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Anyone who has ever enjoyed the honor to lecture a graduate school audience will tell you that simplicity in delivery as a goal is a worthwhile pragmatic and theoretical virtue if and only the expected and appropriate cognitive content are aimed at the student and not for self indulgence, independent of the corresponding level of complexity to be communicated. There is a tacit presumption that selling/marketing an idea by a professor implies there must be a buyer student purchase for a pedagogical transaction to be completed. Unless, of course, the professor, consciously knowing (or not) is engaged in a self-serving soliloquy assuming as primitive, self-evident complex propositions and often expressed as either inspired on a radical conceptual theosophy or based on a radical empirical, probable/statistical scientific lab result as characterized by extremist pronouncements. Yet, the very complex and changing nature of the object/event, in its dynamic evolutionary progression in our Minkowsky 4-d space time existential reality, opts to reveal its complexity to human audiences in the form of the simplest possible model-poems solution that are compatible with the students undeveloped brain dynamics phenomenology and combinatorial limitations, as amply detailed in our other publications. We now expand further on the justifications for our general poem on the evolution of complexity as discussed under The Immanent Invariant and the Transcendental Transforming Horizons. We need to harmonize integrative the exotic idealistic speculations and conjectures of conceptual models with the empirical/pragmatic measurements coming out of the lab. See Ch. 12, Nurophilosophy of Consciousness., Vol. IV and Vol. V.
"A Bradford book." Bibliography: p. [491]-523. Includes index.
I would like to invite all those studious of the mind/brain interface puzzle to share our insights. What follows represents an ongoing series of reflections on the ontology of consciousness based on some intuitions on life, language acquisition and survival strategies to accommodate the biological, psychic and social imperatives of human life in its ecological niche, thus the BPS model. For the latest publication click on BPS Model. http://www.delaSierra-Sheffer.net/ID-Neurophilo-net/index.htm
After so many years of laboring within the confined university walls of academe, retirement becomes both a threat and a challenge. Never before did you have the time to follow up on the few occasions serendipitous enlightenments flashed across your path. Tenure and cost-efficient, pragmatic considerations always kept you away. But there is no excuse now. Is it worth it? I would like to invite all those studious of the mind/brain interface puzzle to share our insights. What follows represents an ongoing series of reflections on the ontology of consciousness based on some intuitions on life, language acquisition, and survival strategies to accommodate the biological, psychic, and social imperatives of human life in its ecological niche, thus the BPS model. For the latest publication, click on BPS Model. http://www.delaSierra-Sheffer.net/ID-Neurophilo-net/index.htm
The information explosion we have witnessed in the last two decades has unexpectedly accelerated the relentless, forward evolutionary process of complexity as experienced in the 'real' existential reality as narrated from human to human in the language semantic accounts of our communications. Sometimes there are consistent, verifiable experiences by all witnesses that resist being described in common language terms and their undeniable presence must then be inferred by using justifiable representation and must be communicated instead in a justifiable symbolic or sentential representation as an 'ideal' explanation model. We then have two choices to fashion our model, we can either sacrifice the elegance of the model if we base it strictly on verifiable observables or emphasize on the elegance of a more demanding mathematical logic representation of the same subjective experience. Both approaches lead to the same speculations/conjectures about the micro or macro cosmological environment of the unseen. The author endorses the Lagrangian Quantum Field Theory (QFT) as our most empirically, well-confirmed physical theory where the 'ideal' explanation of the metaphysical component of the empirical object/events is more reliable than the axiomatic approach mathematical theorists prefer. However the best of both must harmonize. The reliance on verifiable sensory facts excels in the expediency of calculations and their intuitive understanding because it is closer to phenomenological experimental manipulation in the physics lab. That makes the derived metaphysical 'ideal' model poem more credible when applying the theory to make predictions. If we had to choose only one it is clear that when pragmatics and rigor lead to the same conclusion, then, as the author has argued, pragmatics trumps rigor due to the resulting simplicity, efficiency, and increase in understanding made possible. Most important, however, is that it allows for preparations for unexpected new environmental circumstances as they get empirically detected. Consequently, a hybrid unit wholeness of existential mesoscopic reality is defended.
Philosophers and neuroscientists address central issues in both fields, including morality, action, mental illness, consciousness, perception, and memory. Philosophers and neuroscientists grapple with the same profound questions involving consciousness, perception, behavior, and moral judgment, but only recently have the two disciplines begun to work together. This volume offers fourteen original chapters that address these issues, each written by a team that includes at least one philosopher and one neuroscientist who integrate disciplinary perspectives and reflect the latest research in both fields. Topics include morality, empathy, agency, the self, mental illness, neuroprediction, optogenetics, pain, vision, consciousness, memory, concepts, mind wandering, and the neural basis of psychological categories. The chapters first address basic issues about our social and moral lives: how we decide to act and ought to act toward each other, how we understand each other’s mental states and selves, and how we deal with pressing social problems regarding crime and mental or brain health. The following chapters consider basic issues about our mental lives: how we classify and recall what we experience, how we see and feel objects in the world, how we ponder plans and alternatives, and how our brains make us conscious and create specific mental states.
Churchland explores the unfolding impact of the several empirical sciences of the mind, especially cognitive neurobiology and computational neuroscience on a variety of traditional issues central to the discipline of philosophy. Representing Churchland's most recent research, they continue his research program, launched over thirty years ago which has evolved into the field of neurophilosophy. Topics such as the nature of Consciousness, the nature of cognition and intelligence, the nature of moral knowledge and moral reasoning, neurosemantics or world-representation in the brain, the nature of our subjective sensory qualia and their relation to objective science, and the future of philosophy itself are here addressed in a lively, graphical, and accessible manner. Throughout the volume, Churchland's view that science is as important as philosophy is emphasised. Several of the color figures in the volume will allow the reader to perform some novel phenomenological experiments on his/her own visual system.
While yoga was originally intended to be practiced for spiritual growth, there is an increasing interest in applying yoga in all areas of life. It is important to understand this ancient science and way of life through as many perspectives as possible (e.g., based on biomedical engineering). As its popularity and interest grows, more practitioners want to know about the proven physiological effects and uses in healthcare. The Handbook of Research on Evidence-Based Perspectives on the Psychophysiology of Yoga and Its Applications provides research exploring the theoretical and practical aspects of yoga therapy and its physiological effects from diverse, evidence-based viewpoints. The book adds in-depth information regarding the (1) physiological effects of yoga; (2) neurobiological effects of yoga meditation; (3) psychological benefits related to yoga, such as mental wellbeing; (4) molecular changes associated with yoga practice; and (5) therapeutic applications (for lymphedema, mental health disorders, non-communicable diseases, attention deficit hyperactivity disorder, and trauma, among other conditions). Featuring coverage on a broad range of topics such as pain management, psychotherapy, and trauma treatment, this book is ideally designed for yoga practitioners, physicians, medical professionals, health experts, mental health professionals, therapists, counselors, psychologists, spiritual leaders, academicians, researchers, and students.
An argument for a Copernican revolution in our consideration of mental features—a shift in which the world-brain problem supersedes the mind-body problem. Philosophers have long debated the mind-body problem—whether to attribute such mental features as consciousness to mind or to body. Meanwhile, neuroscientists search for empirical answers, seeking neural correlates for consciousness, self, and free will. In this book, Georg Northoff does not propose new solutions to the mind-body problem; instead, he questions the problem itself, arguing that it is an empirically, ontologically, and conceptually implausible way to address the existence and reality of mental features. We are better off, he contends, by addressing consciousness and other mental features in terms of the relationship between world and brain; philosophers should consider the world-brain problem rather than the mind-body problem. This calls for a Copernican shift in vantage point—from within the mind or brain to beyond the brain—in our consideration of mental features. Northoff, a neuroscientist, psychiatrist, and philosopher, explains that empirical evidence suggests that the brain's spontaneous activity and its spatiotemporal structure are central to aligning and integrating the brain within the world. This spatiotemporal structure allows the brain to extend beyond itself into body and world, creating the “world-brain relation” that is central to mental features. Northoff makes his argument in empirical, ontological, and epistemic-methodological terms. He discusses current models of the brain and applies these models to recent data on neuronal features underlying consciousness and proposes the world-brain relation as the ontological predisposition for consciousness.
The Oxford Handbook of the Philosophy of Consciousness provides the most comprehensive overview of current philosophical research on consciousness. Featuring contributions from some of the most prominent experts in the field, it explores the wide range of types of consciousness there may be, the many psychological phenomena with which consciousness interacts, and the various views concerning the ultimate relationship between consciousness and physical reality. It is an essential and authoritative resource for anyone working in philosophy of mind or interested in states of consciousness.