Control of Perception and Imagination (was Why Control of Perception?)

[From Rick Marken (2015.08.20.0920)]

···

Rupert Young (2015.08.19 20.30)–

RY: Though what you actually controlling is a perception of the
amount of electromagnetic energy, such as the number of cells that
are stimulated, rather than an environmental variable?

RM: Yes!! What is controlled is an aspect of the environment as sensed. But in order to sense the desired aspect of the environment sensed you have to have an effect on the environment (as when you sense that you have lifted a book) or your relationship to it (as when you move to catch a fly ball). Control of perception always involves having an effect on the environment and/or your relationship to it.

RY: What I mean is that for the TCV to be used is that an experimenter

must be able to measure certain environmental variables, which are
hypothesised to be correlates of the perception under control; that
is, they must be able to measured objectively.

RM: Actually I think that when it comes to testing for higher level controlled variables, like principles such as honesty, we won’t need to measure the environmental variables that are the basis of these perceptions because I suspect that for some time the only device capable of constructing such perceptions from sensory data will be the human brain. So the test will be done by having the experimenter determine whether the person is controlling a perception that corresponds to the experimenter’s own perception. This is the way the test is carried out in Bill’s example of “the coin game” by the way (B:CP 2nd edition, p. 236-238).

RY: I only brought that up as I though you'd said (in Rick Marken

(2015.08.06.1000)) that we control the amount of sugar, for
sweetness of lemonade.

RM: The problem is that control is a hierarchical process. In the case of lemonade, variations in the amount of sugar added is a means (output) of controlling taste; but the amount of sugar added is itself a controlled variable; you are controlling for seeing a certain amount of sugar go into the liquid; if some falls off the spoon as you are carrying it to the liquid, for example, you will compensate for this disturbance by adding some extra sugar later to get to the reference amount sugar added that you want to add.

RY: So perhaps we shouldn't use it in the informal sense, to avoid

confusion.

RM: Again, I think it’s more of a problem because of the hierarchical nature of control. The trajectory of the bat is controlled as the means of controlling for making contact with the ball. The position of the mouse is controlled as the means of controlling for keeping the cursor on target. Most of what we think of as outputs are at the same time controlled perceptual inputs. The only actual “outputs” of a living control system are the results of efferent neural activity, such as changes in the length of muscle fibers.

RY: I was including imaginations, so no wonder we were seeing things

slightly different. I didn’t see any reason to exclude them. I
assume that there are still control systems going on controlling
their perceptions, but with internal behaviour rather than overt
externally observed behaviour.

RM: Yes, this is the way control of imagination works in the PCT model.

RY: This seems to be a significant part

of the control of perception, particularly with humans. I assume
that perceptions can be controlled merely through the process of
thinking. Perhaps by changing (varying) one’s perspective of the
meaning of thoughts, “I can’t get a job, it’s not my fault, there
are immigrants from other countries, they are working, it’s their
fault I don’t have job, send them back home”. Feedback is internal
and not through the environment, so environmental variables are not
involved. This sort of positive or negative thinking can consolidate
(control) thoughts and beliefs (perceptions) entirely with internal
processes. I can image Donald Trump looking in the mirror every
morning saying to himself “I will be in the Oval office, I will be
in the Oval office; this is a sexy hairstyle, this is a sexy
hairstyle”. People can create and control perceptions (imaginations)
without recourse to, or even in opposition to (e.g. religion),
environmental reality (evidence). But these perceptions may,
subsequently, have consequences in the real world.

RM: Yes, this may be the source of all of our problems. All my work is focused on understanding purposeful behavior – the stuff we can see other people doing. But we know (since we are living control systems ourselves) that a lot (possibly most) of what we do is done in our heads: we plan, imagine future experiences, remember, try different approaches to solving problems, etc. All this is control of imagined perception. I agree that controlling imagined perception can be a very important influence on the way we control in the real world, as your examples show. I think it’s also the reason for a lot of our own personal problems; nothing creates anxiety (error signals) like replaying in one’s head imagined perceptions of worst case scenarios. Also, imagination can be used to manipulate us. Advertisers and politicians do this all the time by evoking imagined disturbances to variables they know we are likely to be controlling.

RM: I think what many people think of when they hear “behavior is the control of perception” is that “behavior is the control of imagination”. And they like PCT for that reason because they know (like you say) that much of what we do is based on imaginations that lead us to do certain (often stupid) things. Its the things we do (as per the title of Gary Cziko’s wonderful book on PCT) – the actual behavior – that involves control of perception. That’s really all I’ve been talking about on this net when I talk about the PCT model of behavior. Control of perception is about actual behavior – behavior that produces controlled results in the the behaving system’s environment – and not about imagined behavior – controlled results that are produced only in the mind.

RM: Actual behavior – the things we do – is also the main focus of B:CP. Bill’s work was all about understanding behavior, not imagination. But he included imagination in the model for the sake of building a complete model of human nature because he knew that people do control in imagination: they think. But there is little more than a brief section on imagination in B:CP, perhaps because Bill felt that you have to understand actual behavior before you can start trying to understand imagined behavior (control of imagined perceptions).

RM: But I think we should start talking more abut control of imagination not only because it is often what is most interesting to people (being a major source of neuroses, probably) but also because it is related to the dominant conventional psychology today – cognitive psychology. Much of cognitive psychology can be viewed as an attempt to study control of imagination. And there is probably some pretty good research in cognitive psychology on which to base a discussion of control of imagination in terms of the PCT model.

RM: So I suggest that we start a discussion of control of imagination: thinking. I think failure to distinguish between control of perception (which is based on sensory effects of environmental variables) and control of imagination (which is not) has been the source of much confusion. Overt behavior involves the control of sensory based perception; thinking involves control of imagination, which has no (present time) sensory/environmental basis.

RM: I’m changing the subject head to see if we can start a discussion of the difference between control of perception and control of imagination. Maybe we can come up with some research to finally test some aspects of the PCT model of control of imagination.

Best

Rick

Though, "Behaviour is the control of perception", is a principle

general to all levels, including imagination, which has been part of
my point.

Yep, I take your point, but not sure I am convinced yet.  There

seems to be a major disjunct between perceptions based on sensory
input and high level perceptions of principles and system concepts.
Requires more thought.

But these can then, as I say above, become controllable perceptions,

in the real world, such as Donald’s bid for the presidency.

Rupert


Richard S. Marken

www.mindreadings.com
Author of Doing Research on Purpose.
Now available from Amazon or Barnes & Noble

          RM:All perceptions are ultimately a function of

environmental variables so to the extent that a tester can
compute (or experience) the same aspect of those variables
as the testee, the TCV can be used to determine what
perception the system is controlling.

          RM: I don't think sugar is an environmental correlate

of the perception of tea; that perception depends on a
combination of chemicals that includes sugar as one
component. But when you add sugar, sugar could be
considered an output that affects the controlled
perception, the taste of tea.

            RY: There is, it

seems to me, a distinction between the use of the word
“control” in the informal and formal, technical sense.
An important distinction. Informally it might look as if
someone is controlling the heat dial when taking a
shower, when it is actually being varied to control the
perception. Likewise with some of your baseball
examples. Informally it could be said that batters were
controlling the location of their bat relative to the
pitched ball. But formally they may actually have been *
varyingthe location of their bat in order to control the *
perceived
relationship between the bat and the pitched ball.
The use of this informal sense may, perhaps, lead those
new to PCT to not appreciate the difference between our
manipulation of the world and the control of
perceptions, and miss the essence of PCT.

RM: Yes, that’s a problem.

          RM: Imagined perceptions are not perceptions, in the

sense that they are not a function of physical stimulation
of the senses. So I would rather just refer to them as
“imaginations”. I have no idea what to do about
perceptions that are a combination of perception and
imagination. My experience is that it’s always one or the
other. But if there are such combinations then they are
what they are. But they are currently not part of the PCT
model. What we experience is either a perception or an
imagination, per the model anyway.

            RY: If these are

valid then it doesn’t seem valid to regard the

              control

of variable aspects of the environment as a general
principle.

          RM: True. But I don't see it as a general principle. I

just see it as the way the model works. According to the
model, we control perceptions that are functions of
environmental variables (where environmental variables are
the variables in the models of physics and chemistry).

            RY: This leads on to

the question of whether all perceptions are ultimately a
function of physical variables. Regarding high-level and
abstract perceptions, such as, honesty or god, I can’t
see how it can make sense that these are functions of
physical variables.

          RM: And it doesn't make sense to me that they could not

be. Perceptions have to be based on sensory input and
sensory input is assumed to be caused by physical
variables. Think about it in terms of robotics. How would
you build a robot that controlled for the level of honesty
in an interaction with another control system? To build
such a robot it would have to perceive the honesty of what
it is saying. And that perception would have to be based
on a perception of what it’s saying, who the other control
system is, etc. And these perception would depend on the
robot hearing what it is saying and seeing who the other
robot is.That is, it would have to have sensors for
acoustic and optical physical variable – ears and eyes.
As for god, I don’t know what perceptual variable would be
controlled here. Degree of belief in god, perhaps? In
order to control this perception you would have to be able
to perceive how much you believe in god. This perception
would probably depend on perceiving your professions of
belief, your attendance at church perhaps, etc. Anyway, it
would ultimately depend on your ability to sense variables
in the environment – acoustical and optical.

            RY: If they're not

then I’m not sure I have a satisfactory resolution but
the answer would seem to lie in imagination. What arises
from thinking is the ability to put together different
concepts and abstractions to create new, previously
un-thought thoughts.

          RM: Yes, this is true. We create perceptions in

imagination that are not derived from sensory input
(physical variables). I guess I should be clear that when
I say that perceptions are always functions of
environmental variables I am talking about controlled or
controllable perceptions. The perceptual variables that
I create for myself in imagination – like the perception
of myself jumping up and flying over buildings – are
usually only controllable in imagination.

[From Rupert Young (2015.08.27 20.00)]

(Rick Marken (2015.08.20.0920)]

RM: Actual behavior -- the things we do -- is also the main focus of B:CP. Bill's work was all about understanding behavior, not imagination. But he included imagination in the model for the sake of building a complete model of human nature because he knew that people do control in imagination: they think. But there is little more than a brief section on imagination in B:CP, perhaps because Bill felt that you have to understand actual behavior before you can start trying to understand imagined behavior (control of imagined perceptions).

RM: But I think we should start talking more abut control of imagination not only because it is often what is most interesting to people (being a major source of neuroses, probably) but also because it is related to the dominant conventional psychology today -- cognitive psychology. Much of cognitive psychology can be viewed as an attempt to study control of imagination. And there is probably some pretty good research in cognitive psychology on which to base a discussion of control of imagination in terms of the PCT model.

Yes, I think it is a very interesting question, and important to PCT, due to its current limited inclusion, to provide an alternative explanation for cognitive processes. Hopefully the psychologists on here can suggest topics that would be within scope and kick-off with some preliminary ideas of how those topics can be re-evaluated in light of our knowledge of PCT.

Initially what comes to my mind is reasoning, with particular reference to religious pre-suppositionists like William Lane Craig. That is, he pre-supposes the existence of god without shifting that position at all, and fits his view of everything else into that view.

One of his arguments is the Kalam cosmological argument (Kalam cosmological argument - Wikipedia) which relies on the universe having had a beginning and not being infinite. In his argument he cites very worthy physics and cosmology papers and works. But he chooses the elements of those works which support his argument (big bang beginning) and dismisses those which don't (infinite universe).

In PCT terms, then, I guess his presupposition is his reference and he selects perspectives which reduce the error as being correct or true, even though they may be fairly speculative. I am not quite sure how the selection takes place as we're not dealing with continuous variables here.

Though this seems similar to the thinking going on when writing (or speaking) where your goal is to convey a meaning and you select the words from which you perceive that meaning (reducing error). To some extent this may be a process of trial and error (of certain words) as I do with a thesaurus; I consider different words in the sentence I am creating and stick with one which leads to low error.

That's all I got.

Rupert

[From Rick Marken (2015.08.28.1120)]

···

RM: But I think we should start talking more abut control of imagination not only because it is often what is most interesting to people (being a major source of neuroses, probably) but also because it is related to the dominant conventional psychology today – cognitive psychology.
Rupert Young (2015.08.27 20.00)–

RY: Yes, I think it is a very interesting question, and important to PCT, due to its current limited inclusion, to provide an alternative explanation for cognitive processes. Hopefully the psychologists on here can suggest topics that would be within scope and kick-off with some preliminary ideas of how those topics can be re-evaluated in light of our knowledge of PCT.

RY: Initially what comes to my mind is reasoning, with particular reference to religious pre-suppositionists like William Lane Craig. That is, he pre-supposes the existence of god without shifting that position at all, and fits his view of everything else into that view.

RY: One of his arguments is the Kalam cosmological argument (https://en.wikipedia.org/wiki/Kalam_cosmological_argument) which relies on the universe having had a beginning and not being infinite. In his argument he cites very worthy physics and cosmology papers and works. But he chooses the elements of those works which support his argument (big bang beginning) and dismisses those which don’t (infinite universe).

RY: In PCT terms, then, I guess his presupposition is his reference and he selects perspectives which reduce the error as being correct or true, even though they may be fairly speculative. I am not quite sure how the selection takes place as we’re not dealing with continuous variables here.

RM: I think this is actually an example of control of perception, not control of imagination. The controlled perception is a high level one – maybe it’s a principle or system concept. The perceptual variable controlled could be called “existence of god”. It’s clear that some perceptual variable like that is being controlled based on your description of Craig’s arguments, which are, of course, actions aimed at maintaining a perceptual variable in a reference state (perhaps “God exists”), protected from disturbances (like people saying “God doesn’t exist” or “I don’t know if God exists or not”).

RM: I think the reason that controlling for “God exists” seems like control of imagination is because the perception controlled seems very “subjective” – inside the head rather than outside of it. This is actually something Powers discusses when he starts talking about control of “higher level” perceptual variables (B:CP, 1st edition, Ch. 13). At the very start of that chapter Bill says the following:

BP: We now pass from classes of perception that can be seen as external to ourselves – from the world of “physical reality” to the world of “subjective reality”. This model makes no special distinction between these subdivisions… (B:CP, p 154).

RM; The point is that some perceptions seem “out there” in physical reality; the colors, sounds, objects, movements of objects, relationships between objects, etc. That is, perceptions of intensities through sequences seem like they are things “out there” that make up what we think of as “external; reality”. Higher level perceptions, like programs, principles and system concepts, seem like ideas in your head. They don’t seem to be “out there” but “in here” as our subjective reality. But according to the PCT model, higher level perceptions, like the perception of carrying out a program of activities (as in following a recipe). defending a principle (like “do unto others”) or living according to a particular system concept (like being a Christian), are controlled just like lower level perceptions.

RM: This was one of the hardest things for me to understand when I first got into PCT because it was hard for me to see things like “programs” and “principles” as perceptual variables that could be controlled. But they must be or how could a person control for carrying out a program ( like bidding in bridge) or abiding by a principle (like “believe in God”).

RM: So if “believe in God” is a perception (a state of the perceptual variable “degree of belief in God”), what is an imagination? Well, it’s the same as a perception – it’s the state of a perceptual variable – but it is produced for oneself without doing any actions on the outside world; it’s basically the output of any control system in the hierarchy of control played back to itself as a perception – except the first level systems, whose outputs can only affect the perceptions they control via the environment.

RM: The types of perceptions we control in imagination are the same as those we control when we “actively” control perceptions through the environment. So we control, in imagination, sensations, configurations, …, programs, principles and system concepts. Since this is being done without any action on the environment it’s difficult to tell when a person is imagining (although there are sometimes observable “side effects” of imagining, such as sub-vocal speech, knotted brows or sitting with chin on fist). But we do know when we are imagining; it’s when we are thinking, planning, and remembering “in our head”.

Best

Rick

Though this seems similar to the thinking going on when writing (or speaking) where your goal is to convey a meaning and you select the words from which you perceive that meaning (reducing error). To some extent this may be a process of trial and error (of certain words) as I do with a thesaurus; I consider different words in the sentence I am creating and stick with one which leads to low error.

That’s all I got.

Rupert


Richard S. Marken

www.mindreadings.com
Author of Doing Research on Purpose.
Now available from Amazon or Barnes & Noble

[From Rupert Young (2015.09.01 21.00)]

(Rick Marken (2015.08.28.1120)]

Well, is there really a difference here? The reasoning done here can

be done entirely cognitively and, as you say below, “it is produced
for oneself without doing any actions on the outside world”. A
control of perception in imagination.

Yep, the line beyond which we label perceptions as imagination is

arbitrary.

I'd suggest that higher-level control of perceptions involve control

of perceptions in imagination. So, with a recipe I go to the larder
for flour (a program sub-goal) but find it is bare, so, I think to
myself, “what do I need to do to get flour”, so I imagine myself
going to the shop (putting on my coat, getting my wallet, opening
the front door, walking to the shop, finding the flour, paying for
it, walking back) before I actually do it. This gives me a set
(sequence) of goals to achieve which I then actually control in the
real world, so I can continue with the recipe.

Yep, that's how I see the reasoning example I gave. In simple terms,

the output of the higher level system is to “select” the lower level
system of two (infinite/beginning) from which its perception played
into the input of the higher system results in the lower error. It
is done mentally without any actions on the outside world.

Yep, I guess sometimes the control is done entirely in imagination,

but, as I suggest above, sometimes continually flitting between the
two as part of the same higher level perception control; and often
both at the same time for different perception control.

Regards,

Rupert
···
          RY:

Initially what comes to my mind is reasoning, with
particular reference to religious pre-suppositionists like
William Lane Craig. That is, he pre-supposes the existence
of god without shifting that position at all, and fits his
view of everything else into that view.

          RY: One of his arguments is the Kalam cosmological

argument (https://en.wikipedia.org/wiki/Kalam_cosmological_argument )
which relies on the universe having had a beginning and
not being infinite. In his argument he cites very worthy
physics and cosmology papers and works. But he chooses the
elements of those works which support his argument (big
bang beginning) and dismisses those which don’t (infinite
universe).

          RY: In PCT terms, then, I guess his presupposition is his

reference and he selects perspectives which reduce the
error as being correct or true, even though they may be
fairly speculative. I am not quite sure how the selection
takes place as we’re not dealing with continuous variables
here.

          RM: I think this is actually an example of control of

perception, not control of imagination. The controlled
perception is a high level one – maybe it’s a principle
or system concept. The perceptual variable controlled
could be called “existence of god”. It’s clear that some
perceptual variable like that is being controlled based on
your description of Craig’s arguments, which are, of
course, actions aimed at maintaining a perceptual variable
in a reference state (perhaps “God exists”), protected
from disturbances (like people saying “God doesn’t exist”
or “I don’t know if God exists or not”).

          RM: I think the reason that controlling for "God

exists" seems like control of imagination is because the
perception controlled seems very “subjective” – inside
the head rather than outside of it. This is actually
something Powers discusses when he starts talking about
control of “higher level” perceptual variables (B:CP, 1st
edition, Ch. 13). At the very start of that chapter Bill
says the following:

          BP:

We now pass from classes of perception that can be seen as
external to ourselves – from the world of “physical
reality” to the world of “subjective reality”. This model
makes no special distinction between these subdivisions…
(B:CP, p 154).

          RM; The point is that some perceptions seem "out there"

in physical reality; the colors, sounds, objects,
movements of objects, relationships between objects, etc.
That is, perceptions of intensities through sequences seem
like they are things “out there” that make up what we
think of as “external; reality”. Higher level perceptions,
like programs, principles and system concepts, seem like
ideas in your head. They don’t seem to be “out there” but
“in here” as our subjective reality. But according to the
PCT model, higher level perceptions, like the perception
of carrying out a program of activities (as in following a
recipe). defending a principle (like “do unto others”) or
living according to a particular system concept (like
being a Christian), are controlled just like lower level
perceptions.

          RM: This was one of the hardest things for me to

understand when I first got into PCT because it was hard
for me to see things like “programs” and “principles” as
perceptual variables that could be controlled. But they
must be or how could a person control for carrying out a
program ( like bidding in bridge) or abiding by a
principle (like “believe in God”).

          RM: So if "believe in God" is a perception (a state of

the perceptual variable “degree of belief in God”), what
is an imagination? Well, it’s the same as a perception –
it’s the state of a perceptual variable – but it is
produced for oneself without doing any actions on the
outside world; it’s basically the output of any control
system in the hierarchy of control played back to itself
as a perception – except the first level systems, whose
outputs can only affect the perceptions they control via
the environment.

          RM: The types of perceptions we control in imagination

are the same as those we control when we “actively”
control perceptions through the environment. So we
control, in imagination, sensations, configurations, …,
programs, principles and system concepts. Since this is
being done without any action on the environment it’s
difficult to tell when a person is imagining (although
there are sometimes observable “side effects” of
imagining, such as sub-vocal speech, knotted brows or
sitting with chin on fist). But we do know when we are
imagining; it’s when we are thinking, planning, and
remembering “in our head”.

[From Rick Marken (2015.09.02.1510)]

···

On Tue, Sep 1, 2015 at 11:55 AM, Rupert Young csgnet@lists.illinois.edu wrote:

Rupert Young (2015.09.01 21.00)–

(Rick Marken (2015.08.28.1120)]
RY: Well, is there really a difference here? The reasoning done here can

be done entirely cognitively and, as you say below, “it is produced
for oneself without doing any actions on the outside world”. A
control of perception in imagination.

RM: The only difference is whether you are actually controlling the perception or controlling in imagination only. Powers’ discussion of “Imagining” on pp. 225-228 in B:C) (2nd Ed) is relevant here, particularly the example of imagining possible sequences of moves in chess before actually making a move. Before making the move you are controlling a program perception in imagination. When you actually make the move you are controlling the program perception in fact. In your example, I would say that William Lane Craig is controlling for the perception “god exists” in imagination when he’s thinking of things to say that bring that perception to the desired state while protecting it from disturbances (counterarguments, for example). When he actually writes down (or speaks) his arguments (the cosmological argument, say) to an audience (or for himself) he is actually controlling that perception.

RY: Yep, the line beyond which we label perceptions as imagination is

arbitrary.

RM: Higher level perceptions, like the perception of “control of the center” in chess (a principle perception), seem subjective – cognitions rather than perceptions - as opposed to lower level perceptions, like the perception of the chess pieces themselves . But both are perceptions, according to PCT, inasmuch as they are functions of sensory input.

RM: Imaginations, on the other hand, are perceptions that are not based on sensory input. All perceptions in the hierarchy, from intensities to system concepts, can be imaginations. When I imagine a chess piece – the knight, say – I am imaging a configuration perception; when I look at the knight I am having a configuration perception; When I imagine control of the center, I am imagining a principle perception; when I look at a certain configuration of pieces that is an example of “control of the center” I am having a principle perception.

RM: Perhaps I forgot to mention this earlier but one of the hardest things for me to understand when I first got into PCT was the idea that very abstract (and apparently subjective) concepts, like “control of the center”, are just as much perceptions as very concrete (and apparently objective) experiences, as the perception of the pieces on the chessboard. PCT explains complex behavior, like “playing chess”, as the control of high level perceptions, like “control of the center” by means of controlling lower level perceptions, like the position of the pieces. The high level perceptions that are being controlled when one plays chess are not controlled imaginations. They are controlled perceptions. You are controlling imaginations when you think about what you want to achieve (control of the center) and how you are going to achieve it (which pieces you are going to move where).

RM: Imagination versus non-imagination is orthogonal to the high versus low level of perception. You can imagine controlling a low level perception (like the position of the knight) or a high level one (like control of the center) and you can actually control a low level perception (actually move the knight) or a higher level one (make moves that produce control of the center).

RY: I'd suggest that higher-level control of perceptions involve control

of perceptions in imagination.

RM: Sometimes they do, but so does control of lower level perceptions. Carrying out a recipe (like playing chess) can involve imagining what might happen at each point on the process; but so can doing a high jump (which involves control of only low level perceptions). Do you remember a high jumper named Dwight Stones? He used to imagine what would happen during a jump before each jump. You could see him running through the jump in imagination (he bobbed his head as he went through the jump in imagination before jumping) several times before he actually did the jump (controlled the perceptions involved in the jump).

RM: I think it’s very important to understand that, in PCT, high level perceptions – perceptions of programs, principles and systems concepts – are not imaginations; they are sense based perceptions, just like the perception of a glass of wine or a beautiful woman. These higher level perceptions just don’t seem to be “out there” like the wine or the woman (or the song, if you can manage it). But like the wine, woman and song they can be imagined as well as perceived.

Best

Rick

So, with a recipe I go to the larder

for flour (a program sub-goal) but find it is bare, so, I think to
myself, “what do I need to do to get flour”, so I imagine myself
going to the shop (putting on my coat, getting my wallet, opening
the front door, walking to the shop, finding the flour, paying for
it, walking back) before I actually do it. This gives me a set
(sequence) of goals to achieve which I then actually control in the
real world, so I can continue with the recipe.

Yep, that's how I see the reasoning example I gave. In simple terms,

the output of the higher level system is to “select” the lower level
system of two (infinite/beginning) from which its perception played
into the input of the higher system results in the lower error. It
is done mentally without any actions on the outside world.

Yep, I guess sometimes the control is done entirely in imagination,

but, as I suggest above, sometimes continually flitting between the
two as part of the same higher level perception control; and often
both at the same time for different perception control.

Regards,

Rupert


Richard S. Marken

www.mindreadings.com
Author of Doing Research on Purpose.
Now available from Amazon or Barnes & Noble

          RY:

Initially what comes to my mind is reasoning, with
particular reference to religious pre-suppositionists like
William Lane Craig. That is, he pre-supposes the existence
of god without shifting that position at all, and fits his
view of everything else into that view.

          RY: One of his arguments is the Kalam cosmological

argument (https://en.wikipedia.org/wiki/Kalam_cosmological_argument )
which relies on the universe having had a beginning and
not being infinite. In his argument he cites very worthy
physics and cosmology papers and works. But he chooses the
elements of those works which support his argument (big
bang beginning) and dismisses those which don’t (infinite
universe).

          RY: In PCT terms, then, I guess his presupposition is his

reference and he selects perspectives which reduce the
error as being correct or true, even though they may be
fairly speculative. I am not quite sure how the selection
takes place as we’re not dealing with continuous variables
here.

          RM: I think this is actually an example of control of

perception, not control of imagination. The controlled
perception is a high level one – maybe it’s a principle
or system concept. The perceptual variable controlled
could be called “existence of god”. It’s clear that some
perceptual variable like that is being controlled based on
your description of Craig’s arguments, which are, of
course, actions aimed at maintaining a perceptual variable
in a reference state (perhaps “God exists”), protected
from disturbances (like people saying “God doesn’t exist”
or “I don’t know if God exists or not”).

          RM: I think the reason that controlling for "God

exists" seems like control of imagination is because the
perception controlled seems very “subjective” – inside
the head rather than outside of it. This is actually
something Powers discusses when he starts talking about
control of “higher level” perceptual variables (B:CP, 1st
edition, Ch. 13). At the very start of that chapter Bill
says the following:

          BP:

We now pass from classes of perception that can be seen as
external to ourselves – from the world of “physical
reality” to the world of “subjective reality”. This model
makes no special distinction between these subdivisions…
(B:CP, p 154).

          RM; The point is that some perceptions seem "out there"

in physical reality; the colors, sounds, objects,
movements of objects, relationships between objects, etc.
That is, perceptions of intensities through sequences seem
like they are things “out there” that make up what we
think of as “external; reality”. Higher level perceptions,
like programs, principles and system concepts, seem like
ideas in your head. They don’t seem to be “out there” but
“in here” as our subjective reality. But according to the
PCT model, higher level perceptions, like the perception
of carrying out a program of activities (as in following a
recipe). defending a principle (like “do unto others”) or
living according to a particular system concept (like
being a Christian), are controlled just like lower level
perceptions.

          RM: This was one of the hardest things for me to

understand when I first got into PCT because it was hard
for me to see things like “programs” and “principles” as
perceptual variables that could be controlled. But they
must be or how could a person control for carrying out a
program ( like bidding in bridge) or abiding by a
principle (like “believe in God”).

          RM: So if "believe in God" is a perception (a state of

the perceptual variable “degree of belief in God”), what
is an imagination? Well, it’s the same as a perception –
it’s the state of a perceptual variable – but it is
produced for oneself without doing any actions on the
outside world; it’s basically the output of any control
system in the hierarchy of control played back to itself
as a perception – except the first level systems, whose
outputs can only affect the perceptions they control via
the environment.

          RM: The types of perceptions we control in imagination

are the same as those we control when we “actively”
control perceptions through the environment. So we
control, in imagination, sensations, configurations, …,
programs, principles and system concepts. Since this is
being done without any action on the environment it’s
difficult to tell when a person is imagining (although
there are sometimes observable “side effects” of
imagining, such as sub-vocal speech, knotted brows or
sitting with chin on fist). But we do know when we are
imagining; it’s when we are thinking, planning, and
remembering “in our head”.