Consiousness

В статье формально описан метод достра ивания реальности, который ранее был применён для построения онтологии кау зального дуализма и плюрализма. Сфор мулированы основные принципы метода. Показано, что данный метод является ор ганическим продолжением развития общей теории систем, однако выходит за ее преде лы, так как рассматривает такие объекты, которые на данный момент не могут быть описаны понятием система, и относятся к несистемам. В статье приводится критика как редукционизма, так и эмерджентного (холистического) подходов в области онто логии сознания, так как ментальные свой ства сознания, вопервых, не редуцируют к низкоуровневым свой ствам, а, вовторых, не получают удовлетворительной дескрип ции в понятиях эмерджентности. Это свя зано с тем, что ментальные свой ства-это свой ства наблюдателя, не принадлежащего к бытию (системе) наблюдаемого объекта, в то время как эмерджентные свой ства всег да есть свой ства системы. Также в статье рассмотрено как в свете изложенного ме тода изменяется интерпретация известных ментальных феноменов на примере фено мена молитвы. Показано, что молитва может быть интерпретирована как ментальный акт освоения действительности и формирова ния воли. Ключевые слова: каузальный дуализм, метод до-страивания реальности, общая теория систем, эмерджентность, несистема, молитва, онтология сознания.

David Bohm, one of the most significant theoretical physicists of the 20th century, contributed ideas to quantum theory, neuropsychology, and the philosophy of mind.  Bohm’s main concern was with understanding the nature of reality in general and of consciousness in particular as a coherent whole, which according to Bohm is never static or complete.  As an American-British scientist, he developed a mathematical and physical theory of “implicate and explicate order” as a way to understand the nature of reality and consciousness. In alignment with that theory, he also developed what has been called the Bohm model of dialogue.  The essence of this model involves allowing “content” to emerge in the present from the implicate order with no pre-judgments.  It is with this premise in mind that I wondered what would happen if I opened my mind to see what would emerge from the implicate order in a dialogue with COVID-19.  Below I share what emerged.

Meditation practices using breathing, vocalisation or visualisation have been used throughout history to promote psychological well-being.  This observation has prompted various researchers to study the wide array of its beneficial effect.  One such area relates specifically to meditation and its effects on stress and anxiety.  This research explored the effects of the combined practice of visualisation, vocalisation and breathing rooted in meditation, on levels of stress and anxiety.  A sample size of 8 participants and a pre-test post-test repeated measures design was used.  The Cohen 14-item perceived stress scale (PSS) and Zung self-rating anxiety scale (ZAS) were used to measure stress and anxiety levels.  After a 6-month period, data analysis revealed a reduction in anxiety levels but not stress, with a relationship between the two.  Due to the small sample size and the influence of confounding variables that were not controlled for in the current work, this result needs to be approached with caution and further studies are required to support the findings.

A person's own inner most awareness and the movements within their awareness field bring forth their direct personal experience of their cosmological archetypal field of awareness. This spontaneous event is given to us within the archetypal realm of awareness. The archetypal dimension manifests itself as us, and reveals itself to us through our experience of its self-manifestation.

UNMATCHED IN HISTORY FOR NORMAL PEOPLE (GODS) WORLDWIDE TO BE PERFORMING MIRACLES, DAILY -  EVERY SINGLE DAY

40 PAGES OF 600+ MIRACLES IS LESS THAN HALF OF THE OCCURRENCES VIA BUBBLE TECH DURING THE LAST 2 YEARS. ALL OF WHICH HAVE BEEN IMPOSED VIA MANKIND’S EUPHORIC  TELEPATHIC IMAGINEERING. POSTED HERE:

INNUMERABLE HEALINGS OF CANCER, ALLERGIES, DEPRESSION, DEEP VEIN THROMBOSIS, ETC. STOPPING ALMOST ALL HURRICANES, SIGNIFICANTLY MITIGATING ALL OF THEM. CHEMTRAILS DISAPPEAR RIGHT BEHIND THE PLANES, NUMEROUS REPORTS. BLUE SKY OR MAKING RAIN – EVEN EUPHORIC RAIN FALLING FROM CLEAR SKIES!!!, MAKING SUNSHINE, CONTROLLING THE WEATHER. TURNING FIRES AROUND IN AUSTRALIA!!!

MANKIND IS DEMONSTRATING THAT WE ARE ALL GODS.

MERLIN ASKED A STUDENT

WHAT IF YOUR EVERY QUESTION IS ANSWERED BEFORE YOU FINISH THE QUESTION?
WHAT IF YOU FOUND YOURSELF WHERE EVER YOU WISH, INSTANTLY BEFORE YOU CAN FINISH THE THOUGHT? 
HOW WOULD YOU FEEL?

AND THE STUDENT REPLIED:  BORED TO DEATH

CORRECT!!!  MERLIN USUALLY SAYS PAINFULLY BORED

THUS, THIS SHIT SHOW IS FOR ENTERTAINMENT PURPOSES – THE ALL-KNOWING STATE OF CONSCIOUSNESS IS HARD TO GET AWAY FROM – AS IS OBVIOUS DUE TO THE EXTENT OF THE SHIT SHOW.

Ist das Ich ein Konstrukt, eine Erfindung des Gehirns, ist es das Heiligste im Menschen, ist es ewig oder vergammelt es mit der nach dem Tod eintretenden Zersetzung des Körpers?
Ausgangspunkt ist hier das Erkennen selbst - wie funktioniert es? Gibt es im Erkennen selbst einen Hinweis auf eine Quelle, die auch das Erkennen speist aber gleichzeitig wirkschaffende Entität im Kosmos ist und in Allem webt?
In dem Buch sind viele Beobachtungs- und Bewußtseinsübungen enthalten, um dem Bewußtsein und den dasselbe konstituierenden Faktoren auf die Schliche zu kommen.

Денес, современите општества налагаат динамичен начин на живот. Денес луѓето постојано се натпреваруваат со времето и постојано бркаат нови цели. Многу често низ таа бркотница тие забораваат да се свртат кон себе и кон потребите на својот организам. Со брзиот начин на живот доаѓа и брзата храна која се конзумира во големи количества, а со тоа се чини дека се јавува процеп помеѓу комуникацијата на организмот и свеста на човекот. Обезност или гојазност се јавува како последица на неквалитетна храна, а понатаму води кон дополнителни компликации во здравото функционирање на организмот. Скоро една третина од вкупната  популација во светот е со прекумерна тежина.

Понимание знака за пределами пользы и информации. Знак в теории не-систем

The article deals with the problem of the sign in the context of the cri- sis of modern scientism and monism in general. The understanding of the sign as a relationship, and not as a thing, which is characteris- tic of semiotics, forms the paradigm of the “unreality” of the text and all social relations based on communication. Despite the fact that pragmatism pursued the goal of simplifying ontology, its pragma- tization, the result of applying the ideas of this philosophy was not just complication, but also virtualization of ideas about the Universe. Understanding everything as information left out the question of au- thorship, and therefore of responsibility, largely depriving the reader of the opportunity to maintain contact with real sources of informa- tion. The article proposes consideration of the sign in a pluralistic paradigm, or, in other words, within the framework of the theory of non-systems. In this vein, a sign is considered as a multi-substantial object of a non-system or a multi-thing, but given to each substance as a certain relationship in two ways: as a type of relationship, and as a level of complexity of the relationship. This approach, in partic- ular, opens the way for the study of the relationship between neural and sign structures, concepts and ideas.

В статье рассматривается проблема знака в контексте кризи- са современного сциентизма и монизма вообще. Понимание знака как отношения, а не как вещи, свойственное семиотике, формирует парадигму «нереальности» текста и всех социаль- ных отношений, основанных на коммуникации. Несмотря на то, что прагматизм преследовал цель упрощения онтологии, ее прагматизации, результатом применения идей этой филосо- фии стало не просто усложнение, но и виртуализация пред- ставлений о Вселенной. Понимание всего как информации оставило за скобками вопрос об авторстве, а значит, и об от- ветственности, во многом лишая читателя возможности сохра- нять связь с реальными источниками информации. В статье предлагается рассмотрение знака в плюралистической пара- дигме или, иначе говоря, в рамках теории не-систем. В этом ключе знак рассматривается как мультисубстанциальный объ- ект не-системы или мультивещь, но данная каждой субстанции как определенное отношение в двух планах: как тип отношения и как уровень сложности отношения. Данный поход, в частно- сти, открывает путь для исследования взаимосвязи нейронных и знаковых структур, понятий и идей.

THERE HAVE BEEN SYSTEM WIDE CHANGES BEFORE IN THE NATURE OF LIGHT!!!  -  ANOTHER ONE IN THE FORM OF A DREAM TIME /  GOLDEN AGE APPROACHES – WHICH ACTUALLY IS A EUPHORIC LT PURPLE AGE REALLY AND IT IS UNSTOPPABLE.  A FUNDAMENTAL CHANGE IN THE ENTIRETY OF CREATION I.E. THE ELIMINATION OF DUALITY VIA EUPHORIA IS HAPPENING AND WILL CONTINUE UNTIL EVERYTHING IS ENLIGHTENED.

В статье совершается попытка объединения двух известных философских проблем. Проблемы ментальной каузальности, или более широко, проблемы каузальности в дуализме вообще, и проблемы онтологии случайного. Показано, что оба эти вопроса часто возникали в истории философии одновременно, но при этом решались по-разному. В част-ности у Декарта, Лейбница, Поппера, Чалмерса и других. Это связано с тем, что случайность в различных ее формах, в том числе в форме свободы, требовалась дуализму для проведе-ния различия между материальной и нематериальной субстанцией или свойством, так как нематериальные проявления признавались традиционно более "свободными", менее зави-симыми от жесткого детерминизма. однако, при этом природа свободы или случайного никогда не рассматривалась как следствие дуалистической онтологии мира, так как источ-ником закономерностей или случайностей в дуализме обычно выступала какая-то внешняя по отношению к "мирам" движущая сила, например, Бог или эволюционный процесс. То есть онтология случайного и вообще каузальности всегда оказывалась за рамками дуализ-ма, и не задавалась им внутри. В данной статье предлагается новый взгляд на эту проблему, и попытка объяснить природу случайного через сам дуализм, как следствие неопределен-ности, имеющей место между разнородными сущностями ("мирами"), управляемыми раз-ными законами. Также поднимается вопрос о возвращении дуализма как парадигмы в его каузальной форме в научный процесс.

The article attempts to unite two well-known philosophical problems. Problems of mental causation, or more broadly, problems of causation in dualism in general, and problems of the ontology of the random. It is shown that both of these issues often arose in the history of philosophy at the same time, but at the same time they were solved in different ways. In particular, Descartes, Leibniz, Popper, Chalmers and others. This is due to the fact that randomness in its various forms, including in the form of freedom, was required by dualism to distinguish between material and immaterial substance or property, since immaterial manifestations were traditionally recognized as more "free", less dependent on rigid determinism...

Certain experiences, such as for example shamanic journeys to other worlds or encounters with spirits, have such an “impossible” nature that they pose a challenge for people who experience them as well as for those who hear reports of them. In this book I explore a possible ground on which such experiences may be understood. As empirical basis I use experiences from Saami shamanism. The focus is first and foremost ontological.

One of the main paradoxes caused by such experiences is that otherworld things, like spirits, don’t obey the same laws as physical things (they change shape, move through walls, appear and disappear before our eyes). Still they seem to be more than just “mental things” (imaginations). Starting from the only thing we may say for shore about their nature - that they are experienced, I explore their nature. This begins as a phenomenological exploration, but becomes ontological. It is the nature of these otherworld things I seek to understand. This implies a general ontological investigation of all things, in what I call “the world of experience”.

The book consists of three parts:

In part one I introduce the world of experience. Focusing on the ontology of things, I argue that the nature we assign to the physical world (as consisting of discrete objects) actually demands that we project upon it a nature that only can exist as experience, (the gathering and separation that make discrete things is an act that takes place in experience). The nature of experience and the nature of physical things seem to be confused. My approach to solve this problem is to focus on the process of objectification, in which things are constituted as things.
The key to understand otherworld things is to locate them in the process of objectification, rather than assign to them the nature of physical or mental things. I explore questions regarding their boarders, what kind of logic they obey and how our own role in the experience of them.

In part two I explore some challenges in the research of otherworld experiences. It is not enough to understand such experiences in theory, how do we reach them? I suggest a hermeneutical approach using our own experience as a tool of exploration, focusing on studies of texts, ethnographic fieldwork and participation in shamanic practice.

In part three I move from a focus on otherworld experiences to a more general exploration. Here I let the paradoxes posed by otherworld experiences serve as openings, or “koans” for a general understanding that also includes “normal” experiences. . The focus is still ontological.

The whole book is written as an exploration, or a path of questioning. I have therefore called the different chapters “explorations”, and I invite the reader to join the exploration to see in his or her own world of experience.

With reference to your reading this year, explain what you understand by the psychoanalytic term the Unconscious. Illustrate and evaluate this, demonstrating your understanding of it with reference to a well-known piece of literature (a novel, play or a fairy tale), a film, a work of art or television programme.

I develop a view of the common factor between subjectively indistinguishable perceptions and hallucinations that avoids analyzing experiences as involving awareness relations to abstract entities, sense-data, or any other peculiar entities. The main thesis is that hallucinating subjects employ concepts (or analogous nonconceptual structures), namely the very same concepts that in a subjectively indistinguishable perceptual experience are employed as a consequence of being related to external, mind-independent objects or property-instances. These concepts and non-conceptual structures are identified with modes of presentation types. Since a hallucinating subject is not related to any such objects or property-instances, the concepts she employs remain unsaturated. I argue that the phenomenology of hallucinations and perceptions can be identified with employing concepts and analogous nonconceptual structures. By doing so, I defend an ontologically minimalist view of the phenomenology of experience that (1) satisfies the Aristotelian principle according to which the existence of any type depends on its tokens and (2) amounts to a naturalized view of the phenomenology of experience.

Airbnb’s virus Talibans

I did not punctiliously criticize you, I only pointed out the objective reality.  The sheets you provided us were visually dirty and this is deeply incorrect by those who rent rooms / apartments, especially in the historical moment in which we are.  As for the hair Marco you have given willingness to welcome a dog, I do not understand your request since a room should always be cleaned between one guest and another, with greater attention in this historical moment.  Honestly, I don't find it comparable to have to clean a room with a minimum of extra care compared to letting two guests sleep on shameful sheets not caring about Covid regulations.  Do you want us to contact airBnB and hear what they think?

I repeat and I don't know where you take your confidence: the sheets had been washed by me that morning when you arrived ... The hair has been washed as well as it will happen to you in your house and your position is not true but a guess one who evidently has at least a vague vision of honesty and truth ... and the dog follows the master not the other way around ...

I can be sure that you will never again will meet anyone so sure of things in your life so keep that in mind ...

This is a fundamentalist Aurbnb “capiscetti” who, exactly like the Communists of the Solzhenitsyn Gulag archipelago, denounce their own relatives and then end up denounced in turn and do not understand ... unconscious of being unconscious Neanderthals ...

Look Marco I have several photos of the DIFFERENT hairs and hairs and dust on the sheet that I can send you if you want.  I am sure because, having lived alone for some time, I am well aware of how freshly washed sheets are and those certainly weren't.  Then maybe we have different concepts of "washing" and "honesty" ... I don't know that.  However, it is useless to go on and tell it to us, if you are so sure of what you say we hear what airBnB thinks about it, or the ASL.  I would be entitled to a full refund and I bet the geo-referenced photos are a great proof.  Decide whether to continue talking nonsense or go through official channels.  A greeting

Look, I am a lawyer and I know how much the truth NEVER comes out of the processes, but you think you can explain to me that I should be confronted with the Taliban of the virus 🦠

One last free recommendation: read the Solzhenitsyn’s Gulag Archipelago and you will see that the Communists themselves ended up crushed by their unconsciousness

You do not understand much of what you write, perhaps it is a language reserved for lawyers ... anyway I salute you because talking about the sex of angels genuinely bores me.

Here listen then …

I talebani del virus

Non ti ho puntigliosamente criticato, ti ho solo fatto notare la realtà obiettiva. Le lenzuola che ci hai fornito erano visivamente sporche e questo è profondamente scorretto da parte di chi affitta camere/appartamenti, soprattutto nel momento storico in cui ci troviamo. Per quanto riguarda i peli Marco tu hai dato disponibilità ad accogliere un cane, non capisco la tua richiesta  visto che una camera andrebbe pulita sempre tra un ospite ed un altro, con maggiore attenzione in questo momento storico. Sinceramente non trovo paragonabile dover pulire con una minima attenzione in più una stanza rispetto a far dormire due ospiti su delle lenzuola vergognose fregandosene delle normative Covid. Vuoi che contattiamo airBnB e sentiamo cosa ne pensano?

Te lo ripeto e non so dove prendi la tua sicumera: le lenzuola erano state lavate da me quel mattino che siete arrivati … i capelli erano stati lavati anche loro come ti capiterà anche in casa tua e la tua posizione non è vera ma una supposizione di uno che evidentemente ha una visione quanto meno vaga dell’onestà e della verità … e il cane segue il padrone non il contrario …

Posso essere certo che non incontrerai mai più nessuno così sicuro delle cose nella tua vita, quindi tienilo a mente ...

Questo è un “capiscetti” integralista Aurbnb che esattamente come i Comunisti dell’Arcipelago Gulag di Solzhenitsyn denunciano i loro stessi parenti e poi finiscono denunciato a loro volta e non se ne capacitano ... incoscienti di esser incoscienti Neandertal...

Guarda Marco ho diverse foto dei DIVERSI peli e capelli e polvere presenti sul lenzuolo che se vuoi posso mandarti. Sono sicuro perché vivendo da solo da diverso tempo ho ben presente come sono le lenzuola appena lavate e quelle di certo non lo erano. Poi forse abbiamo concetti diversi di "lavare" e di "onestà "... questo non lo so. Comunque è inutile andare avanti a raccontarcela, se sei così sicuro di quello che dici sentiamo airBnB cosa ne pensa, oppure la ASL. Avrei diritto ad un rimborso totale e scommetto che  le foto geo-referenziate siano un'ottima prova. Decidi se continuare a raccontare fesserie oppure passare da vie ufficiali. Un saluto

Guarda che io faccio l’avvocato e so bene quanto dai processi non esca MAI la verità e tu invece credi di potermi spiegare che mi conviene un confronto con i talebani del virus 🦠

Un’ultima raccomandazione omaggio: leggiti Arcipelago Gulag di Solzhenitsyn e vedrai che gli stessi Comunisti finivano tritati dalla loro incoscienza

Non si capisce molto di quello che scrivi, forse è un linguaggio riservato agli avvocati... comunque ti saluto perché parlare del sesso degli angeli mi annoia sinceramente.

Ecco ascoltati allora …

Предметом исследования автора являются существующие и возможные теории, описывающие развитие или эволюцию такого психического феномена как сознания. Рассмотрены основные подходы к формированию таких теорий в их исторической перспективе. В частности, актуальная сегодня теория интегрированной информации Д. Тонини объединяет идею панпсихизма о фундаментальной роли психического и тео- рию эволюции Г. Спенсера о возрастании уровня сложности в мире. Эволюционные теория Д. Деннета и Р. Докинза построены на дарвиновской идее естественного отбора. Периодизация культурно-исторических этапов развития человечества и, как следствие, типов мышления человека К. Ясперса продолжает традицию историзма Гегеля и выделения духовного начала в развитии человека Дильтея. Также рассматривается подход к эволюции сознания в рамках каузального дуализма. В статье предлагается мысленный эксперимент, в котором древнегреческий философ Сократа переносится в настоящее время. Исследуется вопрос о том, как бы философ воспринял тип мышления и сознания современного человека. Делается вывод, что Сократ относится к определенному типу мышления, соответствующему его историческому периоду эволюции мышления и сознания.

Introduction to the exploration of the theory of Social Optimization as it related to Erikson's Psychosocial Stages.  Social Optimization is applied to the human development and social interaction as a result of the new social technologies and medias. This paper explores the comparative stages and their parallel journeys. 

Keywords: social optimization, Erikson, psychosocial stages, adult human development, social technologies, Forbes Öste, mutuality

Mankind (not womankind) has slaughtered more humans in the name of God and Religion than for any other reason. Every time, their beliefs are offended, they lash out as pathological psychopaths. And that's exactly what the so-called holy warriors are. But does this so-called holy war really occur due to some kind of divine intervention? Is it the will of what humanity so glorious reveres as God? If so, then what does such ruthless instruction tell us about the nature of that God? What if those instructions are not actually from God?

¿Qué es la conciencia? ¿Pertenece al campo de lo biológico o de lo social? ¿Cómo conocemos? ¿Cómo se relacionan la experiencia y el conocimiento? ¿Es la conciencia una propiedad intrínseca del individuo o de lo social? ¿Existe la neutralidad o la objetividad en el proceso del conocimiento?
Este escrito no tiene como objetivo dar una respuesta cerrada a estas preguntas, sino más bien abrir la posibilidad de un debate transdisciplinario. Sin embargo, no se trata de bollar sin dirección en un mar de reflexiones y categorías multidisciplinarias, sino más bien evidenciar algunas coerciones evolutivas e históricas que condicionan la conciencia humana. Para ello, reflexionaremos acerca de la relevancia de preguntarnos por formas de conciencia no humanas, en la medida en que la Historia evolutiva de los procesos de conciencia constituyen, tanto en términos genéricos como específicos, parte del camino ontológico de la conciencia humana. En este ejercicio, anticipo, encontraremos pistas para saldar la división artificial (e infértil en términos teóricos y prácticos) entre lo biológico y lo social, por un lado, y lo individual y lo social, por el otro. No menos importantes, la fragmentación disciplinar y la legitimidad ilusoria de la “objetividad” imprimen a la conciencia características históricas.
El proyecto que me propongo, del cual este escrito es sólo un punto de partida, es construir una Teoría General de la Conciencia, indispensable para comprender la especificidad humana, y por lo tanto para operar sobre ella de cara a producir conscientemente una transformación social.

I develop a view of the common factor between subjectively indistinguishable perceptions and hallucinations that avoids analyzing experiences as involving awareness relations to abstract entities, sense-data, or any other peculiar entities. The main thesis is that hallucinating subjects employ concepts (or analogous nonconceptual structures), namely the very same concepts that in a subjectively indistinguishable perception are employed as a consequence of being related to external, mind-independent objects or property-instances. These concepts and nonconceptual structures are identified with modes of presentation types. Since a hallucinating subject is not related to any such objects or property-instances, the concepts she employs remain empty. I argue that the phenomenology of hallucinations and perceptions can be identified with employing concepts and analogous nonconceptual structures. By doing so, I defend an ontologically minimalist view of the phenomenology of experience that (1) vindicates Aristotelianism about types and (2) amounts to a naturalized view of the phenomenology of experience. Galileo: Vision is perfect. People have very good eyes. Apicius: Whose weak eyes, then, need the help of your lenses? Galileo: They are the eyes of the philosophers. Fontenelle, Dialogues des morts, 1683 When a subject sees an object instantiating certain properties, it is natural to say that it seems to her that she is seeing an object instantiating those properties because she is perceptually related to that very object and those very property-instances. So when she sees a white cup, it seems to her that there is a white cup precisely because she is perceptually related to a white cup. By definition, ONTOLOGICAL MINIMALISM ABOUT PHENOMENOLOGY 1

This research concerns with physicalism. The thesis of physicalism mainly deals with the explanation of the nature of mental phenomena, and its relations with the physical world. According to physicalism, there are only physical entities in the world. Thus, mental phenomena and mental properties particularly, as high level (macroscopic) phenomena and high level properties in general, are physical phenomena. Main discussions in the literature regarding physicalism, are made in the field of philosophy of mind. However, physicalism is a general thesis, concerning the relations between all high level phenomena and physical phenomena. Therefore

This paper explores the content of the somniloquies of Dion McGregor, the most extensive sleep talker ever recorded, and compares these with dream content from normative male dreams on the Hall and van de Castle Content Scales (1966) and Hobson (et al., 1987) Bizarreness Scales. On the Hall and van de Castle Scales, the somniloquies contained significantly more female characters relative to males than for the norms, more familiar characters and friends, but fewer family members. The dreamer-as-character was much likelier to be either a befriender or an aggressor than in the normative dreams but much less likely to engage in physical aggression specifically.  There was less aggression, friendliness, or sex per character in McGregor’s narratives, as well as less of all three of these types of interaction total than for the norms, but much more self negativity.  There was a lower percentage of negative emotions, good fortune, and success, but the somniloquies were similar to the norms in their levels of misfortune and failure.    On the Hobson Bizarreness Scales, the McGregor somniloquies were not differentiated from dreams on 3 of 6 scales—having similar levels of discontinuity of plot, characters, object, or actions but had slightly fewer incongruities of plot, and many fewer instances of incongruity or  uncertainly of thought. These findings are discussed in terms of presumed brain activation differences—more frontal activation--and also in terms of McGregor’s (1964) personal idiosyncrasies.

В статье предлагается гипотеза, что сознание представляет собой высокоуровневое взаимодействие, которое заключается в передаче каузальности без передачи информации. Рассматриваются некоторые ранее не обсуждаемые свойства сознания, среди которых свойство занимать положение надсистемы, по отношению к любой системе, в том числе, по отношению к состояниям самого сознания, а также свойство заполнять каузальный разрыв и свойство формировать каузальную среду. Рассмотрен вопрос соотношения нейрофизиологических подходов к изучению сознания на примере теории интегрированной информации Дж. Тонини и теории когнитома К.В. Анохина. Делается вывод, что последняя теория имеет значительно больший потенциал для развития, однако, для это необходим новый понятийный аппарат, включающий такие понятия как каузальная среда, неопределенность, а также понятие о несистемах, как о комплексах невзаимодействующих друг с другом элементов.

In Russian: Явления сознательной жизни субъективны, мы наблюдаем их из перспективы первого лица. Наука стремится к объективности, ее теории рассуждают о явлениях, доступных всеобщему наблюдению, т.е. как бы наблюдаемых из перспективы третьего лица. В философии сознания существует несколько аргументов и соображений, призванных показать, что объективный научный подход неспособен адекватно объяснить сознание. В статье я кратко описываю эти соображения и подробно рассматриваю знаменитый аргумент Дж. Левина о существовании «разрыва в объяснении» между явлениями сознательной жизни, как мы наблюдаем их из перспективы первого лица, и научными теориями, призванными объяснить эти явления. Я привожу аргументы в пользу того, что существование «разрыва в объяснении» не может служить доказательством против физикализма или функционализма, поскольку этот разрыв является формулировкой той же самой интуиции, на которой основываются мысленные эксперименты антифизикалистов и антифункционалистов. Далее я показываю, что «разрыв в объяснении» характерен не только для научных теорий сознания, но для любых научных теорий, и делаю вывод, что он не является аргументом в пользу антинатурализма в философии сознания.

In English: Conscious phenomena are subjective and are experienced from the first person perspective. Science aims for objectivity. Scientific theories deal with publicly observable phenomena, which are therefore said to be given from the “third-person perspective”. In philosophy of mind there have been presented several arguments to the effect that objective scientific approach can’t explain consciousness. In this article I focus on the famous argument of "explanatory gap” by Joseph Levine. According to Levine, there is an unremovable gap in any scientific explanation of the phenomena of conscious experience, because no such theory can intelligibly correlate objective scientific concepts with subjective phenomenal states. I argue for two claims. First, I want to show that “explanatory gap” can not be used as an independent argument against physicalism or functionalism such that it would give anti-physicalist or anti-functionalist thought experiments additional conceptual force. It can’t be used for this aim not because it is wrong, but because it is not an argument, strictly speaking, but rather a formal expression of basic anti-physicalist and anti-functionalist intuitions. Second, I want to demonstrate that “explanatory gap” is not specific for explaining consciousness. This kind of gap also exists in other theoretical explanations of concrete facts and is not considered problematic in those other cases. In order to show this I argue that physical theories of space cannot explain why I am “here” and physical theories of time can not explain why I am “now”, but we do not think that they leave out something important for our understanding of space and time. My conclusion is that the existence of “explanatory gap” is not a decisive argument in favor of antinaturalism in philosophy of mind.

ABSTRACTNature As Discourse:A Co-Evolutionary Systems Approach to Art and Environmental Designby Susannah HaysDoctor of Philosophy in Interdisciplinary Studies University of California, BerkeleyProfessor Galen Cranz, ChairTransdisciplinarity, an international education movement that explores pathways to a coherent epistemology beyond all disciplines, seeks to become a sustaining vital force in human development. To do so, it needs to be complemented by a branch of epistemology called epistemics or self-knowledge. Only if co-evolutionary phylogenetic principles of human-brain and autonomic nervous system functioning are included in transdisciplinarity’s model can individuals experientially evolve to the levels of reality the model entails. An actual, “true to life,” transdisciplinary education teaches isomorphic qualities intrinsic to perception, pattern mapping, language, and aesthetic (non-directive) skills. Curricula utilizing these educational tools will result in indispensable, ...

ABSTRACT
Nature As Discourse:
A Co-Evolutionary Systems Approach to
Art and Environmental Design
by
Susannah Hays
Doctor of Philosophy in Interdisciplinary Studies
University of California, Berkeley


Transdisciplinarity, an international education movement that explores pathways to a coherent epistemology beyond all disciplines, seeks to become a sustaining vital force in human development. To do so, it needs to be complemented by a branch of epistemology called epistemics or self-knowledge.  Only if co-evolutionary phylogenetic principles of human-brain and autonomic nervous system functioning are included in transdisciplinarity’s model can individuals experientially evolve to the levels of reality the model entails. An actual, “true to life,” transdisciplinary education teaches isomorphic qualities intrinsic to perception, pattern mapping, language, and aesthetic (non-directive) skills. Curricula utilizing these educational tools will result in indispensable, creative learning environments. A trajectory not yet explored in other literature on Transdisciplinarity is an emphasis on cross-cultural research in human-brain and autonomic nervous system dynamics. Three key understandings that guide human biological evolutionary processes toward higher levels of consciousness are Paul MacLean’s triune-brain neuroethology, Stephen Porges’ Polyvagal Theory of emotions, and G. I. Gurdjieff’s three-centered self-study practice. Each chapter describes a non-profit organization whose goal is to raise humanity’s normative level of participation in environmental sustainability. These organizations demonstrate how Transdisciplinarity can recalibrate human evolution, if the educational movement synthesizes the autonomic/cognitive forces within Homo sapiens’ biological organization.

Вероятностное описание процессов во Вселенной может быть наибо-лее универсальным и полным при отказе от понятия «сила природы». В этом случае окажется, что случайность и необходимость событий суть степени проявления насыщения выбора вероятностных процессов. При этом случайные события создают пространственно-информацион-ные связи-измерения, а необходимые-каузально-временные связи-изме-рения. Время, пространство и каузальность сами приобретают вероят-ностный характер. В этом смысле снижается фундаментальная роль физических сил природы, а сознание человека начинает играть роль локали-зованного процесса насыщения выбора, формирующего собственное мен-тальное пространство и время. Возникает гипотеза о сознании как о про-странственно-временной системе, возникающей в результате погранично-го информационно-каузального процесса. Ключевые слова: информационно-пространственное измерение, кау-зально-временное измерение, случайность, необходимость, степень насы-щения выбора, сознание, универсализированная модель вероятностной вселенной, силы природы. The probabilistic description of processes in the universe can be the most universal and complete while rejecting the term 'force of nature'. In this case, it turns out that the randomness and necessity of events are the essence of the degree of manifestation of saturation of the choice of probabilistic processes. In this case, random events create spatial-information relations-dimensions, and the necessary ones-causal-temporal relations-dimensions. Time, space, and causality themselves acquire a probabilistic character. In this sense, the fundamental role of the physical forces of nature decreases, and the human

Creative problem-solving dreams virtually always occur only after the dreamer has done
extensive work on the issue awake. Most typically, a person is stuck at one particular step
of a multiple phase process and the dream solves that step. The dream of Dmitri Mendeleev
about The Periodic Table of the Elements is no exception. All accounts of this event agree
that he’d worked for years on the Table, produced other drafts, but that he attributed the
version he was most satisfied with to a dream. It is less clear whether Kedrov is correct in
his reconstruction that it was the reversal of columns vs. rows which the dream provided.
Accounts of dreams from contemporary scientists and inventors are a richer source for the
detail required to generalize about the role of dreams in problem solving.

An examination of the phenomenon of consciousness may throw an interesting light on the work processes of teams that mostly meet by the aid of technology. In particular we will focus on two typical tasks for a team: One is the task of making decisions, the other is to engage in intense creative work.

В статье рассматриваются стереотипные представления украинцев, русских, литовцев и американцев1 о когнитивно-семиотическом модусе вежливости кооперативного коммуникативного поведения. Охарактеризованы теоретические основы изучения вежливости как когнитивно-семиотического модуса национального кооперативного коммуникативного поведения. В результате эмпирического исследования (социо- и психолингвистического экспериментов) определены индивидуальные и коллективные стереотипные представления о понятии когнитивно-коммуникативной категории вежливости в украинской, русской, литовской и американской коммуникативных культурах, а
также систематизированы индивидуальные и коллективные стереотипные представления информантов из рассматриваемых лингвокультур
о вежливой языковой личности, что позволило, в свою очередь, распределить реакции с семантическим компонентом положительного
стереотипа с установлением ряда абсолютных (полных) и частных (контекстуальных) синонимов вежливости. Отдельное внимание уделено выявлению и параметризации авто- и гетеростереотипов украинцев, русских, литовцев и американцев о степени вежливости (высокая,
средняя, низкая) их кооперативного коммуникативного поведения.

The organism as a vibrant sentient whole Quantum coherence and body consciousness Quantum Coherence and the Binding Problem Coherent information storage and qualia of perception Quantum coherence and the macroscopic wave function of the conscious being Acknowledgments References Abstract I propose that quantum coherence is the basis of living organization and can also account for key features of conscious experience --the "unity of intentionality", our inner identity of the singular "I", the simultaneous binding and segmentation of features in the perceptive act, the distributed, holographic nature of memory, and the distinctive quality of each experienced occasion.

It seems hard to comprehend how, during mood experience, the 'inner' meets the 'outer'. The objective of this paper is to show that a currently popular attempt at providing a neat solution to that problem fails. The attempt comes under the heading of representationalism, according to which the phenomenal aspects of mood are exhausted by its representational content. I examine three accounts of intentionality developed within the representationalist camp, and I show that they incur phenomenological and metaphysical costs.

Methods of analytic philosophy and phenomenology enable to improve the
understanding of proportion of subjective and objective in consciousness. However
the process of such improvement of ideations and interpretations of corresponding
phenomenon cannot be completed, and it results in the infinite regress.
It is connected with the fact that phenomenology is generally the “first person
point of view” while analytic philosophy is the “third-person point of view”.
The sublation is possible only with the help of synthesis.

If you speak (about something) to your partner in a conversation, and you get no relation to it, no response to what you just said – it means that what you said got lost, wasted, not returning back to you, or worse; returned back to you empty handed, hit you in the face, poor depleted and shameful, because it was ignored, like what you said was not said at all, or was not important enough to get a relation to.

In this article, I argue that there is a lacuna in evolutionary psychological science. Women most likely adapted, via natural selection processes, to handle the birthing process successfully; not only physically and culturally, but also psychologically and behaviorally. However, current literature of evolutionary psychology largely ignores this reasonable assumption. A look at current prominent literature from the field revealed a consensus that women before and after birth are functioning subjects, shaped by natural selection to maximize success in reproduction. However, it appears that the same literature has little to say about the behavioral and psychological responses of women during birth itself. This is the lacuna discussed in the article. In other fields of research, different behaviors and mental processes have been found to correlate with a successful natural birth. Selection would likely have favored women who had such positive responses during birth because it is a process that all individuals must go through; natural childbirth was an integral part of reproductive success before modern obstetrics existed. Implications for resolving this lacuna vary widely and may contribute to our understanding of how selection might have shaped the human mind in general, as well as the female mind in particular.

A Magyar Marketing Szövetség "Marketing trendek 2015" című, 25. Országos Marketing Konferenciájának alkalmából határozta el, hogy a hazai marketing gyakorlatának, trendjeinek és a lakosság által érzékelt minőségének, megítélésének felmérésére empirikus kutatást végez. Ennek eredményeit foglalja össze a részletes gyorsjelentés.

The principle of physical causal closure makes the problem of the ontology of consciousness insoluble since the principle rejects the possibility of mental causation. However, this principle is based on the linear causality model the foundation of which is the connection of material events with each other. The article deals with the possibility of mental causation based on non-material events, reflecting the influence of probability on probability, and not an event on an event. A hypothetical model is considered, in which one state of activity of neural processes in the brain can correspond to various mental states that differ from each other, however, not content-wise but within the framework of a non- material property. The non-material property is defined as the likelihood of mental assessments and, in essence, is the causal topology of mental processes.

For millennia mankind has venerated death in philosophy, storytelling, and religion. However, now that 3D printing organs or uploading one's consciousness to the cloud is on the horizon, is it unethical to try and live forever? This personal essay questions of ethics of immortality in a world where life expectancy considers to increase as a result of new and mind-boggling technology.

The current dominant thinking about the nature of living things and the cognition with which they are endowed with is that their functionalities must all be reduced to « algorithms ». That is, sets of operating rules, instructions, applying to the development of more or less complex physico-chemical interactions such as oxygen and hydrogen gases that combine to form water. We would thus be highly sophisticated machines which would have spontaneously self-constructed by having the physically paradoxical capacity, given the entropic degradation of the universe, to ensure the durability of their structure in all circumstances, what characterizes them. This purely computational approach to life is not, however, scientifically founded.