Tag: fiction

Fiction Nation: Conclusion

Posted in philosophyTagged , , , , , , , , , , Leave a comment

Conclusion

In our exploration of fictions—nations, economies, money, legal systems, and even sports—we have uncovered the profound ways in which these constructs shape our reality. These fictions, born from collective agreements and sustained by shared belief, play pivotal roles in organizing societies, guiding behaviors, and fostering a sense of belonging and purpose. While they may not correspond to an objective, external reality, their effects are undeniably real and impactful.

Recognizing the fictional nature of these constructs challenges us to rethink our assumptions about truth and reality. It reveals the power of human imagination and the social nature of our existence. This awareness empowers us to question, reform, and innovate the fictions we live by, opening up possibilities for creating new social constructs that better align with our evolving values and aspirations.

The historical and philosophical perspectives we have explored underscore the contingent and constructed nature of truth. Thinkers like Michel Foucault and Jean Baudrillard remind us that what we accept as truth is often a product of social and historical processes, shaped by power dynamics and collective narratives. This critical awareness invites us to engage with our social constructs more thoughtfully and responsibly.

The practical implications of this perspective are far-reaching. By understanding that economic systems, national identities, and legal frameworks are human-made, we can envision and implement alternative models that prioritize sustainability, equity, and inclusivity. Recognizing the power of belief and narrative in shaping our realities encourages us to foster transparency, inclusivity, and critical engagement in the construction and perpetuation of social fictions.

Ethically, we must approach the creation and maintenance of fictions with a commitment to the common good. The manipulation of these constructs for narrow interests can lead to exploitation and injustice. Therefore, it is crucial to ensure that our social constructs serve the interests of all members of society and reflect our collective values and aspirations.

In conclusion, living in a world of fictions is both a profound and practical reality. By embracing the constructed nature of our social realities, we affirm the human capacity for imagination and creativity. This recognition opens up possibilities for envisioning and creating new fictions that better reflect our values and guide us toward a more just, equitable, and sustainable future. Through critical engagement and thoughtful innovation, we can navigate the complexities of our social world with greater insight and intentionality, fostering a more dynamic and harmonious society.

⬅ Fiction Nation: Can This Be True? (section 7)

⬅ Fiction Nation: The Concept of Fiction (section 1)

References

  1. Graeber, David. Debt: The First 5,000 Years (2011).
  2. Foucault, Michel. Discipline and Punish: The Birth of the Prison (1975).
  3. Baudrillard, Jean. Simulacra and Simulation (1981).
  4. Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983).
  5. Giddens, Anthony. The Consequences of Modernity (1990).
  6. Beck, Ulrich. Cosmopolitan Vision (2006).
  7. Cover, Robert. “Nomos and Narrative” (1983).

Fiction Nation: Can This Be True?

Posted in philosophy, societyTagged , , , , , , , , 1 Comment

Section 6: Can This Be True?

The Nature of Truth in Fictions

In exploring the concept that nations, economies, money, legal systems, and even sports are fictions, we confront a fundamental question: can this be true? The answer hinges on our understanding of truth and reality. If we define truth as correspondence to an objective, external reality, then fictions, by their nature, are not “true” in a literal sense. However, if we recognize that truth can also be a construct shaped by human perception and social agreements, then fictions hold a different kind of truth.

Fictions are true in the sense that they have real effects on our lives. They shape our behaviours, influence our decisions, and structure our societies. The value of money, the authority of laws, and the significance of national identities are all real because we collectively believe and act as if they are. This shared belief and action give fictions their power and their truth.

Philosophical Perspectives

Philosophers have long grappled with the nature of truth and reality. The concept of social constructs aligns with the ideas of thinkers like Michel Foucault, who argued that knowledge and power are intertwined, and that what we accept as truth is often a product of social and historical processes. Similarly, Jean Baudrillard’s concept of hyperreality suggests that in the postmodern world, the line between reality and simulation becomes blurred, and fictions can become more real than reality itself.

These perspectives challenge the notion of an objective, immutable truth, suggesting instead that truth is often contingent, context-dependent, and constructed through human interactions. In this light, the fictions that structure our world are as true as any other aspect of our lived experience.

Empirical Evidence

Empirical evidence supports the idea that fictions have real effects. For instance, studies in economics and sociology demonstrate how beliefs and narratives shape market behaviours and social norms. The placebo effect in medicine, where patients experience real improvements in health due to their belief in a treatment, exemplifies the power of belief in creating tangible outcomes.

Historical examples further illustrate this point. The Treaty of Westphalia in 1648, which established the modern system of nation-states, was a legal and diplomatic construct that reshaped political boundaries and identities. The creation of fiat currencies, which derive their value from collective trust rather than intrinsic worth, has revolutionized global economies.

Practical Implications

Recognizing the constructed nature of our social realities has practical implications. It empowers us to critically examine and potentially reshape the fictions we live by. This critical awareness fosters adaptability and innovation, allowing us to address contemporary challenges more effectively.

For example, understanding that economic systems are human-made constructs can inspire alternative models that prioritize sustainability and equity. Similarly, recognizing the fictional nature of national identities can promote more inclusive and cosmopolitan forms of belonging.

Ethical Considerations

While fictions can be powerful tools for organizing society, they also carry ethical considerations. The manipulation of fictions for political or economic gain can lead to exploitation and injustice. It is crucial to approach the construction and perpetuation of fictions with a sense of responsibility and a commitment to the common good.

Transparency, inclusivity, and critical engagement are key to ensuring that the fictions we create serve the interests of all members of society. This requires ongoing dialogue and reflection to align our social constructs with our evolving values and aspirations.

Conclusion

The notion that we live in a world of fictions is both profound and practical. It challenges us to rethink our assumptions about truth and reality, and to recognize the power of collective belief and social constructs in shaping our lives. By embracing this perspective, we gain the ability to question, reform, and innovate the fictions that structure our world, fostering a more just and dynamic society.

In acknowledging the constructed nature of our social realities, we affirm the human capacity for imagination and creativity. This recognition opens up possibilities for envisioning and creating new fictions that better reflect our values and aspirations, guiding us toward a more equitable and sustainable future.

PS: Apologies for the AI typo in the thumbnail image. I fixed it once, and it went missing. Perhaps. I’ll mend it later.

References

  1. Graeber, David. Debt: The First 5,000 Years (2011).
  2. Foucault, Michel. Discipline and Punish: The Birth of the Prison (1975).
  3. Baudrillard, Jean. Simulacra and Simulation (1981).
  4. Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983).
  5. Giddens, Anthony. The Consequences of Modernity (1990).
  6. Beck, Ulrich. Cosmopolitan Vision (2006).

Fiction Nation: Living in a World of Fictions

Posted in philosophy, societyTagged , , , , , 1 Comment


Section 5: Living in a World of Fictions

The Ubiquity of Fictions

In examining nations, economies, money, and legal systems, it becomes evident that much of what structures our daily lives is founded on fictions—collective agreements and constructs that shape our reality. Recognizing this opens a new perspective on how we understand and interact with the world. These fictions, while not inherently negative, demonstrate the power of human imagination and the social nature of our existence.

From the moment we wake up, we engage with these fictions. The money we use, the laws we abide by, and the national identities we hold are all part of a complex web of social constructs that provide order and meaning to our lives. These fictions create a shared reality that allows for coordination, cooperation, and coexistence on a large scale.

The Power and Potential of Fictions

Fictions are powerful because they shape our perceptions and behaviors. They provide frameworks for understanding our place in the world and guide our interactions with others. For instance, the belief in the value of money enables complex economic transactions, while national identities foster a sense of belonging and community.

However, the power of these fictions also means they can be manipulated. Political narratives, economic policies, and legal decisions can be crafted to serve particular interests, often at the expense of others. This underscores the importance of critically examining the fictions we live by and questioning whose interests they serve.

The potential of fictions lies in their flexibility. Because they are constructed, they can be deconstructed and reconstructed. This offers opportunities for innovation and change. By reimagining our social constructs, we can address contemporary challenges such as inequality, climate change, and global conflicts. For example, the emergence of new economic models, such as the sharing economy or digital currencies, illustrates how rethinking foundational fictions can lead to transformative change.

Sports as Fiction

Sports provide a compelling example of another pervasive fiction in human society. Like money and legal systems, sports are constructed through a set of agreed-upon rules, rituals, and narratives. The games we play, the leagues we follow, and the teams we support are all part of a shared fiction that brings people together, creates communities, and evokes strong emotions.

The rules of sports are arbitrary yet accepted by all participants and fans, creating a framework within which competition and achievement are celebrated. These rules can be changed, and often are, to adapt to new circumstances or to improve the game. This flexibility highlights the constructed nature of sports, similar to other social systems.

Moreover, sports narratives—stories of underdogs triumphing, legendary performances, and historic rivalries—are powerful fictions that shape our collective memory and identity. They provide a sense of continuity and shared experience, connecting individuals across different backgrounds and generations.

Challenges of Living with Fictions

Living in a world of fictions comes with challenges. One significant challenge is the tension between reality and fiction. When the fictions we live by are mistaken for immutable truths, it can lead to rigidity and resistance to change. This can be seen in the reluctance to reform outdated legal systems, economic models, or national identities that no longer serve the common good.

Another challenge is the potential for disillusionment. Recognizing that much of what we consider to be real is, in fact, a construct can lead to a sense of instability and uncertainty. This awareness requires a balance between skepticism and pragmatism—understanding that while fictions are not inherently true, they are necessary for social cohesion and functioning.

The Role of Critical Awareness

Critical awareness is crucial in navigating a world of fictions. This involves questioning the assumptions and narratives that underpin our social constructs and being open to alternative perspectives. Education, media literacy, and public discourse play vital roles in fostering this critical awareness.

By understanding the constructed nature of our realities, we can become more active participants in shaping them. This empowers individuals and communities to advocate for changes that reflect their values and address their needs. It also encourages a more inclusive and equitable approach to social organization, recognizing the diverse ways in which people experience and contribute to society.

Imagining New Fictions

The future will undoubtedly bring new fictions that will shape our lives in unforeseen ways. As technology advances, new forms of social organization, identity, and interaction will emerge. For example, the rise of virtual reality and artificial intelligence will create new spaces and entities that challenge our current understanding of reality.

Imagining new fictions involves creativity and collaboration. It requires us to envision possibilities beyond our current constructs and to work together to bring those visions to life. This imaginative process is fundamental to human progress and the continual evolution of our societies.

Conclusion

Living in a world of fictions is both a profound and practical reality. By recognizing and understanding the fictions that structure our lives, we gain the power to question, reform, and innovate. This critical awareness allows us to navigate the complexities of our social world with greater insight and intentionality, fostering a more just and dynamic society.

⬅ Fiction Nation: Legal and Jurisprudence Sytems (section 4)

➡ Fiction Nation: Can This Be True (section 6)

References

  1. Graeber, David. Debt: The First 5,000 Years (2011).
  2. Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983).
  3. Giddens, Anthony. The Consequences of Modernity (1990).
  4. Beck, Ulrich. Cosmopolitan Vision (2006).
  5. Cover, Robert. “Nomos and Narrative” (1983).

Fiction Nation: Legal and Jurisprudence Systems

Posted in philosophyTagged , , , , , , , 2 Comments


Section 4: Legal and Jurisprudence Systems as Fictions

The Nature of Legal Systems

Legal and jurisprudence systems are among the most complex and entrenched fictions in society. Laws are human-made rules that govern behaviour, established by governments and enforced by judicial institutions. While laws aim to create order and justice, they are ultimately constructs, products of human agreement and cultural evolution.

The concept of law varies significantly across cultures and historical periods. Ancient legal codes, such as the Code of Hammurabi or Roman law, illustrate the long-standing tradition of codifying rules to govern society. However, these codes, like modern laws, are not natural phenomena but rather inventions designed to regulate human interactions and maintain social cohesion.

The Evolution of Legal Fictions

Legal systems have evolved alongside societies, adapting to changes in cultural norms, technological advancements, and political landscapes. The development of common law, for example, is a testament to the adaptive nature of legal systems. Common law, which originated in medieval England, is based on judicial precedents and case law rather than written statutes. This system relies heavily on the interpretation and application of past decisions, demonstrating how legal principles are constructed and reconstructed over time.

Moreover, legal fictions are often used within these systems to achieve practical outcomes. For instance, the concept of corporate personhood, where a corporation is treated as a legal person with rights and responsibilities, is a legal fiction designed to facilitate business operations and protect individual shareholders from certain liabilities. This illustrates how legal constructs can shape economic activities and social relations.

Implications of Legal Fictions

The recognition that legal systems are fictions has profound implications for how we understand and engage with the law. It highlights the role of human agency in creating and modifying legal norms, suggesting that laws are not immutable truths but rather adaptable tools for governance.

Legal systems are often seen as impartial and objective, but they are deeply influenced by the values, beliefs, and power dynamics of the societies that create them. This can lead to biases and inequalities being embedded within legal frameworks. For example, historical laws that discriminated based on race, gender, or class demonstrate how legal fictions can perpetuate social injustices.

Understanding the fictional nature of legal systems also opens the door to questioning and reforming these systems. It encourages us to consider alternative approaches to justice and governance that may better reflect contemporary values and address the needs of diverse populations.

The Role of Legal Narratives

Legal narratives, the stories told through laws and legal decisions, play a crucial role in shaping public perceptions and societal norms. These narratives construct realities that influence how individuals and communities understand their rights, responsibilities, and relationships with the state.

The work of scholars like Robert Cover, who in “Nomos and Narrative” (1983) argued that law is a system of meaning-making through narratives, underscores the importance of storytelling in the legal realm. By examining these narratives critically, we can uncover the underlying assumptions and power structures that they reinforce.

Future of Legal Systems

As societies continue to evolve, so too will their legal systems. The rise of international law, human rights conventions, and transnational legal frameworks reflects the growing interconnectedness of the world. These developments challenge traditional notions of state sovereignty and domestic legal autonomy, suggesting a future where legal systems may become even more complex and intertwined.

By recognizing legal systems as fictions, we are better equipped to navigate and influence these changes. This awareness can lead to more inclusive and equitable legal frameworks that serve the broader goals of justice and human flourishing.

References

  1. Cover, Robert. “Nomos and Narrative” (1983).
  2. Graeber, David. Debt: The First 5,000 Years (2011).
  3. Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism (1983).
  4. Giddens, Anthony. The Consequences of Modernity (1990).
  5. Beck, Ulrich. Cosmopolitan Vision (2006).

⬅ Fiction Nation: Economies & Money (part 3)

➡ Fiction Nation: Living in a World of Fictions (section 5)

Fiction Nation: The Concept of Fiction

Posted in languageTagged , , , , , , 2 Comments
Video: YouTube rendition of the content on this page.

Introduction

In our daily lives, we encounter numerous constructs that shape our understanding of the world. These constructs, though deeply ingrained in our societies, may be more fictional than factual. We accept the existence of nations, economies, money, and legal systems as fundamental aspects of our reality, yet these entities are human-made inventions. In this article, we will explore the notion that many of the pillars supporting our world are, in fact, fictions. By examining the nature of these fictions, we can better understand their impact on our lives and how they shape our perceptions and interactions.

Section 1: The Concept of Fiction

Definition of Fiction

Oxford Languages via Google defines fiction as:

fic·tion /ˈfɪkʃən/ noun

  1. literature in the form of prose that describes imaginary events and people.
  2. something that is invented or untrue.
    “they were supposed to be keeping up the fiction that they were happily married“

Fiction, in its most common sense, refers to imaginative literature—stories created from the author’s mind, describing events and characters that do not exist in reality. However, fiction also encompasses broader definitions, including any invented or untrue concept. This dual definition highlights the versatility of fiction: it is not only the realm of novels and stories but also the domain of societal constructs and beliefs that, while not grounded in tangible reality, exert a powerful influence over our lives.

Examples of Fiction in Everyday Life

Fiction extends beyond the pages of a book or the scenes of a movie. It permeates various aspects of our everyday existence. For instance, consider the concept of a corporation. Legally, a corporation is an entity that possesses many of the rights and responsibilities of a person, yet it is not a physical being—it is a construct, a legal fiction, created to facilitate economic activities. Similarly, brands and trademarks are fictions designed to create distinct identities for products and services, influencing consumer behaviour and shaping market dynamics.

The significance of these fictions lies in their ability to organize and structure society. They provide frameworks within which we operate, enabling complex interactions and collaborations. However, it is crucial to recognize their invented nature, as this awareness allows us to question and, if necessary, reshape these constructs to better serve our collective needs.

By acknowledging the fictional basis of many societal elements, we can unravel the layers of assumptions and beliefs that underpin our reality. This understanding sets the stage for a deeper exploration of specific fictions—nations, economies, money, and legal systems—and their profound impact on our world.

Continue to Fiction Nation: Section 2

Identity as Fiction: You Do Not Exist

Posted in identity, perception, philosophy, psychology, societyTagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , 6 Comments

Identity is a fiction; it doesn’t exist. It’s a contrivance, a makeshift construct, a label slapped on to an entity with some blurry amalgam of shared experiences. But this isn’t just street wisdom; some of history’s sharpest minds have said as much.

“There are no facts, only interpretations.”

— Friedrich Nietzsche

Think about Hume, who saw identity as nothing more than a bundle of perceptions, devoid of any central core. Or Nietzsche, who embraced the chaos and contradictions within us, rejecting any fixed notion of self.

Edmund Dantes chose to become the Count of Monte Cristo, but what choice do we have? We all have control over our performative identities, a concept that Judith Butler would argue isn’t limited to gender but applies to the very essence of who we are.

“I don’t feel that it is necessary to know exactly what I am. The main interest in life and work is to become someone else that you were not in the beginning.”

— Michel Foucault

But here’s the kicker, identities are a paradox. Just ask Michel Foucault, who’d say our sense of self is shaped not by who we are but by power, society, and external forces.

You think you know who you are? Well, Erik Erikson might say your identity’s still evolving, shifting through different stages of life. And what’s “normal” anyway? Try to define it, and you’ll end up chasing shadows, much like Derrida’s deconstruction of stable identities.

“No such things as selves exist in the world: Nobody ever was or had a self.”

— Thomas Metzinger

“He seemed like a nice man,” how many times have we heard that line after someone’s accused of a crime? It’s a mystery, but Thomas Metzinger might tell you that the self is just an illusion, a by-product of the brain.

Nations, they’re the same mess. Like Heraclitus’s ever-changing river, a nation is never the same thing twice. So what the hell is a nation, anyway? What are you defending as a nationalist? It’s a riddle that echoes through history, resonating with the philosophical challenges to identity itself.

“I never can catch myself at any time without a perception, and never can observe anything but the perception.”

— David Hume

If identity and nations are just made-up stories, what’s all the fuss about? Why do people get so worked up, even ready to die, for these fictions? Maybe it’s fear, maybe it’s pride, or maybe it’s because, as Kierkegaard warned, rationality itself can seem mad in a world gone astray.

In a world where everything’s shifting and nothing’s set in stone, these fictions offer some solid ground. But next time you’re ready to go to the mat for your identity or your nation, take a minute and ask yourself: what the hell am I really fighting for? What am I clinging to?

Fact & Fiction

Posted in philosophyTagged , , , 1 Comment

“Facts are the strangest sort of fiction.”

— Bry Willis

There, I said it. Perhaps I need to help find this quote a home in a story.

Some people love to hide behind facts, convinced that they are somehow inviolable truths. There are facts, but then there are interpretations of them. Therein lies the rub.

As my day taught me, there are three sides to every story. One side, the other side, and the truth. This truth is analogous to the fact of the matter, but it is never directly accessible, and so any started fact is necessarily a constructed fiction, no matter how committed we are to it. This includes tautological facts, which are simply whims of nomenclature.

Evolution of Free Will

Posted in free will, perception, philosophy, societyTagged , , , , , , , , , , , 4 Comments

The more I read about free will the more I feel that it is a modern invention. I don’t mean to claim that this is cut and dry, but as the image accompanying this post suggests, Sophocles’ story of Œdipus Rex is precisely about a man attempting to escape his fate. Without getting mired in a discussion about the distinction between fate and determinism, we understand that the plight of Œdipus is set in stone.

As I said, I am simplifying as I know there are authors debating free will before this, but it is also known that many people simply believed that their lives were governed. I suspect that in certain slave societies this might be a source of comfort. If Buddhist thought that life is suffering holds true, what better consolation than it was just meant to be, I might as well just make the best of it.

Enter Christianity and Aquinus. Their god may have set things up, but there can be no notion of growth or responsibility without free will, so we’d better create a narrative around this. How an omniscient creator can not know every possible plotline and twist remains a question, though rationale akin to retrograde motion has been suggested to accommodate it. Now, it seems that we’ve got a little less determined and a little freer if I think of it as a zero-sum game.

Si Dieu n’existait pas, il faudrait l’inventer

Voltaire, Épître à l’Auteur du Livre des Trois Imposteurs (1769)

By the time Kant enters the picture, he rather spills the beans on the whole narrative. Perhaps riffing on Voltaire’s quip, ‘If God did not exist, it would be necessary to invent Him‘. Kant tells us that if we need to blame people and presume responsibility, then we need to assume free will. And so we did.

In this day and age, most people have been marinated in this worldview, so it’s difficult to see outside of this frame. The rhetoric of free will has been particularly effective. Though we have evidence of free will not being dominant in some cultural conversations, we have little idea in preliterate societies. I’d be interested to gain additional perspective from historians or anthropologists. Some may have already been published. I’ve already been so overwhelmed with the deluge of information and opinions to date. I’ve learned much and have been introduced to many new scholars. As I wrote the other day, this is somewhat daunting. I wish I were a grad student and could justify spending so much time trying to justify my position.

The Appointment in Samarra*

There was a merchant in Bagdad who sent his servant to market to buy provisions and in a little while the servant came back, white and trembling, and said, Master, just now when I was in the marketplace I was jostled by a woman in the crowd and when I turned I saw it was Death that jostled me. She looked at me and made a threatening gesture, now, lend me your horse, and I will ride away from this city and avoid my fate. I will go to Samarra and there Death will not find me. The merchant lent him his horse, and the servant mounted it, and he dug his spurs in its flanks and as fast as the horse could gallop he went. Then the merchant went down to the marketplace and he saw me standing in the crowd and he came to me and said, why did you make a threatening gesture to my servant when you saw him this morning? That was not a threatening gesture, I said, it was only a start of surprise. I was astonished to see him in Bagdad, for I had an appointment with him tonight in Samarra.

I was astonished to see him in Bagdad,
for I had an appointment with him tonight in Samarra.

Death

I love this story of fatalism. Originally from the Babylonian Talmud, Sukkah 53a, it’s a story about one attempting to alter their determined fate. An interesting side-comment on the original version. The last line attributes fate to the servant’s feet.

A man’s feet are responsible for him; they lead him to the place where he is wanted

Babylonian Talmud, Sukkah 53a

This interpretation would allow for the feet to be determined but in conflict with the intellect and reason of the head, much as is said about the conflict between the head and the heart. It could be argued that the only fate this accounts for is that of death, but that’s well beyond my scope of inquiry.

Final Note

Some people seem to not quite grasp the distinction between constructed and unreal. Many things are human social constructs, from money to states and countries, to nations, to governments, to ethnicities, and to gender. Even sex. All of my favourite weasel words are constructs.

But there’s a difference between money and unicorns. No amount of money can buy you a unicorn. This is the difference between fiction and figment. We can say that money is ‘real’ insomuch as it affects our everyday lives. We transact. We buy things. We sell things. It’s an agreed-upon medium of exchange. Without going into details, long before cryptocurrency, most money is in the form of computer bits and bytes—rather it has no form. The currency and coins we can touch are a small fraction of the money that exists. The money behind your credit card or debit card is not banknotes—and it’s not gold. When a central bank wants to create money, it simply has to type a number in a computer register and press enter, and it exists.

So whilst each of these is pretend, some things are manifest in our ‘real’ world and have real-world implications. Not so much for unicorns and fairies.

* The Appointment in Samarra as retold by W Somerset Maugham (1933)

The self as a centre of narrative gravity

Posted in identity, philosophyTagged , , , , , 3 Comments

As with ‘identity’, ‘self’ is a fiction. I’ve commented on this time and again. To be fair, I haven’t done much direct research on the topic. It just always felt a bit specious to me. Yet again, I feel that hubris and apophenia get the best of humans.

And then I am reading Daniel Dennett’s Consciousness Explained—published in 1991 no less. Skimming further, I find he published an article from which I lifted the title of this post.

I’ve long adopted his position on consciousness—well before reading this book some 30-odd-years after it was published—, but to find this was a pleasant surprise.

In a nutshell, the self is a confluence of events. His centre of gravity approach is borrowed from physics. In this television interview, he does the topic better justice than I would.

This is a well-behaved concept in Newtonian physics. But a center of gravity is not an atom or a subatomic particle or any other physical item in the world. It has no mass; it has no color; it has no physical properties at all, except for spatio-temporal location. It is a fine example of what Hans Reichenbach would call an abstractum. It is a purely abstract object. It is, if you like , a theorist’s fiction. It is not one of the real things in the universe in addition to the atoms. But it is a fiction that has nicely defined, well delineated and well behaved role within physics.

Daniel Dennett

Plus, why not hear it from the source?

Before this, I viewed it more as individual frames from a film—appearing to have motion and contiguity but in fact, is an illusion that takes advantage of human sense perception deficits and cognitive gap-filling functions.