In summary, this article explores the topic of human existential cognition and calls for improved governance models as humanity progresses towards advanced intelligence.
This editorial opinion highlights that human existence is connected to the entire planet, not just a piece of land. It discusses conflicts in current governance systems on planet Earth that hinder evolution of human species.
The importance of understanding interpersonal cognitive identity in civil rights context is also mentioned. Additionally, the essay addresses limitations of corporeality and advocates for a mechanism for global trust through self governance.
It concludes by emphasising that peace between human conditions’ existential cognition cannot be contained solely by collective governance models such as sovereign states fighting against each other for territorial gains rather it requires more inclusive and universal approaches.
The main ideas discussed include:
- Unifying theories on human existential cognition
- Need for better governance models since human existence is tied to the whole planet
- Resolving conflicts in current governance systems hindering cognitive evolution by reducing ignorance-based idiocracy
- Implementing global cognitive health standards and promoting interpersonal cognitive equity standards
- Establishing mechanisms for global trust
Numerous scientists and scholars are working together to integrate various theories and interdisciplinary approaches to the study of human existential cognition.
It is important to note that there is no Nobel Prize for the so called “”Theory of Life”. Therefore, those who may be considering contributing to this research by Muellners Foundation in hopes of a reward should reconsider.
The true prize lies in satisfying human curiosity and achieving a more enlightened state of mind. The theory of life encompasses all aspects of our existence. It is crucial to remember this because there is no incentive for discovering the theory of life.
As humanity progresses towards an era of advanced intelligence, it may be beneficial for our societal governance models to evolve as well. Instead of rigidly and needlessly tying human cognition to specific territories, which may not align with the current reality of human evolution, we should explore better ways to self govern our cognitive processes.
This principle also applies to how we perceive ourselves in relation to the planet Earth. Rather than narrowly focusing on a particular patch of planet, evidence suggests that humans are intrinsically connected with the entire planet. Even something as simple as primates’ breathing is part of a larger natural cycle that extends beyond any religious or cultural boundaries.
Conflicts arising from discrepancies in governance within our ecosystem hinder our own evolution and suppress our true nature without significant benefits other than momentarily appeasing a few individuals’ corrupt cognitive observations. Educating billions based on false principles cannot lead us towards long-term peace on Earth.
Perhaps one path towards higher intelligence involves reducing ignorance-driven idiocracy that attempts to control human cognition through weak socio-political structures, lacking global standards for cognitive health equity.
Our society should strive to minimize conflicting conventions rooted in human thinking pattern as evidence supporting diverse cognitive spaces emerges. As we become more aware of cognition’s role in shaping our species’ evolution, it becomes evident that language and conventions have been largely underdeveloped to describe the existential cognition. Sometimes, human cognition has also got suppressed when describing these experiences on a linear temporal scale, a feature of human existence. That is to say the primate of homo sapiens species has engrossed itself in unresolved chronological stories and mentally playing these stories in loops of information processing in its neurological tendencies on an infinitesimal time scales.
As far as interpersonal cognitive pattern or cognitive identity in civil rights context, identity may be construed for a simple observation of cognitive spaces, for each human being goes through self awareness. Here identity is only epistemologically classified when the being’s interpersonal cognition with another must be described to a third observer. The interpersonal cognition between primary and secondary observers does not warrant any need for introducing the conventions for cognitive identity.
The primal basis behind evolutionary progress might involve adapting to the existential curiosity of our state of being(spatially and temporally, I.e. evolution on a linear time scale, as perceived by any observer in a given space whether localised or global). This state of being may introduce new conventions for understanding a multidimensional reality.
In observable human rights contexts, interpersonal cognitive patterns or cognitive identity should only be discussed when describing an individual to a third-party observer. Ideas, thoughts, and dreams about life stem from our sense of existence. However, remember dear friends, dignity can sometimes become a self-imposed prison even when we are free! It is worth noting that physiological, social, cultural, and other psychological factors describe the kind of being one is but do not determine sustainable inter personal cognition I.e. lived experience. They are merely articulations in which describability of the lived experiences is achieved.
When considering cognitive identity within the context of learning curve disability, it is important to focus on sustainable persistent cognitive function rather than temporary unfamiliarity with tertiary observers’ perspectives. We must acknowledge that there are temporal inconsistencies in the boundaries of knowledge possessed by individuals.
Learning curve disability becomes relevant only if these observers systematically breach established cognitive spaces. In such cases, structural stability within an individual observer’s experiential makeup should be taken into account.
‘’Enhanced Comment: If an organism is presenting evidence of cognitive identity which is not familiar to the tertiary observers, as long as there is sustainable persistent cognitive function, learning curve disability can only be considered when the tertiary observers breach the cognitive spaces systematically. That is to say, the human being possesses a certain type of structural stability in its experiential makeup.’’
While human intelligence might not be localized to a territory, knowledge and concepts of the conventions can indeed be localized. This could potentially result from limiting cognitive potential and suppressing global awareness as a trade-off for maintaining focused attention in immediate spatial realities to reduce the primate’s mental fatigue and friction.
By replacing narrow forms of cognitive focus with more descriptive terms like “gender cognition,” we can encourage better understanding and discourse around these subjective experiences.
What is life? Isn’t human intelligence introducing describability to life ?
Every individual deserves a cognitive space when observing its natural ecosystem and resources on our planet.
However, there exists epistemological boundaries or limitations imposed by corporeality and human’s physical bodies during evolution of any individual’s neural plasticity. The limitations of corporeality alongside functioning of human body in a natural habitat during the stages of neural evolution can be quite challenging. However, human sleep serves as a valuable tool in reinforcing consciousness and helping us navigate through these observations. What happens during sleep to the observer is another field which lacks development of conventions. Additionally, it’s important to recognize the social nature of human beings and how our interactions with others play a significant role in shaping our experiences.
There is also a lack of global consensus due to absence of mechanisms for trust in energy systems oriented towards time-bound randomness. One possible reason for the lack of global consensus could be attributed to the absence of a solid foundation for global trust. Building trust on a worldwide scale is crucial, as it acts as an energy system that brings people together over time-bound randomness. Developing a governance system based on global trust would involve exchanging energy between human entities. As this trust system evolves, we will gradually incorporate our environmental impact factor into it until we discover ways to harmoniously merge with our ecosystem.
Carbon neutrality therefore plays a role in achieving equilibrium between organisms and their environment. Carbon neutrality translates into the reality that a creature becomes an organism in equilibrium with its surrounding. The organism is taking what it is giving back to the environment. That’s what nature teaches us, when we study different natural cycles, and the said organism’s role in it.
Lack of openness contributes to lack of global trust, reinforced by prevailing notions related to cognitive pattern resulting in qualias. It’s worth considering that perhaps the lack of global trust stems from a lack of openness, which may be repeatedly reinforced by prevailing notions of cognitive identities. These notions may be prevailing due to unwanted cognitive attention on archaic epistemological classifiers. In today’s world, individuals identify themselves based on various attributes, influenced by different existential belief systems.
Geographical features constantly change due to tectonic plate movements; attaching historical significance to land governance leading to further conflicts among homo sapiens. While every individual deserves their promised land, each person also deserves sustenance within this shared space. It’s laughable that even the land that you stand on is impermanent. Tectonic plates move and create geographical features, continents, what we call countries that then become states, attaching polity and history to the land’s governance. And yet primates of homo sapiens species needlessly wage war against each other. The herd leaders are hiding behind these pseudo concepts.
Focusing on covert intelligence during global crises such as climate change, food security, and energy scarcity is a waste of human cognition.
Arguments for representation of cognitive equity stem from the principle that one cannot govern what they do not understand in terms of interpersonal cognitive representations. A stellar example is gender cognition in human condition, which is mistakenly associated with human sexuality. Suppressed sexuality does not contribute to the realisation of gender cognition but existential psychological interplay and behavioural dynamics between primary and secondary observers play a far more significant role. Inclusion of edge cases in understanding any human condition is necessary to avoid suppressing the existential potential of human cognition.
It is a pity that legacy cognitive attention or focus perpetuates stigmas that affect present human generations’ cognitive development.
Human sentience may be described as the ability to perceive differences between self-cognitive awareness and universal cognitive awareness.
The strong anthropic principle indicates that universal cognition may apply universally or exist only at an epistemological boundary depending on the observer’s cognitive state.
Coincidence detection in neurological structure of the human condition involves associating observations within observable universal cognition to self. Existential Cognition refers to the understanding of our own existence as human beings. It encompasses various aspects such as religious beliefs, interpersonal cognitive patterns, and cultural awareness.
For the context of this essay, there are two types of existential cognition: active and passive. Active existential cognition involves reacting to external stimuli, usually related to our physical bodies. On the other hand, passive existential cognition is a state of observation without any reaction to stimuli. It is timeless and may or may not be connected to our physical selves, but rather focuses on self-existential references. The passive existential cognition sets homo sapiens apart from any other species on this planet. In a more evolved state, the awareness about the awareness is so vast and high that the subliminal cognitive function may start causing material influence, without any active existential cognition.
The term “collective” in this context can refer to different entities like states or unions or simply a group with shared interests. For example, it could represent a piece of land on Earth with a permanent population having an agreed upon governance model. Traditionally, states are generally a group of incentivised, permanent affiliate population with a governance model.
Let’s explore these concepts further!
A collective may have the ability to regulate the allocation of natural and human resources among its members, but it may still struggle to control the existential understanding of the human condition.
The governance of a collective can certainly impact how individuals perceive their existence within the group, but it cannot fully dictate human condition’s existential cognition, if the collective is not universal.
As humanity progresses towards an era of advanced intelligence, perhaps our approach to self governance of human cognition should also evolve. Instead of persistently linking passive existential awareness solely to land-based governance, which may not align with the development of our species on a linear temporal scale, we should explore better models that encompass a broader understanding. It’s like trying to fit a square peg into a round hole – it simply doesn’t work.
The notion that human corporeality is tied exclusively to limited cognitive attention over a specific piece of territory contradicts overwhelming evidence that our existence is interconnected with the entire planet. Even something as simple as taking a breath is part of the natural cycle we are all connected to – not bound by any particular state, country, religion or culture or any other epistemological classifier that human brain uses to understand nature of things, but rather seen as an essential planetary resource like air or water itself. Yes the air in a city may be polluted and a local governance model may take steps to improve the hyper local ecosystem, but the resource itself is intrinsically dependent on the planet’s ecology.
Unfortunately, some members of Homo sapiens have burdened society by engaging in wars fuelled by notions such as divine authority, cultural superiority and distorted historical interpretations. These unresolved conflicts within our ecosystem’s governance only serve to hinder our own evolution and suppress our true nature. They temporarily appease those whose minds remain trapped in archaic cognitive states.
Eventually when one collective wins over all others, the creator’s conundrum may result in simply extinguishing the source of all life of existential cognition in Homo sapiens, in order for species to evolve.
Read more about Creator’s Conundrum in this opinion article, published earlier this year.
Regardless of the circumstances or environment, it is important to acknowledge and nurture the curiosity and self-awareness that exists within each individual. It’s essential to reflect inwardly if our observations are being influenced by our own cognitive biases, interjected by repeated loop of information processing in human brain. In neurological terms, a contrary scenario may mean hindering human brain’s neural plasticity thus operating the existential cognition at an active yet lower intelligence state.
This planet’s population is suffering from a global mental health fatigue. We produce content that spurs discrimination, forces human cognition to train on differences instead of diversity. This brings us to acknowledge that we should prioritise the mental health rehabilitation of all individuals, including those who may feel scared or vulnerable. By doing so, we can build a sustainable future for our society as a whole.
“society” here means an abstract organisation of humans.
Let us move away from scared herd leaders who perpetuate conflict and instead focus on resolving their unresolved mental health issues for their own well-being and the betterment of humanity. It would be beneficial if certain individuals refrain from disturbing cognitive spaces in human society. Contrary to this, the current prevailing circumstances might lead to existential crises that hinder progress towards a brighter future. Let us strive for harmony rather than contributing to a dark path laid down by the ignorance.
The ongoing cognitive dilemmas in various geographies highlight the need for a new leadership that transcends past conflicts and generational differences. While addressing the faction leaders’ mental health issues is vital, it should not come at the expense of other lives. It is disheartening to witness how unresolved mental fatigue among older generations has turned our world into a playground for power struggles and violence in the name of religion or ideology. This must surely disappoint any creator observing such human condition and associated behaviour unfold.
Sometimes I wonder if there might be disappointment in store for heartless creatures who fail to recognise their interconnectedness with the—a way perhaps for an advanced and evolved intelligence agency to take over this planet? Surely, there must be more purpose behind existence than mere worshiping rituals, in the name of creator.
It seems like humanity itself is heading towards mass extinction due to misguided incentives driving reactive behaviours of herd leaders against each other, rather than proactive actions.
The priority should always lie with nurturing creation of diversity itself before considering any revised theories of governance, conventions or belief systems—any governance format adopted must align with what benefits creation as a whole, not a subset herd.
So, I repeat again, educating billions of minds with false principles, which contradict logical truth statements, will not bring about absolute peace among the participants on planet Earth.
This story delves into the realm of human existential cognition and necessitates the need for improved governance models as we move towards a more advanced intelligence. The emphasises here is that our existential cognitive function is interconnected with the entire planet, not just a specific piece of territory whether geopolitical, cultural or based on any other epistemological classifier.
The text sheds light on conflicts within current governance systems that hinder human evolution. It suggests that combating ignorance-based idiocracy and implementing global standards for cognitive health and gender equity can lead to heightened intelligence.
Additionally, it explores the significance of understanding interpersonal cognitive identity in relation to civil rights while challenging traditional conventions rooting to last century or dating back to even 2000 years or so. The limitations of corporeality are acknowledged, along with the necessity for a mechanism fostering global trust to address pressing issues such as human inflicted damage to the planet’s ecosystem.
Ultimately, it concludes by emphasizing that achieving peace in terms of humanity’s existential cognition cannot be solely controlled by collective governance; rather, it requires inclusive approaches that promote universal awareness and sustainable development while respecting individual cognitive spaces.
Let us strive for a shift towards more inclusive and open-minded approaches to governance—a path where universal awareness is considered paramount—and work towards promoting sustainable development while honouring individual cognitive spaces.
The author hopes that another round of introspection in the species of the homo sapiens might bring the inherent heightened intelligence in this organism.
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