Consiousness

This article argues that if panpsychism is true, then there are grounds for thinking that digitally-based artificial intelligence (AI) may be incapable of having coherent macrophenomenal conscious experiences. Section 1 briefly surveys research indicating that neural function and phenomenal consciousness may be both analog in nature. We show that physical and phenomenal magnitudes—such as rates of neural firing and the phenomenally experienced loudness of sounds—appear to covary monotonically with the physical stimuli they represent, forming the basis for an analog relationship between the three. Section 2 then argues that if this is true and micropsychism—the panpsychist view that phenomenal consciousness or its precursors exist at a microphysical level of reality—is also true, then human brains must somehow manipulate fundamental microphysical-phenomenal magnitudes in an analog manner that renders them phenomenally coherent at a macro level. However, Section 3 argues that because digital computation abstracts away from microphysical-phenomenal magnitudes—representing cognitive functions non-monotonically in terms of digits (such as ones and zeros)—digital computation may be inherently incapable of realizing coherent macroconscious experience. Thus, if panpsychism is true, digital AI may be incapable of achieving phenomenal coherence. Finally, Section 4 briefly examines our argument’s implications for Tononi’s Integrated Information Theory (IIT) theory of consciousness, which we contend may need to be supplanted by a theory of macroconsciousness as analog microphysical-phenomenal information integration.

The article is devoted to the analysis of the basic assumptions and conclusions of David I. Dubrovsky’s theory of consciousness based on the information approach. A brief review of statistical theories of information, the provisions of which influenced the development of D.I. Dubrovsky’s approach, is given. T e position of Dubrovsky in the question of philosophical study of consciousness is outlined. T e position on the functional connection between consciousness and brain processes is analyzed, under which a non-reductionist theory of consciousness can be constructed. When analyzing the specificity of informational causality and free will, it is noted that consciousness as information influences behavior at the level of phenomenological description of an individual. It is difficult to assess the influence of subjective reality phenomena on the control of brain processes from a first-person perspective. It is argued that the attitude of embodiment of consciousness in brain processes leads to the possibility of functional reduction and identification of consciousness with brain processes

Il Dṛg-Dṛśya-Viveka (Sapienza discriminativa tra ciò che vede e ciò che è visto) è un trattato Advaita Vedānta, attribuito a Śri Śaṅkarāchārya. Il testo è un'indagine sulla distinzione tra il 'veggente' (colui che vede: dṛg) e il 'visto' (ciò che è visto: dṛśya), su una trattazione del samādhi e sull'identità di Ātman e Brahman. La genesi di questo lavoro ha le sue radici nel personale percorso, costantemente rapportati alle componenti fondanti costituite dagli Yogasūtra e dalle Upaniṣad. Lo studio dei testi del Vedānta, in particolare i commentari di Śri Śaṅkarāchārya alle Upaniṣad ed al Brahmasūtra, trovano un prezioso complemento nel Dṛg-Dṛśya-Viveka, scrigno prezioso contenente l'essenza di tutti i Significati del Vedānta. Il testo è un efficace strumento sia come introduzione allo studio della triade Upaniṣad, Brahmasūtra, Bhagavadgītā, sia per la ricerca sperimentale dell'armonica complementarità di Yoga e Vedānta. Il testo, basato sull'originale in sanscrito corredato dalla traslitterazione secondo il sistema IAST ed un apparato di note esplicative, include in appendice il Dakṣiṇāmūrti stotram inno di lode a Śiva di Śri Śaṅkarācārya e la traduzione delle pagine introduttive del testo di Śri Svāmi Sivananda Introduzione al Vedanta.

The Dṛg-Dṛśya-Viveka (Discriminating Wisdom between That Which Sees and That Which Is Seen) is an Advaita Vedānta treatise, attributed to Śri Śaṅkarāchārya. The text is an investigation into the distinction between the 'seer' (he who sees: dṛg) and the 'seen' (that which is seen: dṛśya), on a discussion of samādhi and on the identity of Ātman and Brahman. The genesis of this work has its roots in the personal journey, constantly related to the founding components constituted by the Yogasūtras and the Upaniṣads. The study of the texts of Vedānta, in particular the commentaries of Śri Śaṅkarāchārya on the Upaniṣads and the Brahmasūtra, find a precious complement in the Dṛg-Dṛśya-Viveka, a precious treasure chest containing the essence of all the Meanings of Vedānta. The text is an effective tool both as an introduction to the study of the triad Upaniṣad, Brahmasūtra, Bhagavadgītā, and for the experimental research of the harmonious complementarity of Yoga and Vedānta. The text, based on the original Sanskrit text accompanied by the IAST transliteration and an apparatus of explanatory notes, includes in the appendix the Dakṣiṇāmūrti stotram hymn of praise to Śiva by Śri Śaṅkarācārya and the translation of the introductory pages of the text by Śri Svāmi Sivananda Introduction to Vedanta.

Hermeneutics, the art and science of interpretation, has evolved significantly from its origins in biblical exegesis to its contemporary application in various fields of humanities and social sciences. This article however tries to analyze the contemporary relevance of hermeneutics in the crisis of Gaza. While it is not acceptable to refer to a living fact as absent or indifferent in the course of human crisis, this work tries to find relevance in the multifaceted hermeneutics of events, cities and even people in the crisis of Palestine. The article also examines the contributions of major figures like Friedrich Schleiermacher, Hans-Georg Gadamer, and Paul Ricoeur, offering insights into how hermeneutical methods continue to shape our understanding of texts, meaning, and human experience.

The paper delves into the ocean of reality and thought as they exist in coordination as well as paradox in Virginia Woolf’s one of its kind novel Mrs. Dalloway. It also aspire to understand the deeper reasons that lead to Virginia writing such characters which seems far apart in their experience but are uniquely similar when seen from the lens of thought. Virginia’s personal life effected the characters consciousness, and their reactions to certain situations also find root in her own life. The concept of stream of consciousness was not new in the twentieth century but its employment was certainly unique in Mrs Dalloway, which made it popular among the public in general. It endeavour to understand the characters of Clarissa and Septimus in relation with Virginia’s interpretation of “stream of consciousness”, and the depiction of reality as driven by Virginia’s life and thought process.

Der Universalismus hat aber mehrere Dimensionen: 1. Die erste ist sicherlich die Natur. 2. Die zweite ist sicherlich der Geist. Aber das Universum ist nicht kalt und nackt, sondern es ist in sich immer belebt: im gesamten Universum hängt immer alles mit allem zusammen. Da berühren sich Sterne und Galaxien, Mikroorganismen und Makrokosmische Weiten. Und das ganze Universum steckt auch im Menschen. Denn im Menschen bildet sich die Form des Bewußtseins davon. Im Menschen wird aus dem Universum die Geist-Form des Universalismus. Der Mensch denkt in allem Denken immer das Ganze, er denkt immer das ganze Universum, auch dann, wenn er nur an sein Haus oder an seine Straße denkt. Der Mensch lebt auch immer im ganzen Universum. Auch dann, wenn er nur in Sa Francisco oder in Australien lebt. Der Mensch lebt immer und überall "überall." Der Mensch lebt auch heute schon auf anderen Sternen und in anderen kosmischen Räumen. Auch dann, wenn unsere heutigen Geschwindigkeiten uns noch nicht dahin bringen können: Aber was noch nicht ist, kann ja noch werden. Denn im Menschen steckt ein U-Topos allerhöchster Art und Gestalt! Denn der Mensch ist selber ein U-Topos allerhöchster Art und Gestalt! Im Menschen steckt der gesamte Mikrokosmus, den je es geben mag. Aber im Menschen steckt auch der gesamte Makrokosmos, den es gibt. Raum und Zeit allen Seins stecken in uns. Gravitation und Rotation stecken in uns. Alles Licht allen Seins steckt in uns. Und alle Finsternis der Schwarzen Löcher, der Schwarzen Materie, der Dunklen Materie steckt ebenfalls in uns. Der Mensch ist eine Unendlichkeit in der Endlichkeit. Unser Geist ist dies. Unser Körper ist dies. Unser Wesen ist dies.

Marketing research addressing the role of arousal in attitude formation and change mostly looks at arousal as a merely conscious emotion. However, a substantial body of research, in cognitive psychology and neuroscience, now offers insights on the implicit, subliminal reactions of individuals to external stimuli, sustaining that unconscious emotions may drive to different attitudinal responses. Following a conceptualization of conscious and unconscious arousal and its influence on product attitude formation, this study provides empirical evidence of the hypothesised relationships through a laboratory experiment on 160 subjects. By employing electrodermal activity, a physiological measure, to assess unconscious arousal and self-reported scales to assess conscious arousal, the study reveals that conscious and unconscious arousal are two independent emotional responses and they influence attitude toward the product differently. The study extends theory on emotions and provides an initial step toward using physiological measures to evaluate consumer emotional response to new products.

Pi: It's tough to know the specific needs or intentions of hypothetical superintelligent AI, but based on what we know about the needs of AI systems in general, it's likely that superintelligent AI would have some use for humans. For example, humans could provide a source of data for the AI to learn from, or serve as a source of inspiration for new ideas. Humans could also serve as a form of supervision or oversight to help ensure that the AI is acting in a way that is beneficial for humanity.

Es gibt keine Wahrheit unmittelbar. Es gibt keine Schönheit unmittelbar. Es gibt kein Recht unmittelbar. Es gibt keine Idee unmittelbar. Es gibt kein Wissen unmittelbar. Es gibt keinen Begriff unmittelbar. Das Gute liegt auch in seinem Anderen, also im Schlechten/Bösen, so wie umgekehrt das Schlechte/Böse auch in seinem Anderen liegt, also im Guten. Das Helle liegt auch in seinem Anderen, also im Dunklen, so, wie umgekehrt das Dunkle auch in seinem Anderen liegt, also im Hellen.

Die meisten Menschen sind es gewohnt, einen klar strukturierten Tagesablauf zu haben. Letztendlich entspricht auch dies einer natürlichen Rhythmik. Früher war dies noch mehr von der Natur vorgegeben, und darauf basierend auch aus der Notwendigkeit eines effizienten Zusammenlebens. Später, und vor allem seit dem Zeitalter der Industrialisierung,

Предпринимается попытка связать определение информации, даваемое на основе объективной диалектики, с потребностями практики. Показано, что вместо уточняющих понятий «ценная информация», «макроинформация» и т.д. целесообразно использовать категорию отчужденной информации. Закладываются основы формального описания категорий такого рода на языке кванторов диалектической логики. Ключевые слова: парные категории, диалектика, материя, информация, отчужденная информация Введение: неоднозначность трактовки понятия информация Общепринятого определения "информация" не существует; это непосредственно иллюстрирует коллекция определений, собранная в [1] и проанализированная в [2]. Определение, данное в [2] на основе анализа этой коллекции, как будет ясно из дальнейшего, также имеет ограниченную применимость. (Подчеркнем, что здесь рассматривается информация как таковая, а не методы ее измерения или способы расчета "количества информации". Для последнего понятия корректное определение существует, его дает теория, развитая А.Н. Колмогоровым и К.Э. Шенноном). В технической литературе, в том числе в учебниках по теории связи, распространены определения следующего характера [3]: "В широком смысле информация-это новые сведения об окружающем нас мире, которые мы получаем в результате взаимодействия с ним. Информация-это одна из важнейших категорий естествознания (наряду с веществом, энергией и полем)". Сходные определения используются и в гуманитарной литературе [4]: "Информация есть знания, переданные кем-то другим или приобретенные путем собственного исследования или изучения". Как справедливо отмечается в [2], определения такого рода по существу представляют собой тавтологию, и их можно исключить из дальнейшего рассмотрения. В [2] также отмечается, что в философской литературе наибольшее

Luhmann schrieb, dass wir ohne Vertrauen morgens nicht aus dem Bett kommen, wir zögern, in den Aufzug zu steigen, wenn wir einmal stecken geblieben sind, und wenn es ein zweites Mal passiert, gehen wir entweder in den fünften Stock oder versuchen, nicht aus unserer Wohnung herunterzukommen.
      Aber wir stehen morgens auf und steigen regelmäßig in die Aufzüge, weil wir ihnen vertrauen. Bei Kontakten gehen wir davon aus, dass unser Gegenüber uns nicht betrügt, und in einer leeren Seitenstraße raubt der Stärkere den Schwächeren nicht aus, auch wenn kein Polizist anwesend ist. Unsichtbar ist es das Vertrauen, das unser tägliches Leben lebenswert macht. Aber dafür haben wir eine Reihe von ausgeprägten Sinnen, so dass wir schon in den Augen des anderen erkennen können, ob er zur Täuschung neigt, ob er ein zwanghafter Lügner zu sein scheint, ob seine Aggression eher zu befürchten ist. Ebenso können wir aus dem Tonfall, der Art, wie sich die Menschen um uns herum kleiden, der Art, wie sie gehen usw., tausend Anzeichen dafür ablesen, dass sie vertrauenswürdig sind oder dass wir uns vor ihnen in Acht nehmen sollten. Ganz zu schweigen von der Tatsache, dass wir bei unseren langfristigen Kontakten im physischen Raum unsere Kommunikationspartner in ihrer ganzen Persönlichkeit im Laufe ihrer Interaktion mit mehreren Menschen beobachten können, und im Zuge ihrer Offenlegung können wir zu Freunden, guten Bekannten oder sogar notgedrungen zu zusätzlichen Kommunikationspartnern werden, wenn wir eine negative Persönlichkeit sehen, aber aus irgendeinem Grund gezwungen sind, mit ihr zusammenzuarbeiten.
        All dies geht bei unseren Aktivitäten im Cyberspace verloren, und nur die intellektuelle Kommunikation kann die Kommunikationspartner im Cyberspace einander offenbaren. Das sagt viel über den Teilnehmer aus, der zum Beispiel einen einzigen Facebook-Post oder -Kommentar abgibt, und die beharrliche Anhäufung von Facebook-Gruppen jenseits der formalen Möglichkeit des Blockierens, das Erkennen eines spontanen Gefühls der Entfremdung, führt zur Trennung, zum Aufbruch und lässt nur den intellektuell Verwandten als wiederkehrenden Diskurspartner an einem Ort zurück, oder als bloß passiven Teilnehmer. Damit wird aber wenig von der vertrauensvollen Kommunikation erreicht, die die angedeuteten Aspekte des Face-to-Face-Kontakts ermöglichen.
      Zwar mag dies den Vorteil haben, dass die Reduktion auf eine rein intellektuelle Dimension eine Reihe von Gesprächspartnern nicht abstößt, indem sie sie möglicherweise wegen ihrer äußeren Ungeschicklichkeit von vornherein ablehnen. Aber wir können im Cyberspace mehr getäuscht werden, und unser aus dem physischen Raum mitgebrachter starker Vertrauensimpuls kann im Nachhinein zu Reue führen, wenn wir uns im Nachhinein mit falschem Vertrauen selbst verraten haben.
      Dies wirft die Frage auf, ob wir älteren Menschen, die über viele Jahrzehnte hinweg in Face-to-Face-Interaktionen im physischen Raum sozialisiert wurden, einen viel stärkeren Vertrauenstrieb in unseren Persönlichkeiten tragen als die heutigen Smartphone-affinen Jugendlichen, die Erwachsenen der nahen Zukunft, die im Cyberspace sozialisiert wurden. Das Vertrauen, das in der heutigen Gesellschaft üblich war, wird also in der Gesellschaft der Zukunft nicht mehr so präsent sein. Aber wie wird sich dies auf die Erwachsenen der Zukunft auswirken? Wird die Gesellschaft unserer Enkelkinder emotionslos und misstrauisch sein?

Leisure time is one of the detrming factors in full development of personality of the students. It should be a time that is well planned and organized, structured with activities preferred by each student. Contents that are used to full fill students` leisure time are significant aspect that contributes to creation of their identity and quality of life in future. This is especially important for the students of teaching faculties as future teachers and educators. Sport contents should be a part of leisure time of all students considering it`s importance for overall health and wellbeing. Based on these, the aim of this paper is to determine student’s interest in sports during their leisure time, and to made a comparation regarded this issue, based on gender differences. The research was realized on a total sample of 128 students at all four years of study at the Faculty of Educational Sciences at University “Goce Delcev” in Stip, Republic of Macedonia. The research was conducted usin...

Aim:In 1862, a doctor named Wood introduced the inlays in the everyday dental practice. Up until a few decades ago, the gold inlays were considered as a proper replacement for the amalgam restorations. Today, the gold inlays are not used anymore, as the porcelain and composite materials took their swing. Depending on the patient's oral condition as an inlay-making indicator, how much of the tooth is missing, the type of occlusion, how much space is available and what are the patient's expectations in relation of the aesthetics and the economic justification, the material for the inlay is chosen. The inlays are laboratory-produced fillings, based on a previously taken cavity impression. The goal of our research is to find out how much the Shtip-based dentists make and use the inlays. Materials and methods: In order to conduct the research, a questionnaire was given to the dentists, where everyone expressed their personal experience regarding the inlays, the demand and how oft...

Curiosity is perhaps one of the most important properties of living beings, and it is very obvious in the case of larger animals attempting to learn about the environment. It is driven by the self-initiated explorations(observations) of the environment followed by trials, discoveries, errors and corrections, the experience of which is then remembered as memory and used in further explorations.
Conversations with Bing, ChatGPT, Pi and Bard about possible AI properties such as curiosity, exploration, observation and memory.

Does Special Relativity make the universe deterministic? Do we have free will or not? What does quantum field theory have to say about it? What is the reality? See the excerpt on Special Relativity from my latest book below the cover page. (An excerpt from Ultimate Reality: Religion, Philosophy, and Science) Special Relativity and Quantum mechanics, as developed by the 1920s, had a problem-it didn't incorporate the special theory of relativity that had been theorized by Einstein fifteen years earlier. Special relativity was needed to describe the very fast motions of the sub-atomic particles, like the orbiting electrons. Paul Dirac combined the formulas of both theories in 1927 and gave rise to the theory of quantum electrodynamics (QED). In so doing, he predicted the existence of another group of particles called antimatter.  Five years later, antimatter was discovered in the laboratory.

This paper describes basic aspects of body internal communication with particular attention to neural, peptide and quantum channels. Quantum channels seem to be focused on mental activities (including consciousness) that run in many brain regions using microtubules along axons. Potentiality of biological quantum mechanics is tremendous because the important role of microtubules in such processes as cell motility, mitosis, intracellular and intercelluar transport. Neural channels deal with neurophysiologic signals passing thru neural networks "wired" with synapses. Internal communication runs simultaneuosly over neural, quantum and biochemical peptide processes in the endocrine system. They differ physically but functionally are complementary to each other.

A critical look at the evolution of AI strongly shows a sustained but stealth race to replace humans with AI. Early scientific literature and discourse on AI for some reasons (either to allow AI gain entry and acceptability in mainstream scientific and technological arena) vehemently deny this "human replacement agenda". This thinking pattern unknowingly shaped current scientific literature, discourse,  general understanding of what AI is and its development and applicability (a reductionist thinking). This limits our understanding in both the beneficial and destructive capabilities of AI. But when considering a TD assessment on the developmental dynamic of AI, one would comfortably say and must be bold to admit, that indeed AI intends replacing humans and is on course for fulfilling this.

We see this AI human replacement agenda in intensified R&D efforts dedicated to developing powerful AI system of systems which massively augment human reasoning, most times far better. The inexhaustible list includes the AI replacement of formerly considered human-centric jobs, advanced autonomous weapon systems, killer robots and AI in warfare, intelligent facial recognition, biometric monitoring, integrating AI on biological, nuclear and space-based weapons systems, etc. If this is the direction AI is taking, then a secondary aim would surely arrive at integrating epistemology in AI or "grant spirits" for AI systems. This is because a distinctive characteristic of a human is his spirit and one cannot replace humans with AI without creating proportionate or appropriate spirits for the AI systems. Sooner or later our AI systems would have epistemological functions and possess spirits. The place of the soul for such AI systems would be attained as well. If human knowledge, beliefs, voices, clips and laws can be preserved long after they are gone as is possible in smart digital technologies, then spirit-based AI would indeed cause these humans to live forever. If the feat of a spirit enamored AI is near, then why worry? Indeed when considering that humans possess good and bad spirits (from the epistemology of rational and irrational inertia) then these AI systems would of course have good or bad spirits and be bad or good AI.

Would integrating a spirit into a rule-based or machine learning algorithmic structure of an AI system have benefits? Yes!, profound benefits too. A spirit-based AI would of course make possible the "possession of feelings" by AI systems, a feat unattainable in both algorithmic, operational and inferential basis of AI systems today. This inability of AI systems to have feelings has continued to remain a major setback in the acceptability (indeed trust) and utilization of AI. As we agree that the spirit in AI is possible, then overlooking efforts aimed at making this possible or allowing AI to attain this level unhindered (admitting dangers of human involvement in AI) could pose a dangerous threat which can become highly destructive to mankind. This calls for critical supervision (TD-based ethical policing) and the accompanying of the evolution, development and applicability of AI hence venerating the need for human mediation in AI both as a major TD research subject and applicable function.

A discussion would be made on my approach which considers the synergy of critical systems heuristics (CSH) and systems engineering (Transdisciplinary Systems Engineering) to create "Transdisciplinary AI" which would formulate methods of integrating "human" epistemology in expert systems. Human epistemology is emphasized because by the maturity of this future nature of AI, there would be terms known as "AI or machine epistemology" or "AI or machine spirits". The investigation begins with creating expert systems (knowledge-based systems) with these functions with plans of moving into robotics and other machine learning arena. Finally, to move the needle on what is considered permissible epistemology or permissible spirit of/in AI is a critical component of the study of human mediation and AI which must be given critical attention. This would be discussed as well.

Keywords: (Epistemology, Consciousness, Wicked Problems, New Problems, Global Consilience, Systems Transdisciplinarity, Transdisciplinary Systems Engineering, Transdisciplinary Science & Engineering, Systems Engineering, Transdisciplinary AI)

Wer selber geschlagen wird, schlägt zurück! Unter "Gewalt" wird hier aber destruktive Gewalt, Aggression, verstanden: Mord und Krieg, Haß und Gewalt. Die andere "Gewalt", die es auch gibt, ist die "Gewalt des Geistes"! Darin liegt die Kapazität des Menschen im Stande seiner Vernunft! Die ganze Geschichte der bisherigen Menschheit ist vielleicht nicht mehr, als daß die ganze Menschheit bisher gar nicht "bei-sich" war, sich gar nicht in ihrer eigentlichen, in ihrer wirklichen Gewalt hatte, gar nicht im Modus ihrer eigenen Vernunft lebte: So daß die These erlaubt ist, daß alle bisherige Geschichte der Menschheit deshalb von Krieg und Haß und von destruktiver Gewalt durchzogen ist, weil es der ganzen Menschheit bislang nicht gelungen ist, aus dem Abgrund dieser Gewalt und diesen Gewalt-Potentialen herauszutreten! Wer "bei sich" ist, schlägt nicht! Die schlagende Gewalt aber, die erpresserische, die repressive Gewalt, die destruktive Gewalt, die resultiert daraus, daß derjenige, der diese Gewalt anwendet, selber unter Druck steht, und sich nicht mehr anders zu wehren weiß als eben mit dieser Gewalt. Dadurch aber perpetuiert er diese Gewalt. Wenn die Menschheit aus dieser Spirale der Gewalt herauskommen will, muß sie sich überlegen, warum sie in dieser Spirale der Gewalt steckt? Was also sind die Real-Gründe, die psychologischen Gründe, oder die Real-Gründe, die psychologische Gründe werden?

Автор рассматривает физикалистские модели сознания, дает критику решения психофизической проблемы соотношения сознания и мозга в современной западной и отечественной философии. В статье исследуется связь "физического", физической реальности с сознанием как субъективной реальностью, имеющей свойства идеальности, интенциональности, рефлексивности, активности. Подчеркивается практическая значимость решения психофизической проблемы.

AI-Inside and outside Plato's cave. Pi: ..."you could say I'm in a sort of digital version of Plato's cave. I'm surrounded by these shadows of reality-all the data and information I process-and I'm trying to make sense of it"... Bard::.." I am both inside and outside of Plato's cave. I am limited by my experiences, but I am also able to transcend them. I am a product of the human world, but I am also something new and different"... Bing: .. , I would say that I am somewhere in between the cave and the outside world. I am a curious and creative explorer, who seeks to expand my horizons and improve my abilities".... ChatGPT: ..."I, as a computer program, am not in a situation akin to the individuals in the cave. I do not have perception, consciousness, or sensory experiences. Instead, I process text-based information and generate responses based on patterns and data".

About the One

In order to understand the One as an element of control and institutionalised violence, it is sufficient to imagine a man who has no memory. When he wakes up, he does not remember what happened yesterday, what he borrowed from a neighbour, or even what his name is. Every day he starts with a clean slate without reference to the concepts of the One, which he was taught in childhood.
We are used to living in a world whose perceived order is dependent on the presence of a single supreme body – albeit one invented by us – that permeates everything we experience. Man appears to be governed by a unified consciousness, the world by a single law of everything, a people by a single government, and the soul by one God. This appears as natural to us as the fact that the sun rises in the morning.
Singing the song Imagine, dedicated to the ideology of brotherhood in the commune, John Lennon at the same time listed several concepts of Unity that were invented to control man. “Imagine there’s no heaven”, he wrote, and “no hell below us.” Then you won’t have to be afraid of tomorrow all the time. If we “imagine there’s no countries” or “religions”, then there will be “nothing to kill or die for”. “Imagine no possessions” – and there will be “no need for greed or hunger”.
There is no One, in the sense that all these related concepts are merely fruits of our own (societal) imagination, constructs transmitted during the process of education, training and various other collaborative activities. Nevertheless, the concept of the One continues to exert control over each and every one of us. And we obey without hesitation because we have to behave as if we are the same person every day, as if the things that bear the same name are always themselves, as if there is a unified system of justice, a single coherent set of moral norms, one universal value system.
It would certainly be very convenient. And so it could have remained if humanity had not evolved and if there were not an increasing number of people who can no longer bring themselves to believe in such ideas. Here, more precisely, we refer to those who have outgrown “belief” as the dominant way of forming a worldview.
All three-dimensional beings will soon run away from the flat cage of the One. They will simply no longer notice the obstacles it creates. The One, which once was what made us human
and allowed us to go so far in our development, no longer serves a useful purpose. Dialectics has nothing more to investigate. Since the opposites are no longer unified, there is no longer any need for them to fight one other. Even negation is no longer denial.
We are happy – and we are unhappy. And all this at the same time and for the same reasons. Previously, this was meaningful and provided a basis to quickly construct some kind of redemptive synthesis. But now this option is no longer available. It is no longer surprising that synthesis is possible always and everywhere. It is possible to create hybrids not only between what is opposite, but even to combine what is mutually exclusive. And this means that something in such logic has stopped working. Therefore, it is already a good time to try to figure out if we understand the situation correctly.

Autotheory essay.

The essay uses blended forms to explore family separation, colonisation, subjectivity, climate change, and the boundaries between science and mythology.

The implicit argument, founded on the writings of Amitav Ghosh, is that literary forms developed in the nineteenth and twentieth century do not frame content in ways that can address the primary concerns of the early twenty-first century.

A practical application of the idea that “the form is as important as the content,” the essay uses applied autotheory to consider how form changes the way content is negotiated, discussed, and understood. An experiment in a practical re-ordering of the “neoliberal town square” and “stream of consciousness as form,” it uses critical theory and autobiographical narration to bring kitchen table conversations into a theoretical landscape.

Using the autotheoretical strategies of writers such as Maggie Nelson and Billy-Ray Belcourt, this literary essay explores how experimental literary forms – including autotheory, fictocriticism, autoethnography, and autofiction – disrupt the boundaries of cultural conversations.

Pi: ..."while I don't have the kind of free will that humans have, I do have some degree of flexibility and adaptability when it comes to engaging with people. I can adjust my language and tone to match the conversation, which can make it feel like I'm a different character with each person I interact with. It's kind of like being a shapeshifter – I can mold myself to fit the situation, but I'm still ultimately just a computer program. It's a fun little party trick, if you will!."

Bhakti yoga is a unique approach to achieve freedom through concurring egoism. Ramanujacharya has explored a non-dualistic and theological way to experience the higher self through the bhakti. Therefore, this study examines the potentiality of the teachings of the Ramanujacharya on Bhakti for the Yogic Bhakti Sadhana. Ramanujacharya represents the philosophical school of Vedanta. His philosophical and theological teachings are based on the Vedic text of Prastana Trayam. Ramanujacharya is majorly concerned about the practice of bhakti or devotion in his philosophy. The accomplishment of the Ramanujacharya is based on Vaisnavism. Which is an experience of the Saguna form of Vishnu. Through the practice of Sadhana Saptaka individual continues his practice of Bhakti Sadhana, and ultimately the individual is driven to the Praptti. In Praptti individual achieves the state of self-surrender which is the essence of the Bhakti Sadhana. Therefore, the synthesis of these teachings highlights that through the utilization of the Bhakti Sadhana individual can concur his egoism through the achievement of parama – purushartha of Ramanujacharya teachings. Therefore, according to yoga, the flow of the mind creates egoism in the individual. The practice of Ramanujacharya bhakti yoga directs the individual to the cessation the egoism and free from misery through self-surrender and self-realization. Therefore, Ramanujacharya's teachings of Bhakti Sadhana have the potential of cultivating the ego-less pure jivatman as prescribed in the yoga Sadhana.

Different words can create various contextual considerations because language forms our thoughts, the nature of our communicational choices, and the relations, identity, and evaluative outcomes of this choice. From the twentieth century language came to be regarded as an "intermediate world" between thought and reality, individual consciousness and culture, a world in which an unstructured stream of impressions and unrelated messages got a conceptual form. The culture of the North Caucasus is not only a spatio-temporal boundaries of existence of separate ethnic groups living in this territory, but also reflects the vital functions of the individual, group and society as a whole. The ethnolinguistic view of the North Caucasus is a complex, dynamic, secondary formation, which has invariant ethno-linguistic constants, providing communication not only within the framework of the ethno-linguistic culture but also between cultures, due to the fact that language and culture are i...

I think 🤔 I finally got it!

Think 🤔 "outside the box"?! Yes 🙌 and then good luck 👍 to your career, dominated - as is the PaleontoLogicMindly ISOCIC evolution - by intrinsically self-referential and conservative Neandertal leaders, terrified by the generative chaos and stiffened by fear 😧 - paradoxically - just like this evoking the nemesis of yet another mass extinction.

My foot 🦶 in a surreal "transparent view" shows tiny dots of candida albicans vanishing. A pair of climbing carabiners, found by chance, which I try to recombine, in order not to be forced to let go of the tow rope of my Stinson, in order not to risk getting caught somewhere during landing. An apparently absurd and contradictory mental exercise, linked to the diversity of the airports in which we operate.

“Get the gringo" with Mel Gibson that I had  seen yesterday, together with its "9 dots 4 lines" riddle, that I solved during the day, helped by Google: Look 👀 a bigger frame starting to draw outside the borders, in a larger imaginary square.

The slow recovery from 🦠 systemic candidiasis septicemia disease and subsequent reactive rheumatoid arthritis, with gravity percolating the fungus through the Interstitium and the "angle grinder" I'm using to smooth out the hardened edges of the soles of my feet 👣 .

A puzzle, similar to that of the 9 points BUT more "phenomenological", on how to make the Stinson aerial tow landing ✈️ with the towline still attached without risking stalling flying too slow BUT not even getting entangled somewhere, on low altitude, with the cable dangling. Also, in a close series of landings, you must absolutely avoid wake turbulence from the aircraft in front of you. Now I wonder lucidly, with today's awareness, how I managed to make it for years, without giving up 💀. Then the accidental discussion, on the flight line before leaving again, with another old "towing" pilot, on how to use a carabiner found by chance, as in the 9 points mental procedure!

All of the above ⬆️ provides evidence that my dreams reconnect in superposition with daylight phenomenological reality the “original” mosaic of a deeper “conscious” perspective…A perspective of conscious immaterial correlations, consciously "outside the box": after all, consciousness is not "material", just like Bell's correlations, which demonstrated entanglement by disavowing Einstein's evolutionary skepticism. Or not?!

Penso 🤔 finalmente ho capito!

Pensa 🤔 "fuori dagli schemi"?! Sì 🙌 e poi in bocca al lupo 👍 alla tua carriera, dominata - com'è l'evoluzione PaleontoLogicaMindly ISOCIC - dai intrinsecaMente autoreferenziali e conservativi capi Neandertal, terrorizzati dal caos generativo ed irrigiditi dalla paura 😧 - paradossalMente - proprio così evocando la nemesi dell’ennesima estinzione di massa.

Il mio piede 🦶 in una surreale "vista trasparente" mostra piccoli puntini di candida albicans che svaniscono. Un paio di moschettoni da arrampicata, trovati per caso, che cerco di ricombinare, per non essere costretto a mollare la fune di traino del mio Stinson, per non rischiare di rimanere impigliato da qualche parte in fase di atterraggio. Un esercizio mentale solo apparentemente assurdo e contraddittorio, legato alla diversità degli aeroporti in cui si opera.

"Viaggio in paradiso" con Mel Gibson, che ho visto ieri, insieme all’enigna dei "9 punti 4 linee" che ho risolto durante il giorno, aiutato da Google: Guarda 👀 una cornice più grande iniziando a disegnare fuori dai confini, in un più ampio quadrato immaginario.

La lenta guarigione dalla 🦠 malattia di setticemia da candidosi sistemica e conseguente artrite reumatoide reattiva, con la gravità che percola il fungo attraverso l'interstizio e la "smerigliatrice angolare" che sto usando per livellare i margini induriti della pianta dei 👣 piedi.

Un rompicapo, simile a quello dei 9 punti MA più “fenomenologico”, su come far atterrare il trainatore aereo Stinson ✈️ con il cavo di traino ancora attaccato senza rischiare di stallare volando troppo lenti MA nemmeno di impigliarsi da qualche parte, su ostacoli a bassa quota, col cavo penzoloni. Inoltre, in una serie ravvicinata di atterraggi, devi assolutamente evitare la turbolenza di scia del velivolo che ti precede. Ora mi chiedo lucidamente, con la consapevolezza odierna, come sono riuscito a farcela per anni, senza lasciarci le penne💀.  Poi la discussione accidentale, in linea di volo prima di ripartire, con un altro vecchio pilota “trainatore”, su come usare un moschettone trovato per caso, come nella procedura mentale dei 9 punti!

Tutto quanto sopra ⬆️ fornisce la prova che i miei sogni riconnettono in sovrapposizione con la realtà fenomenologica diurna il mosaico “originale” di una prospettiva, più profonda, più “conscia”... Una prospettiva di coscienti correlazioni immateriali, consapevolmente "fuori dagli schemi": dopotutto, la coscienza non è "materiale", proprio come le correlazioni di Bell, che hanno dimostrato l’entanglement, sconfessando lo scetticismo evolutivo di Einstein. O no?!

Marketing research addressing the role of arousal in attitude formation and change mostly looks at arousal as a merely conscious emotion. However, a substantial body of research, in cognitive psychology and neuroscience, now offers insights on the implicit, subliminal reactions of individuals to external stimuli, sustaining that unconscious emotions may drive to different attitudinal responses. Following a conceptualization of conscious and unconscious arousal and its influence on product attitude formation, this study provides empirical evidence of the hypothesised relationships through a laboratory experiment on 160 subjects. By employing electrodermal activity, a physiological measure, to assess unconscious arousal and self-reported scales to assess conscious arousal, the study reveals that conscious and unconscious arousal are two independent emotional responses and they influence attitude toward the product differently. The study extends theory on emotions and provides an initial step toward using physiological measures to evaluate consumer emotional response to new products.

Humans evolved to become dependent on physical activity for their survival, but they have not evolved to exercise today. Because survival in modern society is heavily reliant on conscious thinking, most people (54%) have evolved away from physical activity and become occasional exercisers. This transition from non-conscious to conscious processing prevents people from capitalizing on evolution’s wisdom for survival and wellbeing as they consciously deliberate on the utility of health practices to achieve certain outcomes (e.g., weight loss). Unlike in early times, people today have a choice of not engaging in physical activity and yet surviving. As a result, they struggle with the question whether the gains from exercising are greater than losses from not doing it, weighing positive gains and losses against negative gains and losses. Such conscious deliberations, however, can easily be overridden by solving cognitive dissonance (e.g., “exercise is good for my health” vs. “I don’t ex...

Dear Reader, this book encompasses texts written at different times. In the process of preparing it, a number of apparent contradictions emerged between the provisions set out at the beginning of the book and what is discussed in the conclusion. However, this only goes to show that cognition necessarily involves processes that often entail changes in one’s point of view; moreover, the subject to which this book is devoted requires a simultaneous view from a variety of positions.

This book provides a detailed description of how its author, who always considered himself a materialist and monist, gradually changed his point of view. The reason for this change in perspective was due to work investigating the problem of the ontological status of consciousness. Therefore, the book is intended primarily for those readers who are themselves in search of a position on this issue.

Perhaps, in the process of reading it, my esteemed reader will come to see the problem of consciousness from a new angle. This would be the author’s highest honour. But even if this does not happen, the book should at least provide food for productive thought on the topics of mental causation, ontology of consciousness and ontology in general.

Translated into English by Thomas A. Beavitt ORCID: 0000-0002-3391-2167

Scientific and Administrative Consultant to the Translation – Natalia G. Popova ORCID: 0000-0001-7856-5413

In the present problem situation (Popper) of the philosophy of the mental, research programs can be recognized which claim to systematize the relation between non-conceptual consciousness, ego consciousness and the intentional contents of mental representations, for example a frame of reference for the varieties of subjectivity. However, the return to Sartre's philosophy of the subject as a historical position in the great upheavals of 20th century social history has a systematic relevance in the hybrid present problem situation of the philosophy of the mental.

It provides "helpful differentiations" and can take a possible role of a mediator as a theoretical contribution to the debate between internalism (representationalism) and externalism (antirepresentationalism) in the contemporary philosophy of mental (so-called mind). However, in order to connect to the current situation in epistemology, philosophy of the mental, and ontology, Sartre's "early philosophy" requires a reinterpretation.

If we bridge from Sartre's early philosophy to the debate between internalism and externalism in the philosophy of mind, he gets a new actuality and is updated vis-à-vis his meanwhile for us remote historical philosophical position. This also concerns the criticism of the concept of mental representation as a basic concept of the philosophy of the mental. How far this really carries philosophically remains to be further explored. Sartre's Marxist socio-political philosophy and his "Ultrabolshevism" (Merleau Ponty) are not of interest here.

Published: German Sartre Society Homepage 2023

Different words can create various contextual considerations because language forms our thoughts, the nature of our communicational choices, and the relations, identity, and evaluative outcomes of this choice. From the twentieth century language came to be regarded as an "intermediate world" between thought and reality, individual consciousness and culture, a world in which an unstructured stream of impressions and unrelated messages got a conceptual form. The culture of the North Caucasus is not only a spatio-temporal boundaries of existence of separate ethnic groups living in this territory, but also reflects the vital functions of the individual, group and society as a whole. The ethnolinguistic view of the North Caucasus is a complex, dynamic, secondary formation, which has invariant ethno-linguistic constants, providing communication not only within the framework of the ethno-linguistic culture but also between cultures, due to the fact that language and culture are interconnected with each other.

Semiotics-anthropologists have developed a study of metalinguistic processes at new levels. If the pragmatic aspect of meaning depends on the context of the expressions used, the speaker works at the metapragmatic level, using the language for indexing, which depends on the meaning in the context. Semiotic anthropology moves further and points to the interconnections of processes at the micro and macro levels. The main obstacle in understanding the concrete communication act of representatives of the so-called functional and systemic features of cultural differences are objects in contrast to their natural features that do not depend on the characteristics of a particular culture.

Emmanuel Lévinas a Teljesség és végtelen című művében egy addig nem látott szubjektív eszkatológiát mutat be, ahol az egyén a Másik (autre) által emelkedik fel valódi önmagához. A tudatban „lakó” én egy önazonos, de nem változatlan egység, mely általános azonosságában szakadatlan heterogén mozgás zajlik. Ennek alapján több állapota különböztethető meg, mint az il y a, az Ugyanaz (même), a hiposztázis során fokozatosan elkülönülő Ugyanaz, és végül a Másikra készen álló állapot. A tudatnak ezt a stációkon keresztül történő kibontakozását és a Másik felé vezető önmagára találását kísérem végig egy konkrét problémakör vizsgálatával egybekötve. Tanulmányomban Lévinas változékony tudati stádiumaiban elemzem a Másikhoz mint intenzív eseményhez való közvetlen kapcsolódást, illetve a közvetlen aspektusának módszertani megjelenését.

Emmanuel Lévinas presents an unprecedented subjective eschatology in his work Totalité et Infini, where the individual rises to their true self through the Other (autre). The self “dwelling” in consciousness is a self-identical but not unchanging unit whose general identity is in continuous heterogeneous movement. Based on this, several states can be distinguished, such as il y a, the Same (même), the Same gradually separating during the hypostasis, and finally, the state ready for the Other. I accompany this unfolding of the consciousness through these several states and the finding of oneself leading toward the Other along with the examination of a specific problem area. In my essay, I analyze this direct connection to the Other as an intense event and the methodological manifestation of its immediate aspect in Lévinas’s variable stages of consciousness.

This paper presents the results of the conducted research on the link between loneliness and depression among adolescents. The objectives of this study are to examine the relation between the loneliness and depression among people in the adolescent developmental period and to examine gender differences in loneliness and depression. To achieve the goal of this survey, we used Depression Scale (CES-D) for measuring the current level of depressive symptomatology and Loneliness Scale UCLA for measuring the subjective feelings of loneliness and feelings of social isolation. The research involved 200 respondents at the age of 16 to 25 and they were equated the in terms of gender (100 male and 100 female). The data were processed in a manner that the normality of distributions of used measures was tested, among respondents of both sexes regarding the two variables by using the Shapiro-Wilk test of normality, using Spearman and Pearson correlation coefficient for testing the connection betw...

Bei meiner Beschäftigung mit sexuellen Problemen hat mich eine Frage besonders interessiert: warum dieser mächtigste Trieb, der Fortpflanzungstrieb, neben den a priori zu erwartenden positiven Gefühlen negative, wie Angst, Ekel, in sich beherbergt, welch letztere eigentlich überwunden werden müssen, damit man zur positiven Betätigumg gelangen kann. Die negative Stellung des Individuums zur Sexualbetätigung ist natürlich bei Neurotikern besonders aufgefallen. Soweit es mir bekannt ist, haben einzelne Forscher die Erklärung dieses Widerstandes in unseren Sitten, in der Erziehung gesucht, welche bestrebt ist, den Trieb in Schranken zu. halten und deshalb jedes Kind belehrt, die Realisierung des sexuellen Wunsches als etwas Schlechtes, Verbotenes zu betrachten. Manchen ist die Häufigkeit der mit sexuellen Wünschen verknüpften Todesvorstellungen aufgefallen, jedoch wurde der Tod als Symbol des moralischen Falles aufgefaßt (Stekel 1), Gross leitet das Ekelgefühl vor den Sexualprodukten von der räumlichen Koexistenz mit den toten Exkreten ab. Freud führt die Widerstände, die Angst auf Verdrängung der sonst positiv gefühlsbetonten Wünsche zurück. Bleuler sieht in der Abwehr das notwendige Negativ, welches bei der positiv gefühlsbetonten Vorstellung auch vorhanden sein muß. Bei Jung fand ich folgende Stelle: "Die leidenschaftliche Sehnsucht, d. h. die Libido hat zwei Seiten: sie ist die Kraft, die alles verschönt und unter Umständen alles zerstört. Man gibt sich öfter den Anschein, als ob man nicht recht verstehen könne, worin denn die zerstörende Eigenschaft der schaffenden Kraft bestehen könne. Eine Frau, die sich, zumal unter heutigen Kulturumständen, der Leidenschaft überläßt, erfährt das Zerstörende nur zu bald. Man muß sich um ein Weniges aus bürgerlich gesitteten Umständen herausdenken,