Human consciousness adopts its modernity from the contemporary form; the developed reality has emerged as in the lineage of cultural continuums.
Realisms in themselves without any consciousness to give them their emergence remain in their metaphysical state of being, brought to life only if they reach the state of becoming a part of the reality of consciousness.
Realism, such as Buddhism, would not exist if there were not knowledge that could be realized by a human brain.
When we then for example consider the noble eightfold path, we may perceive it in the field of memetics as being composed of eight memes that together causes the emergence of higher level representation of the noble eight fold path.
In another example, we may easily perceive how such a state of consciousness as the enlightenment has its root and origin in Buddhism, including the realism of reincarnation where a person receives his or her birth on this world, and unless he or she through enlightenment breaks the cycle of rebirth, thus ascending the Nirvana and wanders for the first time to the assembly area of Buddhas, he or she will be born again to this world.
Such are highly extraordinary circumstance, and without better knowledge on the human condition back in the days when Siddhartha Gautama’s representationalism must have been at least revolutionizing, that the consciousness in itself is a reality, and the only reality when compared with the mere things and objects of the cosmos, we cannot say with certainty the depths of suffering experienced on that era.
Thus one of the founding principles, that life is suffering and that knowledge in human consciousness in their form of representations are in a constant change and alteration, thus being something close of being illusionary, are beyond the reach of the modernity of though in that the reality where we draw our conclusions from has radically altered since his existence.
The realism of cosmology and its sister, quantum physics, have altered the human perception of existence and that of the environment. The realism of human anatomy has also changed the very essence of being in that we now know in vast detail of such properties as DNA, cell cycles, and neurology our sense of reality is based upon.
Thus, as the human condition has also improved due to medical inventions made since the scientific revolution of the 1920’s, psychological health care, etc. the founding principles of Buddhism, compared with those of the scientific realism are thus something overcome by the modernity of thought.
This revolution of human thought is non-the-less not self-evident, for the representations that construct piece by piece, realization after realization the scientific realism must be propagated through the means of language and graphic images to help the sub-conscious to grasp some shapes of the microscopic world, far beyond human perception without technology.
Thus, when the developed knowledge is propagated, and internalized by human agents, the scientific realism can receive its space inside the mind of an individual, thus also in mass propagation, its representational space inside the mass mind.
Further questions on how realisms are brought to life, and how they are the foundations of the reality as we sense it, are in that what type of realisms we want to bring into life, and should this remain as something without conscious decisions in the level on the mass mind, as cultures are information driven?
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