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We have a flower, as an idea, and as such it exists in our mind, and

is a human thing. But there are other animals that also see this

*thing*, in other words the mind of the animal can differentiate

this *flower* from the surrounding environment. For example a horse

may see it and eat it, a bee or some other insect may be attracted

to it. No word or thought is is involved, just a perception.

Therefore it is there, outside of the human mind, and will set in

motion instincts in the creature that sees it (eat, lick, avoid,

etc). I don't know whether instinctual perception constitutes some

form of primitve concept or not. Perhaps in some creatures, such as

apes and dolphins, but not sure.

 

What I do know is that the flower will appear different to different

creatures. For example, a bee is going to see it very differently

than a horse will; and, I suppose the boundary of the flower will be

different to different observers also. A bee will probably *see*

just the part in bloom, for a human, it includes the root system

etc. So, the flower exists in this sense. Questions....does it

exist as an absolute object, as in Plato's ideal? Or does it exist

only as relative thing, according to how it is perceived by an

observer? Does a thing exist if there is no observer to observer it?

Perhaps, since a flower must have some primitive form of

awareness..but it would not be self-aware, so again it has no

boundaries, no form. Who are we to impose those boundaries on a

flower?

 

Plant consciousness. What would that be like? Impossible to imagine,

but I think certainly that plant consciousness is different to hat

consciousness. Can this difference account for the intrinsic

difference between these two things? I would say that plant

consciousness is differentiated to some degree, at least cellular,

while a hat is bascially atomic level.

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Nisargadatta , " jasondedonno "

<jasondedonno wrote:

>

> We have a flower, as an idea, and as such it exists in our mind,

and

> is a human thing. But there are other animals that also see this

> *thing*, in other words the mind of the animal can differentiate

> this *flower* from the surrounding environment. For example a horse

> may see it and eat it, a bee or some other insect may be attracted

> to it. No word or thought is is involved, just a perception.

> Therefore it is there, outside of the human mind, and will set in

> motion instincts in the creature that sees it (eat, lick, avoid,

> etc). I don't know whether instinctual perception constitutes some

> form of primitve concept or not. Perhaps in some creatures, such as

> apes and dolphins, but not sure.

>

> What I do know is that the flower will appear different to

different

> creatures. For example, a bee is going to see it very differently

> than a horse will; and, I suppose the boundary of the flower will

be

> different to different observers also. A bee will probably *see*

> just the part in bloom, for a human, it includes the root system

> etc. So, the flower exists in this sense. Questions....does it

> exist as an absolute object, as in Plato's ideal? Or does it exist

> only as relative thing, according to how it is perceived by an

> observer? Does a thing exist if there is no observer to observer

it?

> Perhaps, since a flower must have some primitive form of

> awareness..but it would not be self-aware, so again it has no

> boundaries, no form. Who are we to impose those boundaries on a

> flower?

>

> Plant consciousness. What would that be like? Impossible to

imagine,

> but I think certainly that plant consciousness is different to hat

> consciousness. Can this difference account for the intrinsic

> difference between these two things? I would say that plant

> consciousness is differentiated to some degree, at least cellular,

> while a hat is bascially atomic level.

>

 

Whatabout smell?

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Nisargadatta , Pedsie2 wrote:

>

> Like a premonition in the fog

> Unseen, the murmur of the sea

> A seagull flew above and was gone

> A foghorn cried hoarse with distance

> I shivered in the dampness, the mystery of things.

>

>

>

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