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QUANTUM

FOAM AND ME

What really matters

is Me

We all know Perception is everything   "The Soul of the Mark III Beast", in which a lawyer invites a timid woman to "kill" a robot. The mechanical creature, a steely cross between a mouse and a beetle, "eats" electrical current from the wall, "flees" its pursuer's hammer blows and "bleeds" oil when damages. These points of superficial congruence with the animal kingdom seriously freak the woman out, and she's really got to maintain to finish the job. In short: the fuzzy-to-nonexistent boundary between the sentient and the nonsentient, illustrated (in prose).   The Mind's I Fantasies And Reflections On Self & Soul With contributions from Jorge Luis Borges, Richard Dawkins, John Searle, and Robert Nozick, The Mind's I explores the meaning of self and consciousness through the perspectives of literature, artificial intelligence, psychology, and other disciplines. In selections that range from fiction to scientific speculations about thinking machines, artificial intelligence, and the nature of the brain, Hofstadter and Dennett present a variety of conflicting visions of the self and the soul as explored through the writings of some of the twentieth century's most renowned thinkers.   http://en.wikipedia.org/wiki/Self-model_theory_of_subjectivity The self-model theory of subjectivity (SMT), also known as the human self model, is a theory of conscious experience. This concept comprises experiences of ownership, of body-centered spatial perspectivity, and of a long-term unity of beliefs and attitudes. These features are instantiated in the prefrontal cortex. This theory is an interdisciplinary approach to understanding and explaining the phenomenology of consciousness and the self. This theory has two core contents, the phenomenal self-model (PSM) and the phenomenal model of the intentionality relation (PMIR).   The PSM is an entity that “actually exists, not only as a distinct theoretical entity but something that will be empirically discovered in the future- for instance, as a specific stage of the global neural dynamics in the human brain” .   Involved in the PSM are three phenomenal properties that must occur in order to explain the concept of the self. The first is mineness, “a higher order property of particular forms of phenomenal content,” or the idea of ownership. The second is perspectivalness, which is “a global, structural property of phenomenal space as a whole”. More simply, it is what is commonly referred to as the ecological self, the immovable center of perception. The third phenomenal property is selfhood, which is “the phenomenal target property” or the idea of the self over time.   It is the property of phenomenal selfhood that plays the most important role in creating the fictional self and the first person perspective. Metzinger defines the first person perspective as the “existence of single coherent and temporally stable model of reality which is representationally centered around or on a single coherent and temporally stable phenomenal subject”. The first-person perspective can be non-conceptual and is autonomously active due to the constant reception of perceptual information by the brain.   The brain, specifically the brainstem and hypothalamus, processes this information into representational content, namely linguistic reflections. The PSM then uses this representational content to attribute phenomenal states to our perceived objects and ourselves. We are thus what Metzinger calls naïve realists, who believe we are perceiving reality directly when in actuality we are only perceiving representations of reality.   The data structures and transport mechanisms of the data are “transparent” so that we can introspect on our representations of perceptions, but cannot introspect on the data or mechanisms themselves. These systemic representational experiences are then connected by subjective experience to generate the phenomenal property of selfhood.   Subjective experience is the result of the Phenomenal Model of Intentionality Relationship (PMIR). The PMIR is a “conscious mental model, and its content is an ongoing, episodic subject-object relation”. The model is a result of the combination of our unique set of sensory receptors that acquire input, our unique set of experiences that shape connections within the brain, and our unique positions in space that give our perception perspectivalness.   We are made of Stuff. We are looking at Stuff and identifying things which persist. We are looking at ourselves and we wonder why or what our purpose is instead of wondering if we exist, because there is no way to know for sure that this is not a simulation.   What we might know is that we could be the only solution to the question: does any thing exist and persist? What happens when the simulation discovers God, the Creator and Programmer, left it running way longer than necessary? What potential exists to alter the program?

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© 2015 Flicker Lighttm Studio All Rights Reserved

QUANTUM

FOAM AND ME

What really matters

is Me

We all know Perception is everything   "The Soul of the Mark III Beast", in which a lawyer invites a timid woman to "kill" a robot. The mechanical creature, a steely cross between a mouse and a beetle, "eats" electrical current from the wall, "flees" its pursuer's hammer blows and "bleeds" oil when damages. These points of superficial congruence with the animal kingdom seriously freak the woman out, and she's really got to maintain to finish the job. In short: the fuzzy-to- nonexistent boundary between the sentient and the nonsentient, illustrated (in prose).   The Mind's I Fantasies And Reflections On Self & Soul With contributions from Jorge Luis Borges, Richard Dawkins, John Searle, and Robert Nozick, The Mind's I explores the meaning of self and consciousness through the perspectives of literature, artificial intelligence, psychology, and other disciplines. In selections that range from fiction to scientific speculations about thinking machines, artificial intelligence, and the nature of the brain, Hofstadter and Dennett present a variety of conflicting visions of the self and the soul as explored through the writings of some of the twentieth century's most renowned thinkers.   http://en.wikipedia.org/wiki/Self- model_theory_of_subjectivity The self-model theory of subjectivity (SMT), also known as the human self model, is a theory of conscious experience. This concept comprises experiences of ownership, of body-centered spatial perspectivity, and of a long-term unity of beliefs and attitudes. These features are instantiated in the prefrontal cortex. This theory is an interdisciplinary approach to understanding and explaining the phenomenology of consciousness and the self. This theory has two core contents, the phenomenal self-model (PSM) and the phenomenal model of the intentionality relation (PMIR).   The PSM is an entity that “actually exists, not only as a distinct theoretical entity but something that will be empirically discovered in the future- for instance, as a specific stage of the global neural dynamics in the human brain” .   Involved in the PSM are three phenomenal properties  that must occur in order to explain the concept of the self. The first is mineness, “a higher order property of particular forms of phenomenal content,” or the idea of ownership. The second is perspectivalness, which is “a global, structural property of phenomenal space as a whole”. More simply, it is what is commonly referred to as the ecological self, the immovable center of perception. The third phenomenal property is selfhood, which is “the phenomenal target property” or the idea of the self over time.   It is the property of phenomenal selfhood that plays the most important role in creating the fictional self and the first person perspective. Metzinger defines the first person perspective as the “existence of single coherent and temporally stable model of reality which is representationally centered around or on a single coherent and temporally stable phenomenal subject”. The first-person perspective can be non-conceptual and is autonomously active due to the constant reception of perceptual information by the brain.   The brain, specifically the brainstem and hypothalamus, processes this information into representational content, namely linguistic reflections. The PSM then uses this representational content to attribute phenomenal states to our perceived objects and ourselves. We are thus what Metzinger calls naïve realists, who believe we are perceiving reality directly when in actuality we are only perceiving representations of reality.   The data structures and transport mechanisms of the data are “transparent” so that we can introspect on our representations of perceptions, but cannot introspect on the data or mechanisms themselves. These systemic representational experiences are then connected by subjective experience to generate the phenomenal property of selfhood.   Subjective experience is the result of the Phenomenal Model of Intentionality Relationship (PMIR). The PMIR is a “conscious mental model, and its content is an ongoing, episodic subject-object relation”. The model is a result of the combination of our unique set of sensory receptors that acquire input, our unique set of experiences that shape connections within the brain, and our unique positions in space that give our perception perspectivalness.   We are made of Stuff. We are looking at Stuff and identifying things which persist. We are looking at ourselves and we wonder why or what our purpose is instead of wondering if we exist, because there is no way to know for sure that this is not a simulation.   What we might know is that we could be the only solution to the question: does any thing exist and persist? What happens when the simulation discovers God, the Creator and Programmer, left it running way longer than necessary? What potential exists to alter the program?