Ontology of the three worlds in the context of Buddhist philosophy

Buddhist ontology of three worlds—matter, mind, and abstract concepts—largely coincides with Karl Popper's three-world system but offers advantages over dualism. The third world mediates between the other two and is not fully conditioned by them; knowledge in it develops consciousness. A thought experiment with atoms shows no indivisible elements exist, everything is interdependent, and Buddhist logic supports boundless development of love and compassion. Consciousness cannot be reduced to matter yet is inseparable from energy processes. The three fundamental attributes of consciousness—subjectivity, intentionality, reflexivity—can be extended with continuous virtue development and interdependence between consciousness and subtle matter. On the phenomenal level there are three realms, but on the noumenal level there is unity, a point Popper does not recognize.

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Abstract

Dalai Lama notes that the Buddhist system of the objects of the realm largely coincides with such developed by Karl Popper. The subject of this article is ontology of the three worlds. The goal lies in analysis of the components of this ontology, demonstration of its prospects and advantages over dualism. First come matter or physical objects; second come mind, subjective reality; third come abstract concepts. Any object of reality is reduced to one of the three worlds and is refracted in a peculiar way in the other two. The third world is the mediator between others worlds; and the autonomous sphere that is not fully conditioned by them. We experience through representations, rather than directly, which is depicted in Buddhism as the image of a gloved hand. The knowledge concentrated in the third world contribute to development of consciousness. A thought experiment with the central and peripheral atoms reveal that there are no indivisible elements and everything exists in mutually dependent, while Buddhist logic substantiates that love and compassion can develop boundlessly. The concept of interdependent existence and non-substantiality of things draws Buddhism and quantum physics closer together. On the one hand, consciousness cannot be naturalized, reduced to matter; and on the other hand, it is inextricable from the energy processes. The conclusion is made that the three fundamental attributes of consciousness in Buddhism outlined by Thubten Gyats (13th Dalai Lama) – subjectivity, intentionality, and reflexivity, can be complemented by another two – ability to continuously develop virtues, positive traits, and t interdependence between consciousness and subtle forms of matter. The three realms of Buddhism are such only on the phenomenal level; however, on the noumenal level, which unlike Buddhism is not recognized by Popper, is not the trinity, but the unity.