Substance

The term ‘matter’, traditionally refers to the substance that all objects are made of. One common way to identify this substance is through its physical properties. The concept of substance, in its generic sense in any philosophical system, is those things, which (according to that system) are the foundational or fundamental entities of reality. They are the basic substances from which everything else is constructed. In certain philosophy, impressions and ideas are the substances, for the same reason. Etc. Although in different senses, all philosophical systems acknowledge existence of substances as a particular kind of basic entity. Some philosophical theories acknowledge them as such and others do not. Conception of substance as basic entity derives from our notion of individuality of ‘thing’ or ‘object’, in contrast with ‘properties’ of entities and ‘events’. In its physical sense, substance is that which exists in itself and does not depend upon anything else for its existence. Attributes or characteristic properties are inherent in (and about) substances and depend on the substance for their existence. Existence is recognised by rational mind. This may be the result of correct or incorrect sensory perceptions or it may be by mere thought-process. If existence is recognised by sensory perception, in order to exist, the substance needs a place. Hence, it is essential for a rational mind to presuppose a space for the existence of a real entity. This is how we created the functional entity of space in the universe. Space is purely a functional entity. Its sole function is to provide a place of existence for real objects. It has neither a form, nor a structure nor physical properties. Such a body cannot move, distort or act. Functional entities do not require space for their existence. They exist in the minds of perceivers. Rational beings perceive entities by their sensory organs. Perceived information is then processed and compared with previous experiences by rational being’s mind to know and experience the entity and its existence. Existence is always particular and individual. This does not mean that all that is perceived by senses are real. Different sensory organs may perceive same object in different ways. Only one of them corresponds to reality. [A stick, partially dipped in water, may appear by sight as a bend body – an imaginary stick. By touch, the stick would appear in its real shape, a straight body – the real stick. Both, the imaginary stick and the real stick, appear to exist in the same location. If they exist in the same location, surely they cannot be different but the same entity. In this case, the bend stick has no existence but the straight one exists in space. Both the real (straight) stick and the imaginary (bend) stick are perceptions of mind, but by different sensory organs. Real (straight) stick exists in space and the imaginary (bend) stick does not exist in space. Only the real (straight) stick occupies space. It is a real entity. It has positive existence in space. Bend stick, perceived by the rational being is an imaginary entity. It has no existence in space. It exists only in the mind of the perceiver. This is an example of aberration of sensory perceptions.] All entities, which have no real existence in space but have their existence only in the mind of perceiver, are imaginary entities. They are functional and fulfil functions assigned to them by rational beings. One school of philosophy (led by David Hume) denied the existence of substance, using the epistemological principles. They argued that; since all human knowledge must be traced back to sensation, the idea of substance must be also be traced to the same. Since the sensory perceptions themselves cannot provide knowledge of substance, no one can know substance, as a distinct stuff from that of a collection of particular qualities or attributes. Thus, substances are nothing but a collection of simple ideas that are united by the imagination, and have a particular name assigned to them. In its essence, knowledge of the aesthetic object becomes the knowledge of aesthetic experience itself. This school of thought adopts the approach that puts the aesthetic experience first and then examines the aesthetic object as an intentional object of that experience. This consideration is suitable to functional entities like imaginary particles, art forms, etc. Imaginary entities are created by rational beings in their minds and all their attributes are also subscribed by them. A painting is nothing but a collection of canvas and colours. It is the rational mind that attributes its functionality and qualities. However, many scientists, in dealing with modern physics engaged this philosophy to produce exotic theories, based on imaginary particles and mysterious properties, which are acquiescent with complicated mathematical treatments. Simple logical reasoning is not allowed to question their genuineness or logic. See: http://vixra.org/pdf/1802.0086v1.pdf