Theories of Consciousness, Miscellaneous

This is a conjecture about the conditions and operating structures that are required for the phenomenality of certain mental states. Specifically, full-blown phenomenality is assumed, as contrasted with constrained examples of phenomenal experience such as sensations of color and pain. Propositional attitudes and content, while not phenomenal per se, are standardly concurrent and may condition phenomenal states (e.g., when tied to false beliefs). It is conjectured that full phenomenality natively arises in coherent processes of situated sensory synthesis and representation (with (...) conceptual content) that are looped, mereologically whole and multi-dimensional. And that phenomenal states are typically phase-states within a parameterized conjoint structure of world and experiencer processes that are causally modulated across Markov blankets (which are conditionally independent and may be nested: cf. M. Kirchoff, et. al., 2017, 2018; and T. Burge, 2010, re: anti-individualism). Though they may, it is not accepted that phenomenally conscious states must be targets of higher-order representations (cf. A. Byrne, 2004). (shrink)

Evolutionary advantages of consciousness and intersubjectivity are part of current philosophical debates on the nature of consciousness. Both are linked and intersubjectivity is sometimes considered as a form of consciousness [1]. Regarding the evolution of consciousness, studies tend to focus on phenomenal consciousness [2]. We would like here to bring the focus on self-consciousness and continue the build up of a corresponding evolutionary scenario. We also propose to introduce a possible evolutionary link between self-consciousness and phenomenal consciousness. Our starting point (...) is the evolutionary scenario based on the evolution of intersubjectivity that goes thru the identification with conspecifics at pre-human primate time frame [3, 4, 5]. The scenario considers that such identification with conspecifics brought the non self-conscious auto-representation carried by our prehuman primate ancestors to merge with the representations of conspecifics. The latter transferred to the auto-representation the characteristics of an entity existing in the environment, and by this way introduced some first elements of self-consciousness for our pre-human ancestors. In addition, an anxiety increase coming from the identification with suffering or endangered conspecifics produced an evolutionary engine based on anxiety limitation. We want here to complement this evolutionary approach by introducing the improvement of action programs as a contributor to the evolutionary advantages of intersubjectivity and self-consciousness. We look at the possibility for a subject to improve the action programs that conspecifics implement. The performance of identification with conspecifics allows the subject to consider that errors made by conspecifics are potentially her own errors, and consequently allows the subject to correct the errors of conspecifics for her own benefit. We describe the process of non successful action identification from the perspective of an observer and present the synergetic action program improvements with their contribution to the evolution of intersubjectivity and self-consciousness. We add this contribution to the existing evolutionary scenario on self-consciousness and introduce a possible evolutionary link between self-consciousness and phenomenal consciousness. We use for that the relation existing between phenomenal consciousness and pre-reflexive self-consciousness [6] and propose to link the latter to the proposed evolutionary nature of self-consciousness. We finish by summarizing the points addressed and by introducing some possible continuations. (shrink)

Meanings are present everywhere in our environment and within ourselves. But these meanings do not exist by themselves. They are associated to information and have to be created, to be generated by agents. The Meaning Generator System (MGS) has been developed on a system approach to model meaning generation in agents following an evolutionary perspective. The agents can be natural or artificial. The MGS generates meaningful information (a meaning) when it receives information that has a connection with an internal constraint (...) to which the agent is submitted. The generated meaning is to be used by the agent to implement actions aimed at satisfying the constraint. We propose here to highlight some characteristics of the MGS that could be related to items of philosophy of information. (shrink)

It is pretty obvious to most of us that self-consciousness is a product of evolution. But its nature is unknown. We propose here a scenario addressing a possible evolutionary nature of self-consciousness covering the segment linking pre-human primates to humans. The scenario is based on evolutions of representations and of inter-subjectivity that could have taken place within the minds of our pre-human ancestors . We begin by situating self-consciousness relatively to other aspects of human consciousness. With the help of anthropology, (...) we date a possible starting point of our scenario at a time when our non self-conscious pre-human ancestors were able to build meaningful representations and were capable of inter-subjectivity, like are our today modern apes. As the proposed scenario is based on an evolution of representations, we recall an existing model for meaningful representations based on the generation of meaningful information by systems submitted to internal constraints. This model allows us to define representations of conspecifics and auto-representations that we assume as having been present in the minds of our pre-human ancestors. The next step of the scenario is to consider an evolution of inter-subjectivity towards identification with conspecifics that could have led to a merger of the auto-representation with the representations of conspecifics in the minds of our ancestors. Such a merger brought the auto-representation to become about an entity existing in the environment, as were the representations of conspecifics. We consider that such identification with conspecifics has introduced in the mind of our ancestors an elementary and embryonic sense of being an existing entity that we name ‘ancestral self-consciousness’. The same process has also imposed to our ancestors an identification with suffering or endangered conspecifics which has produced an important anxiety increase that could have blocked the evolutionary process. We propose that the performances developed by our ancestors to manage that anxiety increase have also generated significant evolutionary advantages that have helped the development of ancestral self-consciousness and favored its evolution toward our full-fledged self-consciousness. It is also proposed that some pre-human primates have avoided the anxiety increase by finding a niche where evolutionary advantages were not necessary. This may have led to our today apes. The contribution of anxiety to the proposed scenario brings to position anxiety management as having guided the evolution of self-consciousness and as still being a key player in our today human minds. Regarding philosophy of mind, possible links between phenomenal consciousness and the proposed nature of self-consciousness are introduced. The conclusion presents a summary of the points addressed here. Possible continuations are highlighted as related to human mind, to anxiety management and to artificial intelligence. (shrink)

Neuroscientific discourse on consciousness often resorts to "collection of elements", notwithstanding the Gestalt demonstrations against representing conscious experience as a collection of sensory elements. Here I show that defining conscious experience as an object of the category of conscious experiences, instead of as cohesion-less set of structure-less elements, provides the conceptual repertoire—basic shapes, figures, and incidence relations—needed to reason about the essence of conscious experiences and the essence-preserving transformations of conscious experiences. Viewed in light of the category of conscious experiences, (...) designers of user experience—in designing pre-conceptualized user experiences—are well situated to contribute to the development of the science of consciousness. (shrink)

At the time of his death in May of 2012, Ralph Pred was working on a critical social theory inspired by process philosophy. In the book manuscript he left unfinished, Syntax and Solidarity, he develops a “radically empirical” sociology that enables him to identify and critically evaluate the different forms that social solidarity has taken in the history of civilization. The purpose of this paper is to draw attention to the importance of his unfinished project. The executors of Pred’s literary (...) estate would be happy to see his project, with due acknowledgment, publicized and continued. Keywords: Active Voice Bias, Concrescence, Middle Voice, Sociogeny, Solidarity, Substance. (shrink)

Integrated Information Theory (IIT) is one of the most influential theories of consciousness, mainly due to its claim of mathematically formalizing consciousness in a measurable way. However, the theory, as it is formulated, does not account for contextual observations that are crucial for understanding consciousness. Here we put forth three possible difficulties for its current version, which could be interpreted as a trilemma. Either consciousness is contextual or not. If contextual, either IIT needs revisions to its axioms to include contextuality, (...) or it is inconsistent. If consciousness is not contextual, then IIT faces an empirical challenge. Therefore, we argue that IIT in its current version is inadequate. (shrink)

Conscious intentional states are mental states that represent things as being a certain way and do so consciously: they involve a phenomenally conscious representation. For any phenomenally conscious state, there is something it is like for its subject to be in it. The way it is like for a subject to be in a certain phenomenal state is the state’s phenomenal character. According to some authors, phenomenal character has two components: qualitative character (i.e., the “what it is like” component) and (...) subjective character (the “for the subject” component). Elsewhere, I have argued for an acquaintance theory of subjective character: a conscious representation is “for the subject” iff the subject is acquainted with it (Giustina forthcoming). The aim of this paper is to take some initial steps toward developing an acquaintance account of qualitative character. More specifically, I develop an acquaintance-representational account of the qualitative character of conscious intentional states, on which qualitative character is constituted by a subject’s being acquainted with the conscious intentional state’s representational properties. By reviewing the main extant accounts of qualitative character and highlighting their shortcomings, I argue that the acquaintance-representational account is antecedently more plausible than its competitors. (shrink)

The explanatory challenge of sentience is known as the “hard problem of consciousness”: How does subjective experience arise from physical objects and their relations? Despite some optimistic claims, the perennial struggle with this question shows little evidence of imminent resolution. In this article I focus on the “why” rather than on the “how” of sentience. Specifically, why did sentience evolve in organic lifeforms? From an evolutionary perspective this question can be framed: “What adaptive problem(s) did organisms face in their evolutionary (...) past and how were those challenges met? I argue that sentience was a critical component of the adaptive solution (i.e., adopting an agentic stance) to increasingly complex and unpredictable demands placed on vertebrates approximately 500 million years ago (the so-called Cambrian explosion). One consequence of taking an agentic stance is that it freed the organism from its neural moorings, positioning it within phenomenal space outside its brain. (shrink)

Under what conditions are material objects, such as particles, parts of a whole object? This is the composition question and is a longstanding open question in philosophy. Existing attempts to specify a non-trivial restriction on composition tend to be vague and face serious counterexamples. Consequently, two extreme answers have become mainstream: composition (the forming of a whole by its parts) happens under no or all conditions. In this paper, we provide a self-contained introduction to the integrated information theory of consciousness (...) (IIT). We show that IIT specifies a non-trivial restriction on composition: composition happens when integrated information is maximized. We compare the IIT-restriction to existing proposals and argue that the IIT-restriction has significant advantages, especially in response to the problems of vagueness and counterexamples. An appendix provides an introduction to calculating parts and wholes with a simple system. (shrink)

The primary goal of this paper is to provide substantial motivation for exploring an Acquaintance account of phenomenal consciousness, on which what fundamentally explains phenomenal consciousness is the relation of acquaintance. Its secondary goal is to take a few steps towards such an account. Roughly, my argument proceeds as follows. Motivated by prioritizing naturalization, the debate about the nature of phenomenal consciousness has been almost monopolized by representational theories. Among them, Self-Representationalism is by far the most antecedently promising. However, on (...) thorough inspection, Self-Representationalism turns out not explanatorily or theoretically better than the Acquaintance account. Indeed, the latter seems to be superior in at least some important respects. Therefore, at the very least, there are good reasons to take the Acquaintance account into serious consideration as an alternative to representational theories. The positive contribution of this paper is a sketch of an account of consciousness on which phenomenal consciousness is explained partly in representationalist terms, but where a crucial role is played by the relation of acquaintance. (shrink)

Sometimes when we describe our own sensory experiences we seem to attribute to experience itself the same sorts of familiar properties – such as shape or colour – as we attribute to everyday physical objects. But how literally should we understand such descriptions? Can there really be phenomenal elements or aspects to an experience which are, for example, quite literally square? This paper examines how these questions connect to a wide range of different commitments and theories about the metaphysics of (...) mind. In particular, I consider whether there may be phenomenological reasons to accept or reject the idea that there are elements or aspects of conscious experience itself which instantiate familiar spatial properties. I also explore how some general theses about the nature of empirical properties can motivate different answers to these questions. (shrink)

This Target paper is about the hard problem of phenomenal consciousness (i.e., how is subjective experience possible given the scientific presumption that everything from molecules to minerals to minds is wholly physical?). I first argue that one of the most valuable tools in the scientific arsenal (metaphor) cannot be recruited to address the hard problem due to the inability to forge connections between the stubborn fact of subjective experience and physically grounded models of scientific explanation. I then argue that adherence (...) to the physicalist tenets of contemporary science has a limiting effect on a full appreciation of the phenomenon under discussion. (shrink)

Sebastian Rödl portrays much of his work as attempts at articulating a German idealist view of self-consciousness. Although he rarely engages directly with German idealist texts, his accounts of first-person and second-person knowledge arrive at strikingly Fichtean theses regarding the necessary identity of subject and object in the former and the necessary reciprocity of subject and other in the latter. Despite this affinity, I argue, Rödl's accounts lack a feature that is essential to Fichte's and, indeed, to German idealism's distinctive (...) orientation: the thought of a first principle. I show that while second-person knowledge between subjects is genetically prior to self-consciousness—for Fichte as for Rödl—first-person knowledge of the I as first principle is systematically prior to self-consciousness—a point of architectonic and anti-nihilistic importance for Fichte, but which goes missing on Rödl's accounts, thereby obstructing their intended German idealist articulation. (shrink)

Bayne and Carter argue that the mode of consciousness induced by psychedelic drugs does not fit squarely within the traditional account of modes as levels of consciousness, and favor instead a multi-dimensional account according to which modes of consciousness differ along several dimensions—none of which warrants a linear ordering of modes. We discuss the assumption that psychedelic drugs induce a single or paradigmatic mode of consciousness, as well as conceptual issues related to Bayne and Carter’s main argument against the traditional (...) account. Finally, we raise a set of questions about the individuation of dimensions selected to differentiate modes of consciousness that could be addressed in future discussions of the multi-dimensional account. (shrink)

The question of whether conscious experience is restricted by cognitive access and exhausted by report, or whether it overflows it—comprising more information than can be reported—is hotly debated. Recently, we provided evidence in favor of Overflow, showing that observers discriminated the color‐diversity (CD) of letters in an array, while their working‐memory and attention were dedicated to encoding and reporting a set of cued letters. An alternative interpretation is that CD‐discriminations do not entail conscious experience of the underlying colors. Here we (...) argue, based on conceptual considerations and consistency with neuroscience and phenomenology, in favor of the Overflow interpretation. (shrink)

The term “consciousness” is very often, though not always, interchangeable with the term “awareness,” which is more colloquial to many ears. We say things like “are you aware that ...” often. Sometimes we say “have you noticed that ... ?” to express similar thoughts, and this indicates a close connection between consciousness (awareness) and attention (noticing), which we will come back to later in this chapter. Ned Block, one of the key figures in this area, provides a useful characterization of (...) what he calls “phenomenal consciousness.” For him, phenomenal consciousness is experience. Experience covers perceptions, e.g., when we see, hear, touch, smell, and taste, we typically have experiences, such as seeing colors and smelling odors. It also covers bodily awareness, e.g., we typically have experiences of our own bodily temperature and positions of limbs. Consciousness is primarily about this experiential aspect of our mental lives. (shrink)

The idea that attention is necessary for consciousness (the “Necessity Thesis”) is frequently advocated by philosophers and psychologists alike. Experiments involving inattentional and change blindness are thought to support the Necessity Thesis, but they do so only if subjects failing to notice the target stimulus are also not conscious of it. This article uses commonsense phenomenological observations supplemented with empirical data to argue that some subjects failing to notice the target stimulus nonetheless experience its color. Since subjects not noticing the (...) target are commonly assumed to be not attending to it, these scenarios would be instances of consciousness without attention: instead of inattentional and change blindness supporting the Necessity Thesis, they would present counterexamples to it. (shrink)

This paper briefly discusses some of David Bohm’s views on mind and matter and suggests that they allow for a stronger possibility for conscious free will to influence quantum dynamics than Henry Stapp’s approach.

Much of contemporary philosophy of mind is marked by a dissatisfaction with the two main positions in the field, standard materialism and standard dualism, and hence with the search for alternatives. My concern in this paper is with two such alternatives. The first, which I will call non-standard materialism, is a position I have defended in a number of places, and which may take various forms. The second, panpsychism, has been defended and explored by a number of recent writers. My (...) main goals are: (a) to explain the differences between these positions; and (b) to suggest that non-standard materialism is more plausible than panpsychism. (shrink)

The most prominent theories of perceptual content are incapable of accounting for the phenomenal particularity of perceptual experience. This difficulty, or so I argue, springs from the absence of a series of distinctions that end up turning the problem apparently unsolvable. After briefly examining the main shortcomings of representationalism and naïve realism, I advance a proposal of my own that aims to make the trivial fact of perceptually experiencing a particular object as such philosophically unproblematic. Though I am well aware (...) of the sketchy and schematic way in which my proposal is advanced and the other alternatives are criticized, I hope this paper is still worth its ink at least insofar as it is capable of pointing to a novel and promising way out of old and resilient difficulties that have been haunting philosophers of perception. If not a fully developed theory, at least I deliver here a sketch that, or so I sell, is worth the bet. (shrink)

What is it that makes a mental state conscious? Recent commentators have proposed that for Kant, consciousness results from differentiation: A mental state is conscious insofar as it is distinguished, by means of our conceptual capacities, from other states and/or things. I argue instead that Kant’s conception of state consciousness is sensory: A mental state is conscious insofar as it is accompanied by an inner sensation. Interpreting state consciousness as inner sensation reveals an underappreciated influence of Crusius on Kant’s view, (...) solves some long-standing puzzles concerning Kant’s difficult doctrine of self-affection, and sheds light on his theory of inner experience. (shrink)

In this paper I analyze constitution embodiment, a particular conception of embodiment. Proponents of constitution embodiment claim that the body is a condition of the constitution of entities. Constitution embodiment is popular with phenomenologically-inspired Embodied Cognition, including research projects such as Enactivism and Radical Embodied Cognitive Science. Unfortunately, PEC’s use of constitution embodiment is neither clear nor coherent; in particular, PEC uses the concept of constitution embodiment so that a major inconsistency is entailed. PEC conceives of the body in a (...) transcendental sense as a condition of the constitution of entities, and, in an ontic sense, as a scientifically describable entity. Yet, a condition of the constitution of entities cannot be itself an entity—rather, it is the very condition of the possibility of an entity. This inconsistency entails further problems, among them PEC’s misguided focus on the location of the embodied mind. In order to correct these mistakes, I develop a conception of constitution embodiment based on the work of Heidegger, Husserl and to a lesser degree Merleau-Ponty. This has two purposes. First, it provides the conceptual groundwork to secure the status of PEC as a consistent and coherent research project and to clarify PEC’s conception of the relationship between phenomenology and the sciences. In that spirit, my approach provides further guidelines for fruitful research alliances between PEC and other research programs such as Grounded Cognition and identifies current research alliances, such as those with Radical Enactivism, as undesirable. Second, my account provides an elaborate concept of constitution embodiment that can function as the basis for more sophisticated work in the future. (shrink)

Inspired by the eminently successful physical theories and informed by commonplace experiences such as seeing a cat upon looking at a cat, conscious experience is thought of as a measurement or photocopy of given stimulus. Conscious experience, unlike a photocopy, is symbolic—like language—in that the relation between conscious experience and physical stimulus is analogous to that of the word "cat" and its meaning, i.e., arbitrary and yet systematic. We present arguments against the photocopy model and arguments for a symbolic conception (...) of conscious experience. Learning and the corresponding plasticity of the brain make a strong case for the symbolic conception of conscious experience, while many extra-ordinary conscious experiences argue against the formalisation of consciousness as a measuring device. The notions of place-value notation and grammar, which organise quantitative measurements and conscious experiences in the medium of numbers and language, respectively, are suggested as model systems for putting together a comprehensive theory of conscious experience. (shrink)

Following the phenomenology that is revealed by the emergent structure of consciousness, the path will lead to the acknowledgement of consciousness having a self-referential aspect. By following phenomenological clues, properties of self-reference will be revealed. The two most prominent properties of self-reference will be shown to be inclusion and transcendence that will be shown to be found everywhere in the phenomenology of consciousness. Also, self-reference will turn out to be unformalizable, this imposing limits on what a theory of consciousness can (...) ever achieve. The unformalizability of self-reference would be shown to be because self-reference: is itself, includes itself, and transcendes itself, all at the same time. Nevertheless, unformalizability will be shown to be an essential feature needed to bring essences into existence. (shrink)

Este artigo pretende caracterizar de forma geral os posicionamentos fisicalistas na filosofia da mente e indicar como a questão do livre-arbítrio surge e pode ser crucial para tal corrente de pensamento. Primeiramente pretende mostrar a diferença entre a posição reducionista e a não-reducionista e depois salientar suas potencialidades e dificuldades na abordagem da questão do livre-arbítrio. Enfim, mesmo que a questão ainda fique em aberto, verificar-se-á que o livre-arbítrio parece não encontrar espaço no cenário apresentado pelas correntes fisicalistas.

In Disturbed Consciousness, philosophers and other scholars examine various psychopathologies in light of specific philosophical theories of consciousness. The contributing authors—some of them discussing or defending their own theoretical work—consider not only how a theory of consciousness can account for a specific psychopathological condition but also how the characteristics of a psychopathology might challenge such a theory. Thus one essay defends the higher-order thought (HOT) theory of consciousness against the charge that it cannot account for somatoparaphrenia (a delusion in which (...) one denies ownership of a limb). Another essay argues that various attempts to explain away such anomalies within subjective theories of consciousness fail. -/- Other essays consider such topics as the application of a model of unified consciousness to cases of brain bisection and dissociative identity disorder; prefrontal and parietal underconnectivity in autism and other psychopathologies; self-deception and the self-model theory of subjectivity; schizophrenia and the vehicle theory of consciousness; and a shift in emphasis away from an internal (or brainbound) approach to psychopathology to an interactive one. Each essay offers a distinctive perspective from the intersection of philosophy, consciousness research, and psychiatry. -/- Contributors Alexandre Billon, Andrew Brook, Paula Droege, Rocco J. Gennaro, Philip Gerrans, William Hirstein, Jakob Hohwy, Uriah Kriegel, Timothy Lane, Thomas Metzinger, Erik Myin, Inez Myin-Germeys, Myrto Mylopoulos, Gerard O’Brien, Jon Opie, J. Kevin O’Regan, Iuliia Pliushch, Robert Van Gulick . (shrink)

Ockham holds what nowadays would be characterized as a “higher-order perception” theory of consciousness. Among the most common objections to such a theory is the charge that it gives rise to an infinite regress in higher-order states. In this paper, I examine Ockham’s various responses to the regress problem, focusing in particular on his attempts to restrict the scope of consciousness so as to avoid it. In his earlier writings, Ockham holds that we are conscious only of those states to (...) which we explicitly attend. This view, I go on to argue, is inadequate on both phenomenological and philosophical grounds. Interestingly, and perhaps for this very reason, in later works, Ockham goes on to develop an alternative explanation for his account of the limited scope of consciousness. (shrink)

It is not necessarily the case that we ever have experiences of self, but human beings do regularly report instances for which self is experienced as absent. That is there are times when body parts, mental states, or actions are felt to be alien. Here I sketch an explanatory framework for explaining these alienation experiences, a framework that also attempts to explain the “mental glue” whereby self is bound to body, mind, or action. The framework is a multi-dimensional model that (...) integrates personal and sub-personal components, psychological and neural processes. I then proceed to show how this model can be applied to explain the action-related passivity experiences of persons suffering from schizophrenia. I argue that a distinctive phenomenological mark of these experiences is that they are vividly felt, unlike ordinary actions (those taken to belong to self), and I seek to explain these heightened sensory experiences from within the proposed framework. I also propose hypotheses concerning such phenomena as thought insertion and anarchic hand syndrome that are motivated by this framework. Finally, I argue that the proposed model and view of self-experiences is consistent with several aspects of and theories of consciousness, especially theories which indicate that consciousness is more likely to be engaged when we are dealing with novelty or error—e.g. when self seems to have gone missing. I conclude by recommending that if we wish to learn about self, we would be well advised to attend closely to those times when it seems absent. (shrink)

A brief article reviewing the links between emotion, cognition, mental processes and images and the nature of cognitive thought in consciousness.

Soonya Vaada, the prime and significant contribution to Indian philosophical thought from Buddhism will be scientifically developed and presented. How this scientific understanding helped to sow seeds of origin of rationalism and its development in Buddhist thought and life will be delineated. Its role in the shaping of Buddhist and other Indian philosophical systems will be discussed. Its relevance and use in the field of cognitive science and development of theories of human consciousness and mind will be put forward. The (...) idea of absence as zero in number system, vacuum in physics and other natural sciences and state of absence of cognition in mind machine modeling will be presented. The use of significance of Soonya Vaada in philosophy, rational social life, natural sciences and technology, mathematics and cognitive science will be comprehensively discussed and a model for human cognition and communication will be arrived at. -/- . (shrink)

My paper consists of five parts. In the first part I explain what I mean by the phenomenology of mind. In the second part I show that in contemporary analytic philosophy the prevailing metaphysical theories of the mind are typically not connected to the phenomenology of mind. Views on the nature of the mind are developed without considering the phenomenological facts. In the third part I outline a notion of metaphysics connected to the phenomenology of mind, then in the fourth (...) and fifth parts I give some examples to illustrate how I envision the nature of this connection. (shrink)

We review a rough scheme of quantum mechanics using the Clifford algebra. Following the steps previously published in a paper by another author [31], we demonstrate that quantum interference arises in a Clifford algebraic formulation of quantum mechanics. In 1932 J. von Neumann showed that projection operators and, in particular, quantum density matrices can be interpreted as logical statements. In accord with a previously obtained result by V. F Orlov , in this paper we invert von Neumann’s result. Instead of (...) constructing logic from quantum mechanics , we construct quantum mechanics from an extended classical logic. It follows that the origins of the two most fundamental quantum phenomena , the indeterminism and the interference of probabilities, lie not in the traditional physics by itself but in the logical structure as realized here by the Clifford algebra. (shrink)

This article is not an attempt to explain consciousness in terms basically of quantum physics or neuro-biology. Instead I should like to place the term "Consciousness" on a broader footing. I shall therefore proceed from everyday reality, precisely where we experience ourselves as conscious beings. I shall use the term in such a general way as to resolve the question whether only a human being enjoys consciousness, or even a thermostat. Whilst the difference is considerable, it is not fundamental. Every (...) effect exists in the perception of a consciousness. I elaborate on its freedom of choice, in my view the most important source of creativity, in a similarly general way. The problems associated with a really conscious decision do not disappear by mixing determination with a touch of coincidence. Both must enter into a higher unity. In so doing it will emerge that a certain degree of freedom of choice is just as omnipresent as consciousness - an inherent part of reality itself. (shrink)

Przedmiotem artykułu jest krytyczna analiza teorii świadomości rozumianej jako dwuczłonowa relacja asymetryczna. Koncepcja taka została sformułowana przez Paula Natorpa w Allgemeine Psychologie nach kritischer Methode. Według tej teorii świadomość nie jest ani aktem, ani czynnością, ani stanem, lecz czystym stosunkiem podmiotu do przedmiotu. Świadomość jako relacja różnicująca jest w tym ujęciu relacją asymetryczną, to znaczy, że nie można podmiotu ująć jako przedmiotu i odwrotnie, czyli tylko przedmiot może być uświadomiony przez podmiot.

Colours and consciousness both present us with metaphysical problems. But what exactly are the problems? According to standard accounts, they are roughly the following. On the one hand, we have reason to believe, about both colour and consciousness, that they are identical with some familiar natural phenomena. But on the other hand, it is hard to see how these identities could obtain. I argue that this is an adequate characterisation of our metaphysical problem of colour, but a mischaracterisation of the (...) problem of consciousness. It mischaracterises the problem by presenting consciousness as more 'colour-like' than we have reason to take it to be. The real problem of consciousness is, I suggest, that almost nothing theoretically useful is known about this phenomenon at present. I also explore some implications of this perspective on the problem of consciousness. Given the shape of the problem, I argue that we can't rule out all forms of eliminativism about consciousness. Nor can we rule out that future research will close the ' explanatory gap' that consciousness gives rise to. (shrink)

The component structures of two distinct neuropsychological systems are described. "System-Y" depends upon "system-X" which, on the other hand, can operate independently of system-Y. System-X provides a matrix upon which system-Y must operate, and, system-Y is transformed by the operations of system-X. In addition these neuropsychological structures reverberate in political history and in the cosmos. The most fundamental structure in the soul, in society, and in the cosmos, has the form of a conical spiral. It can be described mathematically as (...) an harmonic system and mythologically in terms of the birth, marriage and death of the divine-king. ;System-Y corresponds to the neocortex. System-X corresponds to the region below the cortex including the limbic brain. Many of the essential structures of system-Y are captured by Plato's image of the helmsman: orientation, locomotion, manual control and dexterity, visual guidance, verbal command, intention, and volition. System-X on the other hand has been systematically neglected by Western culture, beginning with Plato. ;The dissertation builds upon Yakovlev's distinction between "teleokinesis," "ectokinesis" and "endokinesis." "Teleokinesis" refers to goal-directed action in external space, and belongs to system-Y. Ectokinesis and endokinesis are components of system-X. "Endokinesis" refers to movements within the body. "Ectokinesis" refers to the emotions, which are expressions of endokinesis. The mechanics of ectokinesis is that of an harmonic or vibrational system, as is the mechanics of a musical instrument. ;Within a trance the structure of system-Y is temporarily altered, such that system-X enters the foreground of awareness. Because ectokinesis is analogous to music cultures inspired by trance experience understand the universe in terms of music. The structure of ectokinesis in a trance is that of a conical spiral. Plato inherited the mystical traditions of the ancient Near East but replaced the spiral of emotions with a spiral of ideas , by understanding the axis of the cone as the paradigmatic dimension, and the angular rotation of the spiral as the syntagmatic dimension, of language. Finally I explain how the mythology and political structure of theocratic society imitated the neuropsychological structures of trance experience. (shrink)

In this paper I argue that neuroscience has been harmed by the widespread adoption of seriously inadequate methodologies or philosophies of science - most notably inductivism and falsificationism. I argue that neuroscience, in seeking to understand the human brain and mind, needs to follow in the footsteps of evolution.

I show that the mathematical description of opponent-colors theory is identical to the mathematical description of two-state quantum systems in a mixed state. Following the principles of dual-aspect theory of phenomenal consciousness, which predicts an exact correspondence between a system’s phenomenal states and the objective states of its underlying physical substrate, I suggest that color sensations are phenomenal dual aspects of two-state quantum systems in a mixed state. Since nothing in this hypothesis suggests that what brings about the phenomenal experience (...) that is dual to two-state quantum systems is the two-dimensionality of these systems, it is natural to generalize this hypothesis and suggest that other types of phenomenal experience (e.g., taste, odor, sound) are phenomenal dual aspects of quantum systems of higher dimensionalities. Finally, I propose that the two-state quantum systems that give rise to color in the brain are two-state ion-channels. (shrink)

While practical efforts in the field of artificial intelligence grow exponentially, the truly scientific and mathematically exact understanding of the underlying phenomena of intelligence and consciousness is still missing in the conventional science framework. The inevitably dominating empirical, trial-and-error approach has vanishing efficiency for those extremely complicated phenomena, ending up in fundamentally limited imitations of intelligent behaviour. We provide the first-principle analysis of unreduced many-body interaction process in the brain revealing its qualitatively new features, which give rise to rigorously defined (...) chaotic, noncomputable, intelligent and conscious behaviour. Based on the obtained universal concepts of unreduced dynamic complexity, intelligence and consciousness, we derive the universal laws of intelligence applicable to any kind of intelligent system interacting with the environment. We finally show why and how these fundamentally substantiated and therefore practically efficient laws of intelligent system dynamics are indispensable for correct AI design and training, which is urgently needed in this time of critical global change towards the truly sustainable development. (shrink)

The author argues in this paper that consciousness may never be defined or explained with entities and properties, neither with brains and neurons, nor with particles, waves, and fields. Instead, a system is proposed in this paper, with matter, energy and lives as its components, and with all its components defined as changes. The definitions or explanations of consciousness based on the systematic relationships among these components are: • Ontologically, consciousness is universal, since it may only be the systematic distinction (...) between matter and energy. • Epistemologically, consciousness is unique, since it may only be the energy qualified systematically by the matter. • Semantically, consciousness is neither the cause nor the effect of mental activities, since it may only be languages. To deny its ontology means to be a dualist. To deny its epistemology means to be a Platonist. And to deny its semantics means to be an animist or panpsychist. None of them may contribute anything to neuroscience or artificial intelligence. Compared with matter and energy, life is the more difficult part of this definition and explanation, also an indispensable part since life is the only cause or effect of matter and energy. If without life, matter and energy by themselves cannot be the explanation of agency or intentional action, nor the explanation of learning and knowledge. Moreover, a system only with matter and energy as its components is fundamentally against birth, death, development, and evolution. Neither of them may explain why everything including us and our cosmos must be created but nothing may remain forever. And the only reason why there is consciousness is that it may be the birth or death of lives. Such defined or explained consciousness might be useful for us to find a more unified framework for neuroscience, the philosophy of mind, and the studies of artificial intelligence. At least, it helps us to avoid making more useless efforts. (shrink)