David Gamez - Understanding and Modelling Consciousness
DAVID GAMEZ
PESC / COPPE Seminar, UFRJ, 16th December 2019
Understanding and Modelling Consciousness
Middlesex University, London, UK
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D AVID G AMEZ Middlesex University, London, UK PESC / COPPE Seminar, - - PowerPoint PPT Presentation
Understanding and Modelling Consciousness D AVID G AMEZ Middlesex University, London, UK PESC / COPPE Seminar, UFRJ, 16 th December 2019 16/12/2019 David Gamez - Understanding and Modelling Consciousness 1 Talk Overview What is
David Gamez - Understanding and Modelling Consciousness
PESC / COPPE Seminar, UFRJ, 16th December 2019
Middlesex University, London, UK
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Modern physics, therefore, reduces matter to a set of events which proceed outward from a centre. If there is something further in the centre itself, we cannot know about it, and it is irrelevant to physics. … Physics is mathematical, not because we know so much about the physical world, but because we know so little: it is only its mathematical properties that we can discover. For the rest, our knowledge is negative. In places where there are no eyes or ears or brains there are no colours or sounds, but there are events having certain characteristics which lead them to cause colours and sounds in places where there are eyes, ears and
place where there is nobody, because if we go to look there will be somebody there; the attempt is as hopeless as trying to jump on one’s own shadow. Bertrand Russell, An Outline of Philosophy, p. 163
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Now I say that whenever I conceive any material or corporeal substance, I immediately feel the need to think of it as bounded, and as having this or that shape; as being large or small in relation to other things, and in some specific place at any given time; as being in motion or at rest; as touching or not touching some other body; and as being one in number, or few, or many. From these conditions I cannot separate such a substance by any stretch of my
and of sweet or foul odour, my mind does not feel compelled to bring in as necessary accompaniments. Without the senses as our guides, reason or imagination unaided would probably never arrive at qualities like these. Hence I think that tastes, odours, colors, and so on are no more than mere names so far as the object in which we place them is concerned, and that they reside
qualities would be wiped away and annihilated. But since we have imposed on them special names, distinct from those of the other and real qualities mentioned previously, we wish to believe that they really exist as different from those. Gallileo Galilei, Discoveries and Opinions of Galileo, p. 274
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Now I say that whenever I conceive any material or corporeal substance, I immediately feel the need to think of it as bounded, and as having this or that shape; as being large or small in relation to other things, and in some specific place at any given time; as being in motion or at rest; as touching or not touching some other body; and as being one in number, or few, or many. From these conditions I cannot separate such a substance by any stretch of my
and of sweet or foul odour, my mind does not feel compelled to bring in as necessary accompaniments. Without the senses as our guides, reason or imagination unaided would probably never arrive at qualities like these. Hence I think that tastes, odours, colors, and so on are no more than mere names so far as the object in which we place them is concerned, and that they reside only in the consciousness. Hence if the living creature were removed, all these qualities would be wiped away and annihilated. But since we have imposed on them special names, distinct from those of the other and real qualities mentioned previously, we wish to believe that they really exist as different from those. Gallileo Galilei, Discoveries and Opinions of Galileo, p. 274
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Kathleen Wilkes, ‘___, yìshì, duh, um, and consciousness’, pp. 16-7
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How is it possible for conscious states to depend upon brain states? How can technicolour phenomenology arise from soggy grey matter? What makes the bodily organ we call the brain so radically different from other bodily organs, say the kidneys - the body parts without a trace of consciousness? How could the aggregation of millions of individually insentient neurons generate subjective awareness? We know that brains are the de facto causal basis of consciousness, but we have, it seems, no understanding whatever of how this can be so. It strikes us as miraculous, eerie, even faintly comic. Somehow, we feel, the water of the physical brain is turned into the wine of consciousness, but we draw a total blank on the nature of this
materials with which to bring consciousness into the world, but it appears that in some way they perform this mysterious feat. Colin McGinn, Can We Solve the Mind-Body Problem?
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How is it possible for conscious states to depend upon brain states? How can technicolour phenomenology arise from soggy grey matter? What makes the bodily organ we call the brain so radically different from other bodily organs, say the kidneys - the body parts without a trace of consciousness? How could the aggregation of millions of individually insentient neurons generate subjective awareness? We know that brains are the de facto causal basis of consciousness, but we have, it seems, no understanding whatever of how this can be so. It strikes us as miraculous, eerie, even faintly comic. Somehow, we feel, the water of the physical brain is turned into the wine of consciousness, but we draw a total blank on the nature of this
materials with which to bring consciousness into the world, but it appears that in some way they perform this mysterious feat. Colin McGinn, Can We Solve the Mind-Body Problem?
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