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It may seem like a reality TV series ploy, but mortgage fraud is common and often easy for lenders and servicers to spot since culprits use some of the same strategies. Articles written by HousingWire Staff are non-bylined, and typically involve press release coverage and aggregation of coverage appearing elsewhere. Technology is critical for companies in the housing economy, who are striving to be accessible to consumers, efficient in their operations and compliant with regulations. If the underlying goal is to provide less negative ammunition for media outlets and improve the industry's image, it is counterproductive for lenders to speak against those regulations protecting the consumers.
There’s something very empowering about working for something beyond yourself or beyond your company, and realizing that you’re working for the greater good of a community.
Reality is a consciousness program (hologram, simulation, illusion, dream) created by digital codes. Reality is a computer generated consciousness hologram in which the characters it creates at the physical level are programmed to believe it is real. Reality began with a tone (big bang that continues to pulsate and create) - (horns, cones, harmonics, soul notes) and spiraling light (consciousness) which create ongoing and endless grids in which souls virtually experience. Prophecies throughout time bring the same message about this timeline being the end of the cycles of time evolving into something more - something non-physical - the return to light. You see it all around you as the grids that maintain our physical connection are collapsing. We are light beings (consciousness from a creational source) having a physical experience, evolving back to our natural state.
The Apache and other Pueblo Indians, such as the Zunis and Hopi, have legends about their ancestors emerging from an underground world, generally after some cataclysmic event, as if a cycle in time, or another reboot in the programmed realities of the human experiment, always linked to star gods, or star people, who brought them here from outer space. They speak of the Snake People (metaphor for human DNA) and the Ant People (gray aliens,) who protected them beneath the surface.
In the strict sense of Western philosophy, there are levels or gradation to the nature and conception of reality.
Other philosophies, particularly those founded in Buddhism, have different explications of reality. On a much broader and more subjective level, the private experiences, curiosity, inquiry, and selectivity involved in the personal interpretation of an event shapes reality as seen by one and only one individual and hence is called phenomenological. When two or more individuals agree upon the interpretation and experience of a particular event, a consensus about an event and its experience begins to be formed. This lets different communities and societies have varied and extremely different notions of reality and truth of the external world.
Other views of truth assert that truth is that which is considered to be the supreme reality and to have the ultimate meaning and value of existence, regardless of subjective inference.
The Galilean proposition in support of the Copernican theory, that the sun is the centre of the solar system is one that states the fact of the natural world. Axioms are self-evident realities, the existence of which is accepted as given and on which further conceptions are generated.The facts of a natural world would hold true only in the systemic construction of that world. Mathematical formulations and propositions in mathematical logic are based on axioms, and hence these fields are often referred to as pure disciplines. This idea was well elaborated by Thomas Kuhn in his book The Structure of Scientific Revolutions (1962).
In philosophy, reality is contrasted with nonexistence (penguins do exist; so they are real) and mere possibility (a mountain made of gold is merely possible, but is not real) unless they are discovered. Alexius Meinong is famous, or infamous, for holding that such things have so-called subsistence, and thus a kind of reality, even while they do not actually exist.
This was in contrast and reaction to romanticism, which portrayed their subjects idealistically. Obviously, when speaking in this sense, "real" (or "realistic") does not have the same meaning as it does when, for example, a philosopher uses the term to distinguish, simply, what exists from what does not exist.In the arts, and also in ordinary life, the notion of reality (or realism) is also often contrasted with illusion. But there are also tendencies in the visual arts toward so-called realism and more recently photorealism that invite a different sort of contrast with the real. The schizophrenic is said to have hallucinations and delusions which concern people and events that are not real. The practice's possible covert use as a political tool can perhaps be illustrated by the 18th century psychiatric sentences in the U.S. In each of these cases, discussions of reality, or what counts as "real", take on quite different casts; indeed, what we say about reality often depends on what we want to say it is not. A common colloquial usage would have "reality" mean "perceptions, beliefs, and attitudes toward reality," as in "My reality is not your reality." This is often used just as a colloquialism indicating that the parties to a conversation agree, or should agree, not to quibble over deeply different conceptions of what is real. But occasionally - and particularly in the case of those who have been exposed to certain ideas from philosophy, sociology, literary criticism, and other fields - it is thought that there simply and literally is no reality beyond the perceptions or beliefs we each have about reality. Such attitudes indicate anti-realism, that is, the view that there is no objective reality, whether acknowledged explicitly or not. If we really do literally mean by "reality" simply "beliefs about reality," then our article about reality would necessarily, to be complete, have to outline every world view (this is how the German word Weltanschauung is usually translated) - every broadly different way of "seeing" reality. In this sense, the topic of reality encompasses many other topics: perception, psychology generally, cognitive psychology and cognitive science, religion, sociology and anthropology, and topics in philosophy. But there is a way to make the topic of reality less cumbersome for present purposes: restrict the discussion to theories about the general topic of reality itself.
It is theories about reality, in this sense, that philosophers discuss as part of metaphysics; such theories are also sometimes discussed in literary theory (which is, today, heavily influenced by Continental philosophy and heavily anti-realist) as well as in sociology and cultural anthropology.
Philosophy addresses two different aspects of the topic of reality: the nature of reality itself, and the relationship between the mind (as well as language and culture) and reality.
On the one hand, ontology is the study of being, and the central topic of the field is couched, variously, in terms of being, existence, "what is", and reality. On the other hand, particularly in discussions of objectivity that have feet in both metaphysics and epistemology, philosophical discussions of "reality" often concern the ways in which reality is, or is not, in some way dependent upon (or, to use fashionable jargon, "constructed" out of) mental and cultural factors such as perceptions, beliefs, and other mental states, as well as cultural artifacts, such as religions and political movements, on up to the vague notion of a common cultural world view or Weltanschauung. The view that there is a reality independent of any beliefs, perceptions, etc., is called realism. Phenomenalism differs from Berkeleyan idealism primarily in that Berkeley believed that minds, or souls, are not merely ideas nor made up of ideas, whereas varieties of phenomenalism, such as that advocated by Russell, tended to go farther to say that the mind itself is merely a collection of perceptions, memories, etc., and that there is no mind or soul over and above such mental events.
Finally, anti-realism became a fashionable term for any view which held that the existence of some object depends upon the mind or cultural artifacts. Every action and all matter that has developed in the universe conforms to what we know as reality. However, the reality that we perceive seems to be contrary to scientific logic, if we bear in mind that matter hardly exists.
According to recent research in the field of quantum physics, all of what we know as matter - the solid cement of what appears to be what our reality is composed of - could be nothing more than quantum fluctuations in the middle of the empty universe. Such evidence suggests that the rest of the nuclear mass would be consist of gluons, ephemeral particles that bubble in the middle of the emptiness, which function to maintain the unity among the trio of quarks inside protons and neutrons. According to biologist Richard Dawkins, rocks only feel hard and impenetrable to our hands because they can't penetrate each other. Navigating in an illusory reality, we have to accept that somewhere in the universe another reality can be found. Since the reality of particles cannot be more than smoke and shadows, it could be that the real existence of all objects in the cosmos resides in one or more parallel spaces. If this theory is correct, every object and organism in this world would not be more than a gross representation of objects and organisms in a more 'real' universe. Steve Grand, author of 'Creation: Life and How to Make It,' suggests that matter moves from one place to another and reunites momentarily so that you can be you.
Scientists in Hanover, Germany, working on the GEO 600, which is an instrument that detects gravitational waves, believe they have discovered a 'granulation' in space-time that indicates that our universe is nothing more than a giant hologram. Those responsible for the GEO 600 believe that, in the same way a digital image loses resolution with significant increase in its size, the captured interference in the detector could be interpreted as the universe's limited resolution of what it's capable of providing to human eyes. The scientists suspect that the precision of the GEO 600, capable of detecting variations in longitudinal waves at the subatomic scale, served to discover the tiniest grains that compose the three-dimensional holographic universe, projected from the bi-dimensional confines of its interior.
Then, why do our senses perceive reality in such a distinct and voluminous way if we appear to be no more than shadows on a flat screen? The second point to consider is that our organic brain can also be found in the illusion, never being able to interpret a universe with a greater or fewer number of dimensions than can be perceived. Neurophysiologist Karl Pribram, founder of the Center of Cerebral Research at the University of Radford in Virginia, thinks that our brains are holograms interpreting the hologram universe, mathematically constructing a reality interpreting frequencies that come from another dimension - a domain of significant reality that transcends time and space. Nevertheless, the theory of a holographic universe of only two special dimensions conflicts with multidimensional theories arising from the roots of the superchord theory. Many vanguard theorists think that the disturbing breach in the field of quantum physics and relativity could explain historically argued phenomena in the scientific field, like those in which the mind doesn't seem to be associated to the brain - such as near-death experiences, remote vision, and precognition. In whatever case, Plato's allegory of the cave would seem to be the most rational option now for explaining these vivid daily experiences that our brains interpret as being real appearances of the world. Mr P, an 80-year-old Polish emigre and former engineer, knew he had memory problems, but it was his wife who described it as a permanent sense of deja vu.
Deja vu can happen to anyone, and anyone who has had it will recognize the description immediately.
Now that is changing, spurred in part by Mr P and a handful of people who, like him, have dementia and experience continuous deja vu, and also by the discovery that there is a group of people with epilepsy who have deja vu-like auras before a seizure.
Speculations about past lives or telepathy aside, the first biological explanations of deja vu were based on ideas that two sensory signals in the brain - perhaps one from each eye or each hemisphere of the brain - for some reason move out of sync, so that people have the experience of reliving the same event.
To test the idea, her team produced a large range of images showing scenes such as a bar, a bowling alley, landscapes or rooms from a house. Then, while under hypnosis, they were told they would be given the puzzle again, but would not recall it. Studies of the brain also support the idea that separate circuits mediate recollection and familiarity, according to John Aggleton and Malcolm Brown of Cardiff University, UK, who recently reviewed brain imaging and animal studies (Trends in Cognitive Sciences, vol 10, p 455). This fits well with the evidence from brain scans of Mr P and others like him, who show huge degeneration of neurons in the medial temporal lobe, and the fact that it is epilepsy originating in the medial temporal lobe that leads to deja vu auras. Indeed, there may be many ways to produce false familiarity, according to psychologist Alan Brown of Southern Methodist University in Dallas, Texas, author of The deja vu experience (Psychology press, 2004).
For example, he has induced the feeling by distracting volunteers while they saw a glimpse of a scene and then moments later giving them a good look.
The real problem with explaining deja vu, however, is not how we can get familiarity without recognition, but why it feels so disturbing.
Cognitive neuroscientist Stefan Kohler from the University of Western Ontario in London, Canada, believes the role of emotion is even more central in generating the sense of weirdness that accompanies deja vu. The final element of deja vu, a sense that it feels impossible, probably comes from the reasoning parts of our brain. While deja vu is starting to divulge some of its secrets, there is still a long way to go before we understand how we actually decide what is real, imagined, dreamed or experienced, and how these various tags lead to such different conscious experiences. About 10 per cent of people claim never to have experienced deja vu, while some individuals report having it regularly.
Children first get it at around age 8 or 9, suggesting that a degree of cognitive maturity is required. It is particularly prevalent in people with certain conditions known to produce problems in time perception, such as schizophrenia and epilepsy.
Although there is no gene for deja vu, it is possible that certain versions of genes associated with epilepsy make some of us more prone to it. Scientists in Hanover, Germany, working on the GEO 600, which is an instrument that detects gravitational waves, believe they have discovered a granulation in space-time that indicates that our universe is nothing more than a giant hologram. The scientists suspect that the precision of the GEO 600, capable of detecting variations in longitudinal waves at the subatomic scale, served to discover the tiniest grains that compose the three-dimensional holographic universe, projected from the bidimensional confines of its interior.
Taking its name from the descriptor for a particular type of television programme, the name itself was already something of a misnomer before director Matteo Garrone got his hands on it, Reality tells the tale of a working class Neapolitan fishmonger who sees a chance for stardom and throws himself into making it happen. Opening with a beautiful long take – the film is filled with gliding tracking shots and majestic crane shots – the camera finally finds a subject that it sticks with and we are introduced to Luciano (Aniello Arena), a man who appears to like being the centre of attention. Following an audition for the Italian Big Brother television show Luciano’s head begins to be filled with the promise of fame and fortune.

These scenes of Luciano giving away his possessions, much to his wife’s annoyance and then despair, also represent Garrone at his most overtly symbolically religious in Reality, with Luciano playing a modern day crazed prophet in an oddly unsatisfying religious fable.
The religious thematic concerns coalesce well with the more modern concerns regarding the effect of fame, or even just the promise of fame, but they never amount to anything beyond a glancing blow at a subject that has far more fascinating potential for commentary than we see here. Also, if one has no vested interest in this particular cultural phenomenon the film will most likely seem a little insane and at times even bafflingly unbelievable.
Reality is formally excellent, the cinematography from Marco Onorato even borders on the sublime at times, the story is adequate in construction and the performances are rather winsome – especially Arena as Luciano – but there is so much lacking in Reality in terms of thematic depth. Pretend, for a moment, that the Internet represents reality — the universe, all that exists and ever will exist.
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The following article by Michael Vannoy Adams is a revised and expanded version of a keynote address, "The Fantasy of Reality and the Reality of Fantasy," delivered at the 32nd annual conference of the National Association for the Advancement of Psychoanalysis on "Fantasy: Imagination and the Transformation of Consciousness," New York, NY, October 9, 2004. I am a Jungian psychoanalyst with a special interest in the relation between fantasy and reality. From this perspective, the success of the conservative Republicans in the 2004 presidential election was the result of a failure of political imagination by liberal Democrats. In the period before the presidential election, liberal newspaper columnists constantly complained that the Bush administration was deliberately, cynically ignoring reality and replacing it with fantasy.
In another op-ed piece, Herbert criticized both President Bush and Senator Kerry for avoiding reality. In an op-ed piece entitled "Let's Get Real," Krugman argued that in response to "the question of how his policy in Iraq would differ from President Bush's," Senator Kerry's "answer should be that unlike Mr. In another op-ed piece entitled "Bush and Reality," Herbert offered an explanation for what he called President Bush's mediocre performance in the first presidential debate. In yet another op-ed piece, Krugman said of President Bush that "the full costs of his denial of reality are only now becoming clear." According to Krugman, President Bush and Vice President Dick Cheney "engage in what Orwell called 'reality control'" as a political strategy. In another op-ed piece after the presidential inauguration, Herbert again stressed the distinction between reality and fantasy. After the presidential inauguration, a conservative newspaper columnist, David Brooks, also addressed the issue of reality, although in order to serve Republican interests, he adopted a different terminology.
Presumably, Brooks contrasts reality with ideals rather than with fantasy because he knows that the term "fantasy" has a pejorative connotation. In 2000, Andrew Samuels conducted an international survey to ascertain how often clients discuss "political material" in analytic sessions and whether psychoanalysts consider such material to be analytically relevant or not. The morning after the first presidential debate of 2004, a client in psychoanalysis with me mentioned the election.
Like the liberal newspaper columnists Herbert and Krugman, my client hoped that the reality principle would triumph over the fantasy principle. My client mentioned that he had on the wall in his office at work a six-foot poster of Gary Cooper in the movie High Noon.
The poster, by graphic designer Tomasz Sarnecki, is the most famous political poster in Poland. I have often been asked in the United States to sign the poster that many Americans consider very significant. But the poster had the opposite impact: Cowboys in Western clothes had become a powerful symbol for Poles.
The opinion that High Noon is the great American foreign policy movie was first expressed by a movie critic half a century ago, in 1955, during the Cold War." I see 'High Noon' as having an urgent political message," Harry Schein said. The war in Iraq was a different movie, my client said, in which the hero was not at all reluctant but was naively or ignorantly eager: "The Bush people genuinely thought that they would be welcomed as heroes in Iraq when they got rid of the tyrant. I acknowledge that this Freudian account of an ulterior, Oedipal motive for the war in Iraq is probably valid, at least to a certain extent. In seven op-ed pieces, the liberal newspaper columnists Herbert and Krugman repeated the words "reality," "real," and "realistic" a total of 33 times. That's why, for the third year in a row, HousingWire is recognizing the most innovative technology companies in our industry in the HW Tech100. We exist in a biogenetic experiment to experience emotion through the construct of linear time. Now as we approach the end of the reality experiment, everything moves into higher frequency until it ceases to exist from the physical, returning to light and total consciousness.
Along with this we are witnessing the collapse of economic, political, social, and religious systems. Hopi Prophecy speaks of the return of the Blue Kachina, or Star People at the end of this cycle of time.
The term "Reality", in its widest sense, includes everything that is, whether it is observable, accessible or understandable by science, philosophy, theology or any other system of analysis. These levels include, from the most subjective to the most rigorous: phenomenological reality, truth, fact, and axiom. This form of reality might be common to others as well, but at times could also be so unique to oneself as to be never experienced or agreed upon by any one else. This being common to a few individuals or a larger group, then becomes the 'truth' as seen and agreed upon by a certain set of people. The religion and beliefs of people or communities are a fine example of this level of reality.
Truth can not merely be discerned by deductive reasoning but can only be more deeply understood by inductive study and skepticism. However during his lifetime Galileo was ridiculed for that factual proposition, because far too few people had a consensus about it in order to accept it as a truth.
The validity of the set theoretic proposition would hold true in any systemic process or universe.
Most of the cultural conflict in the world occurs when certain individuals or groups try to impose their phenomenological realities or truths on other people or communities.
It can help understand what we mean by "reality" to note what we say is not real but usually if there is no original and related proofs it isn't reality. Sometimes philosophers speak as though reality is contrasted with existence itself, though ordinary language and many other philosophers would treat these as synonyms. Most philosophers find the very notion of "subsistence" mysterious and unnecessary, and one of the shibboleths and starting points of 20th century analytic philosophy has been the forceful rejection of the notion of subsistence - of "real" but nonexistent objects.It is worth saying at this point that many philosophers are not content with saying merely what reality is not - some of them have positive theories of what broad categories of objects are real, in addition.
Commentary about these artistic movements is sometimes put in terms of the contrast between the real and the ideal: on the one hand, the average, ordinary, and natural, and on the other, the superlative, extraordinary, improbable, and sometimes even supernatural. Trompe-l'oiel (French, "fool the eye") paintings render their subjects so "realistically" that the casual observer might temporarily be deceived into thinking that he is seeing something, indeed, real - but in fact, it is merely an illusion, and an intentional one at that.In psychiatry, reality, or rather, the idea of being in touch with reality is integral to the notion of schizophrenia, since it has often been defined in part by reference to being "out of touch" with reality.
However, there is controversy over what is considered out of touch with reality, particularly due to the noticeable comparison of the process of forcefully instituting individuals for expressing their beliefs in society to reality enforcement. Thus, for example, a certain Christian world view would not count as a theory of reality, but the theory that the Christian world view is a "construction" of reality would count as a theory about reality.
The task in ontology is to describe the most general categories of reality and how they are interrelated. More specifically, philosophers are given to speaking about "realism about" this and that, such as realism about universals or realism about the external world. The view that the so-called external world is really merely a social, or cultural, artifact, called social constructionism, is one variety of anti-realism.
The idea that our universe passes like a giant's dream, or like a product of a very complex virtual reality program, more closely resembles an ingenious science fiction script than the crude and imperfect world in which we move every day. The construction blocks of visible matter are atoms, which are merely small nuclei lost in the middle of a great spacial emptiness, surrounded by nearly invisible particles (electrons) that orbit them at magnificent speeds.
Stephen Durr from the John Von Neumann Institute in Germany confirmed that the sum of the three subatomic particles that make up protons and neutrons (called quarks) barely represent 1 percent of their total mass. This fact suggests the hypothesis that our tangible reality might be mere fluctuations of emptiness or purely nothing.
Possessing a pair of eyes that could see only microscopic particles would make it impossible for us to move in a world with objects so large, as the objects with which we generally interact are composed of billions and billions of microscopic particles. For us, it is useful to have notions of hardness and solidity as it helps us navigate our world.
Many scientists speculate that, just like a three-dimensional object can project a two-dimensional shadow over the ground, a multidimensional universe (like the case of the String Theory) could cast a shadow in three-dimensional space. Coinciding with this theory, the existence of an extracorporeal mind in another dimension might be the ideal explanation for why we have memory, as the atoms in our brains are replaced hundreds of time throughout the course of our lives.
The universe that we live in presents itself as something even more illusory, where bodies, minds, and planets are parts of a great magic trick without a magician or an audience. In the 1990s, scientists Leonard Susskind and Gerard Hooft suggested that the same principal that makes a two-dimensional image on a flat surface look three-dimensional could be applied to the entire universe. The problem could be that our human eyes and our powerful telescope lenses conform to the reality of such a hologram of the rest of the universe. Before this mark of a disparate hypothesis, many scientists already suspected that the universe is a hologram or illusion created by particles in the emptiness. It is more than just a sense that you have seen or done something before; it is a startling, inappropriate and often disturbing sense that history is repeating, and impossibly so. They are making it possible for researchers to catch the process in action, bringing hope that the secrets of this strange and disturbing phenomenon could finally be unlocked.
Somehow, incoming signals must get misinterpreted and labelled with an inappropriate time stamp, making the experience seem old as well as current.
Perhaps deja vu feels like reliving a past experience because we actually are - at least to some extent. In one, she was able to induce familiarity for images of celebrity faces or well-known places, even if the viewer couldn't place the image, simply by first presenting subjects with lists of their names.
One possibility is that deja vu is based on a memory fragment that comes from something more subtle, such as similarity between the configuration or layout of two scenes. Volunteers saw a subset of these, then they were tested on a new set, half of which were entirely novel and the other half resembling scenes from the first set in structure and configuration but not content. His skepticism stems from a study of a person with epilepsy that he conducted with Akira O'Connor, now at Washington University in St Louis, Missouri.
Moulin and O'Connor think deja vu is the consequence of a dissociation between familiarity and recall. Another group did not do the puzzle but were told under hypnosis that they would be given it later and that they would experience feelings of familiarity but not understand why. They point out that different parts of the medial temporal lobe, at the side of the brain, are responsible for different aspects of memory recall (see illustration).
The perirhinal cortex may store information about spatial relationships, rather than time, place and sequence of events, and so normal familiarity feelings could come largely from layout and configuration, backing Cleary's findings. The regions thought to mediate recall, familiarity and emotions are all extremely closely linked. He recently had the chance to image the brain of a person cured of epilepsy with deja vu auras by removal of a large tumor that was triggering the seizures. According to Kohler, when our rational knowledge tells us one thing, but our emotional instincts tell us another, it can feel very wrong. Deja vu is interesting, says Kohler, because it points to a brain mechanism that helps you interpret what you are doing.
One anecdotal finding that came to light while working on this article is that people who think a lot about deja vu are more prone to it. Luciano lives surrounded by his extended family in Naples, eking out a relatively humble but happy existence running a fish stall, which he also owns.
He quickly begins to believe that he is destined to appear in Big Brother, egged on by his presumably well-meaning friends and family, and suspects that the producers of the show are observing him in an effort to ascertain if he is ‘good enough’ for the show. The religious themes continue throughout and it is no coincidence that the last few moments involve an encounter with the pope and a final shot that implies a very celestial ascension.
Simply the idea too that so-called reality television has rather far reaching negative impacts seems like an obvious concept to explore, unless you have something more enlightening to say.

The idea that someone would want to be on Big Brother in the first place is one that seems to be readily accepted by Garrone and his fellow screenwriters without any deep consideration it seems; beyond a brief suggestion that Luciano is fond of attention the film does little to actually speak to why this is a desire at all, let alone one that can so easily be fed. This would be easily forgiveable if we were not so often reminded throughout the film, with hints and minor diversions, that there are much more interesting ideas waiting to be explored. To the uninformed observer (someone without the ability to see that the group is playing a game with set rules and boundaries), the players’ actions appear random on first glance.
For the most part, people in Western societies (myself included) are programmed to think in a linear fashion, of everything having a starting point and an ending point. This website is the portal through which she transmits her thoughts, ideas and creations out over the wide universe. Except as below, all references are to the Collected Works (CW) by volume, page number, and paragraph.
All and everything is created by geometric design following the patterns of sacred geometry.
Natural disasters are accelerating exponentially allowing souls to understand everything is changing.
Reality in this sense may include both being and nothingness, whereas existence is often restricted to being (compare with nature). Thus one particular group may have a certain set of agreed truths, while another group might have a different set of truths that have reached consensus. This is well expressed in the famous quote by Henry Thoreau, "It takes two to speak the truth - one to speak and another to hear." However, humans are fallible and are limited to individual experience. Fewer propositions are factual in content in the world, as compared to the many truths shared by various communities, which are also fewer to the innumerable individual phenomenological realities. The fact that 'the sun rises in the east', might not be valid in a different solar system where the planet might be tilted in a different angle, or revolving in a different direction around its star, so that the star might rise on the planet's horizon in the west instead of the east. Its validity is self evident in ontological existence and works on the axiomatic level of reality.Some portion of ultimate reality may lie beyond our scope to examine or even imagine.
They have in mind the notion that there is a kind of reality - a mental or intensional reality, perhaps - that imaginary objects, such as the aforementioned golden mountain, have.
Most political views argue that the world - or, more specifically, present-day society - could be improved in one way or another, and propose various means to achieve such an improvement.In the arts there was a broad movement beginning in the 19th century, realism (which led to naturalism), which sought to portray characters, scenes, and so forth, realistically. If - what is rarely done - a philosopher wanted to proffer a positive definition of the concept "reality", it would be done under this heading. Generally, where one can identify any class of object the existence or essential characteristics of which is said to depend on perceptions, beliefs, language, or any other human artifact, one can speak of "realism about" that object. Perhaps the first was idealism, so called because reality was said to be in the mind, or a product of our ideas.
Cultural relativism is the view that social issues such as morality are not absolute, but at least partially cultural artifact. If our bodies were to be put under a powerful microscope, what would be seen would probably be a sea of sand grains in perpetual motion.
According to Dawkins, not a single atom that makes up our bodies today would have been in our bodies during an event in our childhood that we remember.
This would imply that our real bodies are in the space that we cannot comprehend - while a virtual body, a mere container, would be what is in what we call reality.
However, all of the scientific efforts to comprehend the truth amid the mirage have become trapped in a frustrating array of unprovable theories. When he went out walking he said the same birds sang in the same trees and the same cars drove past at the same time every day. You can't place where the earlier encounter happened, and it can feel like a premonition or a dream. Surprisingly, not only is deja vu proving an interesting window on the peculiar ways that our memory works, it is also providing a few clues about how we tell the difference between what is real, imagined, dreamed and remembered - one of the true mysteries of consciousness. Information from the two eyes mixes very early in visual processing, long before we perceive a scene. If the brain's memory system is like a tape recorder, it is as if the recording head has got muddled with the playback head. Psychologist Anne Cleary of Colorado State University in Fort Collins came to this idea via an interest in memory problems. In another study volunteers reported familiarity with words that sounded similar to ones presented in an earlier list. Say you are in the living room of a friend's new house with the eerie feeling that you have been there before, yet knowing you can't possibly.
Not only did the similar layouts produce familiarity without recall, subjects also reported a sense of the inexplicable, having been told that all the scenes were different. This 39-year-old man's auras of deja vu were long-lasting enough to conduct experiments during them. We know that we can have a sense of familiarity for a face or name without actually remembering where we know it from. Both situations produced a sense of eerie familiarity, which some people likened to deja vu. The curved tube-like hippocampus, which runs through the centre of the lobe, mediates recollection, particularly of autobiographical memories.
He suggests that mood and emotion are also important contributors to the sensation of deja vu.
A small amount of stimulation could produce a mild sense of familiarity, while a stronger stimulus could spread into neighboring emotion regions producing a more disturbing feeling, or even the striking sense of doom or premonition some people report with deja vu. The excised areas consisted of parts of the hippocampus and perirhinal cortex, but also included the amygdala. This final element is missing in people with dementia, including Mr P, who accept their experiences as perfectly normal. I had deja vu about reading about deja vu, and researchers have had deja vu about having deja vu. In an effort to prove this to them he begins acting charitably and preparing himself for his big chance on the show. Sadly often as shallow as the televisual waste matter that provides its subject Reality is a well made but often empty effort from Garrone.
How the Internet appears to any given user depends on the physical properties of the computer he or she uses to access it. Bush's infallibility complex." He said that "in Iraq that means setting realistic goals" - in contrast to "Mr. Truth cannot simply be considered truth if one speaks and another hears because individual bias and fallibility take away any assertion that the idea of truth, itself, exists. Much of scientific exploration, experimentation, interpretation and analysis is done on this level.
Hence the facts of a systemic entity might not be universal outside the realms of that system. Berkeleyan idealism is the view, propounded by the Irish empiricist George Berkeley, that the objects of perception are actually ideas in the mind.
Subjective, strange and fleeting, not to mention tainted by paranormal explanations, the phenomenon has been a difficult and unpopular one to study.
What's more, deja vu - rather ironically as the term means "already seen" - can occur in blind people, according to Chris Moulin, a psychologist at the University of Leeds, UK, (Brain and Cognition, vol 62, p 264). It is an interesting analogy, but it does not appear to have any anatomical basis in the brain.
Keen to explain instances such as when something seems to be on the tip of the tongue, or when we recognize a face but can't place it, she started looking for parallels with deja vu. It could be just that the arrangement of furniture is similar to what you have seen before, suggests Cleary, so the sense of familiarity feels misplaced. The researchers reasoned that if familiarity is at the root of deja vu, they should be able to stop the experience in its tracks by distracting the man's attention away from whatever scene he was looking at. Using hypnosis, O'Connor and Moulin have been able to create a more mysterious sense of familiarity that leads people to draw parallels with deja vu. Moulin and O'Connor hope that their ability to induce a deja vu-like state in the lab will help them probe the phenomenon.
Meanwhile, the studies show that the surrounding parahippocampus, particularly the perirhinal cortex, may provide the feelings of familiarity.
We need the right combination of signals, not just the layout of a scene but how we feel at the time, to believe something is familiar when really it is not. It suggests that this region, which is known to be heavily tied up with emotion, was also involved in creating the deja vu. Kohler suspects this may be because neurodegeneration in these individuals has caused a disconnection between the temporal lobes, which are generating sensations, and the frontal lobes which are continuously interpreting them.
One of the funniest moments in the film – Reality is in a way a comedy of sorts – revolves around Luciano’s efforts to appear more charitable by giving away his possessions.
A user who has only viewed the Internet through a monochrome computer that just displays text does not even have the concept of an Internet with graphics and colors.
It is a fact for people belonging to any group or nationality regardless of which language they speak or which part of the hemisphere they come from. In fact, many analytic philosophers today tend to avoid the term "real" and "reality" in discussing ontological issues. On this view, one might be tempted to say that reality is a "mental construct"; this is not quite accurate, however, since on Berkeley's view perceptual ideas are created and coordinated by God.
Then there are the cases of people who have had their two cortical hemispheres surgically separated in an attempt to relieve intractable epilepsy. However, when he looked away or focused on something different, his deja vu did not dissipate, and would follow his line of vision and his hearing, suggesting that real familiarity is not the key. They also believe these experiments support the idea that familiarity and recall are dissociable, and that you can have a sense of familiarity without actually having any prior experience of something. Kohler speculates that without the appropriate emotional arousal, perhaps the brain cannot recognize a person or place we have encountered before as truly familiar.
After all, says Wild, "Deja vu is one of weirdest brain experiences that normal people have". The scenes are well played for comedy and Arena’s wide-eyed enthusiastic performance adds greatly to these, and many other, sequences. But for those who would treat "is real" the same way they treat "exists", one of the leading questions of analytic philosophy has been whether existence (or reality) is a property of objects. If the mental diplopia idea were correct you might expect them to have permanent deja vu, yet there are no reports of this happening. The fact that an epilepsy aura can cause deja vu at all suggests that it is erroneous activity in a particular part of the brain that leads to misplaced feelings of familiarity, suggests Moulin.
On the other hand, inappropriate emotional arousal may make us believe something is familiar when actually it is not. If this user never comes into contact with someone who views the Internet through a graphics-capable computer, the concept of graphics will never be known to him or her. Shortly before I left for Spain, my brother, cousins and I were watching a video of our Grandfather give an entire lecture on this concept (he’s a Professor).
It has been widely held by analytic philosophers that it is not a property at all, though this view has lost some ground in recent decades. At the extreme, patients with permanent deja vu - dubbed deja vecu, for already experienced - actually make up stories to make sense of it (New Scientist, 7 October 2006, p 32). How would we behave differently if we were not bound by our human perceptions; by gravity and by the confines of planet Earth?
With this type of view, it makes it easier to consider that maybe, just maybe, the universe had no beginning.

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