Waves,streams, states,and self: An outline of an integral psychology 1

Abstract

Although far from unanimous, there seems to be a general consensus that neither mind nor brain can be reduced without remainder to the other. This essay argues that indeed both mind and brain need to be included in a nonreductionistic way in any genuinely integral theory of consciousness. In order to facilitate such integration, this essay presents the results of an extensive cross‐cultural literature search on the “mind” side of the equation, suggesting that the mental phenomena that need to be considered in any integral theory include developmental levels or waves of consciousness, developmental lines or streams of consciousness, states of consciousness, and the self (or self‐system). A “master template” of these various phenomena, culled from over one‐hundred psychological systems East and West, is presented. It is suggested that this master template represents a general summary of the “mind” side of the brain‐mind integration. The essay concludes with reflections on the “hard problem,” or how the mind‐side can be integrated with the brain‐side to generate a more integral theory of consciousness.     

What is Literature? Revisited: Sartre on the Language of Literature

This article argues that Sartre's distinction in What Is Literature? between prose and poetry should be understood in the light of his earlier distinction in The Imaginary between two kinds of meaning. Sartre argues against the “Cartesian picture” of consciousness in The Imaginary, specifically concerning our experience of images. Not only is a mental image not an “inner object” mediating between consciousness and the world, even a picture drawn on paper should not be understood as an object standing between the viewer and what this picture represents. Our experience, Sartre argues, is that of seeing things in a picture rather than seeing through it, such that the meaning of pictures and images in general is embodied in them and cannot be separated from them. He then goes on to contrast this kind of embodied meaning (which he calls “sense”) with a kind of meaning that can be completely grasped independently of its expression (which he calls “signification”) and identify the two with painting and language respectively. It is for this reason, this article argues, that Sartre later sees poetry as a deviation from language's proper function. This rigid distinction is maintained by Sartre until the end of his career, and the change that some commentators found in him are its outcome rather than a revolt against it. In contrast, Merleau-Ponty has demonstrated more convincingly that sense and signification are both essential aspects of linguistic meaning, and their relation is much more dynamic and complimentary than Sartre would have allowed.     

Damasio’s body-map-based view,Panksepp’s affect-centric view,and the evolutionary advantages of consciousness

Although dualism has the advantage of being intuitively plausible, it is not compatible with a 21^st-century (scientific) world view. Jaak Panksepp and Antonio Damasio are contemporary writers who reject dualism, and whose views take the form of “biological naturalism”. I first discuss how their views compare in five specific respects; and then I look more closely at how the different emphases of the views affect their ability to account for the evolutionary advantages of consciousness, specifically. Both authors agree that “consciousness” provides creatures with a survival advantage in terms of their ability to produce novel and/or flexible responses, their ability to plan ahead, and their motivation to promote their own survival – but the exact means by which they think these advantages are conferred, in each of these respects, differ. One might say that, whereas Damasio thinks the main evolutionary advantages of “consciousness” (the “higher reaches” of which are unique to humans) have to do with enabling creatures to work out what to do to promote their well-being, Panksepp thinks the main advantage of “consciousness” is that being “conscious” of affective feelings urgently motivates creatures to take action when their well-being is threatened. Considering that “working out what do” is only possible for a small selection of cognitively sophisticated organisms, I argue that Panksepp’s account is more plausible than Damasio’s account.     

SECOND NATURE AND SPIRIT: HEGEL ON THE ROLE OF HABIT IN THE APPEARANCE OF PERCEPTUAL CONSCIOUSNESS

Hegel's discussion of the concept of “habit” appears at a crucial point in his Encyclopedia system, namely, in the transition from the topic of “nature” to the topic of “spirit” (Geist): it is through habit that the subject both distinguishes itself from its various sensory states as an absolute unity (the I) and, at the same time, preserves those sensory states as the content of sensory consciousness. By calling habit a “second nature,” Hegel highlights the fact that incipient spirit retains a “moment” of the natural that marks a limitation compared to “pure thought” but that also makes perceptual consciousness possible. This makes Hegel's account analogous in important respects to John McDowell's “naturalism of second nature.” But Hegel's account of habit can be seen as a version of a Kantian synthesis of the productive imagination—and hence presupposes a given material that can become one's own by means of habit. This does not mean that Hegel falls into the Myth of the Given, but it does suggest that an appropriate account of second nature might be committed to something McDowell wants to deny: that nonconceptual states of consciousness play a role (even if not a justificatory role) in perception.     

Growing Up Poor in Los Angeles: A Memoir

OUR EDITOR caught up with physicist David Bohm for a few days at Bailey Farm, a “think-tank” for lawyers in New York state. Autumn was crisp in the air with golden leaves and agreeable conversation as they walked together through the local woods. Bohm was in the middle of writing several books simultaneously with a number of his colleagues on the brood implications of his view of quantum physics for current ideas in psychology, sociology, and philosophy. In this wide-ranging interview, Bohm talks for the first time about his early scientific development, his relations with Robert Oppenheimer and Albert Einstein, and his idealistic struggles to actualize heightened states of being within a creative community. He also talks about imagery, stress, and the difficult evolutionary struggle in which we are currently engaged to free our minds from the negative conditioning of the past and the conceptual blind alleys of the present. David Bohm takes us on a journey into the post-modern world, a cultural step beyond relativity and quantum theory.     

THE BIBLICAL ROOTS OF LOCKE'S THEORY OF PERSONAL IDENTITY

Locke's consciousness‐based theory of personal identity resulted not only from his agnosticism on substance, but also from his biblical theology. This theory was intended to complement and sustain Locke's moral and theological commitments to a system of otherworldly rewards and sanctions as revealed in Scripture. Moreover, he inferred mortalist ideas from the Bible, rejecting the resurrection of the same body and maintaining that the soul dies at physical death and will be resurrected by divine miracle. Accordingly, personal identity is neither in the soul, nor in the body, nor in a union of soul and body. To Locke, personal identity is in consciousness, which, extending “backwards to any past Action or Thought,” enables the self, both in this life and upon resurrection for the Last Judgment, to recognize that “it is the same self now it was then; and ‘tis by the same self with this present one that now reflects on it, that that Action was done” (Essay II.xxvii.9).     

Clinging to Nothing: The Phenomenology and Metaphysics of Upādāna in Early Buddhism

The concept of clinging (upādāna) is absolutely central to early Buddhist thought. This article examines the concept from both a phenomenological and a metaphysical perspective and attempts to understand how it relates to the non-self doctrine and to the ultimate goal of Nibbāna. Unenlightened consciousness is consciousness centered on an ‘I’. It is also consciousness that is conditioned by and bound up with a being in the world. From a phenomenological perspective, clinging gives birth to the illusion of self, or what is called the ‘conceit of “I am”’. From a metaphysical perspective, clinging binds consciousness to a worldly being. Seen in the first way, Nibbāna is ‘centerless’ consciousness. Seen in the second, it is unconditioned consciousness. Viewed in either way, Nibbāna is a state of consciousness reached through the eradication of clinging     

Husserl’s hyletic data and phenomenal consciousness

In the Logical Investigations, Ideas I and many other texts, Husserl maintains that perceptual consciousness involves the intentional “animation” or interpretation of sensory data or hyle, e.g., “color-data,” “tone-data,” and algedonic data. These data are not intrinsically representational nor are they normally themselves objects of representation, though we can attend to them in reflection. These data are “immanent” in consciousness; they survive the phenomenological reduction. They partly ground the intuitive or “in-the-flesh” aspect of perception, and they have a determinacy of character that we do not create but can only discover. This determinate, non-representational stratum of perceptual consciousness also serves as a bridge between consciousness and the world beyond it. I articulate and defend this conception of perceptual consciousness. I locate the view in the space of contemporary positions on phenomenal character and argue for its superiority. I close by briefly arguing that the Husserlian account is perfectly compatible with physicalism (this involves disarming the Grain Problem).     

Psyche and Cinema: “Go Ask Alice (or Neo); I Think They'll Know”

The Walt Disney version of Alice in Wonderland is a musical animation beginning in a semi-pastoral setting with butterflies, birds, and daisies. Alice is bored with the textual reading of classical history being given by her uptight Victorian sister. Instead, she wants images, pictures in a book. She sees image as world. “In my world, books will have nothing but pictures,” she declares. This thought takes her further into her imagination and the deconstructive realm it creates. “Everything will be what it isn't and not be what it is.” Finally, she looks into a pond and the reflection of a white rabbit dressed in a frock coat passes by. The mirror of the water surface has released an image of the “other,” an animal, difficult to catch and associated with luck, fertility, and the underground. Alice follows the rabbit into a hole and takes a fall, a radical descent into the underworld. She speculates about descending through the earth to the other side and walking around upside down. She finally lands in front of a door with a punning knob that takes three linguistic “turns.” For Alice, it is impassible but not impossible. Stuck and distraught, she finally gets caught up in the flow of her tears, and rides through the door on her stream of consciousness.     

“I am NN”: A Reconstruction of Anscombe's “The First Person”

This paper develops a way of understanding G. E. M. Anscombe's essay “The First Person” at the heart of which are the following two ideas: first, that the point of her essay is to show that it is not possible for anyone to understand what they express with “I” as an Art des Gegebenseins—a way of thinking of an object that constitutes identifying knowledge of which object is being thought of; and second, that the argument through which her essay seeks to show this is itself first personal in character. Understanding Anscombe's essay in this light has the merit of showing much of what it says to be correct. But it sets us the task of saying what it is that we understand ourselves to express with “I” if not an Art des Gegebenseins, and in particular what it is that we understand ourselves to express with sentences with “I” as subject that might seem to express identity judgments, such as “I am NN”, and “I am this body”.     

Order,disorder, and the absolute: An experiment in dialogue

The first section of this dialogue is excerpted from an edited conversation between Sean Kelly and the late David Bohm, and focuses on the concepts of order, disorder, and the Absolute. The second section explores these concepts in greater depth, with Bohm maintaining the impossibility of absolute knowledge and the fundamental unintelligibility of the concept of disorder, preferring instead to speak of “orders of infinite degree” which emerge out of an “unknown ground.” Kelly responds by proposing the concept of “absolute knowing” as the cognitive process within which the concepts of order and disorder, the known and the Unknown are seen as dialectically related moments of the Absolute as complex whole. The third section is Edgar Morin's response to the preceding dialogue. He begins by outlining his views on the nature and limits of rationality, maintaining, with Bohm, the superiority of the “negative modality” of speaking about “being” or “reality.” In the second part, however, he proposes the notion of nature as “chaosmos,” which he understands as a creative “dialogic” of order, disorder, and organization.     

Further Ado concerning Dasein's “Undifferentiated Mode”: Distinguishing the Indifferent Inauthenticity of Average Everyday Dasein from the Possibility of Genuine Failure

In this paper, I argue against the interpretive view that locates an “undifferentiated mode” – a mode in which Dasein is neither authentic nor inauthentic – in Being and Time. Where Heidegger seems to be claiming that Dasein can exist in an “undifferentiated mode”, he is better understood as discussing a phenomenon I call indifferent inauthenticity. The average everyday “Indifferenz” which is often taken as an indication of an “undifferentiated mode”, that is, is better understood as a failure to distinguish between the possibilities of authentic and inauthentic self-understanding. Dasein's average everyday self-understanding is indifferent to this distinction, and I show that this is precisely what renders it inauthentic. Recognizing this distinction, however, is not enough to render Dasein authentic. Rather, it opens up the possibility of a non-indifferent inauthenticity and what Heidegger calls the possibility of “genuine failure”. To read an “undifferentiated mode” into Being and Time is to misunderstand its methodological progression from Dasein's average everyday, inauthentic self-understanding to its authenticity – “to the thing itself”. A select few passages may at first seem to indicate otherwise. However, Being and Time – like both being in general and Dasein itself – cannot be properly understood “without further ado”.     

Consciousness and Science: an Advaita-Vedantic Perspective on the Theology – Science Dialogue

In modern science, the synthesis of “nature/mind” in observation, experiment, and explanation, especially in physics and biology increasingly reveal a “non-linear” totality in which subject, object, and situation have become inseparable. This raises the interesting ontological question of the true nature of reality. Western science as seen in its evolution from Socratic Greece has tried to understand the world by “objectifying” it, resulting in dualistic dilemmas. Indian “Science,” as seen in its evolution from the Vedic times (1500—500 BCE) has tried to understand the world by “subjectifying” our consciousness of reality. Within the Hindu tradition, the Advaita-Vedanta school of philosophy offers possibilities for resolving not only the Cartesian dilemma but also a solution to the nature of difference in a non-dualistic totality. We also present the Advaita-Vedanta principle of superimposition as a useful approach to modern physical and social science, which have been increasingly forced to reject the absolute reductionism and dualism of classical differences between subject and object.     

Objective Consequentialism and the Rationales of ‘ “Ought” Implies “Can” ’

This paper argues that objective consequentialism is incompatible with the rationales of ‘ “ought” implies “can” ’ – with the considerations, that is, that explain or justify this principle. Objective consequentialism is the moral doctrine that an act is right if and only if there is no alternative with a better outcome, and wrong otherwise. An act is obligatory if and only if it is wrong not to perform it. According to ‘ “ought” implies “can” ’, a person is morally obligated to φ only if the person can φ. The rationales of ‘ “ought” implies “can” ’ include considerations related to intuitive plausibility, action‐guidance, blameworthiness and fairness, and the nature of practical reasons. 1     

Between Embodied Subjects and Objects: Narrative Somaesthetics

Michel Foucault's ethics of embodiment, focusing upon care of the self, has motivated feminist scholars to pursue promising models of embodied resistance to disciplinary normalization. Cressida Heyes, in particular, has advocated that these projects adopt practices of “somaesthetics,” following a program of body consciousness developed by Richard Shusterman. In exploring Shusterman's somaesthetics proposal, I find that it does not account for the subjective challenges of resisting normalization. Based on narrative theories of subjectivity, the role narrative plays in normalization, and a commitment to developing concrete, feminist practices of embodied ethics, I develop a model of “narrative somaesthetics” based on an updated consciousness‐raising model that emphasizes group heterogeneity and narrative conflict that deals with these challenges. Through an analysis of interviews with self‐identified femme lesbians and a “female to femme” transition support group featured in the documentary film, FtF: Female to Femme, I argue that narrative somaesthetics enables the analytical, genealogical work required to identify and weaken normalization's constraints on embodied feminist ethics.     

Enactive or inactive? Cranially envatted dream experience and the extended conscious mind

When we dream, it is often assumed, we are isolated from the external environment. It is also commonly believed that dreams can be, at times, accurate, convincing replicas of waking experience. Here I analyse some of the implications of this view for an enactive theory of conscious experience. If dreams are, as described by the received view, “inactive”, or “cranially envatted” whilst replicating the experience of being awake, this would be problematic for certain extended conscious mind theories. Focusing specifically on Alva Noë’s enactive view, according to which the vehicles of perceptual experience extend beyond the brain, I argue that dreams are a quandary. Noë’s view is that dreaming is consistent with enactivism because even if dreams are inactive and shut off from the external environment, they are not “full-blown” perceptual consciousness, and also, there is some reason to reject the inactive claim. However, this view rests on an unjustified and reductive account of dreams which is not supported by empirical evidence. Dreams can indeed replicate waking phenomenal experience during inactive periods of sleep, and we have no reason to suspect that dreams which are more inactive are less “full-blown”. Taken together, this shows that dreams are indeed relevant to extended conscious mind theories and need to be taken into account by enactivists.     

When and how social movements mobilize action within and across nations to promote solidarity with refugees

When and how do social movements form to mobilize action across national boundaries? In the context of the 2015 movement to support Syrian refugees, we develop an integrative model of transnational social movement formation shaped by pre-existing world-views (social dominance orientation and right-wing authoritarianism) and social media exposure to iconic events, resulting in an emergent group consciousness (“we are”, “we believe”, “we feel”). Group consciousness is, in turn, the proximal predictor of solidarity with refugees. Participants were from six countries: Hungary (N = 267), Romania (N = 163), Germany (N = 190), the United Kingdom (N = 159), the United States (N = 244) and Australia (N = 344). Multi-group structural equation models confirmed that group consciousness, shaped by individual differences and exposure to events through social media, was the proximal predictor of solidarity. The subjective meaning of group consciousness varied across samples, reflecting national differences. Results support the importance of considering individual and national differences, and group processes in understanding emergent social movements.     

FROM GOD TO INFINITY, OR HOW SCIENCE RAIDED RELIGION'S PATENT ON MYSTERY

The efforts of theologians in the last few decades to adapt their discipline to the methodological constraints of the “empirical sciences” have become obsolete. Just as many theologians have reached a tentative rapproachment with the “secular” mentality, the elements of mystery hitherto shepherded by religious thinkers have been appropriated in the cosmological models of the “new physics.” The paper explores revolutionary developments over the last ten years within quantum physics. It points to an imminent convergence between scientific and religious concepts within a larger framework of speculation termed synholism (from Friedrich von Weizsácher), and examines theoretical implications of such hypotheses in high-energy physics as a “cosmic consciousness” and “multiple universes.”     

“Paradox of slow frequencies” – Are slow frequencies in upper cortical layers a neural predisposition of the level/state of consciousness (NPC)?

Consciousness research has much focused on faster frequencies like alpha or gamma while neglecting the slower ones in the infraslow (0.001–0.1 Hz) and slow (0.1–1 Hz) frequency range. These slower frequency ranges have a “bad reputation” though; their increase in power can observed during the loss of consciousness as in sleep, anesthesia, and vegetative state. However, at the same time, slower frequencies have been conceived instrumental for consciousness. The present paper aims to resolve this paradox which I describe as “paradox of slow frequencies”. I first show various data that suggest a central role of slower frequencies in integrating faster ones, i.e., “temporo-spatial integration and nestedness”. Such “temporo-spatial integration and nestedness” is disrupted during the loss of consciousness as in anesthesia and sleep leading to “temporo-spatial fragmentation and isolation” between slow and fast frequencies. Slow frequencies are supposedly mediated by neural activity in upper cortical layers in higher-order associative regions as distinguished from lower cortical layers that are related to faster frequencies. Taken together, slower and faster frequencies take on different roles for the level/state of consciousness. Faster frequencies by themselves are sufficient and thus a neural correlate of consciousness (NCC) while slower frequencies are a necessary non-sufficient condition of possible consciousness, e.g., a neural predisposition of the level/state of consciousness (NPC). This resolves the “paradox of slow frequencies” in that it assigns different roles to slower and faster frequencies in consciousness, i.e., NCC and NPC. Taken as NCC and NPC, fast and slow frequencies including their relation as in “temporo-spatial integration and nestedness” can be considered a first “building bloc” of a future “temporo-spatial theory of consciousness” (TTC) (Northoff, 2013; Northoff, 2014b; Northoff & Huang, 2017).