{"id":101,"date":"2004-06-02T07:35:22","date_gmt":"2004-06-02T07:35:22","guid":{"rendered":"http:\/\/idiolect.truth.posiweb.net\/notes\/?p=101"},"modified":"2004-06-02T07:35:22","modified_gmt":"2004-06-02T07:35:22","slug":"the-world-knot","status":"publish","type":"post","link":"https:\/\/idiolect.org.uk\/notes\/2004\/06\/02\/the-world-knot\/","title":{"rendered":"The World Knot"},"content":{"rendered":"<p>In a <a href=\"http:\/\/books.guardian.co.uk\/print\/0,3858,4032881-99945,00.html\">review <\/a> by Steven Poole of Edelman and Tononi&#8217;s <i> Consciousness: How Matter Becomes Imagination<\/i> I found this:<\/p>\n<blockquote><p><i>&#8230;they claim that Schopenhauer called the problem of consciousness the &#8220;world knot&#8221;, and adopt this lovely image as their catchphrase. But that is not what Schopenhauer said. What he calls the &#8220;world knot&#8221;, in On the Fourfold Root of the Principle of Sufficient Reason, is &#8220;the identity of the subject of willing with that of knowing&#8221;. Edelman and Tononi give a remarkably rich and provocative hypothesis of the subject of knowing, but the will soars free, as yet untethered by physical explanation.<\/i><\/p><\/blockquote>\n<p>Great image &#8211; very norse &#8211; and the identity of the subject of will with the subject of knowing is definitely a biggie, both for the psychology and metaphysics of consciousness.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>In a review by Steven Poole of Edelman and Tononi&#8217;s Consciousness: How Matter Becomes Imagination I found this: &#8230;they claim that Schopenhauer called the problem of consciousness the &#8220;world knot&#8221;, and adopt this lovely image as their catchphrase. But that is not what Schopenhauer said. What he calls the &#8220;world knot&#8221;, in On the Fourfold [&hellip;]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false},"version":2}},"categories":[5],"tags":[],"class_list":["post-101","post","type-post","status-publish","format-standard","hentry","category-psychology"],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p5KQtW-1D","jetpack-related-posts":[],"_links":{"self":[{"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/posts\/101"}],"collection":[{"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/comments?post=101"}],"version-history":[{"count":0,"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/posts\/101\/revisions"}],"wp:attachment":[{"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/media?parent=101"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/categories?post=101"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/idiolect.org.uk\/notes\/wp-json\/wp\/v2\/tags?post=101"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}