Mysticism and Cognitive Neuroscience: We Stand at the Threshold of a New Era in Modern Science … with the Coming of the Neuroscience Revolution
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Neurophilosophy and Its Discontents How Do We Understand Consciousness Without Becoming Complicit in That Understanding?
Neurophilosophy and Its Discontents How Do We Understand Consciousness Without Becoming Complicit in that Understanding? BY GABRIELLE BENETTE JACKSON dependent on empathy or imagination. Though presumably it would not capture everything, its goal would be to describe, at least in part, the subjective character of hat is consciousness? “It is being awake,” “being responsive,” “acting,” “being experience in a form comprehensible to beings incapable of having those experi- Waware,” “being self-aware,” “paying attention,” “perceiving,” “feeling emo- ences. […] It should be possible to devise a method of expressing in objective terms tions,” “feeling feelings,” “having thoughts,” “thinking about thoughts,” “it is like much more than we can at present, and with much greater precision.” The proposal, this!” simply put, was to develop a language to describe subjectivity in non-subjective Who is conscious? “We humans, surely!” Well, maybe not all the time. “Animals!” terms. And although it is definitely not the case that all theorists pushing past the Debatable. “Computers?” No—at least, not yet. “Other machines?” Only in fiction. problem of consciousness consider themselves to be implementing Nagel’s plan, it “Plants?” Absolutely not, right? does help to understand a particular set of accumulated answers. Two fundamental Nearly twenty-five years ago, we lived through “the project of the decade of the approaches have been neurophilosophy and neurophenomenology, each emphasizing brain,” a governmental initiative set forth by President one aspect of Nagel’s suggestion—either the objective part George H. W. Bush.1 Presidential Proclamation 6158 (viz. neurophilosophy) or the phenomenology part (viz. begins, “The human brain, a three-pound mass of inter- neurophenomenology). -
Mysticism in Indian Philosophy
The Indian Institute of World Culture Basavangudi, Bangalore-4 Transaction No.36 MYSTICISM IN INDIAN PHILOSOPHY BY K. GOPALAKRISHNA RAO Editor, “Jeevana”, Bangalore 1968 Re. 1.00 PREFACE This Transaction is a resume of a lecture delivered at the Indian Institute of World Culture by Sri K. Gopala- Krishna Rao, Poet and Editor, Jeevana, Bangalore. MYSTICISM IN INDIAN PHILOSOPHY Philosophy, Religion, Mysticism arc different pathways to God. Philosophy literally means love of wisdom for intellectuals. It seeks to ascertain the nature of Reality through sense of perception. Religion has a social value more than that of a spiritual value. In its conventional forms it fosters plenty but fails to express the divinity in man. In this sense it is less than a direct encounter with reality. Mysticism denotes that attitude of mind which involves a direct immediate intuitive apprehension of God. It signifies the highest attitude of which man is capable, viz., a beatific contemplation of God and its dissemination in society and world. It is a fruition of man’s highest aspiration as an integral personality satisfying the eternal values of life like truth, goodness, beauty and love. A man who aspires after the mystical life must have an unfaltering and penetrating intellect; he must also have a powerful philosophic imagination. Accurate intellectual thought is a sure accompaniment of mystical experience. Not all mystics need be philosophers, not all mystics need be poets, not all mystics need be Activists, not all mystics lead a life of emotion; but wherever true mysticism is, one of these faculties must predominate. A true life of mysticism teaches a full-fledged morality in the individual and a life of general good in the world. -
The Enactive Approach and Disorders of the Self - the Case of Schizophrenia
Phenom Cogn Sci DOI 10.1007/s11097-015-9441-z The enactive approach and disorders of the self - the case of schizophrenia Miriam Kyselo1 # The Author(s) 2015. This article is published with open access at Springerlink.com Abstract The paper discusses two recent approaches to schizophrenia, a phenomeno- logical and a neuroscientific approach, illustrating how new directions in philosophy and cognitive science can elaborate accounts of psychopathologies of the self. It is argued that the notion of the minimal and bodily self underlying these approaches is still limited since it downplays the relevance of social interactions and relations for the formation of a coherent sense of self. These approaches also illustrate that we still lack an account of how 1st and 3rd person observations can fruitfully go together in an embodied account of disorders of the self. Two concepts from enactive cognitive science are introduced, the notions of autonomy and sense-making. Based on these, a new proposal for an enactive approach to psychopathologies of the self is outlined that integrates 1st and 3rd person perspectives, while strongly emphasising the role of social interactions in the formation of self. It is shown how the enactive framework might serve as a basis for an alternative understanding of disorders of the self such as schizophrenia, as a particular form of socially constituted self-organisation. Keywords Enactive cognition . Autonomy. Sense-making . Enactive self . Disorders of the self.Meaning ofsymptoms.Enactive approach to psychopathology.Self-organisation. Schizophrenia 1 Introduction What cognitive scientists think about the nature of cognition has implications for understanding mental disorders, i.e. -
Redalyc.EPISTEMOLOGICAL PERSPECTIVES in THE
Acta Colombiana de Psicología ISSN: 0123-9155 [email protected] Universidad Católica de Colombia Colombia Armengol de la Miyar, Carmen G.; Moes, Elisabeth J. EPISTEMOLOGICAL PERSPECTIVES IN THE SCIENTIFIC STUDY AND EVALUATION OF EXECUTIVE FUNCTION Acta Colombiana de Psicología, vol. 17, núm. 2, 2014, pp. 69-79 Universidad Católica de Colombia Bogotá, Colombia Available in: http://www.redalyc.org/articulo.oa?id=79832492008 How to cite Complete issue Scientific Information System More information about this article Network of Scientific Journals from Latin America, the Caribbean, Spain and Portugal Journal's homepage in redalyc.org Non-profit academic project, developed under the open access initiative Acta.colomb.psicol. 17 (2): 69-79, 2014 http://www.dx.doi.org/10.14718/ACP.2014.17.2.8 EPISTEMOLOGICAL PERSPECTIVES IN THE SCIENTIFIC STUDY AND EVALUATION OF EXECUTIVE FUNCTION Dr. Carmen G. Armengol de la Miyar1*, Dr. Elisabeth J. Moes2** 1Counseling and Applied Psychology Department, Bouve College of Health Sciences, Northeastern University, Boston, Massachusetts, U.S.A. 2Department of Psychology, College of Arts and Sciences, Suffolk University, Boston, Massachusetts, U.S.A. Recibido, abril 25/2014 Referencia: Armengol de la Miyar, C.G. & Moes, E.J. Concepto de evaluación, mayo 12/2014 (2014). Epistemological perspectives in the scientific Aceptado, mayo 28/2014 study and clinical evaluation of executive function. Acta Colombiana de Psicología, 17 (2), pp. 69-79. DOI:10.14718/ ACP.2014.17.2.8 Abstract In this article, epistemological perspectives that have shaped and affected the scientific quest for understanding what neuropsychologists term “executive functions” are reviewed. Executive functions refer to the control functions of cognition and behavior. -
Theoretical Models of Consciousness: a Scoping Review
brain sciences Review Theoretical Models of Consciousness: A Scoping Review Davide Sattin 1,2,*, Francesca Giulia Magnani 1, Laura Bartesaghi 1, Milena Caputo 1, Andrea Veronica Fittipaldo 3, Martina Cacciatore 1, Mario Picozzi 4 and Matilde Leonardi 1 1 Neurology, Public Health, Disability Unit—Scientific Department, Fondazione IRCCS Istituto Neurologico Carlo Besta, 20133 Milan, Italy; [email protected] (F.G.M.); [email protected] (L.B.); [email protected] (M.C.); [email protected] (M.C.); [email protected] (M.L.) 2 Experimental Medicine and Medical Humanities-PhD Program, Biotechnology and Life Sciences Department and Center for Clinical Ethics, Insubria University, 21100 Varese, Italy 3 Oncology Department, Mario Negri Institute for Pharmacological Research IRCCS, 20156 Milan, Italy; veronicaandrea.fi[email protected] 4 Center for Clinical Ethics, Biotechnology and Life Sciences Department, Insubria University, 21100 Varese, Italy; [email protected] * Correspondence: [email protected]; Tel.: +39-02-2394-2709 Abstract: The amount of knowledge on human consciousness has created a multitude of viewpoints and it is difficult to compare and synthesize all the recent scientific perspectives. Indeed, there are many definitions of consciousness and multiple approaches to study the neural correlates of consciousness (NCC). Therefore, the main aim of this article is to collect data on the various theories of consciousness published between 2007–2017 and to synthesize them to provide a general overview of this topic. To describe each theory, we developed a thematic grid called the dimensional model, which qualitatively and quantitatively analyzes how each article, related to one specific theory, debates/analyzes a specific issue. -
Consciousness, Philosophical Issues About Ned Block New York University I
To appear in The Encyclopedia of Cognitive Science Consciousness, Philosophical Issues about Ned Block New York University I. The Hard Problem There are a number of different matters that come under the heading of ‘consciousness’. One of them is phenomenality, the feeling of say a sensation of red or a pain, that is what it is like to have such a sensation or other experience. Another is reflection on phenomenality. Imagine two infants, both of which have pain, but only one of which has a thought about that pain. Both would have phenomenal states, but only the latter would have a state of reflexive consciousness. This entry will start with phenomenality, moving later to reflexivity and then to one other kind of consciousness. The Hard Problem of consciousness is how to explain a state of consciousness in terms of its neurological basis. If neural state N is the neural basis of the sensation of red, why is N the basis of that experience rather than some other experience or none at all? Chalmers (1996) distinguishes between the Hard Problem and “easy” problems that concern the function of consciousness. The Hard Problem (though not under that name) was identified by Nagel (1974) and further analyzed in Levine (1983). There are two reasons for thinking that the Hard Problem has no solution. 1. Actual Failure. In fact, no one has been able to think of even a highly speculative answer. 2. Principled Failure. The materials we have available seem ill suited to providing an answer. As Nagel says, an answer to this question would seem to require an objective account that necessarily leaves out the subjectivity of what it is trying to explain. -
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Advances in Social Science, Education and Humanities Research, volume 176 2nd International Conference on Management, Education and Social Science (ICMESS 2018) Neurophenomenology: A Perspective of Scientific Epistemology Zhang Jingzhu Ren Qiaohua School of Marxism, Shenyang Jianzhu University School of Marxism, Shenyang Jianzhu University Shenyang, China, 110168 Shenyang, China, 110168 [email protected] [email protected] Abstract—Since the 21st century, philosophical epistemology and methodology have been greatly affected by phenomenology. II. THE RISE OF NEUROPHENOMENOLOGY The most representative view is that in neuroscience research, Neuro-phenomenology refers to a research program that there is a phenomenological method to illustrate consciousness. addresses the problem of consciousness from the perspective Firstly, neurophenomenology combines first-person of pragmatics, linking neuroscience to phenomenology, and is phenomenological methods with third-person neuroscience designed to study experience, mind and consciousness, and to methods to deal with “hard” problem. Secondly, from the emphasize the specific conditions of the human mind. This perspective of scientific epistemology, phenomenology combines the standpoints of Foundherentist to explore the influence of the field is related to neuropsychology, neuroanology, behavioral integration of neuroscience and phenomenology on science neuroscience (also known as biological psychology), and epistemology. It is found that neurophenomenology of psychopathological studies. In 1990, Laughlin C., McManus J. consciousness reflects the implications of constructivist and and Aqua E. proposed the theory of neurocognition. In the methodologically embodies the necessity of combining scientific mid-1990s, the cognitive neuroticist, Francisco Varela gave rationality with introspection training in scientific research. the neuro-phenomenology to different connotations, which inspired many philosophers and neuroscientists to explore the Keywords—Neurophenomenology; Foundherentist; Scientific problem in new directions. -
Wittgenstein and Descartes on Consciousness
International Journal of Humanities and Social Science Invention ISSN (Online): 2319 – 7722, ISSN (Print): 2319 – 7714 www.ijhssi.org Volume 3 Issue 10 ǁ October. 2014 ǁ PP.27-30 Wittgenstein and Descartes on Consciousness Dr. Bimal Chandra Gogoi Associate Professor, Department of Philosophy, Lakhimpur Kendriya Mahavidyalaya (Dibrugarh University), North Lakhimpur, Assam, India ABSTRACT : The concept of consciousness has been discussed by a number of philosophers in the history of philosophy but it still needs more detailed interpretations. Philosophy has never been stable and as time passes philosophical problems arises with new directions of study. Descartes, in his Meditations, proved that his essence is thinking or consciousness and discussed the nature of mind, its relation to material body and consciousness without the body etc. Wittgenstein doesn’t regard consciousness to be the essence of mind or mental phenomena. He criticizes the Cartesian theory of consciousness, which regards consciousness to be a private inner essence. The aim of this paper is to analyze and compare the views of both the philosophers about the nature of consciousness. KEWORDS: Consciousness, Criticism, Essence, Descartes, Wittgenstein I. INTRODUCTION . In the history of philosophy, the problem of mind or soul is regarded as one of the vital problems, which attracted philosophers a good deal. Man as an intellectual being; always tries to inquire into his own mind. It is a bare fact that we have a mind and it is accepted by every person. Although “mind” is an ambiguous term no body would accept that he has no mind, but it does not mean that he knows the meaning of it or he is pointing out something to be his mind. -
NEUROPHENOMENOLOGY a Methodological Remedy for the Hard Problem Francisco J
Journal of Consciousness Studies, 3, No. 4, 1996, pp. 330–49 NEUROPHENOMENOLOGY A Methodological Remedy for the Hard Problem Francisco J. Varela, LENA (Laboratoire des Neurosciences Cognitives), CNRS URA 654, Hôpital de la Salpètrîere, 47 Blvd. de l’Hôpital, 75651 Paris Cedex 13, FRANCE. E-mail: [email protected] Abstract: This paper starts with one of Chalmers’ basic points: first-hand experience is an irreducible field of phenomena. I claim there is no ‘theoretical fix’ or ‘extra ingredient’ in nature that can possibly bridge this gap. Instead, the field of conscious phenomena requires a rigorous method and an explicit pragmatics for its exploration and analysis. My proposed approach, inspired by the style of inquiry of phenomenology, I have called neurophenomenol- ogy. It seeks articulations by mutual constraints between phenomena present in experience and the correlative field of phenomena established by the cognitive sciences. It needs to expand into a widening research community in which the method is cultivated further. This paper responds to the issues raised by D.J. Chalmers (1995) by offering a research direction which is quite radical in the way in which some basic methodological principles are linked to the scientific studies of consciousness. Neuro-phenomenology is the name I am using here to designate a quest to marry modern cognitive science and a disciplined approach to human experience, thus placing myself in the lineage of the continental tradition of phenomenology.1 My claim is that the so-called hard problem that animates these Special Issues of the Journal of Consciousness Studies can only be addressed productively by gathering a research community armed with new pragmatic tools ena- bling them to develop a science of consciousness. -
Searle's Critique of the Multiple Drafts Model of Consciousness 1
FACTA UNIVERSITATIS Series: Linguistics and Literature Vol. 7, No 2, 2009, pp. 173 - 182 SEARLE'S CRITIQUE OF THE MULTIPLE DRAFTS MODEL OF CONSCIOUSNESS 1 UDC 81'23(049.32) Đorđe Vidanović Faculty of Philosophy, University of Niš, Serbia E-mail: [email protected] Abstract. In this paper I try to show the limitations of John Searle's critique of Daniel Dennett's conception of consciousness based on the idea that the computational architecture of consciousness is patterned on the simple replicating units of information called memes. Searle claims that memes cannot substitute virtual genes as expounded by Dennett, saying that the spread of ideas and information is not driven by "blind forces" but has to be intentional. In this paper I try to refute his argumentation by a detailed account that tries to prove that intentionality need not be invoked in accounts of memes (and consciousness). Key words: Searle, Dennett, Multiple Drafts Model, consciousness,memes, genes, intentionality "No activity of mind is ever conscious" 2 (Karl Lashley, 1956) 1. INTRODUCTION In his collection of the New York Times book reviews, The Mystery of Conscious- ness (1997), John Searle criticizes Daniel Dennett's explanation of consciousness, stating that Dennett actually renounces it and proposes a version of strong AI instead, without ever accounting for it. Received June 27, 2009 1 A version of this paper was submitted to the Department of Philosophy of the University of Maribor, Slovenia, as part of the Festschrift for Dunja Jutronic in 2008, see http://oddelki.ff.uni-mb.si/filozofija/files/Festschrift/Dunjas_festschrift/vidanovic.pdf 2 Lashley, K. -
Perceived Reality, Quantum Mechanics, and Consciousness
7/28/2015 Cosmology About Contents Abstracting Processing Editorial Manuscript Submit Your Book/Journal the All & Indexing Charges Guidelines & Preparation Manuscript Sales Contact Journal Volumes Review Order from Amazon Order from Amazon Order from Amazon Order from Amazon Order from Amazon Cosmology, 2014, Vol. 18. 231-245 Cosmology.com, 2014 Perceived Reality, Quantum Mechanics, and Consciousness Subhash Kak1, Deepak Chopra2, and Menas Kafatos3 1Oklahoma State University, Stillwater, OK 74078 2Chopra Foundation, 2013 Costa Del Mar Road, Carlsbad, CA 92009 3Chapman University, Orange, CA 92866 Abstract: Our sense of reality is different from its mathematical basis as given by physical theories. Although nature at its deepest level is quantum mechanical and nonlocal, it appears to our minds in everyday experience as local and classical. Since the same laws should govern all phenomena, we propose this difference in the nature of perceived reality is due to the principle of veiled nonlocality that is associated with consciousness. Veiled nonlocality allows consciousness to operate and present what we experience as objective reality. In other words, this principle allows us to consider consciousness indirectly, in terms of how consciousness operates. We consider different theoretical models commonly used in physics and neuroscience to describe veiled nonlocality. Furthermore, if consciousness as an entity leaves a physical trace, then laboratory searches for such a trace should be sought for in nonlocality, where probabilities do not conform to local expectations. Keywords: quantum physics, neuroscience, nonlocality, mental time travel, time Introduction Our perceived reality is classical, that is it consists of material objects and their fields. On the other hand, reality at the quantum level is different in as much as it is nonlocal, which implies that objects are superpositions of other entities and, therefore, their underlying structure is wave-like, that is it is smeared out. -
Mysticism and Mystical Experiences
1 Mysticism and Mystical Experiences The first issue is simply to identify what mysti cism is. The term derives from the Latin word “mysticus” and ultimately from the Greek “mustikos.”1 The Greek root muo“ ” means “to close or conceal” and hence “hidden.”2 The word came to mean “silent” or “secret,” i.e., doctrines and rituals that should not be revealed to the uninitiated. The adjec tive “mystical” entered the Christian lexicon in the second century when it was adapted by theolo- gians to refer, not to inexpressible experiences of God, but to the mystery of “the divine” in liturgical matters, such as the invisible God being present in sacraments and to the hidden meaning of scriptural passages, i.e., how Christ was actually being referred to in Old Testament passages ostensibly about other things. Thus, theologians spoke of mystical theology and the mystical meaning of the Bible. But at least after the third-century Egyptian theolo- gian Origen, “mystical” could also refer to a contemplative, direct appre- hension of God. The nouns “mystic” and “mysticism” were only invented in the seven teenth century when spirituality was becoming separated from general theology.3 In the modern era, mystical inter pretations of the Bible dropped away in favor of literal readings. At that time, modernity’s focus on the individual also arose. Religion began to become privatized in terms of the primacy of individuals, their beliefs, and their experiences rather than being seen in terms of rituals and institutions. “Religious experiences” also became a distinct category as scholars beginning in Germany tried, in light of science, to find a distinct experi ential element to religion.