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I don't want to be patronising - you are after all a lot older than me - but... is this serious? Like most bombastic things, this is interesting, and you deserve to be applauded for that. You obviously keep the old grey matter on the go, which is sadly quite unusual in these intellectually impoverished times. The problem is that vigour isn't matched by rigour, and, most odiously, your whole thesis rests on the altogether flimsy basis of a kind of Platonic Mysticism. Did you ever consider non-euclidian geomety? Did you ever consider that the space-time continuum is outdated? Most damaging of all, isn't it logically inconsistent to start off with a premiss about the illusory nature of perceptions and then proceed to postulate their unity? I think the problem is essentially a linguistic one here. It is indeed right to say that Kant revealed sense-datum (and therefore space and time) to be, at bottom, mere appearance, but we we must bear in mind that translations are always pregnant with conceptual infelicities, not least when the subject is hellishly abstruse German philosophy. We have to remember the Empirical notions implicit in Kant: space and time are EXIST the sense that anything can be said to EXIST. They are only illusory insofar as we believe these conceptions to be the complete, to be, as Kant called it, THINGS IN THEMSELVES. Obviously, this is a departure from Empiricsm: it entails the claim that there is a realm of things which lie ineluctably beyond the perception and apprehension of mortal beings. And, of course, this is a variant of Neo-platonism, as you correctly identified. In this view, the world as we know it is conditioned by its relationship to US, the SUBJECTS. We are biologically callibrated to respond to sense-data in certain ways, meaning that 'reality', the THING IN ITSELF, can never be truly known. Since we are contingent beings, rooted in a certain context and unable to view the world sub specie aeternatatis, our knowledge must remain paltry and slight. Neo-platonism is a bumptious mysticism, seized upon by the cynical and exalted by the profligate. In short, it claims that we are able to transcend our circumstantial limitations and shake off our existential fetters by an appeal to some non-deducible but all-pervasive force, some unspecified ethereal substance. It is reckoned to be the elan vital of the universe, the divine force which subsumes space and time under its magical dominion: sometimes it is said to be the summit of an eternal hierarchy (Plotinus) sometimes the mind of God (Spinoza etc), sometimes a determinate, logically symmetrical system (Newton)... all you've done is call it a Dimension. Oddly, you've done this by pointing out the sometimes contradictory nature of percpetions. Here is your argument in a nutshell: 1) We understand the world by positing the existence of space and time, under the laws of which we expect all phenomena in the universe to conform 2) Yet, under a system governed by these conceptual constaints, contradictions occur; the system is not fully determinate THEREFORE: 3) There must be another Dimension, one which brings Space and Time into a proper, logically consistent union. I'll end by pointing out that, apart from the patent flaws endgendered in much of your reasoning, a Dimension cannot rule supreme over all th other dimensions - that wouldn't make sense. What your thesis argues for is not FOUR dimensions but ONE. Sorry for this rather compressed exegesis, but I just thought I'd try and provide to provide a cogent response to you efforts. I hope I don't provoke your wrath or downheart you - what I'd like, in fact, is for you to launch a whole-hearted riposte to my criticisms. My conclusion? Wrong - but good.
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