PROLEGOMENA TO QUANTUM METAPHYSICS PROJECT: KANTS ENLIGHTENMENT OF THE I IN A WAVE FUNCTIONAL COPERNICAN REVOLUTION BETWEEN THE INEXPERIENCED NOUMENA

AND EXPERIENCED PHENOMENA

Jayson Jimenez Bachelor of Arts in Philosophy Polytechnic University of the Philippines

Introduction Its enough for every Kantian scholar to examine his [Kants] thoughts epistemologically or metaphysically in a way to be understood in whatever circumstances or situations depending on his own interpretation. The Critical thinker however, is not open for interpretation. To read Kant is to understand him but I think there is no single category that is implanted in our faculty to understand him at ease. It is better to read him in his tradition. True enough, to comprehend the critical thinker one will need vigorous efforts of sensibility plus intuition. The understanding depends on how you grasp his terms for example his theory of knowledge in the Critique of Pure Reason. Man is by himself capable of interpreting things whether it is dependent on senses or it exists apart from it. It is his reason that works and paved way to any circumstances possible. The same reason is the master of problems on one hand. For Kant,
Human reason has the peculiar fate in one species of its cognitions that is burdened with questions which it cannot dismiss, since they are given to it as problems, by the nature of reason itself, but which it cannot also answer, since they transcend every capacity of human reason1

Reason became the limelight of positing ideas, notions and thoughts. It is on the power of reason we derived our understanding. We derive our interaction, our eros2 to
Immanuel Kant, Critique of Pure Reason, trans. by Paul Guyer and Allen Wood, (Cambridge University Press, 1997), A vii, A 99.
2 1

By eros, it is love or relationship to the objects of everyday life.

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everydayness. It is on reason we inquire our curiosity and confusion. Many thinkers depend on reason to serve light to mans wonderings. But there are instances that reason cannot answer those inquiries that transcend it. It cannot solve the puzzles of beyond.---the metaphysical project that even science refused to answer today but promised for an answer tomorrow. Metaphysics never died. They (its killers) mistakenly identified its death. The truth is: it still breathing. Though reason sometimes fails to communicate with metaphysical inquiries and ideas, the existence of those ideas and inquiries is not compromised. It still intact---beyond the exactness stipulated by science; beyond the physical numbers that Newtonian mechanics plundered for centuries. These absurdities of physics raises the real paradigm that it cannot explain everything beyond meanwhile Metaphysics never lost its mind on its quest towards dualism, existence and essence of man, Matter, Being and God. There lies something in that magical realm by which no one dared to penetrate even Kant in his noumenon believing that it does not accept empirical data but that of pure reason (reinen vernunft) or intuition (aunschauung). While in fact, for knowledge of the reality to exists, both reason and experience3 are requirements for the survival of this new metaphysical project that already popular abroad but I am redefining and scheming to here, that I see will ever be great in its awe and admiration. Newtonian Mechanics rests. Quantum Metaphysics still goes.

On Self-Consciousness as Embryo of Copernican Revolution Self is the beginning of all objective deductions in Kants critical philosophy best described in Kantian scholarship as Transcendental Unity of Apperception.4 It is in utmost relevance to understand this concept where the loci of the Critical Philosophy lies.

See sensuous intuition. The matter of sensibility and intuition by which we can intuit things a priori but by which we can know objects only as they appear to us (to our senses), not as they are in themselves. Prolegomena To any Future Metaphysics that will be able to come Forward as Science. Paul Carus translation. (Hackett Publishing Company, Inc., 1977). These things-in themselves is the reality which presupposes phenomenon. But by the existence of this reason and experience as intertwined instrument of knowledge, it is not only synthetic a priori that we are proving but otherwise we reduced the existence of noumenon into phenomenon . Reason and experience are relevant realms in this world---the real world.
4

Scruton, Roger, Kant (Oxford: Oxford University Press, 1984) 32.

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Self is the starting point. I which identify himself as the subject of experience can be equally used to We, a collection of several Is. 5 Apperception came from Leibnizian Metaphysics that denotes self-awareness of predicating something into his possession like this is mine or I think. This self-consciousness follows that there is an awareness of experiencing an object of sense. Furthermore, the I which ought to apprehend the unity of consciousness is transcendental6 because it is not derived from experience, per se. Metaphysically speaking, the I, for example, in seeing the pain of an other must not ascribe the pain to his own I in which falsely deductible and in absurd position of admitting a pain which self-consciousness is totally unconscious of that pain. More revealing, this I knows categorically where this pain belongs and in this way the conclusion is not a product of the experience but an immediate awareness, a presupposition of experience. One cannot doubt his I like the Cartesian Cogito because if one did, he will further debunk his unity of consciousness, his self. The I is undergone epistemic justification why it ought to be used in this paper as a subject of every revolution in Kants Philosophy. I or the self is the turning point of this kind of philosophy by which the duality of faculty of aunschauung and faculty of conceptus7 resides. It is clear and distinct to start the discussion with the self as the fulcrum of this Copernican Revolution.

On Synthetic a Priori and Quantum Copernican Revolution Insofar, reason and experience are known elements of Kantian synthetic a priori. This synthetic a priori knowledge involves synthesizing and ordering power.8 It is, further, a synthetic reorganization of a priori act of understanding. This synthesis that comprised by reason and sensibility is a function of faculty of understanding and experience. Rational knowledge is nevertheless of like nature with sensuous intuition. Since this transcendental act of synthesis requires sensibility (Sinnlichkeit) and intuition (Aunschauung), it depends on the individuals the autonomy of one-self to decide by his reason and experience to claim knowledge. The individual or the I who is capable of intuiting and experiencing things is passive observer to the moving objects of
5 6

Ibid., 32 Ibid., 32 Faculty of intuition and faculty of concepts. Hoffding, Harold. A History of Modern Philosophy (USA: Dover Publications, 1955) 41

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perception. The I is alone in the universe. He is a constant observer of every change that happens in the system. In quantum mechanics pioneered by Bohr and Einstein, some have inferred from this puzzle that the very nature of the universe is not objective, but depends on the consciousness of the observer. This latest wrinkle on ancient idealism implies that the universe only exists within some cosmic, quantum field of mind, with the human mind part of that field and existing throughout all space and time. Kant even remarked:

I found that many of the axioms which we have regarded as objective are, as a matter of fact, subjective: that is, they express the conditions under which ALONE we are able to apprehend or understand the object.9

Kant is evidently theorizing a point here of his subjectivity in understanding things. But it is not. He used subjectivity to proof the existence of an objective world independent of to our senses. Such knowledge of an independent world marks the synthesis of reason and experience which is distinct and objective. It transcends the point of view of man which possesses it making legitimate claims about this independent world. Hitherto, it is impossible to know the world as it in itself, independent of all perspective. Kant argues, however, since it can be given only by employing concepts from which every element of meaning has been refined way. What I can know the world independently of my point of view on it, what I know bears the indelible marks of that point of view. Subjective enough----in clarifying that we are alone perceiving things around us according to our point of view. Objective enough---in investigating the lapses of Humean experience in explaining the reality behind the phenomenal world which the experience itself contains the space, time and causality which expresses a clearer existence of an independent world. The reality that lies around us and independent on our I is a reality that we are blind by mere fact we cannot perceive them. Kant misses the point of abrogating the contention of the existence of the realms of noumena and phenomena. He malignantly forgot the subjectivity in the mind of every man. His assumptions of dogmatic and skeptical views have not been reconciled even in the first edition Preface of his Critique. This disordered world is just the same as the ordered world such that the former is succumbed by the temporal conditions while the latter is not. Man, is infused between these worlds in such a way he seeming it as it is. That the phenomenal world is the
9

Hoffding, Harold. A History of Modern Philosophy (USA: Dover Publications, 1955) 45

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same as the noumenal ones and man is passive until he realized the shifting of the worlds. Alone, the I is sitting next to these worlds. A constant observer like the sun of the solar systema macro wave function10 that quantum physicists tried to measure for a long period of time this wave function. The I is a particle and a wave as he observes the reality, interactions and chaos with other particles. The mind that thinks this wave function as its ampitudes touches the noumenal and phenomenal real. There is beyond but as it is. There lies the unknowable yet knowable. There is such thing that is immeasurable that can be measured. We still seeming it however, unable to understand with certainty because of the occurrence of possible states in that beyond that transcends mans experiences.

Schrodinger's Cat and Kants Unknowable World Erwin Schrodinger, an Austrian Theoretical Physicist devised a well-known paradox known as Schrdingers cat. In a hypothetical formulation, a cat is put in a closed box with a jar of poison and a triphammer poised to smash the jar. The hammer is activated by counter that records random events, such as radioactive decay. The experiment lasts just long enough for there to be a probability of one-half of the hammer to be released. Quantum mechanics will save the cat from being poisoned by looking it (measuring)11 or by extending our metaphysical judgments as what metaphysics is trying to lobby. The state of the Cat is unknown, as what Kants noumenon is exposing of the unfathomable clause. Since the noumenal (unknowable) state of the Cat is in the phenomenal world, we have this ability to observe it, and see it but cannot touch it. The Cat is in the closed box. The reality of the condition of the cat is beyond our experience unless we try to open it and see the cat. But then again, it takes time to approach the box at a constant distance because every second counts. As you walk towards the box, maybe the cat is already dead or maybe not. Kant again missed the point that despite the fact that the I exists in this world, we are still able to confront the world independent of our experience by continuous striving of attaining it, by approaching and seeing it on the given paradox. What is unknowable today may be

In their book The Conscious Universe, Astrophysicist Menas Kafatos and Philosopher Robert Nadeau interpret the wave function as ultimate reality itself: ". . . Being, in its physical analogue at least, [has] been 'revealed' in the wave function. . . . . any sense we have of profound unity with the cosmos . . . could be presumed to correlate with the action of the deterministic wave function. . ." Further, wave function is being symbolized as
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10

As what Neils Bohr mentioned, Nothing exists until it is measured.

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knowable tomorrow but then, it is a dominion of space and time. It takes time to know a thing, to know whether there is a dead-cat or a live-cat. Every second counts. The said paradox is a system of knowing. It is wave function gives a probability distribution for where discrete particles may be found once the wave function is collapsed by an act of observation. The wave function thus contains the sum of all possible states of a system until it is observed. This produces the paradox of Schrdinger's Cat, who is both alive and dead at the same time, in just that proportion as each state is probable. There is no predetermined notion of the existence of man. There is always a probability in all his acts in the future. Since the I is the observer-remains-passive, he only sees what he sees with probability. Inference would be a danger here though the I uses synthetic a priori knowledge in explaining his concerns; he would not be able to do it since there is no object to synthesize and order. The box is closed; the state of the Cat is unknown. The I only remains a eunuch entity of existence. To measure it is to see it from the distance but do not touch it yet until prescribe by your I of the certainty because you might hit the poison.12 The I as a thinking being must examine his thoughts to arrive at a conclusion. He ought to appraise the details, not compromising the result with every decision he has to make. What I mean here is that when the time comes that we are able to grasp the tendencies of the noumenon, the way, the truth, the life and the reality, one must examine clearly the thoughts (as prescribed also by Descartes in his Meditatio I) to avoid misinterpretations, and illusions. As an observer, he must confide with the results of other observers, in a way to avoid precipitations and chaos among beliefs and understanding of different observers in the center of the wave function.

I as an Observer in a Wave Function of Phenomena and Noumena Classic quantum mechanics seems to exhibit some of the characteristics that Immanuel Kant described about the relation between phenomenal reality in space and time and things-in-themselves. The act of observation, which collapses the wave function, is conformable to the Kants Transcendental act of synthesis, by which
Same way in the dialectical or transcendental illusion of Kant. So long as the objects of the sensible world are taken for things in themselves and not for ere appearances, which they are in fact----the reader is thereby compelled to examine over again the deduction of all our a priori cognition and the proof which I have given of my deduction in order to come to a decision. Prolegomena To any Future Metaphysics that will be able to come Forward as Science. Paul Carus translation. Hackett Publishing Company, Inc., 1977 p 88.
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phenomenal objects are introduced into consciousness and subjected to the categories of the understanding. Niels Bohr's own Principle of Complementarity was that matter and energy could exhibit wave properties, or particle properties, but never both at the same time. If what Kantian consciousness, the I, the self, the apperception unity (and Husserls Transcendental Ego) requires are discrete actual things in space and time, this is exactly what is delivered in quantum mechanics: Bohr stipulated that observers and their equipment would never be subject to quantum mechanical probability effects. Around us, for Bohr, we maintain a little, discrete, actual, Classical universe.

Wave Functional Copernican Revolution The diagram shows the place of the I or the Self-consciousness in a quantum wave functional system. This is also equal to Kantian Copernican Revolution where the Self has something to do to subjective deduction of all knowledge according to Kant. The waving diagonal line13 represents physical reality or the experience that transcends the self-consciousness or the I starting from the crust rises on the Noumena (1), which is the unknowability realm or the unfathomable X which men do not discern (however, Kant forget to put stress on whether this unknowability of the noumenon is eternity) up to the downward crust of the Phenomena (2), which is the reality as we see it In this diagram into which I carefully constructed for one to understand at ease the system I am proposing, exemplifies the paradigm from the I, to his universal ideas that is impossible to attain (at this time), to his reality which is the phenomenon---from the Self-Conscious, to Inexperienced Noumena and finally to Experienced Phenomena. The present author will discuss this paradigm on the next section of this paper.

13

Wave function represented by

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Kant did not view things-in-themselves as containing the sum of all possibilities, and phenomena all actualities; but this duality is conformable to Kant's metaphysics as to none other. As a contribution to the metaphysics of possibility, the quantum mechanical wave function can easily be seen as complementary to Kant's idea of thingsin-themselves, where various kinds of things can happen (like free will) that are not comprehensible in terms of phenomenal reality. Kant would just have to allow that characteristics of physical reality can intrude some depth into things-in-themselves, which he would not have considered -- though we can also handle this by positing an intermediate level of reality, between true unconditioned things-in-themselves and true discrete phenomenal objects. The wave function straddles the classic Kantian boundary, sharing some properties with phenomena, others with things-in-themselves. Thus, where Kant would have considered all of phenomena governed by determinism, we now see the wave function as deterministic, while the collapse of waves into particles is random. Although chance in quantum mechanics has often been argued as allowing for free will, a free cause is still a very different thing from a random cause, which doesn't need mind or self or intention. Ergo, moral freedom is thus still left among things-in-themselves. Since there is a description of mechanical can explain what is metaphysical in a quantized way, there is therefore an existence of quantum metaphysical project, to which the aim is to consider and appraise the unfathomable X namely the transcendental ideas: Psychological, Cosmological and the Theological that are constitutive realities of the Noumenal realm.

Inexperienced Noumenon towards Experienced Phenomenon Much with the Vedic and Upanisadic Moksa as well as Platonic Liberation of the soul and theosophies of Contemporary Indian Thinkers like Jiddu Krishnamurti, Noumenon, as named by Kant is still open for inquiry. Does noumenon ask for a meaning? To quote Kant:

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Hence if the pure concepts of understanding try to go beyond objects of experience and be referred to things-inthemselves (noumenal), they have no meaning whatever.14

Kant insisted that noumenon is still unknown, but Phenomenon is known through experience. Is it that the demarcation between these realms is experience? Or could the replacement of the word unknown is relevant into describing inexperienced noumena? Quite interesting to note that experience is something also missed by Kant in his quest through synthesizing concepts that he forgot to spot a brighter light to it when he was awaken from his dogmatic slumber. Experience, in my interpretation is the bridge between the objects of phenomenon to thing-in-themselves. The things we have not experienced are placed in a box (like the unknowability state of the Cat) is meaningless and the key to open it is to experience it or in some way to measure it as discrete entities. In the diagram of Wave Functional Copernican Revolution the amplitude of the Noumena (1) is best displayed as Inexperienced part from the I. This part is a not-yet-discovered-thing maybe knowledge or something that we see intellectualy. These are ideas we continue to say, think and reflect. Have you experienced God, Immortality or Freedom once in your life? Those Transcendental Ideas of Kant belong to this realm of Inexperienced Noumena. We are not capable of experiencing them because they are contained in the mind and not yet being realized in the actual world. This is our faculty of imagination and conception to which we rely our hopes, dreams and expectations, though. Consequently talking of conception, the realm of Phenomena

( ) provides the actuality---the things how wee see it. It is called Experienced
2

Phenomenon because as the wave function shifts its concern from the Inexperience Amplitude downward to Experienced. At first, the mind starts to construct a thing which does not exists in the reality and since it is inexistent, the Self has no sensibility of perceptions, thus there is no experience to which the concept is being contructed.From the Inexperienced, the self will continue to strive to know what is unknowable. The I will consider all the things like inventing, theorizing and etc to fully experience the inexperience realm that runs in the mind. Kant was genius in placing the concepts which are aliens to human mind to a certain realm which is also alien to us but someday leaves a promise of uncovering it.
Prolegomena To any Future Metaphysics that will be able to come Forward as Science. Paul Carus translation. (Hackett Publishing Company, Inc., 1977 ) 55.
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He is not limiting the mind or regulating it but I understood Kant that we are passive as an observer that we cannot see things 360 degrees as themselves because we havent experienced them through our sensibility. Kant placed a time frame to which observers must be careful. The noumenon is always on the endless future. For example, no one dares to invent cellphone during the time of Kant because they do not know it, but after centuries, man learned to invent and use such unknowable thing. Therefore, it is perfect to construe that noumenon is a delayed phenomenon. Phenomenon is the yesterday and today while noumenon is reserved for tomorrow. Noumenon is not spatialtemporal dominated because an experience of space and time is not yet happening. The venue of noumenon is always phenomenon Moreover, its a continuous process of discovering things as themselves. Noumenon is not a dimension or like a Platonic World of forms but an investigation for realizing the concepts implanted to our faculty of understanding. It is a continuing process of aukflaruung15. The phenomenon is a struggle for enlightenment for the future---noumenon. It is our metaphysical battlefield where our ideas lies and put into realization. What is real is rational, what is rational is real according to G. W. F. Hegel but my contention is that what is unempirical is noumenal, what is empirical is phenomenal,---in my terms the reality is noumenon itself in the phenomenon. We are striving for enlightenment in this phenomenal world. It is the I, in order to see thing in 360 degrees, in things-in-themselves, must be active in his observation as center of a wave function. The I must experience the system to extract what is real. The particle must not remain motionless despite the fact of the existence of definite energy in space. The particle must move relatively with other particles in which way to transcend its objectives as a system. Enlightenment is the noumenon. Realization of the real things as it is not by seeming to is the bastion of light towards mans unlimited mind. Let the void in mans faculty be enlightened. Enlightenment as Noumenal Reality is not the end but a continuous process in my terms that leads to a thorough discussion on this quantum metaphysical project. Enlightenment needs a dissection to how and what circumstance we do attain as such in introducing the alien concepts of Freedom, Courage and Enlightenment to this preliminary quantum metaphysical project---in this wave function of the I towards the aforementioned concepts.

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enlightenment

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Enlightenment and the I BE A SCHOLAR! An implied Kantian challenge for whoever to accept the dictum of Horacios Sapere Aude ----DARE TO KNOW! A motto of German Enlightenment adopted by the Society of Friends of Truth; its an indication of the start of the long process of new beginning in thinking history. As Ernst Troeltsch considered the eighteenth-century Enlightenment the beginning of modern history", he called it further as Century of Reason.16 Long before, man never dared himself as an I, a pure one, indeed to be challenged by other I or in language of Schelling, the others. Its Ego has been corrupted by fright, by weary dogmatism and solipsism. Then, a man from Prussia named Immanuel Kant, though not noticeable, equated the corrupted I on the phrase self-incurred tutelage. To quote him, Enlightenment is mans emergence from self-incurred tutelage.17 What Kant meant of this self-incurred tutelage is that man himself; the I imposed on his will the immaturities of his being. The Immaturities in terms of thinking incompetency---the main problem of enlightenment and not of the enlightened age. This is the gist of the wave function as a system of enlightenment: the I as a particle being corrupted by itself and needs an other or by himself to be corrected. The noumenal Enlightenment is easily can be seen by anyone but the difficult part here is to grasp it. I is the subject of his own being, not of others. His I must not be predicated to other which Kant would defend. I---is a thinking subject, who contains the internal consciousness or the subjective condition of existence. Thats it, the basic formula of enlightenment: the cultivation of the Ich or the I as it is lived sensibility or experience by the being, none other than the self. It is experiencing on what is not yet being experienced by which to induced mastery. In this way, let the self critique himself and from here there will be a SELF-MASTERY of man meaning, going back to the self as the primordial subject and entity of existence. The real monism as well as pluralism when we say SELVES. The I in Cartesian Cogito ergo, sum (I think therefore,
Yasukata, Toshimasa, Lessings Philosophy of Religion and the German Enlightenment. (Oxford University Press, 2002) vii. Kant, Immanuel. Foundations of the Metaphysics of Morals and What is Enlightenment?, trans. by Lewis White Beck (New York: Bobbs-Merrill, 1959).
17
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I am); Socratic Nosce te ipsum (Know thyself); and the Lessingean Hen Kai Pan (I know naught else) are subjective beings and not a predicative beings. They are composite in nature in terms of valuing their Is. They claim ignorance. They claim wisdom. Paradoxical yet evident in one way or the other as to examine the self before claiming enlightenment. I is the beginning of We or everything. Insofar, it marks the start of the new era in thinking, the period where identity is valuable but the personal dogmatic identity must be discarded as to far-flung relativity. Ergo, the mastery of the I imposes an individual enlightenment but the mastery of some other Is is indicator of a greater illumination of the race. It is an obligation for an I to measure himself as a product of phenomenon. The phenomenon is todays ignorance, the noumenon is tomorrows enlightenment After the re-mastery of the self- then there is a need to shift its concern to others. The process though faces a long run; the present author will deal more of it later on this essay. The bad habits of man which are imposed by others add the weary dogmatism that hinders the flow of Enlightenment. Let us say for example the clergy. Why would not the clergies open a forum after their homilies? Why they would not let their followers critique their teachings? Are they afraid of any voracious comments and alterations that will further inhibit the teaching of the scriptura? That would not be easy in the first place, though. What was being said according to the Scriptura must be followed all the way by its followers (for some sectarian religion). Following without rationalizing18---the enemy of the enlightenment. Instead of regarding the Scripture as the most important basis of Christianity (according to Luther), on the other hand, Gotthold Ephraim Lessing mentioned that it must be harked into national life and religious development19----interrogate the scriptures as to develop the purity of the heart and illumination of oneself. Surely, Luther would oppose in such acts of interrogating the Sola Scriptura. In no way that philosophy (reason) or the devil whore, according to him will ever pave way for the real enlightenment but faith instead. Lessing or Luther, Kant would antagonize even, BE A SCHOLAR! Critic your own Teachings! Re-master yourself in some degrees. Thats the motto of the Religious enlightenment. Lessing, in behalf of the movement, tried to interrogate the bible by saying, make the gospel available for everyone, an opportunity for individual enlightenment. He wanted the gospel (not the bible-interpreted by the clergies) to be read by all in which to be critiqued by everyone---a bridge on subjective enlightenment that will
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what is unempirical is noumena, what is empirical is phenomena. Hoffding, Harold. A History of Modern Philosophy (USA: Dover Publications, 1955) 19.

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eventually anchors objective enlightenment. Simple: I to the Absolute I. Let man see what he seems, not to see what others already saw. As Kahlil Gibran would comment: Say not, 'I have found the truth,' but rather, 'I have found a truth. A truth in which is your own truth (what you seems) because the Higher Truth is no way can be achieved into subjective consciousness of the I but of the Objective reactions of the Absolute Monism of the Is. The I who ethically treats the others see himself as the reflection of the others in the wave function. He is autonomous to do so as the condition of self-enlightenment if you may still recall I is the beginning of We dictum; provided that the I is the subject and predicate of himself and not of others. Predicating yourself to others will vehemently impose immaturity (please refer to the next paragraph). He extends his being to other beings as if he is others to see you as others, too. It reminds the author of one of the moral teachings of Kung-Fu-Tze in the Analects, A neighborhoods humanity is its beauty. If a man doesnt settle among real people, how can he know.20 The mastery of the self thwarted the mastery of the others for the time will come to the singularity of the I. The moral autonomy insofar--- is the redefinition of Scholarly self. Next, how reluctant is technology in prohibiting the continuous flow of the consciousness of the I. Yes, technology plays a role in transforming previous unknowable x into knowable y21. But in a lucrative sense, this technology, which being hailed by certain few, drives the immaturity of man. This same technology collapses the wave function of an I as the beginning of the transformation from unknown into known Technology not in the sense of gears, robots and computers but technology in its modest form---the developing instrument of mans laziness in life. The I as modernity develops has lost, little by little, its grandeur & intellect. It is the collapse of the wave function, that the planets in the Copernican Revolution tends to intangle to other planets creating a chaos on the system thus, breaking down the chain of enlightenment As the clergies preach their own technology, and also politicians speak of their political myth, they are corruptive agents of destroying the Is enlightenment. They feed the mankind with words, promises and blessings that forged their inexistence in the near future. What the mankind will reply to these agents? I NEED NOT TO THINK ANYMORE. There are people that are busy in thinking for something which will help the humanity in general or else, defying the capacities of the individuals in particular. Thats the self-imposition of immaturity.

20

Pound, Ezra. Confucian Analects. (London: Lowe & Brydone Ltd, 1956) 24

21

See p. 9 of this paper. Inexperienced Noumena towards Experienced Phenomena

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To quote Kant,

If I have a book which understands for me, a pastor who has conscience for me, a physician who decides my diet, I need not trouble myself. I need not think, if I can only payothers will readily undertake the irksome work for me.22

The I is becoming stagnant as we progress on the paradigm of time. In this respect, it is being predicated to others I in which need to be taken seriously. The existence of an I greatly depends on others making the I mendicant to the society of Is. The I only absorbs the pleasures and caprices of life. From whom? Technology. For whom? Self. Whos the victim? Self. Whos becoming immature? Self. Whos thinking regressively? Self. Who should be blamed after all? Self again. Why? It is because the I invents this technology which gradually hinders enlightenment. It kills man. This is the problem: if others guard me to all my needs, I need not to think for the ways to meet my necessity but other will do so, the only thing I could do is to pay. Moreover, If Heidegger thought that technology kills God, Kant even thought of it a hundred years before Heidegger did, such that Technology (which promotes immaturity and dependency) kills not only God (according to Heideggerian assumptions) but also kills man. The pure I which emanates natural consciousness is slowly crafted by artifice of technology. We are slipping down into exploitation of the self instead of mastering it. This is the sad reality. The I which is also the mind and the everlasting Nous is being engulfed by the product of it. Be it shall known as the technological/mechanical I, Being-of-the-Self.

Freedom, Courage, Enlightenment The question wish to inquire by the author: In what way would an individual being achieve enlightenment, the mastery of being and the I? Enlightenment is not there. Its not beyond either. We see it but we cannot grasp. Thats it, grasping is the difficult part of every enlightenment. It is the unphenomenal reality or should I say the Noumenal itself. As I mentioned earlier, the demarcation line between the phenomenon
Kant, Immanuel. Foundations of the Metaphysics of Morals and What is Enlightenment?, trans. by Lewis White Beck (New York: Bobbs-Merrill, 1959), 85
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and noumenon, unenlighten and enlightened is experience Consequently, no one dares to do it because sensibility is knowing and learning. How would someone grasp the light of enlightenment if he cannot unchain himself to immaturity? Further in realms that he lost his appetites in fighting for knowledge that will suffice his insatiable being because of chained existence, freedom is a necessity here. Freheit is the pre-requisite of this Aukflaruung. Freedom to critic himself, the others and the unknown supreme. This (freedom) is the key to strive for enlightenment. It will help to drive the striving I into the pursuits of paying his needs. It will unchain him to the shackles of technology and artificial reason--Freedom into self-mastery and self-rationalization towards greater enlightenment, the truth that is absolutely clean. Experience freedom towards noumenon since today, freedom is not available but illusion. As the author repeats, it is not there. Its hindsight for us. The pursuit of truth, as to quote Lessing will help man for his enlightenment. The truth is enlightenment. It is his moral autonomy. To know, striving for knowing thats why man even cannot accept the Absolute Enlightenment. He wanted to Strive for it. The I striving to be I am Enlightened. To quote Lessing,

If God with all truth in His right hand, and his left the single, unceasing, striving after truth, even though coupled with the condition that I should ever and always err, came to me and said, Choose! I would in all humanity clasp His left hand and say, Father, give me this! Is not pure truth for Thee alone?23

That this mere possession of the Truth as a child of enlightenment would be less than honest pains of grasping for it though. The Highest Being is noumenal therefore unknown and also the truth he possesses. Hence, man must strive for it. Man must run actively in his phenomenal stage, plainly manipulate the curvature of time and space so as to attain the measurement of his self. Imagine that it is a wave function, a universe that aims for being enlightened by which the way to reach enlightenment is to experience, master and know the objects given today This is the scholarly achievement of enlightenment. The quantum metaphysicality of the self is the measurement of the self.
Yasukata, Toshimasa, Lessings Philosophy of Religion and the German Enlightenment. (Oxford University Press, 2002) 144
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One may ask, if freedom and, striving for truth are the things to consider for the enlightenment of the self what drives these pursuits other than freedom? Courage does. Courage or Andreia is the virtue that honed a thousand enlightened philosophers and thinkers. It destroys the sleeping I. Moreover, like the allegory of the Cave, Courage forces the thinking being not only to know thyself but to care for the others. Thats why, it is a remarkable challenge for an I to go back to where he belong then illuminate the other I who are enslaved, chained and tortured by self-ignorance. The sun or the illumination must be raised for all immature beings. To think in ways of a philosopher, of an enlightened man. This Andreia is a need for the public use of reason. A think tank to accommodate the wanderings of other Is. To correct the incorrectness of the other Is in seeming that they escaped the cave of ignorance, but the truth is---not yet. They havent seen the light to which a thinking subject is endeavoring for. The only thing they could do is to believe the things they are dogmatically indulge and wait for an I that will dare them to correct their chimeras of ought-to-believe pigments of imagination; the illusions that languish them into vagabonds of a worldly ignorance and the illusion that corrupted their beings---hindering the modesty of noumenal enlightenment. The I possesses the freedom, courage and the enlightenment of the self. The enlightenment of the I to one true Singular Being with the others. The master of which self is to be mastered. To be quantisized. Its not only sapere aude that completes the formulae. It lacks the essence of the I which connotes freedom, courage and enlightenment not of tutelage and childish immaturity. It must be, for a child of enlightenment to be: Oi Sapere aude! I DARE TO KNOW!

Conclusion The system by which I am proposing in this quantum metaphysical project is quite young to be defended thoroughly. Kant missed three points in his critical philosophy by which this metaphysics I am presupposing to answer or propose alternatives. 1) the clear and distinct contention between the realms of Noumena and Phenomena; 2) Mans place between the contention of the aforementioned realms (though Kant wrote that man is the center of Copernican Revolution but never

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theorized the role of man between noumenon and phenomenon); and lastly 3) the transcendental role of experience in bridging the gap between the noumenon, phenomenon and the I. Those three offshoots came to known by reinterpreting Kant. The term quantum metaphysics is itself alien to Kants time hence, there is quite a anachronic in reinterpretation of Kant but the aim of this essay I am mastering to is to propose alternatives and cover-ups to Kants Critical Philosophy. In totality the Critical thinker has no gray areas. From his three Critiques,Prolegomena, and Groundwork, a system of philosophie has been defined but not everyone can clearly understand is criticallyacclaimed thinking. On matters of its criticality, I am lucky at least to propose this system I find to be a revolution on the thinking of Metaphysics---quantisizing Metaphysics. In either way, this system insofar as it concerns to modality of a wave function suggests the following solutions on the shortcummings in the Critical thinkers exposes: 1) Phenomena is a measurable24 realm of experiences in the curvature of space and time while Noumena is unmeasured realm of imagination, of dreams and hopes to happen by which must be realized sooner or later. It is not a dimension or independent world where only our intellect can reach nut it is a to be phenomenon in time. Time and Space cannot occupy noumenon because in simple reasoning: noumenal objects are in the mind and ceases to exists today so time and space has no control of it until became real in this world we seem. Meaning, noumenon is inside phenomenon. Noumenon is inexistent in intellectu but will soon to exists in re. The latter is the yesterday and today while the former is tomorrow. Continuity in striving to attain the Noumenality will result to another noumenality, thus unending realm of mans intellectual. It is not a regulation of mind (as Kant had mentioned otherwise) incapable of attaining the Noumenon but it is a matter of fact a philosophic ghostly determination what lies ahead. A box by which we cannot see the containment unless we shift from our passivity as a constant observer to this wave function. 2) This Copernican Revolution which is being expressed to this Quantum Metaphysics Project as a wave function---a system to which Man or the I is the center and his subjectivity in his judgments whilr observing the objects around him. Kant, unfortunately missed the point by placing the I in confusion---either a phenomenal man, or a transcendental idea of psychology or the self. I however is an entity of phenomenon to which his judgments are based on synthesizing and ordering power. I is also a synthesizer of would-be events in time. He manage to think and invent by habit the Noumenality. The knowability of unknowability depends on the I
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and this supposition is clearly in line with the solution on the first offshoot. This paradigm is explicitly shown by the transformation from Inexperienced Noumena into Experienced Phenomena. The system which man is in, is a modal of ordered thoughts in the universe. The wave function is on the verge of possible and impossible state. Since all of us is not sure of the future, this uncertainty that ridicules our speculation distinctively redefined into chasm of noumenal since if there is a probability clause at hand, it is better to say it as unknown indefinitely. It does answered the misgivings, Man is placed in the wave function of both realms where phenomenon and noumenon exists in such conduct that the former precedes the latter in the Is thinking. But still I hold the contention that the I is unknowable but can only affirm its knowability indefinitely. 3) Experience plays a role in connecting Phenomenon, Noumenon, and the I. It is a tool in knowing something. Like the Schrodingers cat, to determine what happens in a wave function of a box, one must not hesitate to open it because by opening the closed box (Noumena 1) you will discover the unanimous conclusion. Either way if you found a living cat then you saved it and on the other hand, if you found a dead-cat25, you still saved not the cat but the clause of unknowability. The argument from unknowability has strong persuasion in terms that it strengthens the claim that we are observers, alone, in this universe of patterns. Let the experience of a thing guides the trsnsformation from unknown to known. To know something is to experience it but empiricists who rejects metaphysical claims missed also the point of reason as a primordial instrument in knowing. Reason works hand in hand with experience to know the unknown because the latter is a product of reason and former is the product of experience. I, besides as a product of phenomena is compromised to attain noumenal in terms of enlightenment of oneself or release in so-called, selfimposed immaturity. To know noumenality is to dare ones unknown variable. The unfathomable x to be realized ought to be dared. In daring the noumenon, I must possess the freheit or freedom and andreia or courage. The complete enlightenment of the I serves himself to be free in questioning anything and gives him courage to grasp the noumenon. However, this enlightenment does not guarantee into the realm of the Experienced Phenomenon. Enlightenment is sure to come when the I came to a point where he will give his decision whether will remain the Inexperienced Noumena as a realm forever or convert it into Experienced Phenomena through time. This is the enlightenment---when a man gives a constant decision that requires freedom, and courage. Moreover, this shackels of immaturity is the ignorance and illusions we tried to inherit in misinterpreting things. This is a clear dialectical illusion in every Is
The result of the living or dead cat is a Phenomena (2), from which the observer approached the box and opened it, thus experiencing it.
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consequence of summoning the noumenon. When one hypothesized noumenon, he must accept all consequences that lies ahead. Further I represents the thinking being (Cartesian Cogito); dared represents the courage in phenomenon in grasping the enlightenment and to know is the freedom of the self to grasp enlightenment or noumenon from phenomenon. Bachelor of Arts in Philosophy, Polytechnic University of the Philippines, Philippines

REFERENCES

Hoffding, Harold. A History of Modern Philosophy (USA: Dover Publications, 1955)

Kant, Immanuel, Critique of Pure Reason, trans. by Paul Guyer and Allen Wood, (Cambridge: Press syndicatebof the University of Cambridge, 1997). ____________, Prolegomena To any Future Metaphysics that will be able to come Forward as Science. Trans. by Paul Carus. Revised by James Ellington. (USA: Hackett Publishing Company, Inc., 1977). ____________, Foundations of the Metaphysics of Morals and What is Enlightenment?, trans. by Lewis White Beck (New York: Bobbs-Merrill, 1959). Pound, Ezra. Confucian Analects. (London: Lowe & Brydone Ltd, 1956) . Scruton, Roger, Kant (Oxford: Oxford University Press, 1984). Yasukata, Toshimasa, Lessings Philosophy of Religion and the German Enlightenment. (Oxford: Oxford University Press, 2002)