Rodolphe Gouin
email: rodgouin@yahoo.fr

IS RATIONALITY STILL A USEFUL CONCEPT FOR SOCIAL SCIENCES ? REASONS AT COGNITIVE AGE

Keywords: Rationality, Cognitive Psychology, Instrumentalism, Dispositions, Multilevel model, multidisciplinary approach JEL Classification: D 70, D 89, Z 00

Rational choice theory which remains the major paradigm in social sciences has been challenged several times. Homo economicus' rationality has been limited, then divided (into instrumental and axiological types) and finally deconstructed by cognitive psychology. Opening the black box of rationality, we wonder whether social sciences explanations can still refer to it.

After a presentation of the core of rationality and the difficulties it has been faced with, we propose to defend it through an instrumentalist approach that seems to be the only relevant one at cognitive sciences age. Deconstructing people reasons into inferences based on beliefs and desires, two different levels of explanation (rational and cognitive) can be distinguished. We show that rationalist explanations in social sciences need to be based on a multidisciplinary approach both cognitive psychological and social.

INTRODUCTION

"Economists often criticize psychological research for its propensity to generate lists of errors and biases, and for its failure to offer a coherent alternative to the rational-agent model. This complaint is only partly justified: psychological theories of intuitive thinking cannot match the elegance and precision of formal normative models of belief and choice, but this is just another way of saying that rational models are psychologically unrealistic." (Kahneman,2003(Kahneman, :1449) )

Towards a single model of rationality and cognition

Our objective in this article is to precise the logical and epistemological conditions under which social sciences are allowed to lead rationalist explanations considering the results cognitive sciences have produced for decades. Brain and psychological studies highlight the weaknesses and flaws in human reasoning. Natural cognitive processes that have been discovered through laboratory experiments question both the common conception of rationality and the standard economic rationality. As a result we must wonder whether social scientists have to make a choice between on the one hand persevering in a way that met success in predicting and modelling economic situations but that sounds obviously wrong today as long as decision making theories remain blind to cognitive processes, and on the other hand focusing only on biases, heuristics, schemas, cognitive dissonance, emotions, and so on. We assume that such a dilemma is not grounded. Social scientists are not compelled to choose between those two strategies. Provided we change our conception of rationality, a third way is possible that integrates both rationalist explanations and cognitive processes (that means in this paper only psychological processes, not neuronal ones) in a single theory of decision making. After the first attempt by H. Simon in the 1950's (Simon,1955), the construction of such a model of bounded rationality has been achieved by a second generation of political scientists (Rosati,1995;Gouin, Harguindeguy,2007). Unfortunately, many of these models are clear and convincing lists of constraints and limits to rationality, but not "theoretical integrations" (Gouin, Harguindeguy,2007:376) of both rationalist and cognitivist explanations.

From the social sciences point of view, two issues are at stake in the rationality debates. The first one is a realist one, addressing the question of whether individuals are really rational or not. If they are, then explanations of social action must be based on a theory of rational choice. The second one is epistemological, questioning the relevance of rational explanations in general. Depending on the signification they give to rationality, social scientists propose many different answers.

Is cognitive-oriented rationality a theory of cognition or rationality ?

Our definition of rationality in this article is the result of a long story of historical debates about the relevance of the standard economic rationality on which the theory of rational choice is based. Focusing on predictions, economists build models that have to be quite simple about human behaviour. They need a universal decision-making process. Human mind cannot be a dependent variable in their models, no matter they deal with macro or micro levels, because too many dependent variables already have to be taken into account in order to make good predictions: unemployment rate, investment rate, growth rate, inflation, competitors' strategies, productivity, competitiveness, risks, etc. As Lupia, McCubbins and Popkin write: " the standard definition of rationality […] equates rational actors with omniscient calculators" (Lupia, McCubbins, Popkin,2000:8). To be this kind of calculator means to know the consequences of all our actions and then to choose the one that maximizes utility. Partisans of rational choice theory agree with this principle. But many political scientists refuse such an unrealistic theory of choice. The first one who forged a scientific grounded conception of rationality challenging the standard model was H. Simon.

In the 1950's H. Simon argued that human cognition was much more limited than the standard economic rationality claims. This "bounded rationality" is based on four principles that Jones clearly highlights (Jones,2003). First of all, rationality is intended, which means that " we look at the goal-oriented behaviours of people and investigate the manner in which their cognitive and emotional constitutions concomitantly promote and interfere with goal-oriented behaviours" (Jones,2003:397). Secondly, the principle of adaptation is based on the fact that most part of human behaviour is to deal with environment, but "the more time a decision maker spends on a problem, the more likely his or her understanding of the problem will approximate the actual task environment and the limitations of human cognitive architecture fades" (Jones,2003:398). Thirdly, Simon's principle of uncertainty goes much further than the calculus of probabilities and the "expected utility" theory. Uncertainty in bounded rationality is not just a question of risk and probability, but it posits that we must study cognitive factors of the risk perceptions too. Fourthly, the principle of trade-offs refers to the difficulties people face with when they have to make choices because of the multiple goals they have. Then satisficing (which is not a kind of maximization) implies for people to "set aspiration levels for the goals they wish to achieve. If a choice was good enough (that is, if it exceeded) for all goals, then it was chosen." (Jones,2003:399) Each of these principles is a critique to the fully rational choice model. Today Simon's bounded rationality has become both a theory of human behaviour for a few social scientists and a research program. In the 1950's cognitive science was just in its infancy and Simon had very few available knowledge to provide bounded rationality with a solid ground and thus to build a bridge between social and psychological sciences. Some political scientists today try to achieve Simon's goal: "the scientific advances of the last four decades give us an opportunity that Simon didn't have when he forged the concept of bounded rationality -the opportunity to build Simon's bridge. […] we take the next step in building that bridge and toward offering more effective explanations of why people do what they do." (Lupia, McCubbins, Popkin,2000:12). Bounded rationality is not only a theory that takes into account internal cognitive factors as limits to rational choice model. Behaviours we want to explain are not only produced by human psychology but also by organizational and institutional environments. People are situated, and contrary to the unrealistic omniscient calculator all information is not available to them. According to Simon, rationality is internally limited and externally situated. Nevertheless, in the limits of this articles, the contextual dimension of social behaviour cannot be taken into account.

Bounded rationality has become a big challenger for rational choice theory. However other critiques have emerged. When Weber forged the ideal-types of rational action, he distinguished between instrumental and axiological ones (Weber,1922). As a critique against both rational choice theory and Simon's bounded rationality, French sociologist R. Boudon argues that actions driven by values (which means irrespective of the consequences hey entail) are rational too (Boudon,1989). First of all, Boudon follows Simon in his defence of subjective rationality: decisions are said to be rational not because of their consistency with objective facts but because people have good reasons to draw these decisions as conclusions of a reasoning. Unlike objective rationality rational choice theory implies, subjective rationality asserts that people can have good reasons to give wrong answers to the questions asked. "Why are the reasons of the subjects perceived as good when their answers are wrong ? It is because they tried to answer the questions they were confronted with by making a guess, a conjecture, or by applying a theory or a general principle valid in many cases." (Boudon,1989:175). Thus rationality lies in the fact that people do inferences, do reasoning. This definition of subjective rationality allows Boudon to adopt a less restrictive conception of rationality than Simon's one, which was strictly instrumental. Actions may also be value-oriented. For example, drawing conclusions about how to behave from a moral principle is also having reasons too. Actually many cases in our everyday life cannot be explained by instrumental rationality, as Boudon illustrates through the fact that people in 2008 side with Antigone and against Creon in Sophocles' play (Boudon,2007:89). Such a behaviour cannot be goal-oriented, because there's no consequences for the audience. However people may easily give reasons for their choice.

As a consequence, through Simon's and Boudon's arguments, the standard economic rationality has been externally situated, internally limited and logically divided into instrumental and axiological types. Therefore in this article we define rationality in terms of reasons, assuming that "a rational choice is one that is based on reasons, irrespective of what these reasons may be. […] If our collective scientific goal is to explain why people do what they do, then our task is to understand the reasons for the choices they make. Whether we agree with these reasons or not, whether these reasons make sense to us or not, and whether we use the term rationality to describe the process by which these reasons are formed or not is irrelevant." (Lupia, McCubbins, Popkin,2000:7-8) As we saw before, this definition would be perfectly acceptable for Boudon. However these two theories of subjective rationality that equally claim to be cognitive-oriented are actually in a deep opposition. For bounded rationality to be cognitive-oriented means that explanation must combine "the premise that people have reasons for what they do with the premise that our treatment of how people reason should be informed by modern scholarship about how cognition and affect affect information processing." (Lupia, McCubbins, Popkin,2000:12). But for Boudon the cognitive orientation of rationality is based on a soft definition of cognition (Gouin, Harguindeguy,2007:374), that refers only to reasoning and beliefs as commonsense psychology describes them. This cognition has nothing to do with the hard one, that refers to natural psychological processes. Hence Boudon's "cognitive sociology" (Boudon,2007:92) means that rational explanations should explain cognitive (that is to say intellectual) reasoning. Explaining what people think and believe is based only on the research of reasons they have to believe to what they believe to. Boudon refuses to explain choice by factors that are not reasons and he gives arguments for that rationalist position.

Because we defend an integration of rationalist and hard cognitivist explanations (but here only psychological processes) in a single theory, our aim in this article is first to refute objections against such a theoretical integration. Then we explain how to combine both explanations in a single model.

EITHER RATIONALITY OR HARD COGNITION, OR BOTH ?

Two kinds of arguments usually support assertions that rationalist and hard cognitive explanations are not compatible: ontological objections and logical ones. We assume that an instrumentalist epistemology, which is the only rational one to be adopted by social scientists, can legitimately avoid the dilemma about the existence of relevant factors. Then we argue that the logical objections against the dispositional nature of cognitive processes are not valid.

The ontological debates

The first ontological objection to the theoretical integration is given by realist rationalists and especially by Boudon (Boudon,2007:57-59). The core of multiple realist theories, as a philosophical principle, claim that there is a reality independent of our mind and that the role of science is to discover and to explain it. As a result the only relevant explanations, concepts and theories are those based on real objects and real processes. That's why Boudon accepts neural explanations of behaviour, like Damasio's ones: they refer to observable devices, whereas biases, heuristics and other psychological explanations are based on conjectures. Nobody has never seen any of them. They are only inferred from the results they pretend to explain. These theories just provide us with circular explanations. According to Boudon, as far as social sciences are concerned, realism doesn't imply materialism. But we still can attest the reality of non observable objects (like reasons, desires, intentions and beliefs) because we can feel them. We consciously experience their existence and their causal power. On the contrary biases, heuristics and cognitive dissonance reduction for instance can neither be certified by people whose behaviour these cognitive processes are supposed to explain, nor be empirically observed. As a consequence, this kind of explanation must be abandoned.

The second objection based on an ontological argument is called eliminativism. This radical form of materialist reductionism aims at eliminating the commonsense psychology as a scientific explanation of human behaviour. It posits that "folk" psychology uses concepts and theories to refer to mental states that are incoherent and not scientifically grounded. Therefore two conclusions are to be drawn: the weak one says that cognitive sciences that ultimately give us a correct account of the workings of the human mind and brain must not refer to commonsense mental states anymore; the strong one suggests that beliefs, desires or intentions simply do not exist. Hence they have to be excluded from any scientific explanation.

There are many different realist or reductionist/eliminativist theories, some of them not concluding the same way. But the versions we discuss here are those directly connected to the question we address. These two objections to our theoretical integration of rationalist and hard cognitivist explanations in a single model share the same ontological realist principle. That is the tenet we reject, for three reasons. First of all, we are very fra from any consensus about the kind of ontology scientists have to share. What does exist is a problem that we may never agree on and that might never be solved. How to certify the reality of groups, categories, institutions or organizations ? Methodological individualism, which is one of the principles rationalist explanations are based on, posits that social reality is only made of individuals. Every collective actor, like classes, parties or nations are just the results of a conceptual aggregation of individuals. But as neuronal eliminativists claim, a radical materialist realism would object that the only relevant reality to explain human behaviour is neurons (or neurons networks). Debates about constructivism (Kukla,2000) and the so-called "social construction of reality" provide us with some more questions about social reality. Then, what are the criteria to attest the reality of an object ? Is it its observability (empiricism), the fact that we can mentally experience it (that might be a proof of God's existence !), the fact that actors think it's real, or the fact that scholars find it is ? As it is a philosophical debate implying philosophical assumptions, we think it is not a question scientists have to address first, before to build and to realise their own research programs. Therefore it seems more rational to refute realist arguments. This leads us the second objection to realists' argument. Historians of science show that scholars always built theories that contain non observable objects. According to realism, were they wrong ? Late nineteenth-and early twentieth-century debates over the reality of molecules and atoms polarized the scientific community on the realism question. Without any sensible evidence, should have these scientists better abandoned their research ? What about the quantum theory, that quickly ran into difficulties over the possibility of a realist interpretation ? What about positrons, quarks, antimatter and Higgs' boson today ? Should physicians stop the study of these non observable entities ? Are their theories not relevant, from a scientific point of view, because they are based on theoretical entities ? What must absolutely be distinguished here are the causal power of objects in reality and the explanatory power of scientific entities (Jackson, Pettit,1988). In this issue, we side with instrumentalists. Science purpose is to explain and to predict. If a theory produces good predictions and convincing explanations, it doesn't matter whether it is based on theoretical and non observable entities or not. Nobody has never seen any centre of gravity, but it is a fantastic tool for successful predictions.

Then, in order to explain human behaviour, no matter cognitive psychology contains non observable entities or objects of which we cannot attest the reality, provided they permit us to make good predictions and explanations (that is to say more convincing than any other, irrespective of the attestability of the reality of explanatory processes). This is Dennett's position about representations, beliefs and mental states in general [START_REF] Dennett | Real Patterns[END_REF]. To him, explaining behaviour, either as a sociologist or a cognitivist, consists in making rational attributions of desires and beliefs ("the intentional stance") according to a few rules that he calls the "theory of intentional systems" (Dennett,1987). This intentional strategy thus entails that "it is not that we attribute (or should attribute) beliefs and desires only to things in which we find internal representations, but rather that, when we discover some object for which the intentional strategy works, we endeavor to interpret some of its internal states or processes as internal representations. What makes some internal feature of a thing a representation could only be its role in regulating the behavior of an intentional system." (Dennett,1987:74) Boudon agrees with such an "intentional stance", but as he defends a realist philosophy of science, he would not conclude to the idea of intentional systems. On the contrary, Dennett refuses to take part into ontological debates, then he logically infers the theory of intentional systems from the intentional stance.

We think Dennett is right. Unlike realists, we defend a thesis about social and psychological reality that is not ontological but epistemological, which is a form of instrumentalism (Dennett,1991). As a result, we are not compelled to refute ontological arguments based on realism, we can just ignore and reject them.

The last argument against rationalists' ontological objection is what we would call its "boomerang effect". Asking cognitive processes for their reality, rationalists should first be sure that the concepts they use don't refer to chimeras, because if it is the case, realism would condemn them exactly as it condemns cognitive processes. Now considering the fact that realist rationalists cannot be materialist (because they would have to give material evidence of the reality of mental states, which is not possible), the only proof left to attest the reality of mental states is the subjective experience we make. We think it is far less sufficient to support their objection against psychological explanations. We can argue that subjective experience is not a reliable evidence, firstly because the only subjective experience we do is ours and thus attributing the same one to other people is an abusive induction. Secondly, it is sometimes very difficult to have a lucid idea or to express clearly our own subjective experience of reasoning and believing. It is sometimes impossible to say whether reasons are the results of reasoning or of a posteriori rationalization. As a consequence, subjective experience is not a rational way of attesting the general reality of reasons. This finally leads us to conclude that the objection rationalists launch against cognitive processes burrows its way back to undermine their own theory. Rationalism cannot be realist in any way. Either it accepts instrumentalism, or it destroys itself. In both cases, rationalists have no more ontological arguments against explanations based on unobservable cognitive processes.

The logical debates

Within an instrumentalist frame, both reasons and psychological explanations are safe from ontological objections. The last objection rationalists may oppose to cognitive psychologists deals with the logical form of many of their explanation. The idea is that some cognitive processes such as biases, heuristics, ways of reducing dissonance don't work as mechanistic devices but refer to dispositional explanations. Here appears clearly the instrumentalist epistemology of cognitive psychology, based on theoretical entities that have only an explanatory power, not a causal one. First of all, as E. Bourdieu brilliantly explains (Bourdieu,1998), a disposition is a propensity or a tendency to act or to think a certain way (it's not a deterministic explanation): "to attribute a disposition to a person means to assume a tension of this person to a possible behaviour that would amount to the actualisation of this disposition" (Bourdieu,1998:113). Then a disposition is adaptive and autonomous, that is to say it is not determined only by the conditions of its acquisition but actualises because of slightly different stimuli and may determine these stimuli on its own. Therefore many cognitive processes are dispositional explanations. For example, heuristics are parsimonious and effortless ways of problem solving and information processing. A heuristic provides a simplifying routine instead of a deep understanding of the problem, and then may lead to approximate solutions or even fallacies and shortcomings. For example, representativeness heuristic posits that "whether an object or instance belongs to a particular category is often decided quickly on the basis of some crude assessment of the similarity between object and category, rather than a logically sound comparison of the object with all the defining features of the category. For instance, an unknown person who is characterized as aggressive and uninterested incomputer technology is more likely to be identified as a professional boxer than a teacher, although the given information is not particularly diagnostic and despite the fact that the base rate of teachers in the population is much higher than the base rate of professional boxers. Indeed, the relative insensitivity of human judges to statistical base-rate information is most often cited as evidence for the representativeness heuristic." (Fiedler, Schmid,1996:296). But people don't use heuristics all the time. They are dispositions, which means that different kinds of these cognitive processes actualise when certain stimuli occur. The actualisation of this disposition depends on many factors, as the internal mental state and the internal brain state, the form and the content of the stimuli, the anchorage level of this heuristics, and so on. The conclusion is that under certain conditions, this person will use a representativeness heuristic in his or her information processing.

Opponents of dispositional theories, namely Boudon, claim that dispositions produce tautological explanations. The point is that cognitive processes psychology refers to are non observable. What we can see is only results that are supposed to be their effects. But at the same time these results are the only proof of the existence of the explanatory disposition. So the argument is tautological. First we observe someone doing a wrong categorization and we explain it as a consequence of his using of a representativeness heuristic. Secondly we certify the existence of this person's propensity thanks to the case we have just observed and explained through this disposition.

Actually there's no vicious circle at all because the result we observe is not the only criteria to conclude to the use of a heuristic. Firstly, this disposition permitted good predictions in many experiments. So it seems to be a good scientific tool, which is the only relevant criterion for instrumentalism. No matter whether it "really" exists or not, it's a good explanation. Thus it is scientifically rational to explain this even unique result observed in a new case with this tool. Secondly, the dispositional logic always specifies the conditions under which the actualisation is possible and likely to occur. As a consequence, when we observe a result (the wrong categorisation), the dispositional explanation is relevant only if the conditions we observe are appropriate to the dispositional theory. The same result could not be explained by this disposition if the conditions were not those proper to the actualisation. This is also an argument to refute the classical objection of logical analyticity. According to it, the fragility of a glass cannot be the explanation of the fact it broke when it felt down because this very fact is the definition of fragility. Here lies the so-called analyticity. But this is not a valid objection because the definition of the fragility specifies that a felt glass breaks only under certain conditions. Therefore as the relation between fragility and the breaking of the felt glass is contingent and not necessary, there's no analyticity. From a logical point of view the disposition (fragility) can be an explanation of the observed result (the breaking of the felt glass).

As a conclusion, we first demonstrated that provided we assume an instrumentalist epistemology rationalist explanations are safe from contradicting itself and from eliminativists' ontological objections, and cognitive processes are safe from realist arguments. Secondly the logical objections to the dispositional logic have been refuted. Now we have to specify how these two kinds of explanation both justified from an instrumentalist point of view can be combined in a single model of human behaviour.

A MULTILEVEL AND MULTIDISCIPLINARY ANALYSIS

Four rules: primary focus, compatibility, consistency, relevance

One of the reasons why social theorists still oppose about rationality is that they focus primarily on the explanatory factors more than on the kinds of objects they want to explain. Many of them don't realize that they unconsciously restrict the scope of their explanatory theory to certain kinds of objects that remain unfortunately implicit. As a consequence, compatible types of explanation, each equally justified and equally relevant to the kind of objects it has been constructed for, are still challenging each other. As we'll show, as soon as we focus primarily on the kinds of objects we have to explain, then we choose the type of explanation that sounds the more relevant and the more convincing. Doing so, we can eventually combine successful explanatory theories, and particularly rationalist theories and cognitive processes, depending on the kinds of object we study. Scientists who firmly defend ontological principles cannot easily follow such a strategy because when ontology is given first, it looks as if there was no more questions to ask about the kind of object. On the contrary, it is easy for instrumentalists to look first to it and then to choose the type of explanation that sounds the most relevant. The relevance of a theory or of a type of explanation is based on the success of its predictions and the level of conviction it arouses when it is compared to other theories or types of explanation.

Of course, this strategy entails that the theories among which we choose one in particular are compatible (so that the choice is at first based on the kind of object). Compatibility of two theories (for instance T 1 and T 2 ) refers to the fact that T 1 doesn't imply or entail any content or process that are contradictory to some contents or processes T 2 is based on, and vice versa. For example, in a coherent combination when T 1 implies that Mr X deliberated and consciously followed the reasons he gave to himself before to act, the explanation of the same act by T 2 cannot imply or entail that Mr X was not aware of what he was doing (because he was entirely determined by internal or external forces) when he did what he did. Mr X couldn't be consciously deliberating and not consciously deliberating at the same time. The compatibility rule shows that instrumentalism has nothing to do with syncretism. Provided the theories are compatible, within a specific ontological frame there are very few chances that there are enough theories left in order that we still have any choice to make. But from an instrumentalist point of view, compatibility is necessary much wider. Hence a first criterion we have to apply to any theory is its logical consistency (which shows that instrumentalism doesn't involve relativism). The stake is not to know whether a theory is consistent or inconsistent (we assume that all theories taken into account are coherent), but to measure its internal strength: how solid and complete is its internal architecture? how strong is its explanatory logic (deductive, inductive, probabilistic, etc.)? Then the relevance criterion allows us to select the theory(ies) we intend to apply (or to combine) among all other coherent ones. Guided by these four rules (primary focus on the kinds of objects, compatibility, consistency and relevance) we have now to explain how to combine rationalist explanations and cognitive dispositions.

Social behaviours and the missing bridge

As combining reasons and hard cognition must at first address the question of the kind of the object to be explained, two main analytical categories will be distinguished here: social behaviour and mental behaviour. In this section we study the former one.

Social behaviour is what people do as material human beings living among other people in a world (whether real or fictive). Thus social behaviour is the fact rationalists refer to when they talk about actions and the same fact socialization theorists refer to when they talk about practices or actualisation of dispositions. The first lesson we can draw from the "primary focus" rule is that when it comes to social behaviour rationality debates won't oppose rationalist explanations and cognitive processes. The latter deal with what happens in people's minds, not with what people do. Even when the social behaviour is not a conscious action but a reflex or the actualisation of a disposition, we need a theory to bridge the gap between the information process and the movement. That's why P. Bourdieu for example, as a coherent theorist of socialization, constantly repeats that social dispositions are first inscribed in the body, not in the mind (Bourdieu,1997). If he had set social dispositions only inside the mind, he would have missed a theory to explain how these dispositions might have produced movements. In rationalist explanations the bridging function of this missing theory is played by consciousness and will (no matter these concepts refer to real devices or not -they permit good predictions, which is enough from an instrumentalist point of view). Because of the same missing bridge, hard (psychological) cognitive processes need either consciousness or social dispositions to take part in the explanation of social behaviour. They need either a consciousness or a body, which means that if we want to integrate them as a part of the explanation of the whole human behaviour, we have to distinguish different analytical levels to account for it. In the whole explanation of human behaviour cognitive processes intervene at a higher level than rationalist and social dispositionalist theories, and cannot be direct and sufficient explanations of the social dimension of human behaviour. Concerning the explanation of social behaviour, rationalist approach is thus opposed to socialization theories. Within an instrumentalist epistemological frame, both reasons and dispositions are acceptable, as we demonstrated before. The second step in the attempt to combine these theories (this is just for instance because our objective here is not to integrate rationalism and socialization theories into a single model) would be to measure their compatibility. Can we rationally explain what someone did by reasons and social dispositions at the same time? The final answer depends on two other ones: first, does one theory imply or entail elements contradictory to the other theory? If yes, combination is impossible; if no, do we accept multiple causes for a unique effect? If no, combination is impossible. In that case, we have to chose the type of explanation we suppose to be the best one. Consistency and relevance are then the rules to follow.

As far as rationalist explanations and social dispositions are concerned, we propound that the kind of object (actually the commonsense) be the first criterion once more. It seems to us that habits are generally better explained by dispositional explanations and deliberate actions by rationalist theories. There is no tautological risk in the qualification process of the behaviour as a habit or a deliberate action, because it is empirical research that must be the way to estimate whether the behaviour is closer to the ideal-type of habit or to the one of deliberate action. If the data research shows that the social behaviour has been frequently repeated (comparatively to the number of situations where the person is set under the same conditions), it seems more rational to rely on dispositional theories that are well built to explain this kind of recurrent social behaviour. On the contrary, we would not try to explain a behaviour about which the empirical research shows that the person prepared, explained and justified it in advance, by a social disposition to it. Rationalist explanations sound more suitable. Maybe this behaviour corresponds exactly to the actualisation of a social disposition, but it is difficult to imagine that when the behaviour occurred the person was not consciously and carefully following what he explicitly planned before. The basic idea of this argument is that when people are set under conditions that appear to them as the normal conditions under which they usually behave the same way, the probability that they reproduce the same social behaviour is high. However, as soon as they perceive conditions that are not the usual ones, they start to think and to process information in order to deliberate and adapt their behaviour to these new conditions. This may be one of the most fundamental discoveries cognitive sciences made in the study of attention (Pashler,1997). This basic argument entails that empirical research must first specify the conditions the person usually perceives as normal, which must be based on information processing theories.

As a conclusion, cognitive processes cannot be the only explanations of social behaviour because they need either reasons (consciousness and will) or social dispositions to bridge the gap. Therefore in the cognition/rationality dilemma, when it comes to explain social behaviour, rationality is not only safe from the threat of hard cognition, but cognitive processes need rationality to explain social action. The theoretical integration of both explanations is necessarily based on a two-level model of human behaviour that distinguishes the social (what people do in the world) and the mental (what people do in their mind) dimensions of the behaviour. From a methodological point of view, cognitive processes play a role in the first step that consists in the determination of the conditions (circumstances and prerequisites) the person perceives as normal in/on which he or she usually adopts the behaviour we study. If there's no evidence of a deliberating process in a case of unique occurrence of the social behaviour, cognitive theories are helpful to establish whether the behaviour is not adopted in conditions that the person perceives and interprets as stimuli of a disposition that is usually actualised in apparently different conditions (from an observer's point of view). In fact, the person may unconsciously perceive a pattern inside the elements of the situation that was also present in the apparently very different learning conditions of the disposition. Cognitive processes provide social dispositions with a scientific ground (which is not essential to social dispositions as long as they permit good predictions) when they explain how and why a person interprets a situation the way he/she does and not differently.

Mental behaviours, consciousness and intention

Concerning the explanation of the second dimension of human behaviour, the mental one, cognitive processes and rationalist explanations seem to be in opposition. This dimensions includes all kinds of beliefs (opinions, social representations, certitudes, values, etc.), all kind of inferences (deductions, inductions, abductions, etc.) and information processing (perceiving, selecting, categorizing, memorizing, denying, spreading apart, etc.). When it comes to explain why people think what they think, cognitive processes are generally defined as unintentional and unconscious. The point is that we cannot choose not to undergo them. When they occur it is not because we consciously wanted to follow them as rules for inference or perception. Many cognitive processes imply by definition that they are unintentional. For instance, the reduction of cognitive dissonance that arises after a person did something which he/she finally disagrees with (or which he/she is not proud of) must be involuntary, because we cannot intentionally change our feelings or emotions about what we did, like by wishing not be ashamed or in love anymore. Unfortunately it doesn't work. On the contrary reasons are supposed to be the results of conscious and intentional inferences. Obviously, most of the time when we think it is difficult to know exactly what we are conscious of. That's why rationalists like Boudon try not to tie cognitive rationality to consciousness, because if rationalist explanations necessary imply to be perfectly conscious of what we have in mind, they will refer to a very unrealistic human thought. Perfectly aware of this danger, we think, they specify that reasons may be conscious or sometimes "more or less conscious" (Boudon,2002:2,22). This weird state of semi-consciousness may be a simple conjuring trick to avoid the objection of a too unrealistic conception of mind and to stay safe from the objection of rationalization at the same time. But this slight shade involves big consequences. Cognitive rationalists prefer to stay closer to reality event if it entails dangers for the consistency of the theory (which a logical preference because realism is their big objection to other social theories). Indeed if the explanatory power of reasons in general is no more tied to the fact they are conscious, it must have its power in something else. As reasons make sense to people, if some of them are not conscious, then they must make sense after they have been produced, when people account for them. In these cases rationalists have no more arguments to avoid the objection of a posteriori rationalisation.

Once again this leads us the four-rules strategy. Cognitive processes and rationalist explanations are both justified from an instrumentalist point of view, but they are not compatible. Thus we have to choose one or the other to explain a mental behaviour. As we've just seen, cognitive processes are built to explain unconscious and unintentional mental behaviours, whereas cognitive rationality remains strong and consistent only when reasons are conscious. As a consequence, we should focus primarily on the kinds of objects we have to explain. Two ideal-types could effectively guide the empirical research: intuition an reasoning. As Kahneman writes: we can distinguish "two modes of thinking and deciding, which correspond roughly to the everyday concepts of reasoning and intuition. [..] Reasoning is done deliberately and effortfully, but intuitive thoughts seem to come spontaneously to mind, without conscious search or computation, and without effort." (Kahneman,2003(Kahneman, :1450) ) Through an empirical research we then have to seek signs or evidence that the mental behaviour we study is closer to one or to the other type. According to the results, we choose the theory that is both the most consistent and the most relevant.

CONCLUSION

The theoretical integration of rationality and hard cognition can now be processed. We distinguished two analytical dimensions of human behaviour: the social and the mental ones. The explanation of a social behaviour is necessary based on rationalist theory (by definition this integration excludes social dispositions). It then consists in making explicit the reasons of deliberate action, which can be either goal-oriented or value-oriented. Reasons are inferences that draw conclusion (the intended action) from premises including desires (goals and values) and beliefs (at least the belief that the intended behaviour will satisfy the desire). These elements, that are the explanatory factors at the first level, also belong to the second dimension of human behaviour. But at this higher level they become the mental objects that have to be explained. In order to understand why people do what they do we need to explain why they think what they think. Mental behaviour determines social behaviour(from a rationalist point of view which is our assumption here). At this higher level there are two opposite theories: cognitive rationality, which means that people have reasons to believe, to desire and to infer the way they do; cognitive psychology, that insists on unconscious and unintentional processes bounding rationality. Either we proceed on the rationalist way, or we switch to hard cognitive explanations. The theoretical integration of rationality and cognitive processes necessarily takes place in an instrumentalist epistemological frame and according to a methodological strategy that consists in four rules (primary focus on the kinds of objects, compatibility, consistency and relevance). The single model combining rationalist and hard cognitive explanations comprises two levels that refer to the two dimensions of human behaviour. Depending on the kinds of objects that are to be explained (which are closer either to the ideal-type of intuition or to the one of reasoning), if cognitive processes sound more relevant, the two-level architecture of the model allows to combine a rationalist explanation of the action (lower level) and a hard cognitive explanation of these reasons (higher level).


Espen Gaarder
email: espenhaug@mac.com

Cosmological Scale Versus Planck Scale: As Above, So Below!

Keywords: universe mass (energy), Hubble radius, Hubble constant, Hubble surface, Planck length, Planck mass, Planck time

We will demonstrate that the mass (equivalent mass) of the observable universe divided by the universe radius is exactly identical to the Planck mass divided by the Planck length. This only holds true in the Haug universe model that takes into account Lorentz's relativistic mass, while in the Friedmann model of the universe the critical mass of the universe divided by the Hubble radius is exactly equal to 1 2 mp lp . Further in the Haug model of the universe the mass of the universe divided by the radius of the universe is exactly identical to mp lp , that is the Planck mass divided by the Planck length. This is much more than just a speculative approximation, for the findings are consistent with a new unified quantum gravity theory that links the cosmological scale directly to the Planck scale.

1 Is there a relation between the cosmological scale and the Planck scale? A historical perspective "As above, so below " is a saying from the ancient philosopher Hermes Trismegistus in a text known as the Emerald Tablet, as the original version was supposedly found on an emerald tablet, though the veracity of this is unclear.

The saying reflects a philosophical ide holding that the smallest scales of the world were reflected in the largest scales of the cosmos, and the opposite. For example, Isaac Newton was clearly so fascinated by some of the work of Hermes Trismegistus that he even made his own translation of the Emerald Tablet; see, for example, Newman [START_REF] Newman | Newton the Alchemist: Science, Enigma, and the Quest for Nature's "Secret Fire[END_REF] and Chambers [START_REF] Chambers | The Metaphysical World of Isaac Newton[END_REF]. Today we know much more about the cosmos and more about the smallest possible length of the universe, the Planck length. However, little progress has been made on the Planck scale in relation to gravity for more than 100 years. Only recently has one been able to measure the Planck length indirectly without any knowledge of G, ~, or even c; see [START_REF] Haug | Finding the planck length multiplied by the speed of light without any knowledge of g, c, or h, using a newton force spring[END_REF][START_REF] Haug | Demonstration that newtonian gravity moves at the speed of light and not instantaneously (infinite speed) as thought![END_REF]. We will here demonstrate that Trismegistus was actually right in his conjecture, for there is a direct link between the largest (observable) scales of the cosmos and the Planck scale.

A series of authors (including myself) have previously, and somewhat more speculatively, suggested there are likely potential relationships between the cosmological scale and the Planck scale; see Haug [START_REF] Haug | Short note on the universe mass divided by universe radius and the planck mass divided by the planck length[END_REF] and Bhatt and Becker [START_REF] Bhatt | Emergent cosmological constant from a holographic mass/energy distribution[END_REF]. Actually, already in 1916, Einstein [START_REF] Einstein | Näherungsweise integration der feldgleichungen der gravitation[END_REF] suggested the next step in gravity theory would be to make a quantum gravity theory, something he tried to do for the rest of his life, but with little success. In 1918, Eddington [START_REF] Eddington | Report On The Relativity Theory Of Gravitation[END_REF] suggested that a new quantum gravity theory would likely be closely linked to the Planck length. Today, most physicists trying to develop a quantum gravity theory that can be unified with quantum mechanics assume the Planck scale will play an important role; see, for example, [START_REF] Ball | Physics at the planck time[END_REF][START_REF] Adler | Six easy roads to the planck scale[END_REF][START_REF] Hossenfelder | Can we measure structures to a precision better than the planck length? Classical and Quantum Gravity[END_REF]. Quantum cosmology has garnered increased interest [START_REF] Seshavatharam | A first step in evolving quantum cosmology[END_REF]. As general relativity theory combined with observations has been our main tool in also understanding the cosmological scales, one will expect that a quantum gravity theory similarly will also be able to explain the cosmological scale. Recently, a new quantum gravity theory has been published that claims to unify gravity with quantum mechanics; this is the so-called collision-space time; see [START_REF] Haug | Collision space-time: Unified quantum gravity[END_REF][START_REF] Haug | Quantum Gravity Hidden In Newton Gravity And How To Unify It With Quantum Mechanics[END_REF][START_REF] Haug | Unified quantum gravity field equation describing the universe from the smallest to the cosmological scales[END_REF]. This theory have further been linked to the cosmological scales [START_REF] Haug | Quantum cosmology: Cosmology linked to the Planck scale[END_REF].

An important recent step is that we [START_REF] Haug | Extraction of the planck length from cosmological redshift without knowledge o↵ g or ~[END_REF] have shown one can extract the Planck length from cosmological observations with no prior knowledge of G or ~and that cosmological observable phenomena can then again be predicted only from two constants, namely the Planck length and the speed of light (the speed of gravity), in addition to variables. This can basically be seen almost as proof that the Planck scale is directly related to the cosmological scale. It is more than speculation; it is testable and verifiable. 1

When working with kilogram mass

In the Haug [START_REF] Haug | Unified quantum gravity field equation describing the universe from the smallest to the cosmological scales[END_REF][START_REF] Haug | A new full relativistic escape velocity and a new hubble related equation for the universe[END_REF] model of the universe, the standard universe mass in kilograms is given by:

M u = c 3 H 0 G (1)
Further, we can solve the Max Planck [START_REF] Planck | Natuerliche Masseinheiten[END_REF][START_REF] Planck | Vorlesungen über die Theorie der Wärmestrahlung[END_REF] length formula, l p = q Gc 3 , with respect to G we get G =

l 2 p c 3 ~;
see [START_REF] Haug | The gravitational constant and the planck units. a simplification of the quantum realm[END_REF][START_REF] Haug | Planck quantization of newton and einstein gravitation[END_REF][START_REF] Haug | Progress on composite view of newtonian gravitational constant and its link to the planck scale[END_REF].

Next we solve the reduced Compton [START_REF] Compton | A quantum theory of the scattering of x-rays by light elements[END_REF] wavelength formula, ¯ = Mc with respect to M , and this gives M = ~ 1 c . Some will likely already here protest and claim we not can do this for a macroscopic mass as we will do and only for subatomic particles like the electron. This we have demonstrated not is the case, and that this way of expressing the mass can be used for any object, see [START_REF] Haug | Finding the planck length multiplied by the speed of light without any knowledge of g, c, or h, using a newton force spring[END_REF][START_REF] Haug | Demonstration that newtonian gravity moves at the speed of light and not instantaneously (infinite speed) as thought![END_REF]. Now replace G and M u with these expressions and solve with respect to H 0 , and this gives:

H 0 = c ¯ u l 2 p (2)
We use subscript u on the reduced Compton wavelength here just because we got it from the universe mass M u . The Hubble radius in the Haug universe is given by:

R H = c H 0 = l 2 p ¯ u (3)
Next, the Haug universe mass divided by this radius gives:

M u R H = ~ u 1 c l 2 p ¯ u = 1 l p lp 1 c = m p l p (4)
The same naturally holds true for energy, as the rest-mass energy of the universe is simply this multiplied by c 2 . So multiplying by c 2 on both sides would naturally not change this finding. We are not distinguishing here between energy and mass, so with the universe mass we mean all energy and mass in the universe on a mass equivalent form.

In other words, the Haug universe mass divided by the Haug observable universe radius is identical to the Planck mass divided by the Planck length. This result is more important than one might at first think. There is considerable uncertainty in the Planck length (see 2018 NIST CODATA) measures and therefore in the Planck mass divided by the Planck length numerical value. However, since the Hubble constant is directly linked to the Planck length and the universe mass and the universe radius, then the exact same uncertainty is in the numerical ratio of the observable universe mass divided by the universe radius. This means the more accurately we know the Hubble radius, the more accurately we know the Planck length, and the more accurately we know the Planck length, the more accurately we know the universe radius (the Hubble radius). They are two aspects of the same thing. As we have recently demonstrated, the Planck length can be extracted from a series of gravity phenomena without knowledge of G, also without knowledge of G and ~, and even with no knowledge of G, ~and c; see [START_REF] Haug | Finding the planck length multiplied by the speed of light without any knowledge of g, c, or h, using a newton force spring[END_REF][START_REF] Haug | Planck speed: the missing speed of physics? absolute still without breaking lorentz symmetry![END_REF]. We can even extract the Planck length from cosmological red shift [START_REF] Haug | Extraction of the planck length from cosmological redshift without knowledge o↵ g or ~[END_REF]. From only two constants, the speed of gravity that we can easily extract from gravity observations only (without the need of LIGO or any very advanced apparatus) and the Planck length, in addition to variables related to the specific situation, we can predict all observable gravity phenomena and also cosmological phenomena.

The observable universe is likely the largest structure we can know something about, or at least observe. Similarly, the Planck length and the Planck time are the shortest possible length and time. In the Friedman [START_REF] Friedmann | Über die krüng des raumes[END_REF] model of the universe, the critical mass (mass equivalent of all the energy and mass in the critical universe) is given by:

M c = c 3 2H 0 G (5)
In this model we must at the quantum level have:

M c = ~ c 1 c (6)
where ¯ c is the reduced Compton wavelength of the Friedmann critical universe mass (energy). We are not distinguishing between energy and mass here, as energy easily can be seen as equivalent mass based on Einstein's E = m/c 2 . The Hubble constant in the Friedmann model from a quantum perspective must be given by [START_REF] Haug | Quantum cosmology: Cosmology linked to the Planck scale[END_REF]:

H 0 = c ¯ c 2l 2 p (7)
Be aware that the Friedmann model can be derived also from our [START_REF] Haug | Unified quantum gravity field equation describing the universe from the smallest to the cosmological scales[END_REF] new unified quantum gravity model if one simply ignore to take into account Lorentz relativistic mass. The advantage of this is that the Friedmann model derived from our unified quantum gravity model is compatible with quantizing even cosmological scale objects. In general, on cannot just insert ~in cosmological scale objects formulations from general relativity theory, as general relativity theory and quantum mechanics are not compatible, but collision space-time unified quantum gravity is fully compatible with this.

The predicted Hubble constant is the same in the Friedmann universe as the Haug universe because the reduced Compton wavelength of the mass in the Friedmann universe is twice that in the Haug universe. This means we must have the following relation:

M c R H = 1 2 m p l p (8)
In other words, this is o↵ by a half compared to that of in the Haug universe. The reason for this is that general relativity theory ignores Lorentz's [START_REF] Lorentz | Simplified theory of electrical and optical phenomena in moving systems[END_REF] relativistic mass. That the followers of general relativity theory, for example [START_REF] Adler | Dose mass really depends on velocity dad?[END_REF][START_REF] Taylor | Spacetime Physics, Introduction To Special Relativity[END_REF][START_REF] Hecht | Einstein never approved the relativistic mass formula[END_REF] have strongly ignored relativistic mass, even without first investigating all the things including relativistic mass, leads to.

In a working paper, Haug [START_REF] Haug | Short note on the universe mass divided by universe radius and the planck mass divided by the planck length[END_REF] speculatively indicates one could have Mu Ru = mp 2⇡lp . We now know this is not fully correct as there is a ⇡ too much in the denominator to be correct for the Friedmann model; secondly, it is a 2⇡ too much to be correct for the Haug model.

Bahth and Becker [START_REF] Bhatt | Emergent cosmological constant from a holographic mass/energy distribution[END_REF] suggest

M H ✓ = mp 2lp
where ✓, according to them, is the diameter of the particle horizon, further M H is the mass (or energy equivalent mass) inside this horizon. Bahth and Becker suggest ⇥ = 2 c Also from the Haug model of the universe, we have:

~= M u H 0 l 2 p (9) or ~= M u R H l 2 p c (10)
and in the Friedmann critical universe model

~= 1 2 M c H 0 l 2 p (11) or ~= 1 2 M c R H l 2 p c (12)
Bhatt and Becker [START_REF] Bhatt | Emergent cosmological constant from a holographic mass/energy distribution[END_REF] suggested

~= 2M H ⇥ l 2 p c (13)
The Bhatt and Becker result do not correspond directly to the Friedmann critical universe or the Haug universe, but to the Friedmann model that goes beyond the critical universe, so it should also give the correct ~for their suggested input parameters. In the Haug universe there is no critical universe, only the observable universe, where the Hubble radius likely is an information horizon. Any point in the universe can likely not be reached by information outside the information horizon. The Haug universe model seem however to indicate an infinite lasting universe that is steady state, that is nonexpanding. Still the analysis here is about the observable universe, which in the Haug universe is the Hubble sphere.

Since we can extract the Planck length from a long series of gravity phenomena without knowing G and ~, as demonstrated by Haug in recent years, then the relations above are more than just some fancy re-writing of some math, replacing some constants with others. Instead, it shows the quantum parameters of the universe are directly linked to the cosmological scales. We have strong reasons to think the Haug model of the universe is the correct model, because it does not need dark energy [START_REF] Haug | Lorentz relativistic mass makes dark energy superfluous? SSRN archive[END_REF] to give very accurate supernova predictions; further, it matches all the properties of the Planck scale for a micro black hole with a mass equal to the Planck mass. General relativity theory cannot do that.

Compton wavelength of the universe

The reduced Compton wavelength of the observable universe in the Haug model is given by:

¯ u = Mu c (14)
but this can also be found from the radius of the universe since we must have

¯ u = l 2 p R H (15)
or since R H = c H0 we naturally also have

¯ u = l 2 p H 0 c (16)
In the Friedmann universe we must have

¯ c = 2l 2 p R H (17)
and

¯ c = 2l 2 p H 0 c (18)
Again, we see there is a link between the largest and the smallest. The Compton wavelength of the universe mass can be measured independent of any knowledge of G or ~, see [START_REF] Haug | Extraction of the planck length from cosmological redshift without knowledge o↵ g or ~[END_REF].

Further, the universe density in the Haug model is related to the Planck density, ⇢ p = mp 4 3 ⇡l 3 p , in the following way:

⇢ u = M u 4 3 ⇡R 3 H = m p 4 3 ⇡l 3 p ¯ 2 u l 2 p = ⇢ p ¯ 2 u l 2 p ( 19
)
This means we also have the somewhat interesting result:

¯ u l p = r ⇢ u ⇢ p (20)
where ⇢ u is the mass density in the Haug universe and ⇢ p is the Planck mass density. That is, the ratio of the reduced Compton wavelength of the universe divided by the reduced Compton wavelength of the Planck mass is equal to the square root of their densities. Similarly, in the Friedmann model for the critical universe we must have:

⇢ c = M c 4 3 ⇡R 3 H = m p 4 3 ⇡l 3 p ¯ 2 c 2l 2 p = ⇢ p ¯ 2 c 2l 2 p ( 21
)
and therefore: ¯

c l p = s 2⇢ c ⇢ p (22)
where ⇢ c is the density of the critical Friedmann universe (inside the Hubble sphere) and ⇢ p is the Planck mass density. It is important to be aware these are not speculative approximations but exact results from an extensive framework for quantum gravity and quantum cosmology. Kilogram density of universe is in Haug model is given by

M u 4 3 ⇡R 3 H = 3H 2 0 G4⇡ = 3~¯ 2 u 4⇡l 6 p c (23)
Haug Friedmann universe: critical universe:

Hubble constant H 0 = ¯ uc l 2 p H 0 = ¯ c c 2l 2 p Hubble Radius c H0 = l 2 p ¯ u H 0 = 2l 2 p ¯ c Mass M u = c 3 GH0 = ~ u 1 c M c = c 3 2GH0 = ~ c 1 c

Mass radius ratio

Mu

R H = mp lp Mc R H = 1 2 mp lp
Compton Planck length ratio

¯ u lp = q ⇢u ⇢p ¯ c lp = q 2⇢c ⇢p
Compton Planck length ratio

¯ u lp = q ¯ u R h ¯ c lp = q 2 ¯ c Rs Planck constant from cosmos ~= M u H 0 l 2 p ~= 1 2 M c H 0 l 2 p Planck constant from cosmos ~= M u ¯ u c ~= M c ¯ c c Density of the universe ⇢ = 3~¯ 2 u 4⇡l 6 p c ⇢ = 3~¯ 2 u 8⇡l 6 p c
Mass of the photon shell

M u = 4⇡R 2 h 4⇡l 2 p m c R h = c 3 GH0 M c = 4⇡R 2 s 4⇡l 2 p m c Rs = c 3 2GH0
Curvatur of Hubble sphere

1 R H = ¯ u l 2 p 1 R H = ¯ c 2l 2 p Table 1:
The table shows a series of cosmological properties (aspects) expressed in quantum cosmology.

Kilogram density of universe is in the Friedmann critical universe model

M c 4 3 ⇡R 3 H = 3H 2 0 G8⇡ = 3~¯ 2 u 8⇡l 6 p c (24)
4 Cosmological constant

Einstein's cosmological constant is typically given by; ⇤ = 3 H0 c ⌦ ⇤ . we can re-write it on quantum form as

⇤ = 3 ✓ H 0 c ◆ ⌦ ⇤ = 3 1 M 2 U c 2 ⌦ ⇤ = 3 ~2 l 4 p ~2 l 4 p M 2 U c 2 ⌦ ⇤ = 3 m 2 p M 2 u 1 l 2 p ⌦ ⇤ = 3 ¯ 2 u l 4 p ⇡ 3 ⇥ 5.74 ⇥ 10 53 ⇥ ⌦ ⇤ m 2 (25)
This is basically the same result already given by Bhatt and Becker [START_REF] Bhatt | Emergent cosmological constant from a holographic mass/energy distribution[END_REF] except they drop the 3 in front and indirectly puts the

⌦ ⇤ = 1, their formula is ⇤ = m 2 p M 2 H = (2lp) 2
⇥ 2 , where ⇥ is the diameter of the universe and the output units now are in l 2 p rather than in meters as in the formulation above, both are used. The Bhatt and Becker result is true if M H is the mass of the Haug universe, but not if it is the mass of the Friedmann critical universe as one then would need some modification. Here based on our new quantum gravity theory we know this is an exact relation (based on this model).

The mass of a Hubble surface photon shell is identical to the mass of the observable universe

In the Haug [START_REF] Haug | A new full relativistic escape velocity and a new hubble related equation for the universe[END_REF] model of the universe the escape velocity and the orbital velocity are identical and equal to the speed of light at the Hubble radius. That is v e = v o = c when R=R H . Assume now we filled the Hubble surface, 4⇡R 2 H with building blocks of photons. Assume the building blocks of photons have Planck surface area of 4⇡l 2 p . This will give a total number of photons that there is space for at the Hubble surface to be These photons are mass-less if the photons are not colliding with each other. Even in standard physics a photon-photon collision is assumed to be able to create mass, see [START_REF] Chang | Quantum nonlinear optics -photon by photon[END_REF][START_REF] Pike | A photon-photon collider in a vacuum hohlraum[END_REF].

Next assume these photons move out from the Hubble surface and toward the centre of the Hubble sphere. There at the centre of the Hubble sphere they would all collide with another photon of the same type. Assume these particles each with Planck surface area has the hypothetical rest mass of a photon. Well, a photon has no rest mass, but with rest-mass of the photon we here point to the mass that is created at a photon-photon collision. After all how can also a photon move during the collision with another photon, it can likely not see [START_REF] Haug | Planck speed: the missing speed of physics? absolute still without breaking lorentz symmetry![END_REF]. Spavieri. et. al [START_REF] Spavieri | A survey of existing and proposed classical and quantum approaches to the photon mass[END_REF] have based on classical and quantum approaches estimated the hypothetical photon mass to of the order of about 10 51 kg. In the Haug model the photon mass is exactly equal to the Planck mass times the Planck time at the duration of a photon-photon collision. When not colliding but moving at the speed of light the photon in this model is also massless. The very collision between photons is in this model the very origin of mass, that is the only pure mass that is the building blocks of all masses. This gives a mass of m p t p ⇡ 1.17 ⇥ 10 51 kg second, if we use speed of light in meters per second. This mass will increase or decrease as one change time units, but here with change of time units one change also the observational window of the time one observes the photon-photon collision. The photon-photon collision only last the Planck time and is not physically a↵ected by how long we observe it, so it is not like the duration of this collision changes. To change the observation window of something only lasting the Planck time is however mathematically kind of dividing the e↵ect o↵ this event out by the time interval one observes it in. Assume these photons hypothetically travel with the speed of the light from the surface of the Hubble sphere to the centre of the Hubble sphere. There they will collide with a similar photons coming from the opposite side, there will be a massive amount of photon-photon collision (but all the collisions could be divided over a very long time period). The aggregated mass of all the photons in the photon shells then need to be

4⇡R 2 H 4⇡l 2 p m c R H = 4⇡R 2 H 4⇡l 2 p m p t p c R H = R H l 2 p c = l 2 p ¯ u l 2 p c = ~ u 1 c = M u ⇡ 1.77 ⇥ 10 53 kilogram (27)
This is identical to M u = c 3 GH0 ⇡ .77⇥10 53 kilogram. This is twice that of the mass (equivalent) in the Friedmann critical universe, and exactly the same as that predicted in the observable Haug universe. We are naturally not saying this is what is happening. But, perhaps the Hubble constant and the mass (mass equivalent as it naturally also could be energy) of the universe is linked to that the Hubble sphere is somehow a sphere with a photon shell. This should be investigated further.

However this is not as unique as it looks, any object with a escape speed of c at a the escape speed radius

(R h = GM c 2 = l 2 p ¯
) when taking into account Lorentz relativistic mass, then if one fill the surface of such a sphere with such photon building blocks as described above and then let them collide at the frequency of c R h then the mass of the photons in the shell of such a sphere will have exactly the same mass as the object inside this sphere. This could be interpreted that the equivalent to a black hole is not really a black hole with all the mass in the center (as a singularity as assumed by general relativity theory), but rather an object with a photon shell at a radius equal to half the Schwarzschild radius, R h = 1 2 R s . Assume a mass inside a sphere with a radius GM c 2 , this is the radius where the escape velocity is c when taking into account Lorentz relativistic mass. We now have the following relation

4⇡R 2 h 4⇡l 2 p m c R h = 4⇡(GM/c 2 ) 2 4⇡l 2 p m p t p c GM/c 2 = GM/c 2 l 2 p c = M (28)
In the special case R h = l p then the result is that M = m p and this means that the smallest object with such a photon "shell" is the Planck mass. This is in our view nothing more than a single photon photon-collision. Some will likely protest here as the Planck mass is about 10 8 kg, so it is way larger than any observed photon, based on that we convert the photon energy to mass by m = E/c 2 . However as explained in several papers, the photon mass is the only mass that always is observational time window dependent.

m c R s = 4⇡(2GM/c 2 ) 2 4⇡l 2 p m p t p c 2GM/c 2 = GM/c 2 l 2 p c = 2M (29)
If one now set R s to l p one get a mass of 2m p inside this sphere with radius equal to the Planck length, we think this is incorrect and is due to general relativity theory ignoring Lorentz relativistic mass, which is also why general relativity theory not can match up with the full Planck scale for a micro black hole see Haug [START_REF] Haug | Three dimensional space-time gravitational metric, 3 space + 3 time dimensions[END_REF]. What if most of the hidden [START_REF] Craig | Big-bang nucleosynthesis and the baryon density of the universe[END_REF] energy (mass) in the universe is actually in the photon shell and not dark energy (or that dark energy is the mass of the photon shell) ? The baryonic density is supposedly only about 1.7 ⇥ 10 31 g cm while the critical density in the Friedmann model is 9.21 ⇥10 30 g • cm 3 and the mass density in the Haug universe is approximately 1.84⇥10 29 g • cm 3 . Then what is all the rest of the mass(energy), it cannot be excluded much of it is in a photon shell around the Hubble sphere, but other explanations and possibilities should also be investigated before any conclusions are made.

Collision space-time mass

The kilogram mass was first well accepted in the physics communities in Europe around 1870. The kilogram mass is clearly a human arbitrarily chosen clump of matter. It is not a natural fundamental quantity of matter. The laws and forces of nature do not care if we call a clump of a given quantity of mass a kilogram or a pound. Not only that, but the kilogram mass is also in our view an incomplete mass that does not take into account the collisiontime between photons making up the mass. Please read up on collision-space time, for example [START_REF] Haug | Quantum Gravity Hidden In Newton Gravity And How To Unify It With Quantum Mechanics[END_REF]. For this and other reasons, we have come to the conclusion that a much more complete mass definition, which we have coined collision-time, it is given by:

m = t p l p ¯ = l p c l p ¯ (30)
This is the same as the kilogram mass multiplied by G/c 3 that again is the same as the kilogram mass multiplying with l 2 p /~. So standard theory already embedded (but "hidden") have this mass in all of gravity, as one always has GM in all observable gravitational phenomena. GM m we only have in the gravity force formula itself, but m always cancels out in derivations to calculate something that also can be observed, see for example Haug [START_REF] Haug | Finding the planck length multiplied by the speed of light without any knowledge of g, c, or h, using a newton force spring[END_REF]. In terms of collision-time, the Planck mass is simply:

m = l p c l p l p = t p (31)
that is, the Planck mass is simply the Planck time (in terms of collision-time mass). So the Planck mass divided by the Planck length is now:

m l p = t p l p = lp c l p = 1 c (32)
Further, the universe mass is now given by:

Mu = l p c l p ¯ u (33)
Quantization is normally linked to the Planck constant and there is no Planck constant in our mass. However, the term lp ¯ u ⇡ 8.05 ⇥ 10 60 should, in this theory, be interpreted as the number of collisions between photons making up matter (and energy) in an observational window equal to the Planck time; see [START_REF] Haug | Rethinking the foundation of physics and its relation to quantum gravity and quantum probabilities: Unification of gravity and quantum mechanics[END_REF]. For masses smaller than the Planck mass, this factor will be less than one and then represents the probability for the particle in question to be in a collision state in the Planck time window.

The universe mass divided by the Hubble radius is now: and naturally also

R H Mu = R H H 0 = l p mp = l p t p = c (36)
When linking length and time through the speed of light, we have c = 1 and then these two unique ratios are one. In the Friedmann model, when converting the mass to collision-time mass, we would get:

Mc R H = mp 2l p = 1 2c (37)
and when linking length and time through the speed of light we have c = 1 and this ratio is 1 2 . This is directly related to that the Friedmann model cannot fully match the Planck scale for micro black holes, as pointed out recently; see [START_REF] Haug | Three dimensional space-time gravitational metric, 3 space + 3 time dimensions[END_REF][START_REF] Haug | The planck mass density radius of the universe[END_REF].

The collision-time mass density of the universe is in Haug model

8 ⇥

 8 10 26 m (when H 0 ⇡ 70.95). This can be seen as the radius of the universe including expanding space since the time of the Big Bang. There is no expanding of space in the Haug model of the universe. If one sets ✓ = R H and M H equal to the Haug mass, then their somewhat speculative suggestion corresponds to the exact result of the Haug model.

4⇡R 2 H 2 p⇡

 22 4⇡l 6656 ⇥ 10 121 photon (building blocks)[START_REF] Haug | Extraction of the planck length from cosmological redshift without knowledge o↵ g or ~[END_REF]

  It only last the Planck time, so if observed inside that Planck time it has a mass of the Planck mass. But if exactly the same mass is observed over one second then its mass is m p t p ⇡ 1, 17 ⇥ 10 51 kg • s.

	In general relativity we would get
	4⇡R 2 s
	4⇡l 2 p

Further the collision-time mass density of the critical universe must in the Friedmann model be Mc

Conclusion

We have demonstrated that in the Haug universe the mass of the universe (the mass inside the Hubble sphere) divided by the Hubble radius is exactly equal to the Planck mass divided by the Planck length. Further, the critical mass in the Friedmann model divided by the Hubble radius is exactly half of the Planck mass divided by the Planck length. We think the Friedmann model is incomplete since it is rooted in general relativity theory that does not consider Lorentz's relativistic mass. Further, when we use the more complete mass definition of collision-time, then the Planck mass divided by the Planck length is simply 1 c and also the universe mass (inside the Hubble sphere) divided by the Hubble radius is then also 1 c . If linking length and time through the speed of light, we must set c = 1 and then both these ratios are exactly 1. We must conclude that the conjecture of Hermes Trismegistus was correct: we indeed have as above, so below ! Further we have demonstrated that the mass of the observable universe could exist in the Hubble sphere surface in form of it could be filled with the building blocks of photons, and one then take the mass equivalence of these as described in this paper and one get the mass of the observable universe.