environment that acts as a landing pad for organisms that somehow drop or parachute into the world. Instead, living beings and their environments stand in relation to each other through mutual specification or codetermination" (p. 198). "Organisms do not passively receive information from their environments, which they then translate into internal representations. Natural cognitive systems...participate in the generation of meaning ...engaging in transformational and not merely informational interactions: they enact a world." These authors suggest that the increasing emphasis upon enactive terminology presages a new era in thinking about cognitive science. How the actions involved in enactivism relate to age-old questions about free will remains a topic of active debate.
The Fabric of Reality is a 1997 book by physicist David Deutsch. His follow-up book, The Beginning of Infinity, was published in 2011.
The mind–body problem is a philosophical problem concerning the relationship between thought and consciousness in the human mind and body.
The following outline is provided as an overview of and topical guide to metaphysics:
Universal Darwinism, also known as generalized Darwinism, universal selection theory, or Darwinian metaphysics, is a variety of approaches that extend the theory of Darwinism beyond its original domain of biological evolution on Earth. Universal Darwinism aims to formulate a generalized version of the mechanisms of variation, selection and heredity proposed by Charles Darwin, so that they can apply to explain evolution in a wide variety of other domains, including psychology, linguistics, economics, culture, medicine, computer science, and physics.
Interactionism or interactionist dualism is the theory in the philosophy of mind which holds that matter and mind are two distinct and independent substances that exert causal effects on one another. An example of your mind influencing your body would be if you are depressed, you can observe the effects on your body, such as a slouched posture, a lackluster smile, etc. Another example, this time of your body affecting your mind would be: If you struck your toe very forcefully on a door, you would experience terrible pain. Interactionism is one type of dualism, traditionally a type of substance dualism though more recently also sometimes a form of property dualism. Many philosophers and scientists have responded to this theory with arguments both supporting and opposing its relevance to life and whether the theory corresponds to reality.
Although biological evolution has been vocally opposed by some religious groups, many other groups accept the scientific position, sometimes with additions to allow for theological considerations. The positions of such groups are described by terms including "theistic evolution", "theistic evolutionism" or "evolutionary creation". Of all the religious groups included on the chart, Buddhists are the most accepting of evolution. Theistic evolutionists believe that there is a God, that God is the creator of the material universe and all life within, and that biological evolution is a natural process within that creation. Evolution, according to this view, is simply a tool that God employed to develop human life. According to the American Scientific Affiliation, a Christian organization of scientists:
A theory of theistic evolution (TE) — also called evolutionary creation — proposes that God's method of creation was to cleverly design a universe in which everything would naturally evolve. Usually the "evolution" in "theistic evolution" means Total Evolution — astronomical evolution and geological evolution plus chemical evolution and biological evolution — but it can refer only to biological evolution.
