Sentences with phrase «theories of consciousness»

Between the talks, as I mingled among people wearing S lapel pins and eagerly discussing their personal theories of consciousness, I found myself tempted to reject the whole smorgasbord as half - baked science fiction.

He claims one obstacle is that scientific theories of consciousness often do not feel true.

I contend that these general phenomenological considerations are at the basis of the monadic theories of consciousness and reality that are found in the participants in the present analysis.

This abrupt turn from a causal theory of consciousness to talk about emergent properties not only leaves the puzzle about causality dangling, it compounds the mystery by evoking still more elementary puzzles about the meaning of emergence and evolution, as well as about how and where to locate sentience in an evolving «physical world.»

That it is such a responsible and illuminating study is due largely to Morrissey's solid understanding that it is Voegelin's theory of consciousness, presented and assessed here in detail in its development and refinement, that provides the key to appreciating the theological dimension of Voegelin's philosophy and the basis for working out what Morrissey calls «the principles of a Voegelinian theology.»

But the ordinary production - theory of consciousness is knit up with a peculiar notion of how brain - action can occur, — that notion being that all brain - action, without exception, is due to a prioraction, immediate or remote, of the bodily sense - organs on the brain.

What is most amusing about IIT (and the JST funders ought to have noticed this before reaching for the checkbook) is that it is not a theory of consciousness at all.

Simply said, no information theory can be also a theory of consciousness.

Whitehead's theory of consciousness illustrates the way in which he conceives of fundamental emergents, or threshold crossings, in a process that also has a basic continuity.

A fully satisfactory theory of consciousness is not worked out until the chapter on «The Higher Phases of Experience» (PR III.5 H).

What doctrine of man or theory of consciousness can render intelligible the notion of an afterlife in heaven?

Tononi's integrated information theory of consciousness could be completely wrong.

This article was originally published with the title «Consciousness Redux: A Theory of Consciousness»

Consciousness, we have suggested, has two fundamental properties [see the July / August 2009 column by Christof Koch, «A Theory of Consciousness»].

Terrence W. Deacon «s new theory of consciousness depends as much on what isn't there as on what is — and could even help us understand our early origins

He is careful to distance himself from Hameroff's larger theory of consciousness.

Any theory of consciousness that does not incorporate these facts is doomed to fail.

A MATTER OF WIRING It is my view that the theory presented by Christof Koch in «A Theory of Consciousness» [Consciousness Redux] is incomplete science at best and philosophy at worst.

In a response to this suggestion, Christof Koch asserts that much more is required for a full theory of consciousness

There are new books covering the nature and theory of consciousness; how men think; the different ways in which brain lesions may affect thinking; neural networks; and Zen and neural networks.

This chapter from PHI: A Voyage from the Brain to the Soul, by Giulio Tononi (Pantheon, 2012) describes Tononi's theory of consciousness as a measure of information.

Not exact matches

The universe is 13.7 billion years old (cosmology: best estimate based on available data)- nothing to do with Atheism The earth is 4.5 billion years old (cosmology: best estimate based on available data)- nothing to do with Atheism Life emerged from non-life (Biogenesis theory... cause and process unknown)- nothing to do with Atheism Life spread and diversified through evolution (best available explanation)- nothing to do with Atheism Man evolved from common ape ancestor (evolution science)- nothing to do with Atheism Consciousness is an emergent property of the brain (neuroscience)- nothing to do with Atheism Emotions, memories and intelligence are functions of the brain (neuroscience)- nothing to do with Atheism Morals are emergent qualities of social animals (natural science)- nothing to do with Atheism

The present volume is really a collection of studies, and it might easily have grown to twice its size if other topics had been included: for example the miracle stories — I should have liked to examine Alan Richardson's new book on The Miracle - Stories of the Gospels (1942)-- or a fuller study of the so - called messianic consciousness of Jesus, the theory of interim ethics, the relation of eschatology and ethics in Jesus» teachings — see Professor Amos N. Wilder's book on the subject, Eschatology and Ethics in the Teaching of Jesus (1939)-- the influence of the Old Testament upon the earliest interpretation of the life of Jesus — see Professor David E. Adams» new book, Man of God (1941), and Professor E. W. K. Mould's The World - View of Jesus (1941)-- or sonic of the topics treated in the new volume of essays presented to Professor William Jackson Lowstuter, New Testament Studies (1942), edited by Professor Edwin Prince Booth.

Sir Rudolf Peierls, another leading twentieth «century physicist, said, on the basis of quantum theory, «The premise that you can describe in terms of physics the whole function of a human being... including its knowledge, and its consciousness, is untenable.

We must ask whether the physical and historical continuity that evolutionary theory posits, in its picture of life and consciousness arising from a soup of chemicals, rubs out the hierarchical distinction of levels.7

In Whitehead's «theory of religion,» the development of religion leads (at least in its last level that we know of) to a rationalization of religious experience (LM 20 - 36) 5 Although, at first, religious concerns were preoccupied with rituals, partial myths, and emotional stabilization, later religious consciousness evolved increasingly towards the recognition of universal connectivity, leaving behind provincial rituals and social bindings (RM 28).

2 Shalom: For the beginnings of such a theory, see my essays «On the Structure of the Person: Time and Consciousness» (in Dialectics and Humanism, Journal of the Polish Academy of Science, 1975) and, more particularly, «The Problem of the Person: Philosophy and the Neurologists» (to appear in Dialectics and Humanism, 1979).

The present theory involves the idea of reference to something else, such as a piece of apparatus, and that to something else, etc., and finally to the consciousness of some observer.

This led James to the theory that the stream of consciousness, and time itself, must come in discrete durational units which in themselves do not involve change.

What is it about our stories that should be taken seriously by those who advance theories of moral behavior as a product of evolution, or those who regard consciousness and selfhood as congeries of computational patterns constructed by neurons?

the seeming absence 0f other selves within experience is what my theory implies would characterize human experience, since a self on that level could not conveniently manage other selves as clearly and distinctly manifest to it, but only selves on such a low level that only vague mass awareness of them would reach full consciousness, for individually taken they are too trivial to notice.

The latter understood the stream of thought atomically, since, according to their theory, all one can find in consciousness are the substantive terms, not the relations.

He has challenged most of the prominent modern theories of religion, including Marxism (religion is a mask for class consciousness), functionalism (religion serves as a moral restraint or social glue) and psychological reductionism (religion is a form of infantile wish fulfillment).

The first form of self - consciousness is described by Duvall and Wicklund in their book A Theory of Objective Self - Awareness.

Instead of investing theological significance in a theory about how the mind intuits objects of sense data, or about the reality of the world external to consciousness, or about the extent to which the mind is creative in producing experience, Green focuses on the role of imagination, a term which refers in ordinary conversation to fantasy and illusion, but which also refers to discovery, illumination and reality.

He comes down in favour of a theory of «integrative dualism», in which consciousness is seen as «an emergent reality that is logically but not (in this world) causally separable from a physical brain and body.»

I am so much a fan, that I made my own theory out of the idea that consciousness might be explained through a better understanding of antimatter and parallel universes.

Because of the presupposition present in evolutionary theory, Whitehead used consciousness as the touchstone of human experience.

Luhrmann argues that this involves a distinctive «theory of mind» in which human consciousness is continuously open to supernatural presences, both divine and demonic.

In the philosophy of men like G.W.F. Hegel, Kierkegaard saw theories about stages of human consciousness and progress in world history that he thought could lead Christians away from reliance on Scripture as a source of truth about human life.

The evolutionary theory of Punctuated Equilibrium seems to apply to the human consciousness as well as biological adaptation.

But the Jewish belief in creation does not possess the character of a theory to explain the universe; instead, it is the expression of the consciousness that man in his whole existence in the world is dependent upon God.

But, as Popper says, «a theory of the non-existence of consciousness can not be taken any more seriously than a theory of the non-existence of matter.»

In any event, of all the theories which we may evolve concerning the end of the Earth, it is the only one which affords a coherent prospect wherein, in the remote future, the deepest and most powerful currents of human consciousness may converge and culminate: intelligence and action, learning and religion.

The desire for a theory of everything is understandable and a natural outgrowth of the human consciousness, cognition and value that Nagel describes; but so is humility.

If there is one motif that is common to all forms of romanticism — and here I am speaking of romantic theory and not of the actual poetry of the so - called romantic poets — it is a nostalgia for the lost innocence of a primordial beginning and a yearning for an original and undifferentiated form of consciousness.

Searle's account of consciousness, in short, merely throws doubt on the wisdom of his initial assumption — that there are only two alternatives for tackling the problem of consciousness: either search for a causal theory or succumb to some sort of vicious Cartesian dualism.

That is, just as the human mind is, in terms of my theory, an enduring intentional field of activity for successive moments of consciousness, so the enduring reality of God is an intentional field of activity which overlaps the structured field of activity proper to the universe.

Heat and light, being modes of motion, «phosphorescence» and «incandescence» are phenomena to which consciousness has been likened by the production - theory: «As one sees a metallic rod, placed in a glowing furnace, gradually heat itself, and — as the undulations of the caloric grow more and more frequent — pass successively from the shades of bright red to dark red (sic), to white, and develope, as its temperature rises, heat and light, — so the living sensitive cells, in presence of the incitations that solicit them, exalt themselves progressively as to their most interior sensibility, enter into a phase of erethism, and at a certain number of vibrations, set free (dégagent) pain as a physiological expression of this same sensibility superheated to a red - white.»

«The body,» he continues, «would thus be, not the cause of our thinking, but merely a condition restrictive thereof, and, although essential to our sensuous and animal consciousness, it may be regarded as an impeder of our pure spiritual life.8 And in a recent book of great suggestiveness and power, less well - known as yet than it deserves, — I mean» Riddles of the Sphinx,» by Mr. F. C. S. Schiller of Oxford, late of Cornell University, — the transmission - theory is defended at some length.9