Philosophy of mind and matter

This work is an exploration of the relationship between Bateson and LSD, seen in historical, scientific and philosophical terms. In the introduction I will explain the focus on the theoretical problem of conscience and consciousness (also in relation to LSD) interpreted with the conceptual tools of the ecology of mind. We will then examine Bateson's two direct experiences with LSD, the technical and theoretical approaches of the two therapist-colleagues who administered the drug, and the relationship between their perspectives and that of Bateson. Then we will retrace the path that led Bateson to enter these contexts (cybernetics, psychiatry, counterculture), while opposing his practical (moral) and theoretical choices in relation to developments in his research. In the intermezzo we will attempt connect the conceptual instruments of Bateson to their application in my research project. Finally, we will see how Bateson establishes the philosophical basis of his theory by approaching the problem of conscience and consciousness in terms of "aesthetic determinism", and how his experience with LSD represents certain salient points of this work, bringing out the implicit assumptions, fixed points and impasses he was to develop and confront in his later research.

Der Aufsatz analysiert Karl Poppers und John Eccles gemeinsamen Ansatz der Wechselwirkung von Geist und Materie und vergleicht ihren Gebrauch des Konzeptes der abwärts gerichteten Kausalität mit jüngeren diesbezüglichen Ansätzen, insbesondere denen von Nancey Murphy und George Ellis. Die Argumentation berücksichtigt auch John Polkinghornes Verständnis von göttlichem Handeln, weil es eine interessante Variante von abwärts gerichteter Geist/Materie Interaktion darstellt. Es wird argumentiert, dass abwärts gerichtete Kausalität ein spekulatives Konzept ist, jedoch möglicherweise immer noch die beste Annäherung an ein wissenschaftliches Verständnis von Geist und Materie, die es derzeit gibt. Daher erscheint auch Poppers und Eccles‘ Ansatz interessanter als normalerweise angenommen, und sollte nicht weiter in der Debatte um abwärts gerichtete Kausalität übersehen werden.

Many scientists have come to believe that any true unification model in physics must include a concept of consciousness as well as a model for the mind that interprets the external physical/material world. And, that number is growing. This particular physical model does just that. In fact it goes much further. Since Beichler's single field model includes a physical model of the neural net and explains how Mind and Consciousness can emerge from the physics of living organisms, it assimilates more intuitive models such as Andrews' 0-D point Void which witnesses and co-creates higher-dimensional Riemannian geometrical realities as well as other more generalized physical models of consciousness to form a truly synergistic model of reality. This synergistic model goes well beyond the notion of Mind and Consciousness as mere perceivers and interpreters of the external material/physical world. It clearly demonstrates that the precursors to our experience of Consciousness are fundamental elements and active participants in creating the physical world that we perceive and scientifically interpret through the application of physics. Andrews' intuitive approach to consciousness science It is well known that intuitives are often the very people who intimately experience first-hand knowledge of consciousness. Their views of consciousness and the inner workings of the world in general greatly differ from those of ordinary people and especially scientists. Even the word 'intuition' has been looked down upon in science as recently as a few decades ago. Scientists consider their own worldview above reproach, believing their insights are based upon acute observations of the external world around them. In general, scientists have historically looked down upon all types of intuitive knowledge and have obstinately refused to consider intuitive knowledge of consciousness and how it works in relation to the world as a whole. They view intuitive data with suspicion as no more than anecdotal evidence, without any scientific validity. Yet that evidence or data, anecdotal or not, can provide valid observations of consciousness and how consciousness works in the world at large. So to those few scientists willing to seriously consider information from intuitives, it can seem as though conservative scientists are wrong on this issue, as well as overly biased by acting completely in an unscientific manner within the broader meaning of science itself. Keeping this in mind, it is both interesting and informative to consider insights brought forward by Sperry Andrews whose undergraduate degree in science has been enhanced as a Near Death Experiencer (NDEr) from the age of four, nearly sixty years ago. Andrews has proposed a speculative bottom-up theory of everything in physics originating from nothing, including how top-down theories, such as general relativity and quantum mechanics, might approximate Jim Beichler's single field theory as well as theoretical models that posit a consciousness space or universe. Andrews asks if the solution to this question may be found in Bernhard Riemann's original conception of space curvature, whereby an n-dimensional space is embedded in an n+1 dimensional manifold: i.e., all 3-D points are united at

The notion in quantum mechanics that observation causes the collapse of the probability wave function brings consciousness directly into physical theory. To date, however, there has not been an adequate explanation as to how this could be the case, a circumstance that leads some to view this notion as unparsimonious and speculative.  This paper attempts to provide an a priori reason for the mutual dependency of consciousness and matter by considering the consequences of the indistinguishability of elementary particles and the temporally extended nature of consciousness."

Nesse texto, procuro me aventurar no vazio conceitual entre as noções de mente e de matéria segundo a perspectiva da Semiótica. / Through this paper, I intend to step into the conceptual void between the notions of mind and matter under the perspective of Semiotics.

The purpose of this writing is to propose a frame of view, a form as the eternal world element,  that is compatible with paradox within the history of ideas, modern discovery as they confront one another.  Under special consideration are problems of representation of phenomena, life, the cosmos, as the rational facility of mind confronts the physical/perceptual, and itself.  Current topics in pursuit are near as diverse and numbered as are the possibilities for a world composed strictly of uniqueness able to fill infinite space; it is assumed that not all of the paths chosen in contemporary pursuits will produce coherent determinations in an appropriate  frame able to accommodate a world of nominals in motion, containing motion, and is commensurate with basic physical law and the propagation of form, change from within. Intended as a potential guiding post for the aim of reason seeking to select, define and capture topics, chosen as special examples are the works of logistician/mathematician Lewis Carroll as he presents a paradox of actuality verses the reality of perception in Alice in Wonderland, the theory of relativity of Albert Einstein as he fails to elaborate a mathematics to communicate an inertial frame of reference, and the reconstruction ideas of Jacques Derrida as he refers  for contrast with the scientific world view constructed of dualisms, monisms that are conceived to have no opposites.  Supporting discussion is evolved from the works of Bertrand Russell, Erwin Schrodinger, Jurgen Habermas, Bronislaw Malinowski,  Michel Foucault.
    Key Words: rationality and imagination nihilism, first/third perspective, number/mass, supervenience, social and natural evolution, shape/form, 'the concept', natural ethic