Their results are even shedding light on the way our brains produce our rich and
complex conscious experience.
If one accepts this doctrine, one can account for the highly
complex conscious experiences of human beings in a fully non-reductionistic way, while at the same locating human beings fully in the context of the natural world.
Not exact matches
Theism explains everything we observe, argues Swinburne, including «the fact that there is a universe at all, that scientific laws operate within it, that it contains
conscious animals and humans with very
complex intricately organized bodies, that we have abundant opportunities for developing ourselves and the world, as well as the more particular data that humans report miracles and have religious
experiences.»
A decline of
conscious attention, as in exhaustion, in which the figure - ground structure dissolves into a homogeneous field, illustrates that consciousness is derivative from a more
complex experience, which I have located in the overwhelmingly nonconscious occasions in the «nonsocial» nexus.
I will put Cobb back on the defensive by saying that I fail to see how the model of an all - encompassing, regionally inclusive
experience is compatible with the hiddenness of competing drives, aspirations and fears which psychoanalysis reveals in the» «depth» dimension of the psyche,» by which term I mean something broader than the unified
experience of the analogue to the «soul,» namely, the restless depths of the
complex societies which support the regnant nexus and which have a «life» of their own, which is in some instances incorporated into, melded into the
conscious experience of the occasions in the regnant society, and sometimes is not.
Because of this, and because human
experience is so
complex,
conscious introspection is not the best way to examine
experience for its most fundamental elements.
And because consciousness is not a simple phenomenon but admits of differences, of «levels» of consciousness, of more or less
complex supplemental phases, our
conscious experience can be more or less temporal.
Then come
complex multicellular organisms, societies of animals with new emergent properties at the ecosystem level, and, finally
conscious beings who create culture, use symbolic language — and
experience the first intimations of transcendence.
The point being stressed here is that
conscious experience is a radically new emergent in the evolutionary process, and required and still requires an extremely
complex, even awe - inspiring set of conditions; and yet it emerged and still emerges out of entities which are not totally different in kind.