Notes

 

Existence is the comprehensive, universal term. Existence is the term of maximal generality. Existence is water. Existence is air. Existence is nature. Existence is the universe. Existence is the multiverse. Existence is God. Existence is all.

 

If there is no nonexistence then no contrast can define existence as finite.

 

Existence is unlimited because there isn’t nonexistence beyond that could limit it. Infinite is the characterization of that unlimitedness.

 

Infinite is the more coherent characterization of the totality of existence because finitude introduces the daunting question of what makes the totality finite.

 

The impossibility of nonexistence is not a forced result but rather a natural conclusion extending from the parameters established by the definition of existence. The conclusion is not purely definitional but substantiated through these parameters which involve real world experience.

 

Nothing, nothingness and nonexistence are conceptual mechanisms. Conceptual mechanisms employed by conscious beings, specifically advanced organisms like human beings, to help process information.

 

Nothing, nonexistence is not some ambiguous, mysterious remoteness revealed through the concept or term. Rather nonexistence is an abstraction, a delusive abstraction constructed in the mind and projected outward through concept and language.

 

Many claim without consciousness, without thought there is nothingness. Oddly to the contrary. Consciousness, thought is what actually creates this abstraction of nothingness. Without consciousness nonexistence is not a worry. Without thought nonexistence is not a concern.

 

An individual cannot at once observe the entire Earth but this does not negate the entire Earth. Likewise one cannot at once observe all existence but this does not negate nor limit the extent of existence.

 

Existence has no external determination. There is no point beyond existence as any point would be part of existence. There is no way to separate from existence, to go beyond or outside existence to view existence as a whole, as an object or as a thing. Existence is all things, not just a thing.

 

Some will argue that if existence never ends it is not or will never be “complete” or “whole”. Whole or complete, in the sense used in relation to the philosophy, simply means all or entirety; whole or complete simply means all things and the connectedness of them. The very idea that there is no edge to or between existence, no gap of nonexistence between things or existence, illustrates the completeness or wholeness of existence.

 

The commonality of all things is being, is existence. All that was, is, or will be, at any point, shares this commonality. All that was, is, or will be is existence. All that is is existence.

 

The term infinite is quite versatile. It can mean unlimited or unrestricted and it can also mean immeasurable. Infinite can mean immeasurable but still limited or restricted. Something can be immeasurable, something can be vast whilst still being restricted or limited. For example the extent of immaterial space could be considered immeasurable, or vast beyond comprehension or vast beyond measure, but immaterial space would still be limited as it is limited by matter or limited by material things.

 

Existence, being all things, being the whole or entirety, would not be interactive. It would be all things. No other would be beyond to interact to render it interactive. It would simply be. The ontology presented, existence as all, existence as both part and whole, accommodates and acknowledges this. It acknowledges both the noninteractive whole (existence simply is) and the interactive parts (perceived or interacted with, at least in part).

 

Attempting to apply chronological order to reason and existence fails because reason is existence.

 

Reason is a construct concerning particular things often conflated with existence in its general sense. For example, the universe may have been created for or by reason of a creator yet that reason would apply specifically to that particular arrangement. The causal reason would concern a particular configuration, not existence. Existence itself cannot have causal reason.

 

Any claimed reason would have qualities substantiating it as a thing or as part of existence. For example, its initiation of [another part of] existence or its interaction with [another part of] existence would substantiate it as a thing. Any thing would be [part of] existence. Existence would not cause existence. Existence would already be.

 

Existence just is. Sequence and time, like reason, are constructs concerning particulars often conflated with existence in its general sense.

 

Existence, being just is. It isn’t inherently mapped or modeled. Those are contrivances resulting from our conscious interaction and environmental orientation. As conscious beings we create models of our environments for our purposes and for our understanding. In other words to claim some definite form of existence is to project some contrivance extending from such a model.

 

Fictitious entities exist, they are simply fictitious. Unicorns exist, for example. Unicorns are conceptual entities, they are fictitious animals. Unicorns exist, they simply have no apparent corporeal manifestation. Furthermore no gap of nonexistence resides where a unicorn should be. Existence is still ubiquitous. Even the conception of the absence of a corporeal unicorn is a thing, a conceptual mechanism, and is an aspect of existence.