From Ockham to Absolute Existence

In the 14th century, William of Ockham introduced his principle of minimal assumptions, later known as Occam's Razor: one should not multiply entities beyond necessity. His idea was that when multiple hypotheses can explain the same phenomenon, one should choose the simplest that still provides a complete explanation. This principle became a fundamental guideline for thinking rigorously and avoiding unnecessary assumptions.

During the Scholastic period, philosophers applied Ockham's principle to theological and natural-philosophical questions, such as the existence of God or the motions of celestial bodies. The focus was on distinguishing necessary entities from redundant ones; anything not directly contributing to the explanation was considered superfluous and could be omitted.

From the 17th to the 19th century, modern philosophy continued this tradition in rationalist and empirical systems. Philosophers like Descartes sought minimal foundations for knowledge and understanding of reality, exemplified in his famous conclusion, "I think, therefore I am." The point was to identify the necessary assumptions upon which an entire system could be built, without introducing more premises than absolutely necessary.

In the 20th century, these ideas were formalized in analytic philosophy and logic. Logical models and ontological systems emphasized conditions for existence and necessity, and Occam's Razor was used to maintain simplicity and avoid superfluous constructions.

In 21st-century philosophy, within the framework of Absolute Existence, this line of thinking leads to the postulate of a dimensionless point endowed with the faculty of perception as the minimal possible starting point. This point is necessary—without it no representation can occur; sufficient—it can generate all relations and wholes; and minimal—no other entity is required. Unlike models such as Hlatky's Organic Unity, where parts and wholes require implicit binding principles, Absolute Existence is based on a single, logically sufficient, and Occamically simple foundational principle.

The Difference Between Representation and Condition

A representation is something that can be perceived, thought, or formulated in the mind. It is always relational and connects parts, phenomena, or concepts to one another. Representations cannot exist without something that makes them possible; they depend on a fundamental capacity to perceive or realize. Example: imagining a whole composed of parts or visualizing an organic unity.

A condition is the prerequisite or foundation that makes representation possible. It is fundamental and non-relational. Without the condition, no representation can occur at all. Example: the faculty of perception in Absolute Existence—the aspect that makes it possible for the whole and its parts to realize representations.

In summary: a representation is the content of consciousness, while a condition is the enabler of that content. Representations can be analyzed, divided, and related, but a condition cannot itself be represented as part of the representation without changing its fundamental character.

The Impossible or the Entirely Unrealistic

To attempt to form a representation of that which is the condition for all representations is impossible. Every representation already arises within that which is then claimed to be the object of the representation. The condition therefore cannot be turned into a content without at the same time being confused with a representation.

If someone nevertheless, in imagination, makes such an attempt, it must be stated plainly: the image that arises is a pure fantasy. One fantasizes and tries to represent the condition for all representations, even though this cannot logically succeed.

If someone chooses to believe blindly in such a fantasy, there is no one who can prevent this. But then one has left the question of conditions and moved into a representational world that no longer distinguishes between that which makes all representations possible and that which itself is a representation.

In this sense the representation becomes childish: not because it is naïve in itself, but because it lacks the discernment between condition and content.

Representation and Presupposition – On the Logical Levels of Thinking

Talking about the universe as a concept is often perceived as questioning its reality. At the same time, the statement that the universe is not a concept usually implies that the universe is "real." But what does it mean for something to be real?

In practice, this means that the universe is not arbitrarily invented. It also means that the universe is accessible to more than one observer – that what is experienced is something that has already been presented to the faculty of perception. "For real" therefore always presupposes a presentation that is not private, but shareable.

Here the difference between imagination and conception becomes crucial. Imagination refers to something that lacks availability and a realized basis, and which is furthermore unrealistic. Conception, on the other hand, is what makes something existing perceptible. Conception is not the opposite of reality, but the condition for reality to be able to appear as experience at all.

Prerequisite here does not refer to a psychological assumption, but to that which must be given for anything at all to be able to appear. An unchanging Absolute Existence cannot experience itself as realized without something that makes realization possible. The faculty of perception then appears as this necessary prerequisite.

Representation is the sequential expression through which the capacity for sensation makes a difference. Through this difference, experience becomes possible. Representation is thus what makes the difference between something that merely is in itself and something that is perceptible.

The concept of 'existing' is used here strictly at the phenomenal level: that which exists is that which has become available for experience. This does not mean that Absolute Existence is reduced to the phenomenon, but that the phenomenon is the way in which Absolute Existence becomes experiential for itself through perception.

The capacity for perception thus has an inherent drive in the direction of imagination. This direction is oriented towards realization. All imagination manifests the universe as a coherent whole – the great imagination – within which all individual experiences become possible. The universe then appears not as a finished object, but as a sequential expression.

Earlier, science had taken upon itself the task of isolating the smallest unchanging constituents of reality that the whole of reality consisted of, but the more effort one put into breaking down the smallest that could be encountered, the more new parts appeared through the effort put into identifying the smallest material parts. This new temporary potential energy then slipped away back together with each other. Matter appeared only as disturbances of the force in the investigation within a dynamic field.

Modern physics describes the universe in terms of dynamic fields and sequential processes. Some theories describe a stress field that gives rise to motion and structure, but without explicitly accounting for its poles. A stress field without specified poles describes the form of change, but not its ultimate starting point.

However, every line of thought requires a starting point and a direction towards something that is at least another state of the same starting point. For this movement to be coherent, the direction must be curved back towards its origin. This is already formulated in the scientific description of the curvature of spacetime: the sequential occurrence is feedback-like rather than linearly absolute.

Within the philosophy of Absolute Existence, this is understood as the perceptive faculty's direction ultimately being directed towards itself. The condition remains unchanged, while the representation constitutes its changeable expression.

The objections that the philosophy of Absolute Existence will encounter from other philosophical frameworks should be the following: that conception is equated with illusion, that an unchanging being is considered incompatible with change, or that a universe as a conception would lack objective validity.

However, these objections are based on a confusion of logical levels. When imagination is reduced to mere fantasy, or when the assumption is treated as a phenomenon among others, contradictions arise. The same contradictions recur when the universe is described as completely objective but can only be accessed through observation, or when consciousness is explained as a product of the universe while it is required for the universe to be describable.

The Absolute Philosophy of Existence instead makes the level difference explicit. Prerequisite and representation are kept separate, but understood as inseparably connected. The universe then appears as a representation – not in the sense of a fabrication, but as the necessary realization through which Absolute Existence becomes experiencable.

The Logical Levels of the Absolute Existence Philosophy

The Absolute Existence Philosophy posits that all thinking and experience rests upon levels that must be strictly distinguished. These levels are structured such that each carries its own logical necessity without being conflated.

• Existence is the first level: it cannot be avoided or denied. Trying to think outside of Existence results in its immediate collapse. Existence is not a relational object but the necessary subject that enables thinking itself.

  • It is presupposed, not imagined. The only thing that can be assumed but not described in terms of words as anything else than the Absolute. (Not one thing or the other but only in negative terms of what it is not – non-binary, for example.)

• The perceptive faculty is the second level: it is the only principle that entails the possibility of realization. It cannot be objectified without ceasing to function as a prerequisite. All representation arises through the perceptive faculty, not independently of it. (In the Philosophy of Absolute Existence, there is a tentative assumption about the possibility of a binarity in the form of two different states where the phenomenon appears as an image in the form of the revelation of the infinite differences that realize the perceptive faculty's potential for consciousness in the phenomenal experience of the Universe)

• Representation (Föreställning / Actualisation) is the third level: it is what renders phenomena available for perception. Representation is the actualization of the Faculty of Perception, giving rise to all observable phenomena. The universe itself is a realized representation, independent of any thinker imagining it.

• Phenomena are manifestations within the tension between the Faculty of Perception and its actualization. The phenomena themselves do not hold perspective; perspective is only for the Absolute Existence through the Faculty of Perception.

• Relations in experience are always between the Faculty of Perception and its actualization, never between the phenomena themselves. Phenomena are effects, not agents.

• Representation vs Presupposition: Representation makes something perceptible and experienceable. Presupposition is the necessary condition without which no representation is possible. Confusing these two levels is the primary source of logical error in conventional frameworks.

• The Driving Force: The Faculty of Perception, as Absolute Existence, directs the realization of representation. This driving force manifests the universe as the grand representation, enabling all experiences.

• Interpretation and Thought: When a thinker interprets a representation, the presupposition of the Faculty of Perception must be understood as the starting point for any reasoning. Misinterpreting representation as actual independent existence leads to illusion, misattribution, or contradiction.

• Common Misinterpretations:

  • Occurrence vs Absence of occurrence
  • Real vs Imagined
  • Actual vs Pretended

  In the Absolute Existence Philosophy, these contradictions do not arise because the levels are strictly maintained: representation does not contradict actual presupposition.

• Sequential Tension Field: All thought and realization unfold in a sequential tension field, analogous to a curving path returning to its point of origin. Each thought requires a direction toward another state, yet this direction must loop back to the presupposed starting point. This concept mirrors the curvature in space-time within the sequential unfolding of phenomena. The binary exponential effects can here be experienced as the infinity of the universe

Possible Objections

The objections the Absolute Existence Philosophy may encounter from other philosophical frameworks are likely to include:

• Criticism based on treating representation as equivalent to actual existence.
• Misunderstandings stemming from ignoring the presupposed Faculty of Perception.
• Attempts to externalize the source of perception or thought as relational or mechanistic, creating contradictions in their depiction of reality.

In all cases, these objections highlight the importance of maintaining the distinction between representation (Actualisation) and presupposition (Existence and the Faculty of Perception).

Central Concept Pages

1. Existence: The foundational presupposition that makes all thought possible. Not an object, but the necessary subject of thought.

2. Förnimmelseförmågan / Faculty of Perception: The inherent capacity within Absolute Existence enabling all representations. Cannot be objectified without ceasing to function.

3. Representation / Actualisation: The process through which the Faculty of Perception becomes realized in phenomena. This is what is accessible to perception.

4. Phenomena: Observable manifestations of the tension between the Faculty of Perception and its actualization. Effects, not agents.

5. Relations: Logical connections between presupposition and actualization; phenomena themselves do not relate.

6. Sequential Tension Field: The logical necessity for thought to unfold in a curved, returning structure that maintains coherence and links all realizations back to presupposition.

Concept: Prerequisite

A prerequisite is that which must be given for anything at all to be able to emerge. In the Absolute Philosophy of Existence, a prerequisite refers to the unchangingly existing capacity for sensation. The prerequisite is neither sequential nor phenomenal, but constitutes the foundation for all possible experience.

Concept: Representation

Representation is the sequential expression through which the capacity for sensation differentiates. Representation is that which makes something experienceable and thereby phenomenally existent. Representation should not be confused with imagination.

Concept: Imagination

Imagination is to hold something as true that lacks accessibility and a realized basis. Imagination is unrealistic and lacks grounding in the shared production of the capacity for sensation.

Concept: Capacity for Sensation

The capacity for sensation is the Absolute Existence's possibility to experience. It is unchangingly existing as a prerequisite, but expresses itself sequentially through representation.

Concept: Absolute Existence

Absolute Existence refers to the unchanging, enduring being which is not itself phenomenal, but which, through the capacity for perception and imagination, can be experienced.

Concept: Sequential Tension Field

A concept drawn from scientific models that describe change and dynamics over time. In this context, the concept is used to point to sequential emergence without specifying ultimate poles, which leaves the question of the condition open.

Concept: The Thinker/Interpreter

The Thinker/Interpreter refers to the position within the imagination where the universe is interpreted, understood, and given meaning. This position is itself part of the imagination and should not be confused with the condition.