As astute readers are doubtless aware, I recently posted a post entitled “What is Real?” in which I posited that most everything we encounter does not exist. My point wasn’t that physical matter doesn’t exist (though maybe it doesn’t) but that the objects we group matter into are not objectively real but are formed from subjective, man-made categories. So the atoms and molecules* that make up a cup, or a cat, or a hat exist, but the objects—cups, cats, and hats—are dependent on humans for their existence.
*Of course, “atoms” and “molecules” are themselves man made categories.
Todays I stumbled unto an interesting rumination by someone named Alan Lightman. He’s titled his piece “My Own Personal Nothingness” and uses it to explore this “nothing is real” conceit. At one point he argues that institutions—churches, organizations, governmental bodies, political parties—are not real. They, as everything else, exist only in the minds of men.
Likewise, our human-made institutions. We endow our art and our cultures and our codes of ethics and our laws with a grand and everlasting existence. We give these institutions an authority that extends far beyond ourselves. But in fact, all of these are constructions of our minds. That is, these institutions and codes and their imputed meanings are all consequences of exchanges between neurons, which in turn are simply material atoms. They are all mental constructions. They have no reality other than that which we give them, individually and collectively.
This might seem an innocuous, even boring statement but, as I’ve argued elsewhere, this has huge ramifications for morality. In modern society, if you commit an evil act, you are (hopefully) caught and placed in prison. But if our institutions of law and morality are mere figments of our imagination, how do we know how to objectively separate right from wrong?
But there’s also something a bit freeing about the notion that institutions are meaningless. It means that we really don’t owe institutions any fealty, that we shouldn’t concern ourselves with them. I know a lot of people who defer greatly to their political party (and roundly condemn anyone who doesn’t support their party) and when a politician of that party is caught in a wrongdoing—say, fornicating with a goat—it pains these people. But these institutions only have the power we give them. I used to be much more deferential to academics or doctors and the institutions they represent, but I now see they’re taking guesses about how life works, just like the rest of us. (I don’t want to overplay this statement—I defer to doctors more than astrologers, but I recognize they aren’t perfect.)
Anyway, Lightman’s short piece is worth reading as are the comments it has generated.