A Philosophy of Material Reflection: 1971-1975


           The work is committed to the materialistic conception of the ideating processes, and the introduction of the term “idea-product” is to express this intended materialistic conception of the mind.  Unlike other theories that conceived the mind in a rather confused manner, often deprived of its material foundation and inspired by God or tainted by Satan, this work seeks to restore all previous correct materialistic assertions about idea, and to develop the materialistic views of the mind.  Such an attempt would involve introducing new ideas and terminology.

           This work does not recognize the religious mode of comprehending the human soul that is inspired by god as the sole determining factor of a mind.  Religion shows all the earmarks of the advocators of the primacy of idea over matter, the antithesis between ideas and matter, the god-guided material movements of nature and others which are of human heads behave approximately in a manner dubbed the illusory-delusory transformation characteristic of every religious ideation.  The work presupposes the fact that they are functions of the human brain.  The ideating processes of the brain in so far as they are functions, play a role similar to the breathing processes of the respiratory organ or any other processes of the human organs. The phony in religion and idealism must be reckoned, although it is a mass of concentration of mind clouds floating in the human body capable of periodic emanation to make a psychological state mystically peaceful.  Idea is the finest matter with matter as the denomination.  This would invert many views about the spiritual exposition in the new millennium.

           In particular, the manuscript is a philosophical treatment on the various phenomenological forms of material-reflection, to wit, the reflecting processes of ideation of the brain.  It is committed to espouse the non-possessiveness of idea-product (freedom of intellectual possession) of which only the elite supposes the correct idea.  This, the work recognize it as false.  Conversely, it recognizes the possessive nature of the idea-product as a relationship of the product to the producer, and as intellectual property but certainly not as monopoly.

           It also seeks to draw a line of demarcation to distinguish those forms of idea-product typical of the material being of the descendant of man whose transient internal movements have ultimately realized in the embodiment of the modern man.  This distinction is inevitable as there is a qualitative difference in function and in structure of the existing and the transformed form of this descent of species.  The idea-form, which we possess for the nonce, which arises out from the process of ideating and which in turn must depend on the physical constraint of the functioning brain, must have something to do with the evolution of the structure and function of the brain.  The activity of the nerve cells within the embodiment of our ancestors is conceived as the necessary condition and factor that has developed via the passage of the production and reproduction of life (via the seeds of life) to an essentially higher level.  This level is in us at present, and it conditions the performance of our brains.  The ideating processes of man and man’s ancestor are two qualitatively different kinds of processes performed by two qualitatively different kinds of nervous system from the two different beings - the ape-like Homo sapiens and the modern man (Homo sapiens sapiens).

           Therefore, the idea-products are not identical in essence - they are qualitatively different.  Whereas, within the same species, the variation of idea-product and its forms takes the character of quantitative alteration, here amongst different species the variation has ultimately become qualitative in character.  In other words, within the same species, the variation of idea-products and their forms takes the character of quantitative variation.  It becomes qualitatively different when a new species has evolved out of the old one.  Different species of living beings develop different means of communication, different idea-forms and therefore different idea-products.  The idea-product of an ape does not exist but some minds are present in our apes although they are not the idea-product proper.

           The distribution of the concept of idea-product as a possession of species in general is not fully justified for it is doubted whether the ancestor of man is capable of genuine ideation as with modern man.  It is appears that this is not genuinely possible.  From this conviction, the term idea-product is to be restricted only to man whilst the term reflex-product is conceived as those products of reflexation which are as yet idea-products and are natured to the lower species, and also to a great extent natured to the lower psychological dimensions of modern man.

           The content of the idea-product is internally perceptible ........  It presents itself as a special kind of internal phenoumenal form (internal appearance) which is developmental essentially.  The ideas expressed by the theory of the psychic events imply the existence of phenoumenal forms include feelings (inner pain, sadness, happiness, etc.), images, internally materialized form of consciousness, inner language, etc.  These are essentially the functional forms of material-reflection, not solid matter which are perceptible through the five proper channels of the external sensing organs.  Idea-product is perceptible as the inner language in the internally materialized form of consciousness, thus, when Hegel wrote the science of logic he has relied on this fact.  Reflex-product has no inner language as its embodiment.

           The word material-reflection is used in this work in contradistinction with the word material-interaction which is a characteristic property of inanimate matter.  Material-reflection is a characteristic property of animate matter, the matter that possesses life and has been the study of the biological sciences.  This work, however, only analyses in condensed form the material-reflection of man by psychophilosophical principles.

Dr. Tan Man Ho

(October 5, 1997)


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