Brain cognition essentially involves the brain forming conclusions from electronic signals sent by the senses. However, due to the potential uncertainty and distortion from both the medium and the brain itself, these conclusions may not be entirely accurate. This has led some philosophers to argue that humans might never truly know the true nature of the material world.
Why is this the case? Brain cognition depends on intermediaries. For instance, the cup we see is an image formed in the posterior part of our brain by reflected light. What the cup truly is remains unknown to us. We cannot accurately know anything. When we hear a sound, our ability to judge its source is even more constrained; we only recognize it as the origin of the sound. For example, we hear the ringing of a bell, but we don’t truly understand the bell itself. The same limitation applies to our sense of smell; we only get a partial picture of an object.
The story of the blind men and the elephant illustrates this point. They use touch to perceive the elephant, but without sight, their conclusions are varied and inaccurate. They sometimes say the elephant is like a rope, sometimes like a fan, or something else, which is just a mistaken tactile cognition. When we observe something, we can discern its shape and color, and smell its scent. With the elephant before us, our five senses might provide five different interpretations, yet none can fully capture the essence of the elephant. This is a deeper interpretation of the blind men’s story.
Even if we use our eyes and ears to observe an elephant, we still don’t really know what the elephant is; we only perceive certain aspects. Do we know what an elephant’s internal organs look like or the extent of its Buddhafields? Materialism suggests we’re unaware of the molecular and atomic states that constitute the elephant. Observing the elephant with instruments offers a different perspective. Traditional Chinese medicine practitioners may attempt to feel an elephant’s pulse, which is less complex than a human’s. However, what they’re sensing are vibrations, not an actual pulse. Traditional Chinese medicine divides the pulse into various types, like Hand Shaoyang and Hand Shaoyin, which are intricate and uncertain, complicating our understanding. Thus, human cognition cannot guarantee absolute certainty, but it can discern appearances.
An appearance is the observable color and shape of an object. While we can make numerous judgments, truly accurate ones require a comprehensive understanding. If one were the Buddha, they might know when the elephant would reach enlightenment. However, our sensory cognition is limited and temporary, so it’s not very extensive or precise, though still useful.
Some philosophers, like Hume, who advocated agnosticism, believe we cannot truly know the external world. They argue that our senses are insufficient for understanding the world, so we must use consciousness and instruments to probe deeper. Advanced methods like particle accelerators and chemical analysis break down matter into molecules, atoms, and quarks for closer examination, enhancing our cognition. We also use radio telescopes to broaden our understanding. Yet, all these methods depend on specific mediums.
When it comes to understanding the fundamental nature of matter, the brain’s cognitive process and the mediums it uses can interfere with and alter the actual state and properties of the matter being studied. This is because the brain and the mediums possess greater mass and energy than the matter itself, preventing true contact with it. As a result, this cognitive approach cannot directly perceive the essence of matter. Even with advanced technology and mathematical logic, we only end up with images and data.
Excerpted from: Cognition and Expression Part Two
