Roger Penrose is known for his proposals, in collaboration with Stuart Hameroff, for quantum action in the brain. These proposals, which are still recent, have a prior, less known basis, which will be studied in the following work. First, the paper situates the framework from which a mathematical physicist like Penrose proposes to speak about consciousness. Then it shows how he understands the possible relationships between computation and consciousness and what criticism from other authors he endorses, to (...) conclude by explaining how he understands this relationship between consciousness and computation. Then, it focuses on the concept of non-locality so essential to his understanding of consciousness. With some examples, such as impossible objects or aperiodic tiling, the study addresses the concept of non-locality as Penrose understands it, and then shows how far he intends to arrive with that concept of non-locality. At all times the approach will be more philosophical than physical. (shrink)

Al final de su libro “La conciencia inexplicada”, Juan Arana señala que la nomología, explicación según las leyes de la naturaleza, requiere de una nomogonía, una consideración del origen de las leyes. Es decir, que el orden que observamos en el mundo natural requiere una instancia previa que ponga ese orden específico. Sabemos que desde la revolución científica la mejor manera de explicar dicha nomología ha sido mediante las matemáticas. Sin embargo, en las últimas décadas se han presentado algunas propuestas (...) basadas en modelos matemáticos que fundamentarían muchos aspectos de la realidad. Dos claros ejemplos provienen de Roger Penrose y Max Tegmark. Esto lleva a pensar en una posición no solo nomológica sino además nomogónica de la matemática. ¿Puede la Naturaleza estar fundada por las matemáticas como señalan algunos físico-matemáticos? Y en ese caso, ¿sería pertinente buscar una nomo-génesis de esta índole en la constitución de la conciencia? -/- At the end of his book “La conciencia inexplicada”, Juan Arana points out that nomology, explanation according to the laws of nature requires a nomogony, an account of the origin of the laws. This means that the order that we can observe in the natural World demands something prior to posit that specific order. Since the scientific revolution we know that the best way to explain that nomology has been through mathematics. Anyway, in recent decades a number of proposals based on mathematical models that found many aspects of reality has been offered. Two clear examples come from Roger Penrose and Max Tegmark. This drives us to think of a position of mathematics as not only nomological but also nomogonical. Can Nature be founded by mathematics as some physicists and mathematicians point out? And, in this case, would be relevant this kind of approach to search a nomo-genesis in the constitution of consciousness? (shrink)

A talk delivered at the conference “Science and Religion: The Religious Beliefs and Practices of Scientists—20th Century,” Institut für Wissenschaftsgeschichte, Georg-August-Universität, Göttingen, 28 May 2002.

John Searle and Roger Penrose are two staunch critics of computationalism who nonetheIess believe that with the right framework the mind can be naturalized. while they may be successful in showing the shortcomings of computationalism, I argue that their alternative noncomputational frameworks equally fail to carry out the project to naturalize the mind. The main reason is their failure to resolve some fundamental incompatibilities between mind and science. Searle tries to resolve the incompatibility between the subjectivity of consciousness (...) and the objectivity of silence by means of conceptual clarification. He, howeve4 fails to deal with the concepts crucial to this incompatibility, namely, the publicness of scientific knowledge and the privacy of psychological knowledge. Penrose tries to resolve the incompatibility between the non-computationality of psychological process and the computationality of scientific process by expanding the scope of science through some radical changes in quantum physics. His strategy, howeve4 has the danger of trivializing the distinction between science and non-science thereby putting into question the very value of the project to naturalize the mind. In addition, the feasibility of this strategy remains dubious in light of the mysteries that still surround quantum physics. (shrink)

Sir Roger Penrose and prof. Stuart Hameroff had substantiated a theory that a human brain performs quantum computations. Logically, a question comes what information does then the brain compute and what is the result of such a quantum computing? To answer this, it is tempting to exploit isomorphism between complex hermitian 2 × 2 matrices and R4, more specifically a real vector representation of qubit states. P Arrighi proposed that "qubit states may be viewed as spatio-temporal objects, or (...) indeed as four-vectors of a Minkowski space-time." Under Orch OR theory assumptions, a very large number of entangled qubits is involved in a massive and highly complex computing task. What does this gigantic quantum computing machinery produce as the final outcome of its coordinated computations? The answer is obvious - it is the physical world as we see it, or the so called an external, to the human brain, reality (Minkowski space). Accordingly, underlying Orch OR brain computing concept is a mathematical connection between a qubit (qm) and relativity (Minkowski space). It is a connection between our mind, or the consciousness, and a physical reality the way we see it as the result of quantum computations of our brain. Does this mean that a physical reality as we see it, is being internally quantum computed and represented to us as a Minkowski space? That is, can a physical classical world be viewed as the result of our internal measurement leading to collapse of the quantum computed wave function? This abstract omits this question as irrelevant to the subject matter of a paper. The most important question is the aforementioned mathematical connection between quantum mechanics and relativity, it is a foundation which proves that Orch OR theory is correct. I propose that enormous quantum computing power in human brain does produce the Minkowski space, a representation of the physical reality. Mathematically, it is done by integrating, or encoding, the information about external physical world, into a qubit wave function vectors. I believe that probability distribution functions of pairs of fermions and bosons serve as the hidden variables encoding information about external world, into a qubit wave function vectors. They are hidden for two reasons. First is that these variables are not obvious as an intrinsic part of a qubit equation defining human brain quantum computing. Traditional way of thinking does not easily accommodate these variables into a qubit equation. The second reason they are hidden is because Einstein was desperately looking for them to make quantum mechanics complete. Simply, Sir Roger Penrose and prof. Stuart Hameroff had made a breakthrough that will have a very far reaching implications, including but not limited to Einstein hidden variables discovery. Quantum mechanics and relativity can be easily unified should indeed these variables be encoded into qubit as the carriers of information of the classical physical world. (shrink)

1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was Nagarjuna denying (...) the external world? Did he wish to refute that which evidently is? Did he want to call into question the world in which we live? Did he wish to deny the presence of things that somehow arise? My first point is the refutation of this traditional translation and interpretation. 2. Key terms: ‘Dependence’ or ‘relational view’. My second point consists in a transcription of the keyword of ‘sunyata’ by the word ‘dependence’. This is something that Nagarjuna himself has done. Now Nagarjuna’s central view can be named ‘dependence of things’. Nagarjuna is not looking for a material or immaterial object which can be declared as a fundamental reality of this world. His fundamental reality is not an object. It is a relation between objects. This is a relational view of reality. This is the heart of Nagarjuna’s ideas. In the 19th century a more or less unknown Italian philosopher, Vincenzo Goberti, spoke about relations as the mean and as bonds between things. Later, in quantum physics and in the philosophy of Alfred North Whitehead we are talking about interactions and entanglements. These ideas of relatedness or connections or entanglements in Eastern and Western modes of thought are the main idea of this essay. Not all entanglements are known. Just two examples: the nature of quantum entanglements is not known. Quantum entanglements should be faster than light. That's why Albert Einstein had some doubts. A second example: the completely unknown connections between the mind and the brain. Other examples are mysterious like the connections between birds in a flock. Some are a little known like gravitational forces. 3. Key terms: ‘Arm in arm’. But Nagarjuna did not stop there. He was not content to repeat this discovery of relational reality. He went on one step further indicating that what is happening between two things. He gave indications to the space between two things. He realized that not the behaviour of bodies, but the behaviour of something between them may be essential for understanding the reality. This open space is not at all empty. It is full of energy. The open space is the middle between things. Things are going arm in arm. The middle might be considered as a force that bounds men to the world and it might be seen as well as a force of liberation. It might be seen as a bondage to the infinite space. 4. Key term: Philosophy. Nagarjuna, we are told, was a Buddhist philosopher. This statement is not wrong when we take the notion ‘philosophy’ in a deep sense as a love to wisdom, not as wisdom itself. Philosophy is a way to wisdom. Where this way has an end wisdom begins and philosophy is no more necessary. A.N. Whitehead gives philosophy the commission of descriptive generalization. We do not need necessarily a philosophical building of universal dimensions. Some steps of descriptive generalization might be enough in order to see and understand reality. There is another criterion of Nagarjuna’s philosophy. Not his keywords ‘sunyata’ and ‘pratityasamutpada’ but his 25 philosophical examples are the heart of his philosophy. His examples are images. They do not speak to rational and conceptual understanding. They speak to our eyes. Images, metaphors, allegories or symbolic examples have a freshness which rational ideas do not possess. Buddhist dharma and philosophy is a philosophy of allegories. This kind of philosophy is not completely new and unknown to European philosophy. Since Plato’s allegory of the cave it is already a little known. (Plato 424 – 348 Befor Current Era) The German philosopher Hans Blumenberg has underlined the importance of metaphors in European philosophy. 5. Key terms: Quantum Physics. Why quantum physics? European modes of thought had no idea of the space between two this. They were bound to the ideas of substance or subject, two main metaphysical traditions of European philosophical history, two main principles. These substances and these subjects are two immaterial bodies which were considered by traditional European metaphysics as lying, as a sort of core, inside the objects or underlying the empirical reality of our world. The first European scientist who saw with his inner eye the forces between two things had been Michael Faraday (1791-1867). Faraday was an English scientist who contributed to the fields of electromagnetism. Later physicists like Albert Einstein, Niels Bohr, Erwin Schrödinger, Werner Heisenberg and others followed his view in modern physics. This is a fifth point of my work. I compare Nagarjuna with European scientific modes of thought for a better understanding of Asia. I do not compare Nagarjuna with European philosophers like Hegel, Heidegger, Wittgenstein. The principles and metaphysical foundations of physical sciences are more representative for European modes of thought than the ideas of Hegel, Heidegger and Wittgenstein and they are more precise. And slowly we are beginning to understand these principles. Let me take as an example the interpretation of quantum entanglement by the British mathematician Roger Penrose. Penrose discusses in the year of 2000 the experiences of quantum entanglement where light is separated over a distance of 100 kilometers and still remains connected in an unknown way. These are well known experiments in the last 30 years. Very strange for European modes of thought. The light should be either separated or connected. That is the expectation most European modes of thought tell us. Aristotle had been the first. Aristotle (384 - 322 Before Current Era) was a Greek philosopher, a student of Plato and a teacher of Alexander the Great. He told us the following principle as a metaphysical foundation: Either a situation exists or not. There is not a third possibility. Now listen to Roger Penrose: “Quantum entanglement is a very strange type of thing. It is somewhere between objects being separate and being in communication with each other” (Roger Penrose, The Large, the Small and the Human Mind, Cambridge University Press. 2000 page 66). This sentence of Roger Penrose is a first step of a philosophical generalization in a Whiteheadian sense. 6. Key terms: ‘The metaphysical foundations of modern science’ had been examined particularly by three European and American philosophers: E. A. Burtt, A.N. Whitehead and Hans-Georg Gadamer, by Gadamer eminently in his late writings on Heraclitus and Parmenides. I try to follow the approaches of these philosophers of relational views and of anti-substantialism. By ‘metaphysical foundations’ Edwin Arthur Burtt does not understand transcendental ideas but simply the principles that are underlying sciences. -/- 7. Key terms: ‘Complementarity’, ‘interactions’, ‘entanglements’. Since 1927 quantum physics has three key terms which give an indication to the fundamental physical reality: Complementarity, interactions and entanglement. These three notions are akin to Nagarjuna’s relational view of reality. They are akin and they are very precise, so that Buddhism might learn something from these descriptions and quantum physicists might learn from Nagarjuna’s examples and views of reality. They might learn to do a first step in a philosophical generalisation of quantum physical experiments. All of us we might learn how objects are entangled or going arm in arm. [The end of the summary.] -/- « Wenn du gerade das, wodurch auch immer du gefesselt bist, erkennst, wirst du zur Freiheit gelangen. Wenn du diesen speziellen Pfad verwirklichst, gelangst du in einem Leben zur Buddhaschaft. Deswegen verhält es sich folgendermaßen : Wenn plötzlich die Geistesregung « Begierde » enststeht, dann betrachte, ohne ihr zu folgen, direkt ihre Essenz und verweile in dieser Betrachtung, ohne Ablenkungen zuzulassen. Auf diese Weise reinigt Begierde sich selbst, ohne aufgegeben zu werden, da sie ohne Grundlage und Ursprung entsteht. Das wird « Befreiung in sich selbst », « unterscheidende ursprüngliche Weisheit » oder Buddha Amitabha » genannt ». Jigden Sumgön, Licht, das die Dunkelheit durchbricht, Otter Verlag, München 2006, Seite 47, 48 . (shrink)

Background: how mind functions is subject to continuing scientific discussion. A simplistic approach says that, since no convincing way has been found to model subjective experience, mind cannot exist. A second holds that, since mind cannot be described by classical physics, it must be described by quantum physics. Another perspective concerns mind's hypothesized ability to interact with the world of quanta: it should be responsible for reduction of quantum wave packets; physics producing 'Objective Reduction' is postulated to form the basis (...) for mind-matter interactions. This presentation describes results derived from a new approach to these problems. It is based on well-established biology involving physics not previously applied to the fields of mind, or consciousness studies, that of critical feedback instability. -/- Methods: 'self-organized criticality' in complexity biology places system loci of control at critical instabilities, physical properties of which, including information properties, are presented. Their elucidation shows that they can model hitherto unexplained properties of experience. -/- Results: All results depend on physical properties of critical instabilities. First, at least one feed-back or feed-forward loop must have feedback gain, g = 1: information flows round the loop impress perfect images of system states back on themselves: they represent processes of perfect self-observation. This annihilates system quanta: system excitations are instability fluctuations, which cannot be quantized. Major results follow: -/- 1. Information vectors representing criticality states must include at least one attached information loop denoting self-observation. -/- 2. Such loop structures are attributed a function, 'registering the state's own existence', explaining -/- a. Subjective 'awareness of one's own presence' -/- b. How content-free states of awareness can be remembered (Jon Shear) -/- c. Subjective experience of time duration (Immanuel Kant) -/- d. The 'witness' property of experience – often mentioned by athletes 'in the zone' -/- e. The natural association between consciousness and intelligence -/- This novel, physically and biologically sound approach seems to satisfactorily model subjectivity. -/- Further significant results follow: -/- 1. Registration of external information in excited states of systems at criticality reduces external wave-packets: the new model exhibits 'Objective Reduction' of wave packets. -/- 2. High internal coherence (postulated by Domash & Penrose) leading to a. Non-separable information vector bundles. b. Non-reductive states (Chalmers's criterion for experience). -/- 3. Information that is: a. encoded in coherence negentropy; b. non-digitizable, and therefore c. computationally without digital equivalent (posited by Penrose). -/- Discussion and Conclusions: instability physics implies anharmonic motion, preventing excitation quantization, and totally different from the quantum physics of simple harmonic motion at stability. Instability excitations are different from anything hitherto conceived in information science. They can model aspects of mind never previously treated, including genuine subjectivity, objective reduction of wave-packets, and inter alia all properties given above. (shrink)

A distinctive feature of recent popular science writing is the parade of books by distinguished scientists – from Roger Penrose to Francis Crick and Gerald Edelman – which attempt solutions to the traditional problems of mind and consciousness. The Feeling of What Happens by neuroscientist Antonio Damasio lies squarely in this tradition, as did his earlier Descartes’ Error. These books, like those of Penrose, Crick and others, attempt a difficult double task: to explain scientific results to the (...) general reader and to use these results to illuminate the deepest mysteries of the human mind. Their declared aim is not to debunk the traditional philosophical debates and problems, but to solve them by the employment of rigorous science... (shrink)

Scientific Perspectives on Life After Death, Heaven, and Hell -/- Introduction -/- The concepts of life after death, heaven, and hell have been central to human thought for thousands of years, often tied to religious and spiritual traditions. However, modern science seeks to understand these ideas through neuroscience, quantum physics, and cosmology. While traditional scientific views suggest that consciousness ceases at death, emerging theories propose that it may persist in ways not yet fully understood. This essay explores the scientific explanations (...) for life after death, the potential existence of heaven and hell, and how they may fit into our understanding of the universe. -/- 1. The Science of Life After Death -/- The question of what happens after death is deeply connected to the nature of consciousness. Is it purely a product of the brain, or does it exist independently? -/- Neuroscientific Perspective: The Brain as the Seat of Consciousness -/- Neuroscience generally holds that consciousness arises from neuronal activity in the brain. When the brain dies, consciousness ceases. -/- Near-Death Experiences (NDEs)—where people report floating above their bodies, seeing a tunnel of light, or meeting deceased loved ones—are often attributed to oxygen deprivation, neurotransmitter surges, or altered brain states. -/- Quantum Consciousness: Does Awareness Continue Beyond Death? -/- Physicist Roger Penrose and anesthesiologist Stuart Hameroff propose that consciousness arises from quantum processes in microtubules within brain cells. -/- If consciousness is quantum-based, it may not be limited to the body and could persist in the quantum field after death, providing a possible explanation for an afterlife. -/- Simulation Hypothesis & Digital Immortality -/- Some physicists suggest that the universe might be a simulation, meaning consciousness could be transferred or stored after death like data in a computer. -/- Advanced civilizations (Type III–V on the Kardashev scale) could potentially upload minds into artificial environments, creating an afterlife experience similar to religious beliefs. -/- 2. Scientific Explanations for Heaven and Hell -/- The traditional view of heaven and hell describes them as places of eternal reward or punishment. Science offers alternative explanations based on psychology, physics, and cosmic phenomena. -/- Heaven and Hell as Psychological States -/- Neuroscience suggests that heaven and hell might not be places but mental states. -/- Psychedelic substances like DMT (dimethyltryptamine) and psilocybin can induce extreme euphoria (heaven-like states) or terrifying hallucinations (hell-like experiences). -/- This suggests that the brain can generate experiences resembling religious descriptions of the afterlife. -/- Multiverse Theory: Heaven and Hell as Parallel Realities -/- Some physicists propose that we live in a multiverse—a reality where multiple dimensions or parallel universes exist. -/- If consciousness can transition between dimensions, then what some interpret as “heaven” or “hell” could be another level of existence rather than mere mythology. -/- Cosmological Perspective: Black Holes and the Afterlife -/- A black hole could be viewed as a “hellish” state, where time slows to infinity as one is stretched and crushed by gravity. -/- Conversely, a sufficiently advanced civilization (Type V) could create a simulated paradise, a form of engineered “heaven.” -/- 3. Can Science Ever Prove Life After Death? -/- Although science has not confirmed an afterlife, future discoveries might change our understanding: -/- 1. Neuroscience Advances: Brain scans and AI models may one day replicate consciousness, proving whether it can exist beyond death. -/- 2. Quantum Research: If consciousness is linked to quantum mechanics, experiments may detect its persistence after bodily death. -/- 3. Artificial Afterlives: Advanced civilizations may design digital heavens or hells, controlling consciousness beyond biological limits. -/- Conclusion -/- While traditional science suggests that life ends with death, emerging theories from quantum physics, information theory, and cosmology offer intriguing possibilities for an afterlife. Whether through quantum consciousness, multiverse theories, or digital immortality, science continues to explore questions once left to religion. If a Type V civilization exists, it might have the ability to finally answer the mystery of life after death and the existence of heaven and hell. Until then, these remain open questions at the intersection of science, philosophy, and faith. -/- . (shrink)

-/- Explaining Consciousness and the Mind-Body Problem Through the Universal Law of Balance -/- Introduction -/- The nature of consciousness and its relationship with the body has been one of the greatest mysteries in philosophy and science. The mind-body problem questions how subjective experience (mind) arises from physical matter (body), while modern neuroscience, quantum mechanics, and artificial intelligence seek to understand the origins of conscious thought. -/- Angelito Malicse’s universal formula, rooted in the universal law of balance in nature, provides (...) a powerful framework for understanding consciousness as an emergent property of equilibrium. If all human decision-making follows natural laws, then consciousness itself—both individual and collective—must also follow the same principles of balance. This essay explores how this perspective can unify philosophical theories, be tested scientifically, and guide the development of artificial intelligence. -/- The Mind-Body Problem and the Universal Formula -/- Historically, the mind-body problem has been debated through dualism, materialism, and panpsychism. -/- 1. Dualism, proposed by René Descartes, suggests that the mind and body are separate substances. However, if consciousness emerges from a balance of biological, cognitive, and environmental factors, then mind and body are not separate but rather two interdependent systems working in harmony. -/- 2. Materialism, the view that consciousness is purely a result of physical processes in the brain, can also be explained through the universal formula. If the brain maintains a homeostatic equilibrium of neural activity, then conscious thought can be seen as a function of maintaining that balance. -/- 3. Panpsychism, the idea that consciousness is a fundamental property of the universe, aligns with the universal formula if all systems—atomic, biological, and cognitive—follow the same balancing principles. -/- Thus, the universal law of balance in nature can unify these perspectives by suggesting that consciousness is a product of equilibrium across multiple levels of reality. -/- Testing the Universal Formula in Neuroscience -/- If consciousness emerges from a balance between the brain, body, and environment, then this should be observable in biological experiments. -/- Brain-Body Synchronization -/- Neuroscientists have found that consciousness is deeply linked to bodily processes such as heartbeat rhythms, breathing patterns, and gut microbiome activity. When these systems are in balance, cognitive clarity and emotional stability increase. Disruptions—such as stress, disease, or neurological disorders—cause imbalances that affect perception and decision-making. -/- Scientific Test: Using fMRI and EEG, researchers can measure how homeostasis in the body correlates with stable brain activity and conscious awareness. If maintaining balance improves cognition, this supports the universal formula’s application to consciousness. -/- Feedback Loops in Decision-Making -/- Cognitive science shows that human thought follows a feedback mechanism—our brain constantly adjusts decisions based on past experiences and environmental input. If the universal formula is correct, then consciousness itself is a continuous process of maintaining equilibrium in decision-making. -/- Scientific Test: Experiments with brain-machine interfaces (BMIs) could simulate disruptions in decision-making balance and measure how the mind adapts. -/- Quantum Mechanics and Consciousness -/- Some scientists propose that consciousness operates at the quantum level, where thought processes may resemble wave superpositions and collapses. -/- Quantum Decision Theory -/- The human brain does not always process information in a straightforward way; rather, it often considers multiple possibilities before reaching a conclusion. This mirrors quantum physics, where particles exist in superposition until they interact with an observer. If consciousness follows the universal law of balance, then the brain may hold multiple mental states in balance before making a final decision. -/- Scientific Test: Studies in quantum cognition compare human decision-making with quantum probability models. If human thought aligns with quantum systems, it suggests that mental balance follows the same natural laws as physical balance in the universe. -/- Microtubule Consciousness Hypothesis -/- Some researchers, such as Roger Penrose and Stuart Hameroff, suggest that tiny structures within neurons (microtubules) generate consciousness through quantum coherence. If consciousness is a process of balance, then maintaining coherence within these structures might regulate awareness. -/- Scientific Test: If external stimuli can enhance or disrupt microtubule coherence, then altering quantum balance should affect conscious states. -/- Artificial Intelligence and the Simulation of Conscious Balance -/- If the universal formula is truly fundamental to consciousness, then AI systems that mimic this balance should develop self-regulating awareness. -/- AI Homeostasis and Adaptive Learning -/- Unlike traditional AI, which follows strict programming, an AI system designed to maintain balance between inputs, processing, and decision-making could behave in a way similar to biological consciousness. This would involve: -/- Self-regulating feedback loops that adjust based on new information. -/- Adaptive responses to environmental changes, like a human mind maintaining homeostasis. -/- Pattern recognition based on equilibrium, where the AI finds optimal solutions by balancing multiple factors. -/- Scientific Test: Developing AI models that learn through balance, rather than rigid programming, could demonstrate whether consciousness emerges from self-regulating equilibrium. -/- Conclusion: A New Understanding of Consciousness -/- The universal law of balance in nature provides a unifying framework for explaining consciousness, bridging philosophy, neuroscience, quantum mechanics, and artificial intelligence. If all decision-making follows natural balance, then consciousness itself is not an isolated phenomenon but a result of maintaining equilibrium across multiple dimensions—biological, cognitive, and universal. -/- By testing this theory scientifically—through brain-body synchronization, quantum cognition, and AI balance modeling—we may uncover the fundamental principles governing human awareness. This could lead to breakthroughs in mental health, decision science, and artificial intelligence, transforming how we understand both human and machine intelligence. -/- Thus, Angelito Malicse’s universal formula may hold the key to one of the greatest mysteries of existence: the true nature of consciousness itself. -/- . (shrink)

Quantum-Based Consciousness Through the Universal Law of Balance -/- By Angelito Enriquez Malicse -/- Introduction -/- The nature of consciousness remains one of the most profound mysteries in science and philosophy. Traditional approaches, from Cartesian dualism to modern neuroscience, have attempted to explain consciousness as either separate from or entirely reducible to physical processes. However, neither classical physics nor standard cognitive science fully captures the depth of subjective experience. -/- Recent developments in quantum mechanics suggest that consciousness may emerge from (...) fundamental quantum processes. This perspective aligns with my Universal Law of Balance, which asserts that all natural phenomena—including human cognition—follow an inherent equilibrium. If the universe operates under a universal balancing principle, then consciousness itself must arise from a quantum-level equilibrium between mind, body, and environment. -/- In this essay, I propose a Quantum-Based Consciousness Model grounded in the Universal Law of Balance. This model bridges quantum physics, homeostasis, and the dynamic feedback systems that regulate conscious awareness. -/- 1. The Mind-Body Problem and Quantum Balance -/- The traditional mind-body problem questions how the subjective experience of consciousness arises from material processes. Classical neuroscience views the brain as a computational machine, where neural activity produces cognition through deterministic or probabilistic functions. However, this classical approach fails to explain: -/- Quantum Indeterminacy in Neural Activity – Brain function exhibits micro-level quantum behavior, which may be integral to decision-making and perception. -/- The observer Effect – Consciousness appears to interact with reality at a fundamental level, as seen in quantum experiments like the double-slit experiment. -/- Non-Locality and Entanglement – Human thought processes may exhibit quantum-like non-locality, where ideas, emotions, and memories interact in ways that classical physics cannot fully describe. -/- Applying the Universal Law of Balance -/- According to my Universal Law of Balance, all natural processes—including cognition—maintain a homeostatic equilibrium. Consciousness does not arise from material processes alone but from a quantum-based equilibrium that continuously stabilizes the interaction between: -/- 1. Physical Processes (Neural and biological systems) -/- 2. Quantum Fields (Subatomic processes in brain microtubules and electromagnetic fields) -/- 3. Environmental Feedback (Sensory input, social interaction, and external conditions) -/- When these three components are in balance, a stable conscious experience emerges. Disruptions in this balance—such as mental illness, stress, or sensory overload—disturb consciousness, leading to cognitive dysfunction. -/- 2. Quantum Coherence and the Emergence of Consciousness -/- One possible explanation for consciousness in quantum mechanics is quantum coherence—the idea that subatomic particles remain in a superposition until observed. In the brain, microtubules (tiny structures within neurons) may maintain quantum coherence, allowing for complex, non-linear processing. This is the foundation of Roger Penrose and Stuart Hameroff’s Orchestrated Objective Reduction (Orch-OR) Theory. -/- However, my Universal Law of Balance refines this concept by proposing that consciousness emerges when quantum coherence reaches a dynamic equilibrium with classical neural processes. This means: -/- Consciousness is neither fully deterministic (as in classical physics) nor purely random (as in quantum indeterminacy). Instead, it stabilizes at a balanced point where quantum effects interact with large-scale neural activity. -/- The collapse of the wave function in microtubules is not purely random but governed by a natural equilibrium, ensuring cognitive stability. -/- This equilibrium mechanism aligns with homeostasis in biological systems, where the mind continuously adjusts to maintain stable awareness. -/- 3. Feedback Mechanisms in Conscious Decision-Making -/- The Universal Law of Balance suggests that all decision-making follows a feedback system between internal cognition and external reality. This aligns with quantum theory’s concept of entanglement, where particles remain correlated across distances. -/- Consciousness as a Quantum Feedback Loop -/- 1. Perception (Quantum Input) – Sensory data enters the brain and is processed at both the classical (neuronal) and quantum (wave-function) levels. -/- 2. Processing (Balance Point) – The brain stabilizes this input, maintaining a balance between deterministic neural patterns and quantum superpositions. -/- 3. Decision-Making (Quantum Collapse and Output) – Conscious action occurs when the brain collapses quantum possibilities into a stable outcome. -/- This cycle mirrors the homeostatic feedback present in all biological systems. Just as the body regulates temperature or glucose levels to maintain balance, consciousness regulates perception and decision-making to maintain cognitive equilibrium. -/- 4. Implications for Artificial Intelligence and AGI -/- If human consciousness follows a quantum-based balance mechanism, then creating true Artificial General Intelligence (AGI) requires integrating this principle. Current AI systems function purely on classical computation and lack quantum equilibrium. However, a future AGI system designed with: -/- Quantum computing components -/- Real-time homeostatic feedback -/- Self-regulating decision models -/- …could mimic human-like consciousness. This aligns with my belief that future AI should follow the Universal Law of Balance to achieve true intelligence. -/- 5. Conclusion: A Balanced Consciousness Model -/- Quantum-based consciousness is best understood through the Universal Law of Balance, which integrates: -/- Quantum Mechanics – Superposition, coherence, and wave function collapse shape cognitive states. -/- Neuroscience – The brain maintains a balance between quantum and classical processes. -/- Environmental Feedback – Consciousness is a dynamic, homeostatic system that adjusts to internal and external conditions. -/- By applying this principle, we bridge physics, biology, and philosophy, offering a unified framework for understanding consciousness. This balance-driven model could revolutionize fields like cognitive science, mental health, and AI development, guiding humanity toward a deeper comprehension of its own nature. -/- . (shrink)

The viewpoint that consciousness, including feeling, could be fully expressed by a computational device is known as strong artificial intelligence or strong AI. Here I offer a defense of strong AI based on machine-state functionalism at the quantum level, or quantum-state functionalism. I consider arguments against strong AI, then summarize some counterarguments I find compelling, including Torkel Franzén’s work which challenges Roger Penrose’s claim, based on Gödel incompleteness, that mathematicians have nonalgorithmic levels of “certainty.” Some consequences of strong (...) AI are then considered. A resolution is offered of some problems including John Searle’s Chinese Room problem and the problem of consciousness propagation under isomorphism. (shrink)

Solving the Combination Problem in Philosophy of Mind -/- Introduction -/- The combination problem is a major challenge in philosophy of mind, particularly for panpsychism—the view that consciousness is a fundamental feature of the universe. The problem asks: How do simple conscious experiences (such as those of fundamental particles or micro-level entities) combine to form the rich, unified consciousness of a human being? -/- Despite various philosophical attempts, there is no widely accepted solution. However, by applying the universal law of (...) balance in nature, we can propose a new framework for addressing this problem, integrating scientific and philosophical perspectives. -/- Understanding the Combination Problem -/- The combination problem arises because panpsychism suggests that even the smallest physical entities possess some form of consciousness. If this is true, then for human consciousness to emerge, these micro-consciousnesses must somehow combine. However, the process by which separate, independent conscious experiences merge into a unified whole remains unclear. -/- Philosophers have suggested several possible explanations: -/- 1. Emergentism – Consciousness at the human level is a new property that arises from complex arrangements of micro-conscious entities. -/- 2. Fusion Theory – Micro-conscious entities literally fuse together into a new, larger conscious entity. -/- 3. Holism – Consciousness exists at many levels, and the whole is always more than the sum of its parts. -/- Each of these theories has difficulties, particularly in explaining how separate conscious states blend into a single, unified experience. -/- Applying the Universal Law of Balance -/- The universal law of balance in nature, as developed in my universal formula, provides a potential solution to this problem. This law states that all natural processes—including consciousness—are governed by a balancing mechanism that maintains equilibrium. -/- 1. Consciousness as a Feedback System -/- Rather than thinking of individual micro-consciousnesses as separate entities that must merge, we can view them as feedback mechanisms within a larger self-organizing system. The brain and nervous system act as an orchestrator, balancing and integrating these micro-level processes into a unified experience. This aligns with the homeostatic principle in biology, where equilibrium is constantly maintained across multiple levels of complexity. -/- 2. Quantum Coherence and Integration -/- Modern physics provides another perspective. In quantum mechanics, entangled particles share information instantaneously, even across large distances. If consciousness follows a similar pattern, then micro-consciousnesses do not need to “combine” in a traditional sense but instead synchronize through an underlying field of information. -/- This is supported by orchestrated objective reduction (Orch-OR), a theory by Roger Penrose and Stuart Hameroff, which suggests that consciousness emerges from quantum processes within the brain’s microtubules. If true, the combination problem is solved not by physical fusion but by coherence within a larger, unified structure governed by balance. -/- 3. The Role of Self-Organizing Systems -/- Nature provides many examples of self-organization, from flocking birds to the formation of galaxies. Consciousness could be another example of a system where smaller elements interact dynamically to create a stable, higher-order reality. Instead of struggling to explain how micro-consciousnesses merge, we can see them as nodes in an interconnected network—each maintaining its own function while contributing to the whole. -/- Conclusion -/- The combination problem remains one of the deepest mysteries in philosophy and science. However, by applying the universal law of balance in nature, we can reframe the problem: rather than searching for a way to “fuse” micro-consciousnesses, we should investigate how balance, feedback mechanisms, and quantum coherence create an integrated whole. -/- This perspective suggests that consciousness is an emergent, self-organizing system that follows universal principles of equilibrium. Future research in neuroscience and quantum physics may provide experimental validation, bringing us closer to understanding the true nature of consciousness. -/- By adopting this holistic approach, we move beyond traditional debates and towards a more scientifically grounded solution to the combination problem. -/- . (shrink)

The Enigma of Consciousness: Exploring Theories and Angelito Malicse’s Universal Law of Balance -/- Consciousness—the subjective experience of being aware—remains one of humanity’s most profound mysteries. From the vivid redness of an apple to the sting of a scraped knee, our inner world defies easy explanation. Scientists, philosophers, and thinkers have proposed countless theories to unravel its nature, ranging from brain-based models to cosmic speculations. While no definitive count exists, the sheer diversity of ideas reflects both the complexity of consciousness (...) and our relentless curiosity about it. Among these, lesser-known perspectives like Angelito Malicse’s “Universal Law of Balance” offer fresh lenses, suggesting consciousness emerges from equilibrium across natural systems. This essay explores the major theoretical camps of consciousness and delves into Malicse’s unique contribution, weaving together a tapestry of thought that spans the physical, philosophical, and universal. -/- Theories of consciousness often begin with materialist views, which anchor awareness in the physical brain. Integrated Information Theory (IIT), proposed by Giulio Tononi, posits that consciousness arises from the integration of information within a system, measurable as “phi”—a marker of how interconnected and differentiated a network is. Similarly, Bernard Baars’ Global Workspace Theory (GWT) likens consciousness to a theater stage, where information is broadcast to various cognitive processes for attention and action. Neural Correlates of Consciousness (NCC), pursued by Christof Koch and others, seeks specific brain activities tied to experience, while Higher-Order Thought (HOT) theories argue consciousness requires thoughts about thoughts, as David Rosenthal suggests. These models share a belief that consciousness is a product of neural machinery, yet they diverge on how and why subjective experience emerges. -/- Beyond materialism, dualist theories propose that consciousness transcends the physical. René Descartes’ substance dualism famously separated mind and body into distinct realms, a view echoed in modern property dualism, where thinkers like David Chalmers argue physical systems possess non-physical qualities. Panpsychism takes this further, asserting consciousness is fundamental to all matter. Proponents like Philip Goff suggest even electrons might harbor proto-awareness, culminating in human experience through complexity. Quantum theories, such as Roger Penrose and Stuart Hameroff’s Orchestrated Objective Reduction (Orch-OR), link consciousness to quantum processes in microtubules, blending physics with metaphysics. Meanwhile, mysterians like Colin McGinn contend that consciousness might forever elude our grasp, a puzzle beyond human cognition. -/- Into this rich landscape steps Angelito Malicse with his “Universal Law of Balance,” a theory that frames consciousness as an emergent property of equilibrium. Malicse argues that all natural systems—stars, cells, brains—operate under a principle of balance. Inanimate objects like planets achieve this passively through forces like gravity, but living systems actively self-regulate via processes like homeostasis. Consciousness, he proposes, emerges when this self-regulation becomes sufficiently complex, integrating sensory feedback and adaptive responses into a unified awareness. Subjective experiences, or qualia, serve a functional role: pain signals imbalance (e.g., injury), while pleasure reinforces stability (e.g., nourishment). For Malicse, the brain is a dynamic system where neural activity and awareness form a feedback loop, maintaining equilibrium to produce coherent thought. -/- Malicse’s theory extends beyond biology, suggesting any system—artificial or cosmic—could achieve consciousness if it attains balanced self-regulation. Advanced AI, for instance, might mirror the brain’s equilibrium, while the universe itself could exhibit awareness if its vast systems align harmoniously. This echoes panpsychism but roots consciousness in a testable principle rather than inherent universality. Rejecting strict dualism and pure materialism, Malicse sees consciousness as neither wholly separate from nor reducible to physical processes—it’s the interplay of systems in balance. Some interpretations hint at quantum coherence playing a role, akin to Orch-OR, yet balanced with classical neural dynamics. Though less prominent than mainstream theories, Malicse’s view offers a unifying bridge across disciplines. -/- The sheer number of consciousness theories—dozens of major frameworks and hundreds of variants—underscores its elusive nature. A 2021 Nature Reviews Neuroscience paper cataloged over 20 neuroscientific models alone, a fraction of the broader philosophical and interdisciplinary spectrum. From IIT’s mathematical rigor to Malicse’s equilibrium hypothesis, each theory grapples with the “hard problem”—why subjective experience exists at all. While materialists seek answers in neurons, panpsychists look to the cosmos, and Malicse ties it to balance, no single model has claimed consensus. Perhaps this diversity is the point: consciousness, as both a scientific and existential question, invites endless exploration. -/- In conclusion, the study of consciousness reveals as much about human inquiry as it does about the mind. Established theories like IIT and GWT provide concrete frameworks, while speculative ideas like panpsychism and Malicse’s Universal Law of Balance stretch our imagination. Malicse’s contribution, though underrecognized, offers a compelling synthesis—consciousness as the awareness of balance, uniting brain, body, and beyond. Whether we’ll ever solve this riddle remains uncertain, but the journey through these ideas illuminates the depth of what it means to be aware. For now, consciousness remains a mirror reflecting our quest to understand ourselves, one theory at a time. -/- . (shrink)

1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna (Kumarajiva) is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna (Kumarajiva) declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was (...) Nagarjuna (Kumarajiva) denying the external world? Did he wish to refute that which evidently is? Did he want to call into question the world in which we live? Did he wish to deny the presence of things that somehow arise? My first point is the refutation of this traditional translation and interpretation. 2. Key terms: ‘Dependence’ or ‘relational view’. My second point consists in a transcription of the keyword of ‘sunyata’ by the word ‘dependence’. This is something that Nagarjuna (Kumarajiva) himself has done. Now Nagarjuna’s (Kumarajiva’s) central view can be named ‘dependence of things’. Nagarjuna (Kumarajiva) is not looking for a material or immaterial object which can be declared as a fundamental reality of this world. His fundamental reality is not an object. It is a relation between objects. This is a relational view of reality. This is the heart of Nagarjuna’s (Kumarajiva’s) ideas. In the 19th century a more or less unknown Italian philosopher, Vincenzo Goberti, spoke about relations as the mean and as bonds between things. Later, in quantum physics and in the philosophy of Alfred North Whitehead we are talking about interactions and entanglements. These ideas of relatedness or connections or entanglements in Eastern and Western modes of thought are the main idea of this essay. Not all entanglements are known. Just two examples: the nature of quantum entanglements is not known. Quantum entanglements should be faster than light. That's why Albert Einstein had some doubts. A second example: the completely unknown connections between the mind and the brain. Other examples are mysterious like the connections between birds in a flock. Some are a little known like gravitational forces. 3. Key terms: ‘Arm in arm’. But Nagarjuna (Kumarajiva) did not stop there. He was not content to repeat this discovery of relational reality. He went on one step further indicating that what is happening between two things. He gave indications to the space between two things. He realized that not the behaviour of bodies, but the behaviour of something between them may be essential for understanding the reality. This open space is not at all empty. It is full of energy. The open space is the middle between things. Things are going arm in arm. The middle might be considered as a force that bounds men to the world and it might be seen as well as a force of liberation. It might be seen as a bondage to the infinite space. 4. Key term: Philosophy. Nagarjuna (Kumarajiva), we are told, was a Buddhist philosopher. This statement is not wrong when we take the notion ‘philosophy’ in a deep sense as a love to wisdom, not as wisdom itself. Philosophy is a way to wisdom. Where this way has an end wisdom begins and philosophy is no more necessary. A.N. Whitehead gives philosophy the commission of descriptive generalization. We do not need necessarily a philosophical building of universal dimensions. Some steps of descriptive generalization might be enough in order to see and understand reality. There is another criterion of Nagarjuna’s (Kumarajiva’s) philosophy. Not his keywords ‘sunyata’ and ‘pratityasamutpada’ but his 25 philosophical examples are the heart of his philosophy. His examples are images. They do not speak to rational and conceptual understanding. They speak to our eyes. Images, metaphors, allegories or symbolic examples have a freshness which rational ideas do not possess. Buddhist dharma and philosophy is a philosophy of allegories. This kind of philosophy is not completely new and unknown to European philosophy. Since Plato’s allegory of the cave it is already a little known. (Plato 424 – 348 Befor Current Era) The German philosopher Hans Blumenberg has underlined the importance of metaphors in European philosophy. 5. Key terms: Quantum Physics. Why quantum physics? European modes of thought had no idea of the space between two this. They were bound to the ideas of substance or subject, two main metaphysical traditions of European philosophical history, two main principles. These substances and these subjects are two immaterial bodies which were considered by traditional European metaphysics as lying, as a sort of core, inside the objects or underlying the empirical reality of our world. The first European scientist who saw with his inner eye the forces between two things had been Michael Faraday (1791-1867). Faraday was an English scientist who contributed to the fields of electromagnetism. Later physicists like Albert Einstein, Niels Bohr, Erwin Schrödinger, Werner Heisenberg and others followed his view in modern physics. This is a fifth point of my work. I compare Nagarjuna (Kumarajiva) with European scientific modes of thought for a better understanding of Asia. I do not compare Nagarjuna (kumarajiva) with European philosophers like Hegel, Heidegger, Wittgenstein. The principles and metaphysical foundations of physical sciences are more representative for European modes of thought than the ideas of Hegel, Heidegger and Wittgenstein and they are more precise. And slowly we are beginning to understand these principles. Let me take as an example the interpretation of quantum entanglement by the British mathematician Roger Penrose. Penrose discusses in the year of 2000 the experiences of quantum entanglement where light is separated over a distance of 100 kilometers and still remains connected in an unknown way. These are well known experiments in the last 30 years. Very strange for European modes of thought. The light should be either separated or connected. That is the expectation most European modes of thought tell us. Aristotle had been the first. Aristotle (384 - 322 Before Current Era) was a Greek philosopher, a student of Plato and a teacher of Alexander the Great. He told us the following principle as a metaphysical foundation: Either a situation exists or not. There is not a third possibility. Now listen to Roger Penrose: “Quantum entanglement is a very strange type of thing. It is somewhere between objects being separate and being in communication with each other” (Roger Penrose, The Large, the Small and the Human Mind, Cambridge University Press. 2000 page 66). This sentence of Roger Penrose is a first step of a philosophical generalization in a Whiteheadian sense. 6. Key terms: ‘The metaphysical foundations of modern science’ had been examined particularly by three European and American philosophers: E. A. Burtt, A.N. Whitehead and Hans-Georg Gadamer, by Gadamer eminently in his late writings on Heraclitus and Parmenides. I try to follow the approaches of these philosophers of relational views and of anti-substantialism. By ‘metaphysical foundations’ Edwin Arthur Burtt does not understand transcendental ideas but simply the principles that are underlying sciences. 7. Key terms: ‘Complementarity’, ‘interactions’, ‘entanglements’. Since 1927 quantum physics has three key terms which give an indication to the fundamental physical reality: Complementarity, interactions and entanglement. These three notions are akin to Nagarjuna’s (Kumarajiva’s) relational view of reality. They are akin and they are very precise, so that Buddhism might learn something from these descriptions and quantum physicists might learn from Nagarjuna’s (Kumarajiva’s) examples and views of reality. They might learn to do a first step in a philosophical generalisation of quantum physical experiments. All of us we might learn how objects are entangled or going arm in arm. [The end of the summary.]. (shrink)

1: Placebo effect sometimes plausibly has powerful effects. 2: Buddhism philosophy holds that every living animal is sentient, and has a consciousness and killing them is bad for the killer and freeing them is good somehow. Consciousness may involve some aspects of quantum mechanism as Roger Penrose’s Orch OR' theory of consciousness pointed out. -/- 3: Although previous studies show that there is no “demonstrable effects of distant intercessory prayer. Anecdotal cases of a special kind of Buddhist activity (...) of freeing captive animals in huge amount seem to have powerful therapeutic effects on severe and terminal patients. We want test it experimentally. 4: The cunning point that exceeds previous stuies is, it’s reasonable to consider there may be collective and superpositional effects of this activity due to the likely quantum mechanism of consciousness, and it may play as a sort of magnifying glass that shows a discernible placebo effect. -/- 5:We recruit a considerable number of patients that are terminally ill and the doctors said they can not help them anymore and have double-blind experiments of the above idea.The statistics may show some anomalous distribution. Ethical concerns shall take into consideration. (shrink)

On the Australian Broadcasting Corporation's current affairs program "7.30 Report" (29/01/2015), presenter Leigh Sales asked Canadian psychiatrist and author Norman Doidge "What is the difference between the mind and the brain?" Dr. Doidge's reply - "Well, the brain is thought to be roughly three pounds of physical material and nobody, to my mind, has adequately defined and established what the contours of mind are - and that includes all the neuroscientists I know, with respect." -/- I’ve recently read interesting thoughts (...) by mathematical physicist Roger Penrose and anesthesiologist Stuart Hameroff; as well as by 20th-century Austrian physicist Wolfgang Pauli, Austrian theoretical physicist Erwin Schrodinger, Discover Magazine’s writer Shannon Palus and philosopher/neuroscientist Eddy Nahmias. I’d like to weave these thoughts together (with a few of my own) to hopefully find a satisfactory definition of mind. (shrink)

Whether it was John Searle’s Chinese Room argument (Searle, 1980) or Roger Penrose’s argument of the non-computable nature of a mathematician’s insight – an argument that was based on Gödel’s Incompleteness theorem (Penrose, 1989), we have always had skeptics that questioned the possibility of realizing strong Artificial Intelligence (AI), or what has become known by Artificial General Intelligence (AGI). But this new book by Landgrebe and Smith (henceforth, L&S) is perhaps the strongest argument ever made against strong (...) AI. It is a very extensive review of what building a mind essentially amounts to drawing on insights and results from biology, physics, linguistics, computability, philosophy, and mathematics. (shrink)

This essay deals with Gödel's Theorems in relationship to Philosophy of Science; firstly, in outlining Ludwig Wittgenstein's position on the limits of philosophical truth that we can derive from Gödel (and how this in turn impacts modern-philosophical conceptions of science), and secondly, the deeper uncertainty about consciousness that Gödel's theorems point to, most notably elucidated by Sir Roger Penrose.

What is the meaning of the wave-function? After almost 100 years since the inception of quantum mechanics, is it still possible to say something new on what the wave-function is supposed to be? Yes, it is. And Shan Gao managed to do so with his newest book. Here we learn what contemporary physicists and philosophers think about the wave-function; we learn about the de Broglie-Bohm theory, the GRW collapse theory, the gravity-induced collapse theory by Roger Penrose, and the (...) famous PBR theorem; we learn about Schrödinger's original idea that the wave-function represents charge densities; we learn about the notorious measurement problem and its consequences; we learn about the challenges to find a consistent relativistic quantum theory; and we learn, of course, Gao's own suggestion for the status of the wave-function. Above all, Gao shows us the significance of protective measurements for our search of the ontology of quantum mechanics. Still not widely recognized among physicists and philosophers, protective measurements let us look deeper into quantum mechanics. For Gao this is the main tool to settle the issue on the ontological status of the wave-function: the wave-function is real because one can measure it. (shrink)

Theories of the mind have been celebrating their new-found freedom to study consciousness. Earlier this century, when the methodology of psychology was still under the influence of behaviourism—the view that psychology can only study observable behaviour—the ‘superstition and magic’ of consciousness (in John Watson’s words) was not the proper object of scientific investigation. But now, there are respectable journals devoted to the study of consciousness, there are international interdisciplinary conferences on the subject, and some of the world’s leading scientists—notably (...) class='Hi'>Roger Penrose and Francis Crick—have stepped in to have their say about the nature of consciousness. (shrink)

JOHN SEARLE is clear, challenging and profound, and his book The Mystery of Consciousness reflects its author. It offers an engaging debate between Searle and David Chalmers, Daniel Dennett, Roger Penrose and Israel Rosenfield. Searle also touches on the work of Gerald Edelman and Francis Crick. Yet Searle does not always hit the target. For example, he confuses giving an explanation with giving an ultimate explanation in criticising Edelman's reentry mapping.

June 2022 A Revolutionary New Metaphysics, Based on Consciousness, and a Call to All Philosophers We are in a unique moment of our history unlike any previous moment ever. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. As I write, the planet is in deep trouble, heat, fires, great storms, and record flooding, (...) weather patterns drastic everywhere. Capitalism has been so successful in supplying us with an endless array of consumer items, that we have never noticed there is a cost. But there is a cost, the cost is the very life of the Earth herself, and now the day of reckoning is here. Days of reckoning are most often days of rath. But I am hoping that this is a day of major Awakening over the entire planet. We have caused a crisis so great for the Earth we can hardly get our minds around it. But I am proposing that deeply embedded in the crisis are ideas, about who and what the Earth is, Ourselves, and what we are here for. I am proposing that this is a call to all philosophy and philosophers to rethink ourselves from the ground up. The human race has never gotten the Earth right and now we must, for the Earth is the true foundation for civilization. We are in deep trouble with the Earth, and it owes to the fact that the great male thinkers never got the Earth right, they could never make the connection between the life of mind and the life of the Earth. I am proposing that deeply embedded in the crisis we are in are ideas. And that in fact the planet is in the grip of a false metaphysics, and scientific image of nature that really comes most recently from Descartes. His conviction that matter, and with it the Earth, are simply the weighable, the measurable the extended in space and time, utterly devoid of any inner life of mind thoughts or Consciousness. This view of matter and the Earth goes back to the very dawn of thought, Descartes is just its most recent and comprehensive version of things. This view of matter is really a false metaphysics that dominates most of the modern world and underpins the whole scientific image of nature itself. I am proposing this is a false metaphysics and offering a new version of things based on Consciousness. If there is a single idea fueling and driving the destruction of the planet, it is the conviction that the Earth is something without Consciousness. When you intend to ravage and savage the planet, turn it into consumer items to be converted into money in the bank, first pretend that all of the bright beings in the natural world are devoid of Consciousness, just “things” you do not have to have any conscious about destroying them. I am proposing that this term Consciousness, that has appeared as term and a problem for modern science, is the key to getting ourselves right with the Earth. I propose this new theory for science will ramify into every other disciplines as well, and the ways we think just about everything. This old paradigm based on a false theory of matter, has run its course, it has brought us to the brink of our own extinction. We need new ideas, and we need them now. You will find my recent work in the Scientific God Journal under the title: Consciousness as the Organizing Principle, and a very complete version of my arguments for this term Consciousness, along with radical reinterpretation of modern science itself, on the Galileo Commission site. It is a radical moment for all of the thinkers among us, take this as my small contribution to rethinking ourselves in new terms, based on my understanding that the true basis for the whole of Being, the Universe, the Cosmos, and with them Ourselves, is this term Consciousness. And unpack it. And I predict that with this term Consciousness every intractable human problem in both science and the modern world will go down like a line of dominos before it. And so, here are a few new ideas I would offer you. These are the times of the Reappearance of the Feminine, a great Awakening as of Springtime after a long dark and lonely Winter. We are leaving behind us an old civilization based on male dominance, fear lies and control, now in decay, disease, and death disintegrating all around us. We are moving into a whole new civilization based on Love and Truth. A new civilization requires new basic terms values and first principles. And so, I return to Descartes. 1. Just over 300 years ago a young man travelling with the army found himself stranded in a foreign town in a bare room lit by a candle with nothing to do but think. And in a couple of nights Descartes laid the entire thought foundations for modern science and most of the modern world. It isn’t clear that modern philosophers with their funding sources of grants, their graduate students, their reputation and all the perks and privileges of academia can do any better. Descartes claimed there are just two principles in the Universe, Matter and Mind. God was pure mind; human beings were mind and matter. And we are the only ones on the planet with mind. Everything else all of the bright array of beings who share the planet with us are simply matter. And matter? The weighable the measurable the extended in space and time utterly devoid of any inner life of thoughts, feelings, or Consciousness This classification was a boon for developing science. Scientists did not have to worry about any inner life in nature, ideas or Consciousness, they could just set about weighing and measuring, as they have until the present day. But it was a disaster for the Earth. Earth was once worshiped as a Goddess. With Descartes she became almost overnight “things.” Simply commodities and resources, an endless of supply of consumer items, to be turned into money in the bank. And now Descartes concept of matter is up for us. If there is a single idea that is enabling and driving the destruction of the Earth, it is the conviction that Earth is something without Consciousness. This whole scientific image of nature as something devoid of Consciousness is driving the destruction of the Earth, and driving us all insane, and it needs to change. Ever since Descartes formulated Dualism, scientists and philosophers have been trying to get rid of it. They have done this by attempting to make matter the fundamental term of reality, and to explain mind or Consciousness in terms of matter. And now, Consciousness has emerged as term and a problem for modern science. 2. The prevailing Universe picture has been mainly based on the belief that Consciousness appears only at the end of evolution in ourselves and some of the higher animals when matter attains “a certain state of complexity” and it is produced by neurons in the brain. But Consciousness is nothing real in itself, the neurons are doing the work, Consciousness is simply a byproduct of neural activity. As William James summed up this position, not his: Consciousness is to the brain as a shadow to the runner, it runs beside him but never influences his stride. And so, the great problem of neuroscience: How do neurons produce Consciousness? So far, no one has been able to say how. All we have is parallelism. Two processes are running in parallel a train of neural events and a train of Consciousness events. And so, which one is primary? The face of neuroscience and much of the modern world is that the neural events are what is really real, Consciousness is secondary. The conviction that Consciousness is something produced by neurons is so deeply held and has been so for so long, that it seems like an obvious fact. It is in fact an assumption and a theory, and it could all well be the other way around. The scientific image of nature as something devoid of Consciousness is now up for us. It has enabled the destruction of the Earth, and we are now at a unique place in our own evolution where we can foresee if we continue on as we are, our own extinction. And so, there are the best reasons for rethinking Descartes concepts of matter. Scientists and philosophers have been trying to escape dualism by making matter the fundamental term. And now, this has not worked. In a nutshell: The mind body problem, the “hard problem of Consciousness” ---how do neurons in the brain, atoms and molecules give rise to ideas thoughts and feelings and who what and where is the “I” who sees them? And then, the near-death experience. I remind you of the truth of the near-death experience. The body in the bed is brain dead eeg flat, but the patient, pure Consciousness is hovering at the ceiling watching the doctors work over the body below, able to read dials he could not have seen from the bed, sometimes able to events in the corridor beyond the room, all subsequently confirmed by the doctors. Evidence as good as it gets that the patient really was out of his body. And so, the patient is able to see without eyes, hear without ears and to think and remember without a brain. There is not a single scientific principle that can account for this. And I am proposing that the near-death experience is a threshold and a key for a much deeper understanding of the Universe. These three problems are so hard they cannot be solved by present scientific principles and therefore call all present principles and ways of thought into question. When your axioms cannot account for the data, it is time to drop them and find better fundamental terms. We have not been able to solve the problems of Consciousness with the assumption that matter is the most basic and fundamental term. And so, if Cartesian dualism is to be overcome at all, we need to try it the other way around. 3. We are in the position of Copernicus. Remember Copernicus? He was making his calculations on the assumption that the Earth was the center of the Universe until they became so unwieldy that he decided to try it all the other way around. To make the sun the center, the Earth revolving around it. And lo, all of his data fell neatly into place. I am proposing a whole new Universe picture. Evolution makes us continuous with every other being, Consciousness would not be in us if it were not in them also, and then, in the atoms and molecules and cells that make up living beings. I propose to make Consciousness the most basic term and see what follows. I am in fact, proposing a new Copernican Revolution, that Consciousness is the true basis for the Universe and the right fundamental term, for science itself all other disciplines as well, and the whole of the modern world. And I predict that every intractable problem in science or the modern world, will go down like a line of dominos before it. In a nutshell: Consciousness and not matter is “first and fundamental” in the Universe, it is there from the very “Beginning” everything has it and all of the true causalities, the explanatory principles belong to it. Not to matter. What then is matter? All matter is an Appearance of something much more real, Consciousness. All matter is an expression of Consciousness, even the least little bit of matter contains Consciousness, and is an expression of Consciousness. And so, we revise the scientific image of nature. Science at present is two termed, matter/energy. It needs to become three termed: Matter/energy/Consciousness, with the recognition that all of the basic principles, the true causalities of events, and of the Universe belong to Consciousness. And now physics. To accommodate this new Universe picture physics needs to alter just one term, energy. All energy contains Consciousness, that idea alone will change our world forever. The animals the trees the plants are just as conscious as we are, as is the Earth herself, a continuum of many forms of Consciousness of which our own is one. The Earth consists of interacting and intersecting forms of Consciousness, Consciousness within Consciousness within Consciousness within Consciousness. A remarkable work has just appeared entitled “Beyond Words What Animals Feel and Think.” Describing in detail how like ourselves all of the animals are. And the more we can see how like us everything else really is, the harder it will be for us to do them all in, in the interest of turning them into consumer items. And so, here is a new principle of understanding, that entails completely new forms of explanation, and a whole new Universe picture to be spelled out in terms of Consciousness and its various properties. This is a Universe that is aware awake and Enspirited throughout. And so, there is only one principle, not two. And so, how does Consciousness work? There is “no mind/body problem.” My Consciousness is aligning the Consciousness of neurons in the brain, that aligns the Consciousness of all other cells in the body, that aligns the Consciousness of molecules and atoms themselves. Mainly from the top down, but also interactive, and not reduction to the purely physical forces. 4. And so, here is a radical new Universe picture, and with it a new way to think about the Universe itself, the Earth, Ourselves, and Spirit. It requires a complete revision of both of the terms of modern science itself. The problem of the modern world owes in deep measure to Descartes concept of matter as something devoid of interior life. But he is only the most powerful and simple expression of a whole tradition of thought that predates him, that goes back to the very dawn of thought itself. It owes to the conviction of both Plato and Aristotle that the Earth was something devoid of reason, or mind, and therefore something to be held in complete contempt. We are emerging from a civilization based on contempt for the Earth, and down the road, it will become contempt for the body, sex, women, the Native people, and people of color everywhere. And so, this entire tradition is now up for us, it has brought us to the brink of our own extinction, and we need to get beyond it. I am proposing that this term Consciousness is the way out. The missing piece of the puzzle and the idea whose time has come. And it will enable us to move into a completely new civilization based on respect for the Earth, women, sex, people of color, that honors everyone and has a place for all. Revolutions in science occur when new data show up that cannot be accounted for by existing paradigms (Thomas Kuhns: The Structure of Scientific Revolutions). Consciousness, and all the properties and problems of Consciousness are just such data, and they compel a new scientific revolution. But we are a scientific age. A new Copernican revolution in science is such as revolution everywhere. And Consciousness is the key to getting every other reality at all levels and depths right as well. It will enable us finally to get the Earth right, get ourselves right with the Earth, and with one another. Archimedes: Give me a place to stand, and I will move the world. I am proposing a new synthesis among our fundamental terms in which this term Consciousness is the new lynchpin. And so, I return once more to Descartes. Descartes in the Mediations was a dualist, they were two realities interacting in the pineal gland mind and body. But Descartes age was high on “Cartesianisms,” on Descartes concept of matter. Animals were simply cleverly wired machines (Hobbes called them automata). Rumor had it that Descartes followers went about kicking dogs reasoning that their howls were not due to any feelings of pain, but simply the wiring of the machine. We have been doing this to the Earth ever since, and now the Earth is not going to stand for it any longer. It is time we all woke up. There is no matter in Descartes sense of it, or in Plato and Aristotle’s sense of it. This old concept of matter is embedded in all of the crisis and catastrophes---fires, drought, pandemics, over population, the disintegrating economies, our ways of life, capitalism and consumerism themselves. All matter is Enspirited, contains Consciousness, and is an expression of Consciousness. Now I tell you something about Descartes you may not know. In the Mediations was a dualist, there are minds and bodies. But by the end of his life, he knew the truth. Descartes guided his whole life by these vivid dreams, and toward the end of his life he had this dream: He saw the Universe as a giant machine and in the heart of the machine propelling the whole, was Consciousness. And so, out of the shades and shadows and into the light of day. Here is a renewed and a new science, a new cosmology. And with it, a revolutionary new metaphysics. The whole of the modern world is in the grip of a false metaphysics, based on Descartes theory of matter. Here is a new, and finally true metaphysics based on the single term, Consciousness. 5. And in all my works, I spell out this new metaphysics based on Consciousness, and what it means for how we think about virtually everything: The Universe, the Earth, Ourselves, and Spirit. Of who, what and where Spirit is, that we may connect with Spirit everywhere. There is only one term for the Universe, and not two, this single term Consciousness, that manifests itself in two modes: Consciousness in Form, Consciousness Formless. And so, here is a sketch of what this new term Consciousness really means. For four great aspects of the real, four new cornerstones for a whole new civilization on Earth, based on Love and Truth. A. For the Universe: New causalities, all matter is an expression of Consciousness, awake and aware, Enspirited throughout, which has a place for the causalities of love ideas intent plan and purpose, what Aristotle called final causality, that for the sake of which. And it has a place for subjectivity, the greatest mystery in the whole of the Universe, knowable only in ourselves, but there in everything else as well, bedrock in the chain of causalities. The buck stops here. Here are two very different Universe pictures. The Cartesian Universe consists of things, pushed, and pulled around by the physical forces that function blind. The true Universe consists of selves and not things. Selves at least in ourselves, are organized and focused about an I, an I am, or a sense of self in everything, ever other being dear to itself. Just one aspect of subjectivity. And so, it is Consciousness all the way down, and subjectivity all the way down. Science proceeds on the basis of the negligible of what it can leave out as unimportant. Subjectivity is the ultimate animating principle of the Universe. What Descartes really did was to strip from nature what is most essential about it, its animating principle Consciousness. And so, we come out of a long history of “clunk.” The great male thinkers have killed creation. First in concepts and now in the lived life. And so, after centuries of fruitless search, not all of it in vain, finally, and just in time the true basic principle for the Universe has shown up in virtually all disciplines, this term Consciousness. B. And so, the Earth: What does this term Consciousness really mean for the Earth? It means that all of the bright array of beings around us have Consciousness. And the more we can realize how like us they are, the harder it will be to do them all in. Is this what it really means to be “made in the image of Spirit?” To destroy ever other living being? The god of Genesis is a creator god who has created billions and billions of living forms. Man, taking himself to be made in the image of Spirit has destroyed virtually all of it. The Earth is not things, not commodities and resources, not an endless array of consumer goods. The Earth consists of conscious living spiritual beings like ourselves, who need to be honored and respected, nurtured and cared for, to be Loved. And if the human race can finally pull it off and bring Love here and start helping the Earth rather than destroying her, even our vast numbers now at 8 billion, may not matter. Deeply embedded in the modern world is a false cosmology based on the hitherto useful but ultimately false metaphysics of Descartes. In particular it owes to Descartes concepts of matter, and of the Earth, as something devoid of Consciousness. And now this concept is up for us. If there is a single idea enabling and driving the destruction of the planet, it is the conviction that the Earth is something devoid of Consciousness. And we all have a vested interest in keeping this false concept in place. When you intend to ravage and savage the Earth, to turn it into consumer items, and money in the bank, first pretend she has no Consciousness that way we need not have any conscious about it. We are in deep trouble with the planet. Virtually all human economies are based on the destruction of the Earth, and we are now at a place in our history where we can foresee if we continue on as we are, our own extinction. And so, here are a few new guiding principles for the planet, based on Consciousness. Consciousness has field properties. The Earth is Consciousness throughout, connected and interconnected throughout, intersecting and interacting fields of Consciousness of which our own is one. To harm one is to harm all. Only this understanding of the Earth can set our destructive technologies, and capitalism, their goals, and their limits. The real problem with capitalism, and with civilization itself is it has no true understanding of the Earth, all the exquisite networks and webworks that connect all beings with one another. Nor it is about to admit that the Earth is our “life support system,” reason gone insane in the modern world. We are destroying our life support system, capitalism is the full expression of the human death wish in the modern world, and it needs to change. And now, let the barriers between ourselves and all other beings go down. C. And so, Ourselves. This new Universe picture based on Consciousness opens into and has a place for new concepts of human identity. In particular, it has a place for reincarnation, a process whereby one Consciousness dons’ bodies again and again and lays them down. This is a process wholly impossible on materialistic theories. This new view of things puts a higher perspective on Freudian determinism, which is a partial knowing in a greater account. We are something more than the victims of genes drives and childhood. We are immortally eternal evolving spiritual beings who take on a cycle of earthly lives in order to achieve certain goals and abilities, and then, our earthly cycle complete, we depart the Earth plane for other areas of the Universe physical or purely spiritual, to continue our evolution elsewhere. The scientific evidence for reincarnation is increasing on all sides, see for example the work of Michael Newton, a mainstream scientist forced to confront the fact of reincarnation. A completely new reincarnational picture is now emerging everywhere. We choose our parents for abilities we could acquire through them. We all come here with reasons for being here, and we all have free will, an original property of Consciousness, and we work out our issues accordingly. We all come here with the same reason for being here. It is to experience the Earth plane and human society at all levels and depths, in every social role, every climate, both sexes male and female and in all races. We are all here to acquire a deep understanding of the Earth plane with all its challenges and all of its present problems. We are not here to devour and consume the Earth, but to honor her for the learning experience she makes available for us. And so, reincarnation is the great equalizer, the fundamental basis for any bill of rights. Many of the problems of the modern world owe to the fact that reincarnation has not been taught in the West. Reincarnation was the center piece of Jesus teachings. It was banned by a fourth century council that decided the populous could best be controlled through fear. They edited all mention of reincarnation from the scriptures, and inserted fear terms instead, a judgmental god, and so on. If reincarnation had been taught, there would have been no suppression of women, but the gift of both sexes would have been honored and developed. And there would have been no reason for contempt for people of color because who they are, we have been or will be. There is no reason to look down on anyone when we know that our own identity includes membership in theirs. The truth of reincarnation needs to be the foundation for getting ourselves right with the Earth, and with one another. D. And so, Spirit. This new Universe picture, based on Consciousness, has a place for Spirit as simply Infinite Consciousness. All universes all worlds are formed out of this Consciousness, divine and sacred throughout. And Spirit is everywhere in the Earth and can be connected everywhere. And the Native North American people had things right. Everything has its own Spirit, and without contradiction is also an expression of Spirit. And what I am really doing in terms of concepts of modern science is presenting the Native North American version of the Real. And this new Universe picture has a place for the essential insight of all religions almost smothered by church tradition: Love. Not an emotion but a great Oneness, that can be found everywhere, even in a busy city street. But especially in the Earth, that is levels and depths of Oneness everywhere. And so, for the first time in their long and bitter antagonistic history, science and religion now share a common base with this term Spirit, the lynchpin in a new conceptual framework. And I offer an interpretation of where we are in our history, this present moment of historical grace, and these tumultuous times in which we live, the return of the Goddess and the Divine Feminine, the Reappearance of the Feminine in history, the Advent of Women, this great Awakening, as of Springtime after a long dark Winter, the Awakening, the Second Coming. And so, stay tuned! (shrink)

This is a three-part exchange on the relationship between belief and credence. It begins with an opening essay by Roger Clarke that argues for the claim that the notion of credence generalizes the notion of belief. Julia Staffel argues in her reply that we need to distinguish between mental states and models representing them, and that this helps us explain what it could mean that belief is a special case of credence. Roger Clarke's final essay reflects on the (...) compatibility of the previously discussed views with dualist and monist interpretations of our mental states and our ways of modeling them. (shrink)

Explaining the behaviour of ecosystems is one of the key challenges for the biological sciences. Since 2000, new-mechanicism has been the main model to account for the nature of scientific explanation in biology. The universality of the new-mechanist view in biology has been however put into question due to the existence of explanations that account for some biological phenomena in terms of their mathematical properties (mathematical explanations). Supporters of mathematical explanation have argued that the explanation of the behaviour of ecosystems (...) is usually provided in terms of their mathematical properties, and not in mechanistic terms. They have intensively studied the explanation of the properties of ecosystems that behave following the rules of a non-random network. However, no attention has been devoted to the study of the nature of the explanation in those that form a random network. In this paper, we cover that gap by analysing the explanation of the stability behaviour of the microbiome recently elaborated by Coyte and colleagues, to determine whether it fits with the model of explanation suggested by the new-mechanist or by the defenders of mathematical explanation. Our analysis of this case study supports three theses: (1) that the explanation is not given solely in terms of mechanisms, as the new-mechanists understand the concept; (2) that the mathematical properties that describe the system play an essential explanatory role, but they do not exhaust the explanation; (3) that a non-previously identified appeal to the type of interactions that the entities in the network can exhibit, as well as their abundance, is also necessary for Coyte and colleagues’ account to be fully explanatory. From the combination of these three theses we argue for the necessity of an integrative pluralist view of the nature of behaviour explanation when this is given by appealing to the existence of a random network. (shrink)

In this paper I attempt to unpack the current public debate on racial transformation in South African sport, particularly with regard to the demographic make-up of its national cricket and rugby sides. I ask whether the alleged moral imperative to undertake such transformation is, in fact, a moral imperative at all. I discuss five possible such imperatives: the need to compensate non-white South Africans for the injustices in sport’s racist history, the imperative to return the make-up of our national sides (...) to what they would have been in the absence of that history, the requirement that national sides be representative of the country, the need to eliminate ongoing racial bias in selection, and the obligation to provide all South Africans, regardless of their race, the opportunity to compete as equals for places in the national side. I argue that the first three, drawn from talk of “rectifying the injustices of the past,” “achieving demographic proportionality between the sides and the country,” “representivity,” and “transformation” itself, are not compelling. The remaining two are of great moral import, but that the sorts of phrases just mentioned, and which are frequently used in the debate, have little to do with those genuine moral requirements. (shrink)

critical analyses of the arguments and attitudes favoring the various popular datings of the inception of a human being's life.

Effective Altruism is a social movement which encourages people to do as much good as they can when helping others, given limited money, time, effort, and other resources. This paper first identifies a minimal philosophical view that underpins this movement, and then argues that there is an analogous minimal philosophical view which might underpin Effective Justice, a possible social movement that would encourage promoting justice most effectively, given limited resources. The latter minimal view reflects an insight about justice, and our (...) non-diminishing moral reason to promote more of it, that surprisingly has gone largely unnoticed and undiscussed. The Effective Altruism movement has led many to reconsider how best to help others, but relatively little attention has been paid to the differences in degrees of cost-effectiveness of activities designed to decrease injustice. This paper therefore not only furthers philosophical understanding of justice, but has potentially major practical implications. (shrink)

This paper argues for a treatment of belief as essentially sensitive to certain features of context. The first part gives an argument that we must take belief to be context-sensitive in the same way that assertion is, if we are to preserve appealing principles tying belief to sincere assertion. In particular, whether an agent counts as believing that p in a context depends on the space of alternative possibilities the agent is considering in that context. One and the same doxastic (...) state may amount to belief that p in one context but not another. The second part of the paper gives a formal treatment of doxastic states, according to which belief is context-sensitive along just these lines. The model is applied to characterize (but not to refute) skeptical arguments. (shrink)

Our culture is conflicted about morally judging and condemning. We can't avoid it altogether, yet many layfolk today are loathe to do it for reasons neither they nor philosophers well understand. Their resistance is often confused (by themselves and by theorists) with some species of antiobjectivism. But unlike a nonobjectivist, most people think that (a) for us to judge and condemn is generally (objectively) morally wrong , yet (b) for God to do so is (objectively) proper, and (c) so too (...) for certain persons in certain relations (e.g., self-condemnation, parental child rearing.) Certainly, religious (e.g., Christian) critics of judging and condemning without doubting the objective truth of their tradition's core moral teachings. Most puzzling is that (a) merely judging and condemning in one's heart may be improper, and (b) someone else with no more evidence or expertise might properly judge and condemn the same action. The answer is in condemning's complex structure of presuppostions. Condemning and judging are acts, and attitudes initiated by the act. Condemnation is motivated by two judgments presumed to justify it, a criticism of a target, and a judgment that the criticism justifies some negative response toward the target. Unlike nonpunitive penalties, punishments are motivated and explained by condemnation. Condemnation is an act of a hostile will, wishing some evil for its target, not (just) as a means to some good. Its root is in damning, an act akin to cursing. It declares a degraded status. The hostility makes it harder to justify condemnation than criticism, and punishment than nonpunitive penalties. Condemning claims objectivity and authority. It involves reflexive evaluation, regarding itself justified, approving its hostile feelings toward the target. Condemners presume themselves entitled to sit in judgment, pass judgment, and cast the condemned down. Those presumptions inhere in sitting in judgment, assuming jurisdiction. Unlike mathematical or scientific judgments, passing moral judgment seems to be a political act subject to extraepistemic constraints. "Who are you to judge?" may properly challenge your right to pass judgment. (shrink)

The preface paradox does not show that it can be rational to have inconsistent beliefs, because preface writers do not have inconsistent beliefs. I argue, first, that a fully satisfactory solution to the preface paradox would have it that the preface writer's beliefs are consistent. The case here is on basic intuitive grounds, not the consequence of a theory of rationality or of belief. Second, I point out that there is an independently motivated theory of belief – sensitivism – which (...) allows such a solution. I sketch a sensitivist account of the preface writer's doxastic state. (shrink)

The appeal to mechanisms in scientific explanation is commonplace in contemporary philosophy of science. In short, mechanists argue that an explanation of a phenomenon consists of citing the mechanism that brings the phenomenon about. In this paper, we present an argument that challenges the universality of mechanistic explanation: in explanations of the contemporary features of the eukaryotic cell, biologists appeal to its symbiogenetic origin and therefore the notion of symbiogenesis plays the main explanatory role. We defend the notion that symbiogenesis (...) is non-mechanistic in nature and that any attempt to explain some of the contemporary features of the eukaryotic cell mechanistically turns out to be at least insufficient and sometimes fails to address the question that is asked. Finally, we suggest that symbiogenesis is better understood as a pragmatic scientific law and present an alternative non-mechanistic model of scientific explanation. In the model we present, the use of scientific laws is supposed to be a minimal requirement of all scientific explanations, since the purpose of a scientific explanation is to make phenomena expectable. Therefore, this model would help to understand biologists’ appeal to the notion of symbiosis and thus is shown to be better, for the case under examination, than the mechanistic alternative. (shrink)

In her book Michel de Montaigne: Accidental Philosopher, Ann Hartle argues that Montaigne’s thought is dialectical in the Hegelian sense. Unlike Hegel’s progressive dialectic, however, Montaigne’s thought is, according to Hartle, circular in that the reconciliation of opposed terms comes not in the form of a newly emergent term, but in a return to the first term, where the meaning of the first is transformed as a result of its dialectical interaction with the second. This analysis motivates Hartle’s claim that (...) Montaigne is not a skeptic at all, let alone a Pyrrhonian skeptic. In this paper, I argue that Hartle’s circular-dialectical interpretation of Montaigne is not only compatible with Pyrrhonism, but is in fact an ideal model for understanding Sextus Empiricus’s skeptical therapy. (shrink)

Thompson Clarke’s seminal paper “The Legacy of Skepticism” (1972) is notoriously difficult in both substance and presentation. Despite the paper’s importance to skepticism studies in the nearly half-century since its publication, no attempt has been made in the secondary literature to provide an account, based on a close reading of the text, of just what Clarke’s argument is. Furthermore, much of the existing literature betrays (or so it seems to me) fundamental misunderstandings of Clarke’s thought. In this essay, I attempt (...) to explain—concisely but comprehensively—Clarke’s overall argument in “The Legacy of Skepticism.”. (shrink)

In this paper Animalism is analysed. It will be argued that Animalism is correct in claiming (i) that being of a certain sort of animal S is a fundamental individuative substance sortal concept (animal of the species Homo Sapiens), (ii) that this implies that Animalism is correct in claiming that persons such as us are, by necessity, human beings, (iii) that remaining the same animal is a necessary condition for our identity over time. Contrary to Animalism it will be argued (...) that this does not imply that person should be understood as a phased sortal concept. It will be argued that Animalism rests upon a prior conception of person, and that this implies that person must be understood as a basic substance sortal concept through which we have to individuate ourselves and others. It is further argued that this, together with the insights of Animalism, implies that persons, by necessity, are beings of a biological nature. (shrink)

Critique of prevailing textbook conception of sufficient conditions and necessary conditions as a truth functional relation of material implication (p->q)/(~q->~p). Explanation of common sense conception of condition as correlative of consequence, involving dependence. Utility of this conception exhibited in resolving puzzles regarding ontology, truth, and fatalism.

Contra Michael Walzer and Jeff McMahan, neither classical just war theory nor the contemporary rules of war require or support any notion of combatant moral equality. Nations rightly accept prohibitions against punishing enemy combatants without recognizing any legal or moral right of aggressors to kill. The notion of combatant moral equality has real import only in our interpersonal -- and intrapersonal -- attitudes, since the notion effectively preempts any ground for conscientious objection. Walzer is criticized for over-emphasizing our collective responses (...) to war conduct and slighting our personal, extra-political responses. (shrink)

As part of a review symposium on DARWIN'S ARGUMENT BY ANALOGY: FROM ARTIFICIAL TO NATURAL SELECTION (2021), the journal METASCIENCE invited Roger White, Jon Hodge and me to submit a response to the thoughtful commentaries on our book by Andrea Sullivan-Clarke, David Depew and Andrew Inkpen.

critical analysis of moral status of human beings. Argues that humans have special moral status simply by being members of our species.

Analyses of quotation have assumed that quotations are referring expressions while disagreeing over details. That assumption is unnecessary and unacceptable in its implications. It entails a quasi-Parmenidean impossibility of meaningfully denying the meaningfulness or referential function of anything uttered, for it implies that: 'Kqxf' is not a meaningful expression 'The' is not a referring expression are, if meaningful, false. It also implies that ill formed constructions like: 'The' is 'the' are well formed tautologies. Such sentences make apparent the need for (...) what is commonly explicit, a genuine referring expression, a noun phrase, usually a description, to which the quotation is appositional. A quotation is not itself a word, though it may contain such. The markers signal that the enquoted material is like a sentence-embedded color patch, material displayed to facilitate reference to something identifiable by/with it specified by the noun phrase it subserves. (shrink)

The Greek constructions of Zoroaster relate to the historical Zoroaster and to the Zoroaster of the Zoroastrian faith in one respect only. The Greeks knew that Zoroaster was the “prophet,” in the sense of the human founder, of the national Persian religion of their times. That, of course, is a cardinal fact, but it is one fact only. For the rest, the Greek Zoroasters — for there were many — were fantasies of their own imaginations. Since the Greeks were a (...) curious and inventive people, these multiple Zoroasters are interesting creations in their own right. Of more importance, they are elements in the “West’s” construction — or misconstruction — of a major “oriental” religion. -/- . (shrink)

Spinoza’s attitude toward nonhuman animals is uncharacteristically cruel. This essay elaborates upon this ostensible idiosyncrasy in reference to Hasana Sharp’s commendable desire to revitalize a basis for animal ethics from within the bounds of his system. Despite our favoring an ethics beginning from animal affect, this essay argues that an animal ethic adequate to the demands of our historical moment cannot be developed from within the confines of strict adherence to Spinoza’s system—and this is not yet to speak of a (...) more robust animal ethics which would advocate actual care and compassion for the animals themselves. We argue that on the assumption of Spinoza’s ontological biocentrism, in the presence of Spinozist determinism and the absence of an axiological biocentrism, an anthropocentric axiology necessarily follows. Any Spinozist animal ethic must fall back, therefore, upon appeals to the maximization of human pleasure and power; hence Spinoza’s ruthless injunction to “use (the animals) at our pleasure.” These are the very ontological and ethical assumptions which have incited human self-exaltation in the modern period, in pursuit of power and pleasure even despite the destructive long-term consequences for all the living. We suggest that an adequate animal ethic would require either an abandonment of Spinoza’s ontological biocentrism or the adoption of an axiological biocentrism. (shrink)

Is God a person, like you and me eventually, but only much better and without our human deficiencies? When you read some of the philosophers of religion, including Richard Swinburne, Alvin Plantinga, or Open Theists, God appears as such a person, in a sense closer to Superman than to the Creator of Heaven and Earth. It is also a theory that a Christian pastoral theology today tends to impose, insisting that God is close to us and attentive to all of (...) us. But this modern account of God could be a deep and even tragic mistake. One God in three persons, the formula of the Trinity, does not mean that God is a person. On this matters we need an effort in the epistemology of theology to examine more precisely what we can pretend to know about God, and especially how we could pretend to know that God is person. (shrink)

View more Abstract If logical truth is necessitated by sheer syntax, mathematics is categorially unlike logic even if all mathematics derives from definitions and logical principles. This contrast gets obscured by the plausibility of the Synonym Substitution Principle implicit in conceptions of analyticity: synonym substitution cannot alter sentence sense. The Principle obviously fails with intercepting: nonuniform term substitution in logical sentences. ‘Televisions are televisions’ and ‘TVs are televisions’ neither sound alike nor are used interchangeably. Interception synonymy gets assumed because logical (...) sentences and their synomic interceptions have identical factual content, which seems to exhaust semantic content. However, intercepting alters syntax by eliminating term recurrence, the sole strictly syntactic means of ensuring necessary term coextension, and thereby syntactically securing necessary truth. Interceptional necessity is lexical, a notational artifact. The denial of interception nonsynonymy and the disregard of term recurrence in logic link with many misconceptions about propositions, logical form, conventions, and metalanguages. Mathematics is distinct from logic: its truth is not syntactic; it is transmitted by synonym substitution; term recurrence has no essential role. The ‘=’ of mathematics is an objectual relation between numbers; the ‘=’ of logic marks a syntactic relation of coreferring terms. -/- . (shrink)

Friedrich Nietzsche and Albert Schweitzer end up defending radically similar, yet critically opposed conclusions about the human animal and its place in nature, particularly with regard to the ethical awareness that does or does not follow from this situatedness. Arthur Schopenhauer’s notion of the will accounts for their similar foundational assumptions. But what accounts for the fact that their shared desire to affirm the will to life leads to fundamentally opposed ethical conclusions? What keeps Schweitzer’s ascetic ethic of reverence for (...) life from evolving into Nietzsche’s anti-ascetic vision of a second innocence beyond good and evil? We argue that situating the notion of reverence for life within an environmental virtue ethics, as one environmental virtue among many, aiming at ecological conversion, better articulates and motivates the disposition demanded by the ethics of reverence for life. (shrink)