Consciousness an emergent of the brain?

First of all, I'm not going with the "von Neumann is a towering intellect" gambit. I'm not sure what credentials he has for making pronouncements about consciousness.
I don't have an answer for you here. John von Neumann was a towering intellect. It's not a gambit. I mean, he certainly wasn't a James Randi if that's what you're trying to get at. You're not familiar with John von Neumann Paul?

Here's a Wikipedia bio on him: https://en.wikipedia.org/wiki/John_von_Neumann

(Although warning, Wikipedia is known to be a breeding ground for Skeptical dishonesty.)

Second, you keep repeating what you said before and then asking me why I don't think it tells me anything about the properties of fundamental consciousness. There is nothing in the quote that tells me anything about the fundamentals. If you think there is, then I'd appreciate being enlightened.
I think there is.

So you are unaware of what John von Neuman, Heisenberg and Schrodinger proposed in quantum physics? i.e. The quantum wave function collapse and Schrodinger's universal wave function?

Ah, so that explains why you think there is no clues then. My apologies!

Although wouldn't it behoove you to find out more about what John von Neumann and other quantum physicists said about consciousness before you assumed they had no clues?

My Best,
Bertha
 
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So then your "being" has nothing to do with consciousness, at least not that we know currently.

Excuse me Paul? No, it has everything do with it and is it...that was my whole point. Perhaps you are trying to carry on too many conversations at once? ;)
The term "full blown consciousness" is simply a name for all the facets of human consciousness. You appear to be denying that there is such a thing, yet the standard argument is that it must be so since I experience it. And it sounds like you're hedging toward it being fundamental when you say "Perhaps those [qualia] have "explanations" or perhaps they in turn, though derivative problems, are also (in some cases) irreducible qualities.

I'm not really too concerned with "qualia" in this argument. Yes, I deny that there is "full blown consciousness," just as I disclined to believe in full blown electricity and indeed, neither do I accept any kind of scale or gradation of the "blown-ness" of consciousness. As I said earlier, I hoped to clear effect...I see the complexities of mind as the Fundament woven or nested into ever more elaborate conditional environments. It sounds like your main interest is in these conditional environments. I can understand that, because it is an arena at least one step removed from the question of primary ontology, and hence an arena, perhaps,where some questions of empirics and science could still find productive outcomes.

I could understand what you're saying better if you would explain what you think the properties and/or forces of the fundamental being/consciousness existents are.

The question has a sickness in my opinion, which is why I keep having to turn it around in the air and propel it back to you, whenever you come up with a new variant wording for it, which is essentially the same thing all over again. I'll say it again: that which it is to be is presence. That is the fundamental existent. End of list.
 
I don't have an answer for you here. John von Neumann was a towering intellect. It's not a gambit. I mean, he certainly wasn't a James Randi if that's what you're trying to get at. You're not familiar with John von Neumann Paul?
I'm a computer scientist, yet somehow I don't know about von Neumann. :eek:

I think there is.

So you are unaware of what John von Neuman, Heisenberg and Schrodinger proposed in quantum physics? i.e. The quantum wave function collapse and Schrodinger's universal wave function?

Ah, so that explains why you think there is no clues then. My apologies!

Although wouldn't it behoove you to find out more about what John von Neumann and other quantum physicists said about consciousness before you assumed they had no clues?
At this point I can only assume you are being a dick and don't have any notion what the quote says about the fundamentals of consciousness.

~~ Paul
 
Excuse me Paul? No, it has everything do with it and is it...that was my whole point. Perhaps you are trying to carry on too many conversations at once? ;)
No, you're just not making yourself clear. You said:

"The issue for trees in your backyard is that, on my terms, there is "something that there is to be" those trees (i.e. presence, as realized on some level by the trees themselves), which cannot be reduced to simply an ascription or an observation from something else that also possesses the property of being, in itself"

I assume this holds true for the rocks in my yard, too. Yet the rocks are not consciousness in any sense normally associated with the term. So that means that the being (of rocks) has nothing to do with consciousness. (That is, unless we simply define the word consciousness as being.)

I'm not really too concerned with "qualia" in this argument. Yes, I deny that there is "full blown consciousness," just as I disclined to believe in full blown electricity and indeed, neither do I accept any kind of scale or gradation of the "blown-ness" of consciousness. As I said earlier, I hoped to clear effect...I see the complexities of mind as the Fundament woven or nested into ever more elaborate conditional environments. It sounds like your main interest is in these conditional environments. I can understand that, because it is an arena at least one step removed from the question of primary ontology, and hence an arena, perhaps,where some questions of empirics and science could still find productive outcomes.
I'm interested in the fundamental consciousness that people propose as a given, which they do to get around their feeling that it can't possibly be an "emergent" property of the brain. And if the fundamental is something simpler than human consciousness, I'm interested in how we get from the fundamental to human consciousness. I'm interested in both these levels because the amount of detail I've heard so far (over the years) doesn't satisfy my desire for an explanation.

The question has a sickness in my opinion, which is why I keep having to turn it around in the air and propel it back to you, whenever you come up with a new variant wording for it, which is essentially the same thing all over again. I'll say it again: that which it is to be is presence. That is the fundamental existent. End of list.
Okay, so then this "isness" has no attributes or properties or associated forces or even laws describing it? In that case, I understand why there can be no description of how it "builds up" into human consciousness. But also I think it follows that there can be no way to detect it. I'm not even sure how we can speak of it, since there is no way for it to interact with matter, such as our brains and mouths. Or, if there is no matter but only things we imagine (as in idealism), then I'm not sure how the fundamental consciousness constructs the "external world."

I might certainly be committing some sort of gigantic category error with my questions. But if I am, then I have no idea how science will ever study consciousness. For example, the "consciousness causes collapse" interpretation of QM would seem to be completely misguided.

~~ Paul
 
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I
At this point I can only assume you are being a dick and don't have any notion what the quote says about the fundamentals of consciousness.
Paul Paul! I am not being a dick. You say you're familiar with John von Neumann. ok that's good. Then you say "We" have no clue what fundamental consciousness is.

I disagree. Surely we can disagree here? I then point out what John von Neumann said about consciousness, based on the work he, Heisenberg, Schrodinger did very early in quantum physics. What is the matter with me doing that? It's what scientists and scholars do normally. They point out the studies and science of others. Right?

You then said I was using the John von Neumann "gambit". That John von Neumann had no "credentials". I was not sure what you meant here. John von Neumann does have scientiific credentials. In fact, there have been few like him in science. Then you went on to say "there is nothing in the quote that tells me about the fundamentals of consciousness" and asked that I "enlighten you."

Do you not see the problem here Paul?

You originally said "We" don't have a clue what fundamental consciousness is. Then you say John von Neumann has no credentials. Then you want me to "enlighten" you regarding what John von Neumann said about consciousness. Then you tell me I'm being a dick.

My disagreement with you is that we (i.e. scientists) DO have a clue what consciousness is, and it is based on the scientific work by John von Neumann, Erwin Schrodinger, Werner Heisenberg and a number of other physicists. And I provided quotes for you that summarized their research.

And all I get is insults from you, and on top of that, you want me to "enlighten" you regarding their research. Look Paul. All I am saying is if you are going to make claims that there are no "clues" about the fundamental nature of consciousness, then perhaps you should be more aware or knowledgeable about what other scientists have said about consciousnesses. Scientists such as John von Neumann who have been considered credible and know what they are talking about. Apparently, I can only assume, you are unaware of John von Neumann's scientific work and what he concluded regarding consciousness in quantum physics. This, to me, does not make your statement that there are "no clues" very reliable at all. You appear to not know what you are talking about.

I'm not trying to be a dick here. Just trying to point out the obvious weakness of your argument and the lack of scientific knowledge you appear to be basing your opinions upon.

My Best,
Bertha
 
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No, you're just not making yourself clear. You said:

"The issue for trees in your backyard is that, on my terms, there is "something that there is to be" those trees (i.e. presence, as realized on some level by the trees themselves), which cannot be reduced to simply an ascription or an observation from something else that also possesses the property of being, in itself"

I assume this holds true for the rocks in my yard, too. Yet the rocks are not consciousness in any sense normally associated with the term. So that means that the being (of rocks) has nothing to do with consciousness. (That is, unless we simply define the word consciousness as being.)

It doesn't matter what you susbtitute in for "(x) in my backyard." If it exists independently of your observation of it, then I say that the only "being" that can ever be spoken of coherently, with respect to it, is that of its own self-realized presence, in whatever primitive a state. Other notions of "being" such as the one you are using are, imo, malformed projections cast out by your own knowing of yourself as presence.

I'm interested in the fundamental consciousness that people propose as a given, which they do to get around their feeling that it can't possibly be an "emergent" property of the brain. And if the fundamental is something simpler than human consciousness, I'm interested in how we get from the fundamental to human consciousness. I'm interested in both these levels because the amount of detail I've heard so far (over the years) doesn't satisfy my desire for an explanation.

You have not persuaded me that there is any journey to discuss here, or that there is a "human consciousness" to get to. I think that the consciousness in the human is exactly the same as the consciousness of an atom, or the consciousness of a nematode worm. Only its experiential tapestry is different, and while that is an important difference, I do not see it as making any amendment to the primary existential aptitude of presence.

Okay, so then this "isness" has no attributes or properties or associated forces or even laws describing it? In that case, I understand why there can be no description of how it "builds up" into human consciousness. But also I think it follows that there can be no way to detect it. I'm not even sure how we can speak of it, since there is no way for it to interact with matter, such as our brains and mouths. Or, if there is no matter but only things we imagine (as in idealism), then I'm not sure how the fundamental consciousness constructs the "external world."

Laws, properties and forces could only ever be derivative, conditional contexts of a primary ontic principle, not things which determine said principle, else they would be the primary ontic themselves, and all the same "problems" would immediately transfer to them. You detect consciousness by being it, which is already a 100% reliable detection. I doubt that there is *ever* going to be a reliable "third person method" of detecting it, because presence is not a third person (or 'ascriptive', re materialism) ontology

I might certainly be committing some sort of gigantic category error with my questions. But if I am, then I have no idea how science will ever study consciousness. For example, the "consciousness causes collapse" interpretation fo QM would seem to be completely misguided.

It is not however my problem, or even yours, if "science can't ever study consciousness." There never was any guarantee that the universe would shoehorn itself into, or care less about, a human-generated utilitarian category. That said, I don't rule out that in the future a whole new way of relating to the cosmos and its realities may come into being that is as different from and beyond what humans call "science" as science was beyond people hooting in caves and shaking their sticks at the sky. I suspect we just have more ornately embellished sticks these days.
 
It doesn't matter what you susbtitute in for "(x) in my backyard." If it exists independently of your observation of it, then I say that the only "being" that can ever be spoken of coherently, with respect to it, is that of its own self-realized presence, in whatever primitive a state. Other notions of "being" such as the one you are using are, imo, malformed projections cast out by your own knowing of yourself as presence.
How do we know it has any self-realized presence at all? And if it does, what does that have to do with consciousness, which was the original subject of our conversation?

You have not persuaded me that there is any journey to discuss here, or that there is a "human consciousness" to get to. I think that the consciousness in the human is exactly the same as the consciousness of an atom, or the consciousness of a nematode worm. Only its experiential tapestry is different, and while that is an important difference, I do not see it as making any amendment to the primary existential aptitude of presence.
I'm fine if the PEAP is the fundamental existent that cannot be broken down any further. But I really don't think the consciousness of a human is the same as that of an atom, so there is explaining to do.

Laws, properties and forces could only ever be derivative, conditional contexts of a primary ontic principle, not things which determine said principle, else they would be the primary ontic themselves, and all the same "problems" would immediately transfer to them. You detect consciousness by being it, which is already a 100% reliable detection. I doubt that there is *ever* going to be a reliable "third person method" of detecting it, because presence is not a third person (or 'ascriptive', re materialism) ontology
There already is a fairly reliable means of detecting it, or I would have no idea that anyone besides me is conscious. I don't see why a primary ontic principle can't have qualities, attributes, and laws describing it.

It is not however my problem, or even yours, if "science can't ever study consciousness." There never was any guarantee that the universe would shoehorn itself into, or care less about, a human-generated utilitarian category. That said, I don't rule out that in the future a whole new way of relating to the cosmos and its realities may come into being that is as different from and beyond what humans call "science" as science was beyond people hooting in caves and shaking their sticks at the sky. I suspect we just have more ornately embellished sticks these days.
It's not our problem, but it is rather interesting that, for example, parapsychologists think they are studying human consciousness. All these enterprises are hopeless.

~~ Paul
 
You originally said "We" don't have a clue what fundamental consciousness is. Then you say John von Neumann has no credentials. Then you want me to "enlighten" you regarding what John von Neumann said about consciousness. Then you tell me I'm being a dick.
You're not paying attention. I don't want you to enlighten me about what he said about consciousness. I want you to enlighten me about what this quote:

"consciousness is the demarcation line which precipitates collapse of the wave function, independent of any realist interpretation."

says about the fundamental ontological existent(s) related to consciousness. But because all you want to do is give me crap, you won't focus on the question at hand.

~~ Paul
 
You're not paying attention. I don't want you to enlighten me about what he said about consciousness. I want you to enlighten me about what this quote:

"consciousness is the demarcation line which precipitates collapse of the wave function, independent of any realist interpretation."

says about the fundamental ontological existent(s) related to consciousness. But because all you want to do is give me crap, you won't focus on the question at hand.

~~ Paul
Paul - why should I explain it to you? Are you unaware of John von Neumann's research, or the work of Erwin Schrodinger and Heisenberg in quantum physics? This is basic science that most physicists are knowledgeable about. Are you telling me you're not?

My Best,
Bertha
 
How do we know it has any self-realized presence at all? And if it does, what does that have to do with consciousness, which was the original subject of our conversation?

I'm more inclined to say "how can we EVER know that there is any such thing as "being" at all that does *not* involve presence...a thing that something is, to itself...as this is the only "being" we know now and can ever know.


I'm fine if the PEAP is the fundamental existent that cannot be broken down any further. But I really don't think the consciousness of a human is the same as that of an atom, so there is explaining to do.

And I really do think it is, so I can't comment without you giving me what I consider a sound reason for assuming them different. The reasons you have given me so far relate to tapestries of conditional experience, as I see it, which is already downstream of the fact of consciousness.


There already is a fairly reliable means of detecting it, or I would have no idea that anyone besides me is conscious. I don't see why a primary ontic principle can't have qualities, attributes, and laws describing it.

What you are really doing in those circumstances is choosing to infer it by analogy with your own sense of presence. I don't deny that in doing so you are perceiving what can arguably be taken as symptoms of presence, but I certainly don't think presence can be reduced to observed symptoms.

It's not our problem, but it is rather interesting that, for example, parapsychologists think they are studying human consciousness. All these enterprises are hopeless.

I think "studying consciousness" has a popular meaning which can be taken as "studying stuff that circulates nearby to the core question of consciousness but is not necessarily that core question itself."
 
I'm more inclined to say "how can we EVER know that there is any such thing as "being" at all that does *not* involve presence...a thing that something is, to itself...as this is the only "being" we know now and can ever know.
Why should we be so egotistical as to presume that the fundamental reality has to be like we perceive ourselves?

And I really do think it is, so I can't comment without you giving me what I consider a sound reason for assuming them different. The reasons you have given me so far relate to tapestries of conditional experience, as I see it, which is already downstream of the fact of consciousness.
It is downstream of some facts about fundamental consciousness, but we have no way of knowing what that fundamental consciousness is like. So we have no idea how complex the tapestries are. I'm not sure how such a question wouldn't be stupefyingly interesting.

What you are really doing in those circumstances is choosing to infer it by analogy with your own sense of presence. I don't deny that in doing so you are perceiving what can arguably be taken as symptoms of presence, but I certainly don't think presence can be reduced to observed symptoms.
Oh no, I wasn't suggesting the the observed symptoms are the whole story. I was just responding to your remark that " I doubt that there is *ever* going to be a reliable "third person method" of detecting it, ..."

I think "studying consciousness" has a popular meaning which can be taken as "studying stuff that circulates nearby to the core question of consciousness but is not necessarily that core question itself."
Agreed. I'm just not convinced that such studying won't eventually tell us something about the basic fundamentals of consciousness, if there are any. I don't think the fundamentals are necessarily "attribute free."

~~ Paul
 
Why should we be so egotistical as to presume that the fundamental reality has to be like we perceive ourselves?

I don't think ego has the slightest thing to do with it, especially since I see ego as part of "mind", i.e. sensory and conceptual elaboration etc.

It is downstream of some facts about fundamental consciousness, but we have no way of knowing what that fundamental consciousness is like. So we have no idea how complex the tapestries are. I'm not sure how such a question wouldn't be stupefyingly interesting.

I remain unable to interpret what you mean by "we have no way of knowing what that fundamental consciousness is like." Why not? You are of it, right now.


Oh no, I wasn't suggesting the the observed symptoms are the whole story. I was just responding to your remark that " I doubt that there is *ever* going to be a reliable "third person method" of detecting it, ..."

Well, I think one can infer it, but the situation is not (ontologically) the same as "detecting" a burst of radiation or a pulse of neutrinos.

Agreed. I'm just not convinced that such studying won't eventually tell us something about the basic fundamentals of consciousness, if there are any. I don't think the fundamentals are necessarily "attribute free."

Could you tell me what fundamentals consciousness could have, above and beyond the property of something that it is to be? And I'm not talking about the redness of red, or the rose-scentness of rose scent, all of which I think is consciousness as leaning into particular contexts of structured experience.
 
So you're saying that there can't be direct evidence even in principle?

I did not say that, I do not know what could be direct evidence that the mind is generated by the brain, what I know is that there are cases that indicate that the mind can continue after the organic death and brain-mind correlation can interpreted otherwise.
 
I remain unable to interpret what you mean by "we have no way of knowing what that fundamental consciousness is like." Why not? You are of it, right now.
How do you know? My consciousness might be a complex tapestry woven from a simple fundamental consciousness, just as my body is woven from quarks and leptons.

Well, I think one can infer it, but the situation is not (ontologically) the same as "detecting" a burst of radiation or a pulse of neutrinos.
Not now, but I don't think there is any principle dictating that it is impossible.

Could you tell me what fundamentals consciousness could have, above and beyond the property of something that it is to be? And I'm not talking about the redness of red, or the rose-scentness of rose scent, all of which I think is consciousness as leaning into particular contexts of structured experience.
It could have properties and laws that describe how higher-level consciousness assembles from the fundamental consciousness. In other words, properties that determine how it "leans into particular contexts of structured experience." There could also be some kind of force, like electromagnetism, that is involved. I have no idea really, but that does not mean it is impossible.

~~ Paul
 
Your (Paul) original statement was:
"we don't have a clue what that fundamental consciousness might be"

This is where we disagree.

To answer your question yes - John Von Neumann said: "consciousness is the demarcation line which precipitates collapse of the wave function, independent of any realist interpretation."

That is a huge, jaw dropping statement by John von Neumann, Paul. At least regarding consciousness. I am curious why you don't think that is? At least it serves as a huge clue doesn't it??

My Best,
Bertha

Bertie,

It should be no surprise when I say that, IMHO, consciousness is fundamentally information processing. I have an argument that is based on a measurement perspective. It is an off-hand comment by John Von Neumann that is my primary citation that underlies this argument. Physical reality is measured in units specific to singular outcomes of the wave function and always in a "here and now" circumstance. The organization of forces and particles are seen as structural organization.

Von Neumann suggested that communication theory, thermodynamics and logic form a "triple identity". To me, this means that they are unified in how they model reality, and specifically, how they model informational reality. Measurements of structured information are not restricted to the 'hear and now" and use a separate set of units of measure. For me ,what presents are two (at least) measured domains of reality and both have structured objects, on which we can focus. Information objects being new to consider in general conceptions of consciousness.

I have no idea as to the real thoughts of JVM, but it seems he saw logic as a natural part of realty, instead of something made-up and in the universe only inside of brains. Informational space (infospace) and physical space (the environment) are multiple generative levels, with separate successful methodologies for measuring them.
 
How do you know? My consciousness might be a complex tapestry woven from a simple fundamental consciousness, just as my body is woven from quarks and leptons.

I suspect this is the consequence of the material ontology, that you may be finding hard to offload. Truthfully, there is no requirement for this assumption at all in the ontology I've been discussing on this thread. There is no requirement for Fundament to be "built" out of things.

Not now, but I don't think there is any principle dictating that it is impossible.
There pretty much is. "Detecting" a first-perspective-ontic principle, would require a first-perspective-ontic action...in other words, what we are already doing when we "detect" ourselves to be conscious. It could not be surrogated to any kind of third-perspective-ontic action.

It could have properties and laws that describe how higher-level consciousness assembles from the fundamental consciousness. In other words, properties that determine how it "leans into particular contexts of structured experience." There could also be some kind of force, like electromagnetism, that is involved. I have no idea really, but that does not mean it is impossible.

Again, my reply to this is the same as my first reply above. Your assumption has no real utility under this kind of ontology. There is, imo, no such bird as "higher level consciousness." As I said earlier, some sensory or cognitive elements may also be irreducible but dependent upon the primary fact of consciousness. There may be a "whole bottom rung" of irreducibles, but there is, imo, only one independent and irreducible, which is the principle of that which it is to be.
 
Bertie,

It should be no surprise when I say that, IMHO, consciousness is fundamentally information processing. I have an argument that is based on a measurement perspective. It is an off-hand comment by John Von Neumann that is my primary citation that underlies this argument. Physical reality is measured in units specific to singular outcomes of the wave function and always in a "here and now" circumstance. The organization of forces and particles are seen as structural organization.

Von Neumann suggested that communication theory, thermodynamics and logic form a "triple identity". To me, this means that they are unified in how they model reality, and specifically, how they model informational reality. Measurements of structured information are not restricted to the 'hear and now" and use a separate set of units of measure. For me ,what presents are two (at least) measured domains of reality and both have structured objects, on which we can focus. Information objects being new to consider in general conceptions of consciousness.

I have no idea as to the real thoughts of JVM, but it seems he saw logic as a natural part of realty, instead of something made-up and in the universe only inside of brains. Informational space (infospace) and physical space (the environment) are multiple generative levels, with separate successful methodologies for measuring them.

Yes. John Von Neumann concluded the measuring device could not be any different than the atoms that make it up, and therefore would be subject to the same quantum effects. Although Bohr and other physicists subsequently and conveniently (for all practical purpses) ignored the demarcation line, quantum physics has worked just fine in applied sciences, and the underlying question was more-or-less swept under the carpet. I think there has been this underlying assumption for some time, that quantum effects only occurred on the micro-level of reality. But more and more recent experiments are showing larger and larger "objects" subject to quantum effects too. This of course is logical, as there is no distinct separation from smaller and larger objects in physical reality. That is, you can't build a house with bricks, and then declare the house a wooden house once it's built. It's still a brick house.

JVM then sought out what could possibly lie outside the causal chain of Schrodinger's universal wave function. It could not be the physical devices making the quantum measurements. It couldn't be the human brain, since it too would fall under the causal chain - being made up of atoms and sub-atomic particles. So what could possibly be the catalyst for the wave function collapse?

It was clearly established no interference whatsoever was taking place with the measuring devices used, measuring for example, photons in the double slit experiment. So something had to exist outside the one system we know as the material world.

JVM's reluctant conclusion was it had to be consciousness. Many of the other quantum physicists at the time came to the same conclusion. Some kicking and screaming to the table.

Outside of "Super-Determinism" or "Super-Correlation" theories, which are seriously more unbelievable than the consciousness theory, and would fly in the face of all known collected knowledge and reason in science, there has not been much else one can reasonably take seriously. And John Bell's theorem did eventually prove Einstein's Hidden Variables incorrect. Although yes, there are some realists still struggling with Bell's theorem using hokem so-called loopholes that are deeply suspect IMO, and of which are being disproven one by one as scientific technology improves and experiments are being conducted to eliminate these concocted arguments which had very little basis of credibility in the first place.

While a realist interpretation is growing less and less reasonable and so far has proven incorrect on many counts. The consciousness hypothesis I think over the last several decades has grown, and of course, there is large amount of psychological work, including parapsychology, NDE research, even the work in analytical depth psychology, that has confirmed traits in consciousness which IMO supports the demarcation John Von Neumann spoke of - along with the majority of his colleagues. That is - nonlocal attributes are observed in consciousness that are unmediated, unmitigated and immediate. In addition, spontaneous NEW INFORMATION can and does arise from consciousness, as Carl Jung and many other analytical psychologists have empirically observed and recorded in their psychological studies, such as the well-known transcendent function in the unconscious psyche.

I find your efforts Stephen attempting to map out consciousness as a kind of informational structure fascinating, and it does remind me a good deal of Carl Jung's own empirical work with the psyche. He too identified structures and layers to the psyche, as did his precursor Frederic WH Myers in his scholarly many years long study published in "Human Personality" (I use the title he would have given his book, not the one given by his subsequent publishers posthumously). In a number of meetings Carl Jung had with Albert Einstein, in which they shared ideas and current discoveries of their different spheres of empirical research - Carl Jung did come away suspecting underlying both matter and the psyche was the same fundamental "thing" which was consciousness.

It is of course just a word we use to describe something far more profound, and varied. With many information structures and activities. However, attempting to understand this single underlying entity via the strict materialistic paradigm of local realism and causality is proving to be a very insufficient model. The scientific data being observed and recorded simply cannot be explained under the umbrella of traditional materialism or physicalism. That boat left the shore quite a long time ago IMO. And it isn't coming back.

My Best,
Bertha
 
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I suspect this is the consequence of the material ontology, that you may be finding hard to offload. Truthfully, there is no requirement for this assumption at all in the ontology I've been discussing on this thread. There is no requirement for Fundament to be "built" out of things.
No, I'm not saying that the fundamentals are built out of anything. I wondering whether the final products (e.g., human consciousness) are built out of the fundamentals.

There may be a "whole bottom rung" of irreducibles, but there is, imo, only one independent and irreducible, which is the principle of that which it is to be.
It seems like you just said there may be many irreducibles, but there is only one irreducible.

Anyway, I'm not sure we'll get much further. I'll spend some time thinking and reading about these concepts. I appreciate the interesting conversation!

~~ Paul
 
No, I'm not saying that the fundamentals are built out of anything. I wondering whether the final products (e.g., human consciousness) are built out of the fundamentals.

In the sense that consciousness is fundamental, yes human mind is built out of it. There is, imo, no such thing as "human " consciousness (but then, I'm repeating myself).
It seems like you just said there may be many irreducibles, but there is only one irreducible.

I think there could be many irreducibles (pain, for instance, color for another) but I don't think that all irreducibles are ontological fundaments. I suspect only one ontological fundament: that which it is to be.

Anyway, I'm not sure we'll get much further. I'll spend some time thinking and reading about these concepts. I appreciate the interesting conversation!

Yep, I think we are repeating ourselves. You are welcome, as ever.
 
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