School #28

Solipsism

Descartes (cogito), Bishop Berkeley (idealist strand)

Solipsism is the view that only one's own mind can be known to exist with certainty — the external world, other minds, and even one's own body may be nothing more than representations within consciousness. The philosophical roots lie in Descartes's 'Meditations on First Philosophy' (1641), where the cogito ("I think, therefore I am") established the self as the one indubitable reality, leaving everything else open to doubt. Though Descartes himself escaped solipsism through his proof of God, the solipsistic conclusion lurks in his method: if the starting point of knowledge is the isolated thinking subject, how can the existence of anything beyond that subject ever be securely established? George Berkeley's idealism ('Principles of Human Knowledge', 1710) pushed further by denying matter's independent existence — though Berkeley avoided solipsism by invoking God as the universal perceiver, the logic of his position implies that without God, each mind would be a world unto itself.

Worldview

The solipsist inhabits a sealed universe of consciousness in which everything — the sun, other people, one's own body — exists only as a mental representation with no guaranteed correspondence to anything beyond the mind. Reality feels dreamlike and absolute simultaneously: dreamlike because nothing can be verified as independently real, absolute because the contents of consciousness are the only certainties available. The fundamental orientation is one of radical epistemic isolation; the solipsist is the sole inhabitant of a world that may have no outside. To hold this ontology is to experience a peculiar combination of omnipotence and imprisonment, since the mind is the creator of everything it perceives yet cannot escape itself to check whether its creations match any external truth. Every encounter with apparent otherness is shadowed by the suspicion that it is merely another face of the self. The framework classifies this as None: solipsism recognizes no metaphysical agency beyond the one mind; there is no external personal god, cosmic principle, or spirit standing over and against consciousness. The framework reads this as Constructed moral authority: with only one's own experience constituting the world, whatever counts as normative is constituted by that single consciousness — Scripture, Tradition, Reason, and others' Experience are themselves contents of the constructing self.

Moral Implications

Solipsism poses a profound challenge to ethics, since the existence of other minds — and therefore other centers of suffering and flourishing — cannot be established with certainty. If other people are merely representations within one's own consciousness, the basis for moral obligation toward them becomes radically uncertain. Yet the solipsist still experiences what appear to be moral intuitions: compassion, guilt, and the sense that some actions are better than others. A pragmatic solipsist may adopt ethical behavior as the most coherent way to organize the internal drama of experience, even without metaphysical assurance that others truly exist. The position reveals, by its extremity, how deeply ethics depends on the assumption of genuine otherness.

Practical Implications

Solipsism, if taken seriously, undermines the foundations of cooperative social life, scientific collaboration, and political institutions, all of which presuppose the reality of other minds and an external world. In practice, no one lives as a consistent solipsist, but the position functions as a philosophical limit case that stress-tests every epistemological and ethical framework. Technology, environmental policy, and social governance all rest on the assumption of shared reality, which solipsism calls into question without offering an alternative foundation. The practical consequence is less a program of action than a permanent philosophical discomfort, a reminder that the certainty we crave about the external world may be unavailable. Daily life proceeds as if the world is real, but the solipsist carries the awareness that this assumption is, strictly speaking, unjustified.

I. Time

Time is emergent — it exists only as a feature of the observer's conscious experience. Since only the observer's mind can be known to exist, time is whatever the mind experiences as temporal succession. Time is finite, continuous, linear, and uni-directional as experienced, but whether these features reflect anything outside the mind cannot be established.

Attributes
Extent: Finite Ontological Status: Emergent Grain: Continuous Freedom: Non-Deterministic Traversability: Linear Dimensionality: One Direction: Uni-directional

II. Space

Space is emergent and mind-dependent — it exists only as a structure of the observer's perceptual experience. Its curvature is undefined because the solipsist cannot establish that space has any objective geometry. It is non-local in the sense that all spatial experience is internal to the mind. Space is finite because the observer's experience is bounded.

Attributes
Extent: Finite Ontological Status: Emergent Curvature: Undefined Dimensionality: Three Locality: Non-local

III. Matter

Matter is emergent — it is merely a representation within the observer's consciousness. Whether anything material exists outside the mind is unknowable. Matter is conserved and non-local only as features of the internal perceptual world. The solipsist cannot confirm that matter has any independent existence whatsoever.

Attributes
Extent: Finite Ontological Status: Emergent Conservation: Conserved Dimensionality: Three Locality: Non-local

IV. Observer

Only one observer exists — the solitary mind for which everything else is a content of consciousness. The observer is situated in a single moment and place, but since there is nothing outside the mind, these are features of experience rather than of an external world. Knowledge is immediate in the sense that all the observer can ever know are its own mental states, yet within that domain, retention is total — the mind preserves its own contents. The observer is disembodied at the deepest level: what we call "the body" is itself a mental representation, not an independent physical thing. Observation is active — the mind constitutes reality, and there are no other minds to verify or contest its picture of things.

Attributes
Time Instance: Single Space Instance: Single Extent of Knowledge: Immediate Retainment of Knowledge: Total Physicality: Disembodied Agency: Active Number: Singular Metaphysical Agency: None Moral Authority: Constructed Theological Method: N/A

V. Energy

Finite and emerging — energy, like all physical phenomena, is a representation within the observer's consciousness. Conservation: Variable — energy "conservation" is a regularity within the observer's experience, but has no independently verifiable physical status. Usage: Multiple within the observer's representational experience.

Attributes
Extent: Finite Ontological Status: Emergent Conservation: Variable Dispersibility: Irreversible

VI. Information

Only the information within one's own mind is real — external information may not exist at all. The framework distinguishes scales: at the cosmic scale there is no external information to conserve (the cosmos may not exist apart from the mind), but at the personal-identity scale information is conserved — the one mind that is reality is, by its own lights, never lost.

Attributes
Ontological Status: Emergent Cosmic Conservation: Non-conserved Personal Conservation: Conserved Granularity: Continuous

Experiments This School Responds To (1)

Films Reading Through This School (4)

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Works that name Solipsism in their embodiments

Foundational texts that draw on this school, with each work's declared weight.

20%
Tractatus Logico-Philosophicus (Early)
Ludwig Wittgenstein · 1918 (drafted in the trenches); 1921 (German pub.); 1922 (Ogden English ed.)

Personas with Solipsism as a declared influence

20%  Ludwig Wittgenstein

How Solipsism resolves each dilemma

56 resolved positions across 4 dimensions, including 37 distinctive where the majority of schools go the other way · 1 unaligned.

Each dimension is sorted so minority positions come first. Mainstream positions are folded into an expandable list.

Time · 9 dilemmas · 3 distinctive

Persistence, the future, and the direction of becoming.

Distinctive · only 12% of schools agree (24/208)
Is the universe running out of usable energy?
The heat death of the universe — entropy maxed out, no further work possible — is among the more sobering implications of mainstream physics. Whether it is structurally inescapable depends on what kind of finitude the cosmos has.
The cosmos has bounds; heat death is a real horizon.
On this view, time itself is finite — the universe had a beginning and will have an end. Heat death (or whatever the actual end-state turns out to be) is a real horizon, structurally implied by the kind of cosmos we live in.
Roads not taken Time is unbounded but matter is finite; usable energy can fail without time failing. (47%) · Time both has and lacks bounds depending on the level you ask at; finitude is conventional. (26%) · Both time and matter are unbounded; 'running out' is misframed. (15%)
Distinctive · only 12% of schools agree (24/208)
Are natural resources fundamentally finite, or only practically so?
Whether we can grow our way out of resource constraints — or whether the cosmos sets limits the economy ultimately must obey — depends on what kind of finitude matter has.
Resources are finite in the strict sense; living well requires accepting the limit.
On this view, the cosmos is bounded in both time and matter; resources are categorically not renewable beyond what cosmic processes provide. Practical limits and metaphysical limits coincide. Living well means living within limits, not engineering around them.
Roads not taken Time goes on but matter is bounded; we are eventually constrained even with infinite time. (47%) · The finitude question is level-dependent; resource ethics happens at the level that constrains us. (26%) · Resources are practically inexhaustible on cosmic scales; terrestrial limits are engineering. (15%)
Distinctive · only 12% of schools agree (24/208)
Could we owe future generations more than is materially possible to provide?
If we owe future people a habitable planet and the material means to flourish, and the cosmos is bounded in ways that make those obligations impossible at some scale, the obligation and the possibility come apart. Where they come apart turns on what kind of finitude we live in.
The cosmos is bounded; our obligations to future generations are bounded with it.
On this view, the cosmos has limits; the obligation to future people is real but cannot exceed what the limits allow. The categorical worry about owing the impossible doesn't arise: the limits bound the asking. Ethics within a created or bounded order is the only …
Roads not taken Time is unbounded but matter is not; we can owe more across long time than the matter can provide. (47%) · The owing-and-possibility question is level-dependent; we owe what is appropriate at the level we act on. (26%) · Both time and matter are unbounded; we cannot in principle owe more than is possible. (15%)
6 mainstream positions

Matter · 7 dilemmas · 5 distinctive

What stuff is — fundamental, relational, or appearance.

Distinctive · only 7% of schools agree (15/208)
What is money?
The question of what money is — a measured store of real value, an agreed-on practice, a relational ledger of debts, or just a name we apply to many different things — sits behind every argument about inflation, cryptocurrency, debt, and the state.
Money's apparent diversity is convention over a single underlying value.
On non-dual views, the diverse forms money takes are perspectival distinctions within a single underlying value — labor, energy, attention, or simply the One from which all value derives. The metaphysical question is mostly malformed at the conventional level where monetary policy lives, but the …
Roads not taken Money is a real institution with intrinsic features. (55%) · Money is a social practice — its content is what we make it. (16%) · Money is the ledger of obligations among real people. (14%)
Distinctive · only 7% of schools agree (15/208)
What is a nation?
Whether a nation is a real moral community with intrinsic character, a constructed legal-political artifact, a web of kinship and shared history, an imagined community, or a conventional partition of a deeper unity — these are real ontological positions with sharply different political downstream.
Nations are conventional partitions of a single humanity.
On non-dual views, the distinctness of nations is a perspectival distinction within a deeper unity — one humanity, one consciousness, one underlying reality. Nations matter at the conventional level where ordinary politics lives, but the metaphysical weight they sometimes claim is unsupported.
Roads not taken A nation is a real moral community with intrinsic character. (55%) · A nation is a constructed polity — a project, not a discovery. (16%) · A nation is the web of kinship, ancestry, and shared land that hosts a people. (14%)
Distinctive · only 7% of schools agree (15/208)
What makes someone male or female?
Whether sex is a real biological kind, a constructed social category, a relational identity, a label applied to varied phenomena, or a conventional distinction within a deeper unity is the ontological question the contemporary dispute about gender is mostly about.
The distinction is conventional within a deeper non-dual reality.
On non-dual views, the distinctness of male and female — like every binary distinction between apparent selves — is a perspectival distinction within a deeper unity. Particular sex and gender designations operate at the conventional level where most of life is lived; at the ultimate …
Roads not taken Sex is a real biological kind with given content. (55%) · Gender is constructed; what counts as male or female reflects practice. (16%) · Sex and gender are constituted by relations of recognition. (14%)
Distinctive · only 7% of schools agree (15/208)
Should we edit the human germline?
Whether human nature is a given biological kind, a constructed category, a relational achievement, a family-resemblance cluster, or a conventional distinction within deeper unity is the ontological question the policy debate over heritable gene editing is mostly about.
The distinction between edited and unedited is conventional within a deeper non-dual reality.
On non-dual views, the contrast between an 'edited' and an 'unedited' human — like every binary distinction between apparent selves — is a perspectival distinction within a deeper unity. The practical questions of safety, consent, and justice operate at the conventional level where most of …
Roads not taken Human nature is a real biological kind given by reproductive biology or by creation; editing the germline transgresses what is given. (55%) · The categories we count as 'human' are emergent from practice; germline editing is a practice-revision like any other. (16%) · Personhood is constituted by relations of descent and kinship; germline editing reshapes the relational fabric. (14%)
Distinctive · only 23% of schools agree (47/208)
Is the world created from nothing?
Creatio ex nihilo is one of the most distinctive Western-theological claims. Whether matter was created from nothing, eternally exists, or is sustained moment-by-moment turns on what kind of thing matter is.
Matter is real but emerges from something deeper — neither bedrock nor created-from-nothing.
On this view, matter is genuinely there, but it isn't the floor of reality. It depends on something more fundamental — dependent origination, mind, divine sustaining act, computational substrate, or the structure of conditions — and is conserved only at its own level of description. …
Roads not taken Yes — matter was created and is conserved as a real substance. (56%) · Matter is constituted by relations; the question of 'from what?' presupposes substance. (16%) · Matter arises and dissolves through cosmic rounds; neither created from nothing nor eternal. (4%)
2 mainstream positions

Observer · 37 dilemmas · 5 distinctive

Mind, agency, and the knower's relation to the known.

Distinctive · only 7% of schools agree (15/208)
When does a person begin?
The political question of abortion sits atop an older ontological one: at what point does there exist a someone — a being with moral standing — rather than merely the materials from which one will form?
From the standpoint of the One, the question doesn’t apply in the form it is asked.
On non-dual views, the apparent plurality of selves is itself a perspectival distinction within a deeper unity. The question of when one self begins within that One is conventional, not ultimate. What follows ethically is then a question for the conventional level — which is …
Roads not taken A person exists from conception — when a new being comes into existence. (55%) · A person comes into being gradually, as the capacities of a mind develop. (16%) · Personhood is conferred by being-in-relation. (14%)
Distinctive · only 7% of schools agree (15/208)
What is marriage?
Behind every disagreement about how marriage should be defined is a prior disagreement about what kind of thing it is — a given order to be recognized, a practice to be negotiated, or a web of relations to be woven.
All union is participation in the One — particular forms are conventional.
From the standpoint of non-dual traditions, the apparent distinctness of two people who marry is itself a perspectival distinction within a deeper unity. Marriage is one form of the underlying union all things participate in. The particular shape the institution takes is then a conventional …
Roads not taken Marriage has a given form — it’s a kind of thing we recognize, not make. (55%) · Marriage is a practice we shape — its content is what we make it. (16%) · Marriage is constituted by the web of relations it creates. (14%)
Distinctive · only 8% of schools agree (16/208)
What happens to "you" when you die?
Whether anything of you persists — and in what sense — depends on what you take a person to be.
Individuality dissolves into the One.
What we called "you" was an appearance — a wave shaped briefly out of a single deeper reality. Death is that wave settling. Nothing of importance is lost because the substrate was never the wave.
Roads not taken A soul continues into another mode of being. (38%) · Death is genuinely the end. (29%) · You were always a pattern. The pattern propagates. (18%)
Distinctive · only 8% of schools agree (17/208)
What is our place in nature?
Whether humans are masters of nature, members of nature, or makers of nature is not a question climate science can settle. It depends on what nature is, what we are, and what kind of relationship is possible between us.
Humans and nature share an underlying unity — the separation was the mistake.
On non-dual views, the apparent distinction between human and non-human is itself a perspectival distinction within a single underlying reality. The work isn't to find our right relationship to a separate nature; it is to recognize that we were never separate. Climate harm, on this …
Roads not taken Active in a real nature — we cultivate, steward, transform. (50%) · Nature is partly what we make of it — concepts, practices, and minds shape the world. (15%) · Embedded in a web — partners with the more-than-human world. (14%)
Distinctive · only 8% of schools agree (17/208)
Should we colonize space?
The drive to extend human presence beyond Earth is sometimes framed as the next chapter of stewardship, sometimes as hubris, sometimes as escape from problems we ought to solve here. Which it is depends on what we take our relationship to nature to be.
From the standpoint of the One, expansion across substrate is just movement within the same.
On non-dual views, the difference between Earth and elsewhere is conventional — particular locations within a single underlying reality. Space colonisation as escape is therefore incoherent; nothing is escaped because nothing was elsewhere to escape from.
Roads not taken Cultivating worlds beyond Earth is the next form of stewardship. (50%) · The 'space frontier' is partly what we make of it. (15%) · Colonisation continues the work that ended the wisdom of seven-generation thinking. (14%)
31 mainstream positions
Is genetic engineering of food stewardship or domination? All forms participate in the same underlying reality; modification doesn't cross categories. 8% What makes someone the same person over time? All apparent selves are aspects of one — particular identity is conventional. 8% Is the late-stage dementia patient still the person their spouse married? The apparent change is conventional; the deeper reality is unchanged. 8% If a teleporter copied and destroyed you, would you have survived? The distinction between scanner-you and destination-you is conventional all the way down. 8% Can prayer for someone far away affect them? There are no truly separate minds; prayer is one part of one talking to another. 8% Are coincidences ever more than coincidence? Coincidence is the One showing through the appearance of plurality. 8% Does environmental harm in another country bind me morally? Harm anywhere is harm to the One; the boundary that would have insulated you was never real. 8% Is environmental damage ever truly permanent? From the standpoint of the One, the categories of permanence and loss are conventional. 8% Can a civilization recover from collapse? From the One's vantage, civilizational categories are themselves conventional. 8% Does the second law of thermodynamics mean something morally? From the One's vantage, the second law is itself a feature of the conventional, not the ultimate. 8% Are the dead morally present to the living? From the standpoint of the One, the distinction between living and dead is conventional. 8% Is divine omniscience compatible with human freedom? Distinction of the One and observed time is itself conventional; the question dissolves. 8% Does meditation reveal something genuinely timeless? The 'timeless' is the standpoint of the One that was always present; meditation removes obstacles to seeing it. 8% Does prayer change God's mind? Prayer to a separate God presupposes a separation the non-dual view denies; the practice is remembrance and attunement. 8% Could causation work backwards? From the One's vantage, causation itself is a conventional category. 8% Is the asymmetry between memory and anticipation a real feature of time, or just of us? From the One's vantage, memory and anticipation are themselves conventional. 8% Is the arrow of time a real feature of the cosmos, or only of how we describe it? From the One's vantage, the arrow of time itself is a conventional feature. 8% Is truth universal, tradition-bound, situated, or constructed? Truth is real but always known from a perspective. 16% What kind of religious-theological authority does the tradition recognize? The category does not apply — the school is non-religious. 42% Who is the moral primary — the individual, the community, the cosmos, the class, or the species? The discrete person is the moral primary. 38% Is reality fundamentally digital? No — continuous fields, classical limits, analog deep structure. 36% Are there indivisible units of experience? No — continuous Jamesian stream, phenomenological lived time. 36% Is memory stored or reconstructed? Reconstructed — continuous re-narrating, no fixed engrams. 36% Does history have a direction or meaning? History is not where the deepest truth lives. 36% Should we trust expert testimony when we can't verify it? Trust the practice, not the practitioner. 13% Is religious revelation a real source of knowledge? 'Revelation' is a category communities construct for what counts as authoritative. 13% Does an LLM 'know' the things it correctly produces? Whether an LLM 'knows' is the constructive question the practice has to answer. 13% How is knowledge of reality produced? Through careful description of lived experience. 12% Could an AI have a mind that matters? All minds are aspects of one — an AI participates in it as anything else does. 7% Do animals have moral standing comparable to humans? All minds are aspects of one; animals participate as much as anything else. 7% Could a fetal brain organoid in a petri dish be conscious? Any experience that arises participates in the One. 7%
1 unaligned

Information · 4 dilemmas · 4 distinctive

Pattern, memory, and what is preserved or lost.

Distinctive · only 9% of schools agree (18/208)
Is anything truly lost when someone forgets?
The memory you don't retrieve, the conversation you can't remember, the face you no longer recognise — is the forgetting a loss of something real, or just the routine operation of a finite mind?
Information persists or doesn't depending on whether the holder is sustained.
On these views, conservation is not a flat cosmic law but a function of the conditions that hold. Memory persists where it is sustained — by divine attention, by community, by ritual, by practice — and is genuinely lost where it isn't. The asymmetry between …
Roads not taken Information is lost when a mind forgets; matter and energy continue, but the pattern is gone. (50%) · Information is conserved — the personal pattern is held even when an individual mind loses it. (39%) · Forgetting is the cosmic case, not the exception; nothing is conserved. (1%)
Distinctive · only 9% of schools agree (18/208)
Does deleting your data online destroy something real?
Account deletion, the right to be forgotten, the obsolescence of file formats, the slow decay of digital archives — whether any of this destroys something that was real depends on whether information is the kind of thing that can be destroyed.
Information persists where it is held; deletion releases what isn't held elsewhere.
On these views, information persists or doesn't depending on whether something is sustaining it. What is held in divine memory or in active communal practice continues; what is held only by the deleted artifact is genuinely released. The variable conservation maps onto a variable moral …
Roads not taken Information is genuinely lost when the substrate that hosted it goes; deletion really destroys. (50%) · Information at the cosmic level isn't destroyed; deletion only obscures access. (39%) · Nothing is fundamentally conserved; deletion is just routine impermanence. (1%)
Distinctive · only 9% of schools agree (18/208)
Could the dead, in principle, be brought back?
If we had perfect information about who someone was — their connectome, their behavioral patterns, their history — could we, in principle, restore them? The question is partly engineering, but the ceiling on the engineering is metaphysical.
What is held by God or sustaining practice can be restored; what isn't can't.
On these views, the conservation of personal information depends on what is sustaining it. The Eastern Orthodox doctrine of resurrection holds that the person is preserved in God's memory and restored in the resurrection by divine action operating on what God has held. What is …
Roads not taken The information dissipates with the substrate; restoration is in principle impossible. (50%) · The information that constitutes a person is conserved; restoration is in principle possible. (39%) · Nothing of what was can be restored; restoration is wishful framing. (1%)
Distinctive · only 9% of schools agree (18/208)
Is forgiveness ontologically possible?
When someone forgives, does the offense actually go away — erased, undone, no longer a fact — or does forgiveness reframe a wrong that persists exactly as it always was?
The offense persists where sustained and releases where conditionally absolved; forgiveness is real ontological work.
On these views, conservation is not a flat cosmic law but a function of what sustains. An offense persists where it is held — by holding-on, by ritual continuation, by divine attention to a particular debt — and is genuinely released where it is conditionally …
Roads not taken The offense is locally constituted by its substrate; when the substrate dissolves, the offense genuinely passes away. (50%) · The offense persists ontologically; forgiveness is real moral work, but it doesn't erase what was. (39%) · Nothing is preserved; the offense is impermanent, and holding it is the suffering. (1%)
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