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Consciousness is information integration across sensory modalities

Consciousness is information integration across sensory modalities | Consciousness |

"Consciousness is information integration across sensory modalities. The information is transferred by waves riding waves...riding waves. If you think of a wave as a cyclical event then you can start with your biological waves(cycles) like your circadian rhythm and work your way up to other waves like light and sound. Radio, for example is a sound wave hitch hiking on a light wave to get that information to your device. 

The brain works on a set of activation and inhibition waves riding on a set of noise waves for amplification. When your attention tunes to a specific wave you become aware of the information in that particular wave by the adjustment of your sensory apparatus."
-- +Mani Scienide

My Venn diagram by failing-senses

Via Bettina Ascaino
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The Santiago Theory of Cognition

In this new view, cognition involves the entire process of life - including perception, emotion, and behaviour - and does not necessarily require a brain and a nervous system. At the human level, however, cognition includes language, conceptual thought, and all the other attributes of human consciousness.


The Santiago theory of cognition, in my view, is the first scientific theory that really overcomes the Cartesian division of mind and matter, and will thus have the most far-reaching implications. Mind and matter no longer appear to belong to two separate categories but are seen as representing two complementary aspects of the phenomenon of life - the process aspect and the structure aspect. At all levels of life, beginning with the simplest cell, mind and matter, process and structure are inseparably connected. Thus, for the first time, we have a scientific theory that unifies mind, matter and life.


--  Fritjof Capra

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A Brief Guide to Embodied Cognition: Why You Are Not Your Brain

A Brief Guide to Embodied Cognition: Why You Are Not Your Brain | Consciousness |

Embodied cognition, the idea that the mind is not only connected to the body but that the body influences the mind, is one of the more counter-intuitive ideas in cognitive science. In sharp contrast is dualism, a theory of mind famously put forth by Rene Descartes in the 17th century when he claimed that “there is a great difference between mind and body, inasmuch as body is by nature always divisible, and the mind is entirely indivisible… the mind or soul of man is entirely different from the body.” In the proceeding centuries, the notion of the disembodied mind flourished. From it, western thought developed two basic ideas: reason is disembodied because the mind is disembodied and reason is transcendent and universal. However, as George Lakoff and Rafeal Núñez explain:


Cognitive science calls this entire philosophical worldview into serious question on empirical grounds… [the mind] arises from the nature of our brains, bodies, and bodily experiences. This is not just the innocuous and obvious claim that we need a body to reason; rather, it is the striking claim that the very structure of reason itself comes from the details of our embodiment… Thus, to understand reason we must understand the details of our visual system, our motor system, and the general mechanism of neural binding.


What exactly does this mean? It means that our cognition isn’t confined to our cortices. That is, our cognition is influenced, perhaps determined by, our experiences in the physical world. This is why we say that something is “over our heads” to express the idea that we do not understand; we are drawing upon the physical inability to not see something over our heads and the mental feeling of uncertainty. Or why we understand warmth with affection; as infants and children the subjective judgment of affection almost always corresponded with the sensation of warmth, thus giving way to metaphors such as “I’m warming up to her.”

Claudia M. Reder's comment, May 19, 2013 8:28 PM
Alexander Vorobiev-Char's curator insight, February 4, 2014 2:14 AM

Соответствуют ли Ваши мысли возможностям Вашего тела? Что из них первично?

Eli Levine's comment, February 4, 2014 9:35 AM
This sounds like an analogy to a government sitting within a society. For example, while a government does technically control the body society through the production of laws (to a limited extent), the body society also influences and effects the government (brain) to produce different results. This is how government can be working independently of (and sometimes, contrary to) the rest of society, just as the society can also work independently of (and, sometimes, when the government isn't being cooperative with society's needs) contrary to the government.<br><br>Thanks for this! :)
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Could the future taste purple? Reclaiming mind, body and cognition...


This article examines the primacy of real-world bodily experience for understanding the human mind. I defend the idea that the peculiarities of the living human brain and body, and the bodily experiences they sustain, are essential ingredients of human sense-making and conceptual systems. Conceptual systems are created, brought forth, understood and sustained, through very specific cognitive mechanisms ultimately grounded in bodily experience. They don't have a transcendental abstract logic independent of the species-specific bodily features. To defend this position, I focus on a case study: the fundamental concept of time flow. Using tools of cognitive linguistics, I analyse the foundations of this concept, as it is manifested naturally in everyday language. I show that there is a precise conceptual metaphor (mapping) whose inferential structure gives an account of a huge variety of linguistic expressions, semantic contents, and unconscious spontaneous gestures: Time Events Are Things In Space. I discuss various special cases of this conceptual metaphor. This mapping grounds its source domain (space) in specific spatial bodily experiences and projects its inferential structure onto a target domain (time) making inferences in that domain possible. This mechanism allows us to unconsciously, effortlessly, and precisely understand (and make inferences with) expressions such as ‘the year 2000 is approaching’ or ‘the days ahead of us’. The general form of the mapping seems to be universal. The analysis raises important issues which demand a deeper and richer understanding of cognition and the mind: a view that sees the mind as fully embodied. In order to avoid misunderstandings with a general (and somewhat vague) notion of ‘embodiment’ which has become fashionable in contemporary cognitive science, I describe what I mean by ‘full embodiment’: an embodied-oriented approach that has an explicit commitment to all of cognition, not just to low-level aspects of cognition such as sensory-motor activity or locomotion (lower levels of commitment). I take embodiment to be a living phenomenon in which the primacy of bodily grounded experience (e.g., motion, intention, emotion) is inherently part of the very subject matter of the study of the mind.

Lynnette Van Dyke's curator insight, August 15, 2013 8:28 AM

The theoretical  work on metaphor would support this.

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Functionalism and mental boundaries

Functionalism and mental boundaries | Consciousness |

According to extended cognitivists, the mind’s location is only partly in the head. In addition, extended cognitivists have argued, the mind is located in parts of the world outside the body.


Moreover, the possibility of extended cognition suggests new lines of research within the domain of social cognition. If minds extend, the boundaries that define the units of social interaction become less certain. Perhaps minds overlap. If, as some extended cognitivists believe, features of the environment comprise parts of a cognitive system, then a single piece of the world might constitute a piece of distinct cognitive systems. More dramatically, perhaps parts of a mind of one individual may be located within the mind of another. Insofar as extended cognition can make such possibilities plausible, social psychologists will need to re-interpret the nature of social interaction, will need to re-examine how the motivations and emotions of a single agent can influence an extended cognitive system, and so on.

Ramziddin Roberts's curator insight, September 17, 2015 8:38 AM

This article debates about how the mind can be found in the body and rather outside of the body. Functionalism plays key in this because the psychologist that debate this have different introspections of the mind and how it is functioned throughout the human body and where exactly is the human mind located.

Arifa Karim's curator insight, September 14, 8:24 AM

Is functionalism more cognitive psychology? Does functionalism not portray it's field properly? Some arguments and controversy has been produced stating that cognition takes more place. 

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ESP, remote viewing actually ‘complementary cognition?’

ESP, remote viewing actually ‘complementary cognition?’ | Consciousness |

We might think of alternative cognition or complementary cognition as just another perceptual resource to go along with our other five senses of sight, hearing, touch, taste and smell as well as our emotions, feelings, dreams and thinking brain.

In fact, maybe we will discover that there are more than these modes of perception. Maybe we have the ability to perceive in ways that can be further identified and specified. (...)

There are also joint perceptions that involve using more than one sense or perceptual resource simultaneously. Integrating our sixth sense with the other five and other inner experiences may also be helpful, as well as very natural and normal. (...)

For example, remote viewing refers to some specific methods developed by the U.S. military and intelligence communities in Project STARGATE during the 1970s, ‘80s and ‘90s. People were selected to be remote viewers in these efforts because they were believed to have better than average or quite good abilities in this area.

By Steve Hammons 

07 Jan 2013

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