Consciousness and Physics

As generally accepted, consciousness or mind and material brain are closely related to each other; but how? Quantum mechanics is a new pathway to understand the hard problem of consciousness and its relation to the brain. Consciousness has specific properties such as unity, irreducibility, non-locality, etc. The completely different features of classical physics hindered the success of scientists to study consciousness. But quantum mechanics with its features gave scientists hope to study consciousness. Several quantum approaches to consciousness have been proposed (...) in recent decades; the most important point about these approaches is that each one has used its own philosophy to determine its viewpoint about the mind’s nature and even its quantum approach. In general, all scientific theories are based on some metaphysical principles which come from the worldview of scientists. In this article four contemporary approaches are discussed: The Eccles-Beck, Stapp, Penrose-Hameroff, and Avicenna-Bohm theories; philosophical and scientific points are highlighted for each of them. Finally, the theory of Top-Down Causation is discussed because we think it can provide a fertile philosophical ground for theories of “mind-brain relation” and “quantum consciousness”. (shrink)

(October 2021 to 2014) The UNBELIEVABLE similarities between the ideas of some people (2011-2016) and my ideas (2002-2008) in physics (quantum mechanics, cosmology), cognitive neuroscience, philosophy of mind, and philosophy (this manuscript would require a REVOLUTION in international academy environment!).

Gabriel Vacariu, (October 2021 to 2014) The UNBELIEVABLE SIMILARITIES between the ideas of some people (2011-2021) and my ideas (2002-2008) in physics (quantum mechanics, cosmology), cognitive neuroscience, philosophy of mind, and philosophy (this manuscript would produce a REVOLUTION in right international academic environment!) here (the LIST is BELOW) .

Beginning with a study of the basic components of the physical world, Almada is developing an explanation of the emergence of the conscious mind. In order to recognize and publicize this enterprise, which is not yet finished, this note offers an overview of Almada’s approach; challenges his optimism with the well-known hard problem of consciousness; and argues that his research can be pushed ahead by a coherent conceptual account of emergence.

In the first part I argue that Buddhism and Hinduism can be unified by a Pure Consciousness thesis, which says that the nature of ultimate reality is an unconditioned and pure consciousness and that the phenomenal world is a mere appearance of pure consciousness. In the second part I argue that the Pure Consciousness thesis can be supported by an argument from quantum physics. According to our best scientific theories, the fundamental nature of reality consists of quantum fields, and it (...) seems that quantum fields have merely particle-like appearances—particles seem to be mere epiphenomena. This interpretation can be generalized. There appear to be individual entities, small and large, and their ontological reality is precisely what it appears to be—they are mere appearances. (shrink)

The epistemological chasm between how we perceive or imagine the actual world and how we think of its underlying entities has motivated perhaps the most disconcerting impasse in human thought: the explanatory gap between the phenomenal and physical properties of the world. Here, I advocate a combination of philosophical skepticism and simplicity as an informed approach to arbitrate among theories of consciousness. I argue that the explanatory gap is rightly a gap in our understanding, but one that is not surprising; (...) and we being observers biased by our first-person perspective and our existence may both hinder and assist our reasoning. Further, I unfold the concept of observer into two distinct notions based on its functional and phenomenal aspects, and exploit this device to elucidate the subject-observer relationship. Then, I proceed to analyze the philosophical zombie dilemma. Lastly, I contend that from a skeptical viewpoint, panpsychism is the most parsimonious doctrine accounting for the explanatory gap, and suggest that it would be possible to make headway in the hard problem of consciousness by uncovering non-trivial causal relationships between qualia states and functional states, if routine and controlled manipulation of neural circuits were easily available. (shrink)

This paper is aiming to investigate the physical substrate of conscious process. It will attempt to find out: How does conscious process establish relations between their external stimuli and internal stimuli in order to create reality? How does consciousness devoid of new sensory input result to its new quantum effects? And how does conscious process gain mass in brain? This paper will also try to locate the origins of consciousness at the level of neurons along with the quantum effects of (...) conscious process. (shrink)

Many believe that a suitably programmed computer could act for its own goals and experience feelings. I challenge this view and argue that agency, mental causation and qualia are all founded in the unique, homeostatic nature of living matter. The theory was formulated for coherence with the concept of an agent, neuroscientific data and laws of physics. By this method, I infer that a successful action is homeostatic for its agent and can be caused by a feeling - which does (...) not motivate as a force, but as a control signal. From brain research and the locality principle of physics, I surmise that qualia are a fundamental, biological form of energy generated in specialized neurons. Subjectivity is explained as thermodynamically necessary on the supposition that, by converting action potentials to feelings, the neural cells avert damage from the electrochemical pulses. In exchange for this entropic benefit, phenomenal energy is spent as and where it is produced - which precludes the objective observation of qualia. (shrink)

What has changed in Wolff-Michael Roth’s approach to research on knowing, learning and teaching since “Enhancing student achievement through computer-generated homework”? What is the Author’s perspective on interdisciplinarity, multidisciplinary and transdisciplinarity? Is there any importance of cooperation between cognitive science and social studies of science? What will be the future of mathematics?

An excellent account of one of those rare occasions in history when a number of great minds, working on a common problem independently, come up with sufficiently new answers as to send their science, and in this case a good part of human thinking, in a completely new direction.

The article presents the possible role of consciousness in quantum-mechanical description of physical reality. The widely spread interpretations of quantum phenomena are considered as indicating the apparent connection between conscious processes and the properties of the microcosm. The reasons for discrepancies between the results of observations of the microcosm and macrocosm and the potential association of consciousness with these reasons are closely investigated. The mentioned connection is meant to be interpreted in the sense that the probable requirement for a complete (...) understanding of quantum theory is the adequate description of consciousness within it and that the correct theory of consciousness should include quantum-mechanical theoretical apparatus. In this context, the question about the methods of scientific cognition is discussed, in particular, the problem of the place and the importance of intellectual intuition in science and philosophy of science. The author draws the conclusions about the current state of the “measuring” consciousness. problem in its relationship with. (shrink)

'Nadeau and Kafatos supply plenty of food for thought: the apparently recondite concept of non-locality, they suggest, has consequences everywhere.'--Publisher's Weekly.

Normal 0 false false false EN-US X-NONE X-NONE In this paper we examine the consequences of von Neumann's interpretation of quantum mechanics in the context of an insect conditioning experiment. We argue that either the insect has a mind, therefore collapsing the wave function, or it does not, therefore reacting to superpositions in a different way. Thus, a device to condition insects could be used to test von Neumann's interpretation, if insects are not conscious. If, on the other hand, insects (...) possess a mind, such experiment would open up the possibility of using insect experiments to test Stapp's theory of mind-matter interaction. (shrink)

This paper introduces the ontology of Emergent Dualism, which takes the position that the elementary stuff of everything in the universe is energy, that this energy can become structured into a series of levels of emergent organization whose operating principles are not derivable from the previous levels, that one of these levels is the concatenations of neural processes called brains, that brains have some particular emergent process that gives rise to subjective experience from the internal viewpoint of that process, and (...) that the private, subjective property of this emergent process entails a dualistic philosophical treatment of its analysis. Normal 0 false false false EN-US X-NONE X-NONE Normal 0 false false false EN-US X-NONE X-NONE. (shrink)

A conscious moment occurs when an individual is in a state of awareness of one’s self and the external environment. The human brain has been extensively studied to understand the phenomena of human thought and behavior in the context of consciousness. Consciousness has always been linked to the nervous system but there are several studies that have recorded conscious behaviours in organisms without nerve cells. This paper hypothesizes that quantum energy generated consciousness emerges in each and every living cell and (...) traverses by means of electromagnetic radiation; an oldest form of energy that exist in the cosmos and which utilizes the cellular structures to flow by means of a coherent, invisible, powerful, recyclable process; a connection with the cosmic energy bridge. (shrink)

Resonance can trigger of a series of quantum events and therefore induce several changes related to consciousness at micro as well as macro level within a living system. Therapeutic effects have been observed in several religious meditative and healing practices, which use resonance in the form of chanting and prayers. A living system may have many resonant frequencies due to their degrees of freedom, where each can vibrate as a harmonic oscillator supporting the progression of vibrations as waves that moves (...) as a ripple within the whole system. A cell as an organism or cells in multicellular organisms act as resonating bodies that trigger of oscillation of oscillatory proteins of the cytoskeletal network. The resulting protein conformational changes generate a conscious moment that is regulated via electron tunneling, delocalization and superposition in space time geometry. Consciousness or sentience are phenomenal characteristics of every cell and even though we don’t know the “why” we surely can predict and hypothesize the “how” of consciousness to be quantum computed, which enables the cell to understand and judge perceptions giving it a prospect to behave as per will. (shrink)

Strong claims have been made for emergence as a new paradigm for understanding science, consciousness, and religion. Tracing the past history and current definitions of the concept, Clayton assesses the case for emergent phenomena in the natural world and their significance for philosophy and theology. Complex emergent phenomena require irreducible levels of explanation in physics, chemistry and biology. This pattern of emergence suggests a new approach to the problem of consciousness, which is neither reducible to brain states nor proof of (...) a mental substance or soul. Although emergence does not entail classical theism, it is compatible with a variety of religious positions. Clayton concludes with a defence of emergentist panentheism and a Christian constructive theology consistent with the new sciences of emergence. (shrink)

There is an underlying assumption in the social sciences that consciousness and social life are ultimately classical physical/material phenomena. In this ground-breaking book, Alexander Wendt challenges this assumption by proposing that consciousness is, in fact, a macroscopic quantum mechanical phenomenon. In the first half of the book, Wendt justifies the insertion of quantum theory into social scientific debates, introduces social scientists to quantum theory and the philosophical controversy about its interpretation, and then defends the quantum consciousness hypothesis against the orthodox, (...) classical approach to the mind-body problem. In the second half, he develops the implications of this metaphysical perspective for the nature of language and the agent-structure problem in social ontology. Wendt's argument is a revolutionary development which raises fundamental questions about the nature of social life and the work of those who study it. (shrink)

Context: The detection of objective reality, truth, and lies are still heated topics in epistemology. When discussing these topics, philosophers often resort to certain thought experiments, engaging an important concept that can be broadly identified as “the global observer.” It relates to Putnam’s God’s Eye, Davidson’s Omniscient Interpreter, and the ultimate observer in quantum physics, among others. Problem: The article explores the notion of the global observer as the guarantor of the determinability and configuration of events in the world. It (...) analyzes the consistency of the notion “global observer” from the standpoint of logic and philosophy, and discusses why application of this notion in some contexts poses challenges and appears to be paradoxical. Method: The paper uses conceptual methods of argumentation, such as logical and philosophical kinds of proof. Its key approach is the engagement of thought experiments. Results: The notion of a global observer is incoherent: “being global” and “being an observer” appear to be incompatible features. It is claimed that from the standpoint of global observation, there are no events occurring in the world. Furthermore, the indefiniteness of the world as a whole is asserted, which is related to the uninformedness of the global observer regarding the “true state of affairs.” “Global observation” turns out to be incompatible with the concept of the observer, blocking, as a result, the opportunity for a determinable configuration of events. It only makes sense to discuss local observations, which are limited to mutual observation or introspections, and not to assume the existence of some absolute truth, reality, or the state of affairs beyond the local observations. Constructivist content: The article emphasizes the role of the observer and observation. It opens up some problematic consequences of the core philosophical assumptions of globally observing existence. Referring to von Foerster’s and Luhmann’s idea that we can only speak reasonably about local observations, the paper argues that reality is neither external to nor independent of the observer. Implications: The paper could be productive for epistemic theories, theories of quantum physics, and theories of non-classical logic. (shrink)

The disciplinary enterprises engaged in the study of consciousness now extend beyond their original paradigms providing additional knowledge toward an overall understanding of the fundamental meaning and scope of consciousness. A new transdisciplinary domain has resulted from the syncretism of several approaches bringing about a new paradigm. The background for this overarching enterprise draws from a variety of traditions. In this paper however elaboration is restricted to the quantum-mechanical account in David Bohm’s theoretical work in relation to his ideas about (...) “active information”, “protointelligence”, and “non-locality”. This leads to an adapted version of Bohm’s thesis concerning the implicate order and explicate order of the Universe - the Impression Order and the Expression Order, respectively. On this view, the Universe is formed on an actual-material level, the apparent properties of things, and a potential-material level, a constant process of becoming that exerts an attractive force on the present. The central thesis emerges from a radical reformulation of certain core concepts that transforms many ontological assumptions about the material basis of consciousness. That is, the above platform inclusively connects to a hypothesis that the concepts of ‘space’, ‘time’, ‘event’, and ‘motion’ can be unified to capture the notion of simultaneous activity at reducing levels to the Impression order. This notion coheres with a physical-theoretical model of Signature-Energy-Frequency which has been well demonstrated in the atomic, chemical, and information fields. This study embraces a holistic and creative worldview based on a triadic model wherein consciousness itself is postulated as the most basic, primordial stratum. Importantly, both orders are constantly conjoined since the Impression Order exists as potential energy of the quantum vacuum. The physical realm is formed by the proposed Triangulate-Three conditions as a principle of animation and ‘being’: Consciousness, Body-of-Experience and Intellect-Reflective in the Expression Order, one aspect of which emerge as lifelike properties. This Triangulate-Three principle inheres in every particle and organism to which it guides its development, adaptation, and survival. The conscious being thus possesses all three conditions in Expression Order through STEM-interactions via SEF transmissions, as a self-organising organism. (shrink)

Argues that quantum physics allows the human brain to embody and amplify the absolute freedom that underlies the physical world.

The word 'paraphysics' has never been precisely defined. To establish paraphysics as a true science, the word is first defined and its scope and limits identified. The natural phenomena which are studied in paraphysics, psi phenomena, are distinguished by their common physical properties. The historical roots of paraphysics are also discussed. Paraphysics can be defined, represented by a specific body of natural phenomena and it has a historical basis. Therefore, paraphysics is a distinguishable science. It only needs a theoretical foundation. (...) Rather than using a quantum approach, a new theory of physical reality can be based upon a field theoretical point of view. This approach dispels philosophical questions regarding the continuity/discrete debate and the wave/particle paradox. Starting from a basic Einstein-Kaluza geometrical structure and assuming a real fifth dimension, a comprehensive and complete theory emerges. The four forces of nature are unified as are the quantum and relativity. ;Life, mind, consciousness and psi emerge as natural consequences of the physics. The scientific concept of consciousness, ambiguous at best, has become an increasingly important factor in modern physics. No one has ever defined consciousness in an acceptable manner let alone develop a workable theory of consciousness while no viable physical theories of life and mind are even being considered even though they are prerequisites of consciousness. In the five-dimensional model, life, mind and consciousness are explained as increasingly complex 'entanglements' or patterns of density variation within the single unified field. Psi is intimately connected to consciousness, giving the science of paranormal phenomena a theoretical basis in the physics of hyperspace. Psi results from different modes of consciousness interacting non-locally via the fifth dimension. ;Several distinct areas of future research are suggested which will lead to falsification of the theory. A new theory of the atomic nucleus is clearly indicated as is a simple theory of the predominant spiral shape of galaxies. A quantifiable theory of life is also suggested. And finally, this model strongly implies a direct correspondence between emotional states and psi phenomena which should render the existence of psi verifiable. (shrink)

This new book by the award-winning scientist and author of The Emperor's New Mind is a profound exploration of what modern physics has to tell us about the mind. It also gives a visionary description of what a new physics might look like.

Relates the discoveries of quantum physics to the workings of the human mind and explores the process of observing shapes and how and what the mind perceives.

The Mechanics of the Mind, in the words of its author, "is an attempt to interpret the phenomenon of mind in terms of the physiological processes of the nervous system and to explore the philosophical implications of a realistically conceived theory." The first four chapters of the book is little more than a survey of some neurophysiological, cognitive, psychosocial and clinical experimental data, the consideration of which presumably leads one to the conclusion that behavior is strictly neuronic. This extensive survey (...) of research data reads like a textbook in Introductory Psychology, for Lohr details experimental studies that are familiar to every college freshman. We hear once again of Kleitman’s sleep experiments, Harlow’s surrogate mothers, even Pavlov’s dogs. Yet, not only is this analysis boring, it is quite defective. Lohr relies solely on these classic experiments in order to argue his thesis; he seems largely to be ignorant of recent experimental research which directly affects his position. This fact is painfully evident both in his discussion of the Central Nervous System and in his treatment of clinical research. Concerning the CNS, Lohr does not take into account Moruzzi and Jouvet’s studies of the ARAS, the recent interest in the hippocampus and the work of Spencer, Thompson and Nielson on the neuronic basis of learning. Lohr’s clinical data are taken, almost exclusively, from the 1950 edition of Coleman’s textbook—an undergraduate primer in abnormal behavior. Yet, even if Lohr were conversant with recent physiological and clinical research it would be impossible to verify his conclusions independently since he provides not one footnote in 513 pages of technical discussion. There are occasional references to specific experiments but by author only; he does not offer dates or source of publication for any of the studies he cites. Moreover, Lohr provides no index and only a nominal bibliography whose omissions are more notable than its entries. These infractions of scholarly courtesy are, however, merely remote indications of the deeper difficulty. From his inadequate survey of experimental research Lohr concludes that an understanding of behavior as exclusively neuronic leads us back to "traditional values" once discarded by psychologists who thought their research explained away "innate tendencies." Lohr argues that "the institutions [i.e., social values] which have evolved do not reflect an artificial set of conditions imposed upon man." Rather, the shape of our nervous system forces upon us certain limits and therefore certain objective moral values. Physiological processes thus "determine" higher order behavior in that they provide an objective matrix from which certain kinds of behavior can be judged aberrant. Hence belief in God, and freedom of the will, insofar as these elements are entailed by objective moral standards, are respectable, even desirable, accoutrements of Lohr’s "mechanistic metaphysics." This reconstruction of morals on the basis of biology suggests a close parallel with certain 19th century evolutionist-philosophers, Spencer, Haeckel and Fiske being, perhaps, the most prominent of the school. These Victorian biologist-philosophers were much more certain of a direct link between neural processes and high-order behavior than their late 20th century counterparts, and they were much more liable to conflate possible social and cultural consequences of their work. Today, however, the type of connection between neural activity and higher order behavior is much less obvious due to more sophisticated research techniques and a more critical lay public. Lohr, as we have noted, does as little justice to these new techniques and trends as Spencer would have done. He completely ignores significant research and virtually all philosophical discussion concerning mind-brain identity. As a consequence, The Mechanics of the Mind fits the same genre as Spencer’s Synthetic Philosophy and Haeckel’s Riddle of the Universe—neither good science nor good philosophy.—J. F. (shrink)

A survey is presented of possible connections between quantum theory and consciousness that have been proposed in the past and those that have now opened as a result of work on cognitive subsystems of the brain in the past 10 years. It is argued that, in the light of such work and in contrast to speculations prior to it, these connections can now be seen as necessary and their investigation as feasible.

In the 20 years of the Journal of Consciousness Studies I've been deeply involved with the conference series 'Toward a Science of Consciousness' , and the 'orchestrated objective reduction' theory of consciousness with Sir Roger Penrose. Thanks in large part to JCS and TSC, an interdisciplinary field of Consciousness Studies has emerged. Regarding the science underlying consciousness, most theories view neuronal membrane and synaptic activities in the brain as its essential currency. However, in Orch OR, consciousness derives from deeper-order, finer-scale (...) quantum computations in microtubules inside brain neurons which 1) regulate neuronal membrane and synaptic activities, and 2) connect brain processes to fundamental space-time geometry, the fine-scale structure of the universe. Here I tell the story of my 40-year obsession with consciousness, and conclude, confidently, based on new evidence, that the biology, biophysics, and neuroscience of Orch OR are largely correct, and that consciousness occurs due to quantum vibrations in brain microtubules. If the connection to fundamental space-time geometry is also validated, Orch OR may provide a bridge between neuroscience and more spiritual approaches to consciousness. (shrink)

It has been suggested that the quantum fluctuations of the microworld may constitute or be caused by an elementary consciousness in nature that could be the source of brain-mind consciousness as well. This essay explores the possibility that the espoused quantum consciousness, when the identity "localized quantum fluctuations" ? "conscious force classically manifested" is assumed, extends upward into the macroscopic world of classical physics via the "classical approximation" of the Ehrenfest theorem. Newton's laws of motion then define localized forces of (...) consciousness that are psychogenic rather than mechanistic, which are immanent, intentional, and self-directed. In this quantum-inspired, idealist reinterpretation of classical physics, gravitational, electrical and other fields in space-time are information supplied rather than force applied, to which matter's psychogenic forces purposefully and lawfully respond. Consciousness and change are then an identity, whether the change is quantum or classical in character. The calculus of Newton and Leibniz in this quantum idealism is of and by conscious beings, rather than blind mechanisms. When consciousness is thus understood, our being is a more ordered form of matter ensouled by psychogenic forces explained by more refined systems of physics. (shrink)

B. Alan Wallace introduces a natural theory of human consciousness that has its roots in contemporary physics and Buddhism.

Prevailing theories of consciousness may be characterized as either a physicalist view of mind with material building blocks that grow in complexity unto an emergent conscious experience, or as a dualistic model in which mind-body interaction is taken as the interface of conscious intent and unconscious bodily processing. Roger Penrose supports a model of consciousness that goes beyond dualism by adding a third domain [19]. The Three World model describes interconnected yet independent aspects of consciousness: Physical, Mental & Platonic. These (...) three worlds are grounded in the three axioms of quantum mechanics: measurement, superposition and entanglement. The Mental World corresponds to the superposition principle in which all possible future realities are superposed as potentials before a choice is made. The superposition is analogous to the choices we make everyday. In the Physical World, the measurement principles states that the quantum system must collapse the superposed possibilities into a single actuality. The most peculiar phenomenon in quantum mechanics is entanglement. Quantum systems may be entangled in a timeless and spaceless way such that they will still be connected despite separation in space or time. The Platonic World is akin to entanglement, because mathematics and conceptual forms are unchanging regardless of space or time. Finally, a new model called Fractal Trialism is proposed which describes how there is a nested trialism within each of the three worlds in order to elaborate their interconnectedness. This model describes digital computers, quantum computers and shared experience. Normal 0 false false false EN-US X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;} Normal 0 false false false EN-US X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-fareast-font-family:"Times New Roman"; mso-fareast-theme-font:minor-fareast; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi;}. (shrink)