QUANTUM AND CONSCIOUSNESS: IN SEARCH OF A NEW PARADIGM

Abstract. Two fundamental issues raised by Lothar Schäfer are considered: (1) the question of a suitable paradigm within which the findings of quantum physics can be optimally interpreted and (2) the question of the assessment of the presence and importance of mind and consciousness in the universe. In regard to the former, I contend that the ideal of science is to interpret its findings in an optimally consistent and minimally speculative framework. In this context Schäfer's assertion that certain findings in quantum physics (those that relate to virtual states) indicate the presence of mind at the quantum level implies a dualistic and hence unnecessarily speculative assumption. In regard to the assessment of mind and consciousness, a consistent and parsimonious paradigm suggests that mind and consciousness are not part of a chain of events consisting of an admixture of physical and mental events but that physical events form a single, coherent set of events, and mental events another set, with the two sets related, as Teilhard (and a number of other philosophers, including White head) affirmed, as the “within” and the “without” (or the “mental pole” and the “physical pole”) of one and the same fundamental reality. This panpsychist as contrasted with Schäfer's dualist paradigm provides a single self‐consistent framework for the interpretation of quantum (and all natural) events while recognizing the presence of mind in the universe as the least speculative realist implication of our immediate experience of consciousness.     

MAKING SENSE OF GOD: HOW I GOT TO THE BRAIN

Abstract. I describe the development of my work in relating brain research and religion from my personal roots in my family of origin through my professional responsibilities as a pastor, a clinician, and a theological educator to my developing what I call “a neurotheological approach” to faith and ministry. My early correlations gave simplistic attention to bimodal consciousness as an interpretive tool for understanding religion. Subsequently came a more sophisticated exploration of whole-brain functioning and suggested cultural correlates. Currently, I am explicating tae humanizing brain as reflective of our living in an open system, a universe that is unfolding and evolving, a universe in the hands of the whole-making, integrating, emerging God whose reality far exceeds the insights of cultural construction. As we humans relate to this God, attachment and aspiration are reciprocal.     

The Holographic Principle of Mind and the Evolution of Consciousness

The Holographic Principle holds that the information in any region of space and time exists on the surface of that region. Layers of the holographic, universal “now” go from the inception of the universe to the present. Universal Consciousness is the timeless source of actuality and mentality. Information is experience, and the expansion of the “now” leads to higher and higher orders of experience in the Universe, with various levels of consciousness emerging from experience. The brain consists of a nested hierarchy of surfaces that range from the most elementary field through the neuron, neural group, and the whole brain. Evidence from the evolution and structure of the brain shows that optimal surface areas in a variety of structures are conserved with respect to underlying surfaces. Microgenesis, the becoming of the mental state through a process of recapitulation of development and evolution, is in full accord with the Holographic Principle. Evidence from a wide variety of contexts indicates the capacity on the mind for total recall of past life events and for access to universal information, indicating connection with the holographic surfaces of prior “nows” and with the Universal holographic boundary. In summation, the Holographic Principle can help us explain the unity and mechanisms of perception, experience, memory, and consciousness.     

“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).     

CONSCIOUSNESS AND QUANTUM MECHANICS: OPTING FROM ALTERNATIVES

We present a model of a fundamental property of consciousness as the capacity of a system to opt among presented alternatives. Any system possessing this capacity is “conscious” in some degree, whether or not it has the higher capacity of reflecting on its opting. We argue that quantum systems, composed of microphysical particles, as studied by quantum mechanics, possess this quality in a protomental form. That is, such particles display the capacity to opt among alternatives, even though they lack the ability to experience or communicate their experiences. Human consciousness stands at the opposite end of the hierarchy of conscious life forms as the most sophisticated system of which we have direct acquaintance. We contend that it shares the common characteristic of a system capable of opting among alternatives. Because the fundamental property of consciousness is shared by human beings and the constituents of elementary matter in the universe, our model of consciousness can be considered as a modified form of panpsychism.     

The minimal self hypothesis

For millennia self has been conjectured to be necessary for consciousness. But scant empirical evidence has been adduced to support this hypothesis. Inconsistent explications of “self” and failure to design apt experiments have impeded progress. Advocates of phenomenological psychiatry, however, have helped explicate “self,” and employed it to explain some psychopathological symptoms. In those studies, “self” is understood in a minimalist sense, sheer “for-me-ness.” Unfortunately, explication of the “minimal self” (MS) has relied on conceptual analysis, and applications to psychopathology have been hermeneutic, allowing for many degrees of interpretive latitude. The result is that MS’s current scientific status is analogous to that of the “atom,” at the time when “atom” was just beginning to undergo transformation from a philosophical to a scientific concept. Fortunately, there is now an opportunity to promote a similar transformation for “MS.” Discovery of the brain’s Default Mode Network (DMN) opened the door to neuroimaging investigations of self. Taking the DMN and other forms of intrinsic activity as a starting point, an empirical foothold can be established, one that spurs experimental research and that enables extension of research into multiple phenomena. New experimental protocols that posit “MS” can help explain phenomena hitherto not thought to be related to self, thereby hastening development of a mature science of self. In particular, targeting phenomena wherein consciousness is lost and recovered, as in some cases of Unresponsive Wakefulness Syndrome (UWS), allow for design of neuroimaging probes that enable detection of MS during non-conscious states. These probes, as well as other experimental protocols applied to NREM Sleep, General Anesthesia (GA), and the waking state, provide some evidence to suggest that not only can self and consciousness dissociate, MS might be a necessary precondition for conscious experience. Finally, these findings have implications for the science of consciousness: it has been suggested that “levels of consciousness” (LoC) is not a legitimate concept for the science of consciousness. But because we have the conceptual and methodological tools with which to refine investigations of MS, we have the means to identify a possible foundation—a bifurcation point—for consciousness, as well as the means by which to measure degrees of distance from that foundation. These neuroimaging investigations of MS position us to better assess whether LoC has a role to play in a mature science of consciousness.     

Coherence,Brain Evolution,and the Unity of Consciousness: The evolution of Planetary Consciousness in the Light of Brain Coherence Research

The law of coherence helps us understand the physical force behind the increasing complexity of the evolutionary process, from quanta, to cells, to self-awareness and collective consciousness. The coherent electromagnetic field is the inner glue of every system, the “intelligent” energy–information communication that assures a cooperative and synergic behavior to all the components of the system, as a whole, allowing harmonious evolution and unity of consciousness. Neuropsychological experiments show that the different brain areas communicate with more or less coherence according to different states of consciousness: high values are correlated with states of psychophysical integrity and well-being, whereas low values with states of conflict and depression. If we expand isomorphically these brain discoveries, we will have four main general states of coherence: from disgregation to unity, which represents an important element, in the General System Theory, to differentiate between inanimate and animate system, and to understand how billions cells become a single living organism, and then how billions of human beings could eventually generate planetary consciousness. In this light the resolution of the global ecosystem crisis implicates human transformation from a low to a highly coherent state of consciousness. The key to the entire process seems to be the coherent nature of consciousness.     

Wittgenstein on Understanding as a Mental State

In trying to make clear whether understanding is a mental state Wittgenstein asks a series of questions about the timing and duration of understanding. These questions are awkward, and they have posed a great challenge for commentators. In this paper I review the interpretations by Mole and by Baker and Hacker, and point out their problems. I then offer a new interpretation which shows (1) that a “mental state” in this context means a state of consciousness, (2) that Wittgenstein's questions are intended to elicit the grammars of the words “understand” and a “state of consciousness”, (3) that, in this way, he clearly shows that understanding is not a state of consciousness and (4) that he also provides a therapy to dissolve the problem.     

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.     

The nature of primary consciousness. A new synthesis

While the philosophical puzzles about “life” that once confounded biology have all been solved by science, much of the “mystery of consciousness” remains unsolved due to multiple “explanatory gaps” between the brain and conscious experience. One reason for this impasse is that diverse brain architectures both within and across species can create consciousness, thus making any single neurobiological feature insufficient to explain it. We propose instead that an array of general biological features that are found in all living things, combined with a suite of special neurobiological features unique to animals with consciousness, evolved to create subjective experience. Combining philosophical, neurobiological and evolutionary approaches to consciousness, we review our theory of neurobiological naturalism that we argue closes the “explanatory gaps” between the brain and subjective experience and naturalizes the “experiential gaps” between subjectivity and third-person observation of the brain.     

THE DIVINE CONJECTURES: A CONTEMPORARY ACCOUNT OF HUMAN ORIGINS AND DESTINY

Six “divine conjectures” frame the place of Theóne (The One to Whom we pray) in the creation of our universe and for its continuing development in five subsequent stages into a loving universe. The first stage, the cosmological universe, establishes the laws of nature, understood by scientists as the “standard model”. The second stage introduces life and death into the universe by a process we are only now beginning to understand. Stage 3 requires certain life forms to become conscious with a subset of those life‐forms acquiring language that results in that subset becoming self‐conscious. The next stage, Conjecture 4, identifies certain persons who become addicted to learning in their unrelenting effort to learn as much of what can be known as possible. The fifth conjecture requires individual persons to act as agents of Theóne in achieving Conjecture 6—a universe that is both loving and lawful. During the course of the exposition subsidiary discussions of the concepts of conjecture and hypothesis explicate the function of each in the advancement of knowledge and understanding. There are brief discussions of prayer and purpose in relation to the Divine.     

Avoiding minorities: Social invisibility

Three experiments examined how self‐consciousness has an impact on the visual exploration of a social field. The main hypothesis was that merely a photograph of people can trigger a dynamic process of social visual interaction such that minority images are avoided when people are in a state of self‐reflective consciousness. In all three experiments, pairs of pictures—one with characters of social minorities and one with characters of social majorities—were shown to the participants. By means of eye‐tracking technology, the results of Experiment 1 (n = 20) confirmed the hypothesis that in the reflective consciousness condition, people look more at the majority than minority characters. The results of Experiment 2 (n = 89) confirmed the hypothesis that reflective consciousness also induces avoiding reciprocal visual interaction with minorities. Finally, by manipulating the visual interaction (direct vs. non‐direct) with the photos of minority and majority characters, the results of Experiment 3 (n = 56) confirmed the hypothesis that direct visual interaction with minority characters is perceived as being longer and more aversive. The overall conclusion is that self‐reflective consciousness leads people to avoid visual interaction with social minorities, consigning them to social invisibility. Copyright © 2012 John Wiley & Sons, Ltd.     

Le modèle écoculturel: un cadre pour la psychologie culturelle comparative

The main goal of this article is to examine the epistemological foundations of the contemporary cross‐cultural psychology from a constructivist point of view. We argue for the necessity of heuristic paradigms like the eco‐cultural framework of John Berry. Such an approach can be considered as a systemic modelling of complex phenomena by a psychologist (e.g., the relations of “mind‐brain‐culture” as well as their development). At the individual level, we argue the necessity to surpass the classic distinction between competence and performance. Competences are differentiated here as “intuitive representations” (or elementary mental functions) and “reflective representations” (or superior mental functions). Intuitive and reflective representations remain at the origin of both behaviour and performance. Such systemic conception allows the theoretical possibility of a “relativist constructivism” that could be more suitable than the “absolutist constructivism” proposed by Jean Piaget.     

Blurring two conceptions of subjective experience: Folk versus philosophical phenomenality

Philosophers and psychologists have experimentally explored various aspects of people's understandings of subjective experience based on their responses to questions about whether robots “see red” or “feel frustrated,” but the intelligibility of such questions may well presuppose that people understand robots as experiencers in the first place. Departing from the standard approach, I develop an experimental framework that distinguishes between “phenomenal consciousness” as it is applied to a subject (an experiencer) and to an (experiential) mental state and experimentally test folk understandings of both subjective experience and experiencers. My findings (1) reveal limitations in experimental approaches using “artificial experiencers” like robots, (2) indicate that the standard philosophical conception of subjective experience in terms of qualia is distinct from that of the folk, and (3) show that folk intuitions do support a conception of qualia that departs from the philosophical conception in that it is physical rather than metaphysical. These findings have implications for the “hard problem” of consciousness.     

Through Thick and Thin: Validity and Reflective Judgment

The application of “thick” ethical concepts is best understood as a process of reflective rather than deductive judgment. Taking the form “B is as X as A,” where X is a thick ethical concept and A and B are narrative wholes unified through X (for example, “Those who hid Jews from the Nazis were as brave as Achilles”), reflective judgment opens thick ethical concepts to transformation. Though interpretive, such reflective judgment may still be able to provide validity without recourse to “thin,” purportedly context‐neutral terms.     

HERE AND NOW: DISCOVERING THE SACRED WITH ENTHEOGENS

Renewed research with entheogens (psychedelic substances) has been able to facilitate the occurrence of mystical forms of consciousness in healthy volunteers with a high degree of reliability. This article explores the potential significance of this development for religious scholars, especially those interested in the study of mysticism. The definition of “mystical consciousness” employed in this research is presented and differentiated from visionary/archetypal and other types of alternative mental states. The ways in which entheogens may be employed with skill and maximum safety are discussed. Implications for clarifying confusion in the study of mysticism are considered, along with suggestions for future religious research on this frontier of knowledge.     

Uroborus: A Review of Jung's Thinking on the Nature of the Psyche and the Transformation of Libido

For Jung, the nature of the psyche derives from its containment within the opposites of biological instinct and archetypal spirit. Jung describes the energy generated by this opposition as disposable psychic energy, and gives it the term libido, another word for which is will. Will denotes consciousness, so Jung concludes that psyche, that which is contained within the opposites of instinct and spirit, equals consciousness. The archetypes are “instinctual images” that organize and regulate consciousness. Their nature is that of spirit, and they form the counter-pole to the biological matter from which the instincts arise. The intimate relationship between instinct and archetype is resolved in the central archetype of wholeness, the self, imaged by Jung as both a color wheel, in which the ultrared of instinct merges into and joins with the ultraviolet of the archetypes, and the uroborus, the tail-eating serpent, in which the spiritual archetype, the head of the serpent, feeds off of and is nourished by instinct, the serpent's tail. Jung postulates that within the individual psyche, libido arising from instinct is transformed away from its original instinctual object by its canalization into an analogue of that object. These analogues arise in the psyche as symbols, and their source is the sphere of the archetypes. The instinctual analogues in the form of symbols are projected upon the environment, and individuation is the process of becoming conscious of the archetypal psychological source of one's projections.     

The many-worlds theory of consciousness

This paper sketches a new and somewhat heterodox metaphysical theory of consciousness: the “many-worlds theory”. It drops the assumption that all conscious subjects’ experiences are features of one and the same world and instead associates different subjects with different “first-personally centred worlds”. We can think of these as distinct “first-personal realizers” of a shared “third-personal world”, where the latter is supervenient, in a sense to be explained. This is combined with a form of modal realism, according to which different subjects’ first-personally centred worlds are all real, though only one of them is present for each subject. The theory offers a novel way of capturing the irreducibly subjective nature of conscious experience without lapsing into solipsism. The paper also looks at some scientific theories of consciousness, such as integrated information theory, through the proposed lens and reconsiders the hard problem of consciousness.     

Self‐awareness and self‐understanding

In this paper, I critically examine Dan Zahavi's multidimensional account of the self and show how the distinction he makes among “pre‐reflective minimal,” “interpersonal,” and “normative” dimensions of selfhood needs to be refined in order to accommodate what I call “pre‐reflective self‐understanding.” The latter is a normative dimension of selfhood manifest not in reflection and deliberation, but in the habits and style of a person's pre‐reflective absorption in the world. After reviewing Zahavi's multidimensional account and revealing this gap in his explanatory taxonomy, I draw upon Heidegger, Merleau‐Ponty, and Frankfurt in order to sketch an account of pre‐reflective self‐understanding. I end by raising an objection to Zahavi's claim for the primitive and foundational status of pre‐reflective self‐awareness. To carve off self‐awareness from the self's practical immersion in a situation where things and possibilities already matter and draw one to act is to distort the phenomena. A more careful phenomenology of pre‐reflective action shows that pre‐reflective self‐awareness and pre‐reflective self‐understanding are co‐constitutive, both mutually for each other and jointly for everyday experience.