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How does the animated meat inside our heads produce the rich life of the mind? Why is it that when we reflect or meditate we have all manner of sensations and thoughts but never feel neurons firing? It's called the "hard problem", and it's a problem the physician, philosopher and author Raymond Tallis believes we have lost sight of – with potentially disastrous results.
What is astonishing about this rampant reductionism is that it is based on a conceptual muddle that is readily unpicked. Sure, you need a brain to be alive, but to be human is not to be a brain. Think of it this way: you need legs to walk, but you'd never say that your legs are walking.
So why can't consciousness be thought of as just the way we experience brain activity, Dunbar continued? Because that's dishonest, Tallis retorted. Inside that innocent-sounding sentence, you have smuggled those two little words "we experience". And that's the entire problem: how do we experience?
Originally posted by Jordan River
How do we experience, few things...
Number one: Pain
Freewill is an experience as well.
The ability to change your life from every second. Are you going swimming or jogging? What is your choice. Freewill is freedom and the closes country we have to freedom (although tampered) is the united states, canada, Parts of europe.
Originally posted by Erongaricuaro
OK, good point. Our professed knowledge doesn't have to be experienced or factual, we can be delusional also.
Originally posted by TupacShakur
Human consciousness is nothing more than mere brain activity. Everything we do can be explained by a certain part of the brain having a different function than the next one, which in combination makes us the people we are, who think what we think, do what we do, say what we say, see what we see, etc.
Orch-OR (Orchestrated Objective Reduction) is a theory of consciousness, which is the joint work of theoretical physicist Sir Roger Penrose and anesthesiologist Stuart Hameroff. Mainstream theories assume that consciousness emerges from the brain, and focus particularly on complex computation at synapses that allow communication between neurons. Orch-OR combines approaches to the problem of consciousness from the radically different angles of mathematics, physics and anesthesia.
Penrose and Hameroff initially developed their ideas quite separately from one another, and it was only in the 1990s that they cooperated to produce the Orch-OR theory. Penrose came to the problem from the view point of mathematics and in particular Gödel's theorem, while Hameroff approached it from a career in cancer research and anesthesia that gave him an interest in brain structures.
Two variants of psi are precognition (conscious cognitive awareness) and premonition
(affective apprehension) of a future event that could not otherwise be anticipated
through any known inferential process. Precognition and premonition are themselves
special cases of a more general phenomenon: the anomalous retroactive influence of
some future event on an individual’s current responses, whether those responses are
conscious or nonconscious, cognitive or affective. This article reports 9 experiments,
involving more than 1,000 participants, that test for retroactive influence by “timereversing”
well-established psychological effects so that the individual’s responses are
obtained before the putatively causal stimulus events occur. Data are presented for 4
time-reversed effects: precognitive approach to erotic stimuli and precognitive
avoidance of negative stimuli; retroactive priming; retroactive habituation; and
retroactive facilitation of recall. All but one of the experiments yielded statistically