Human Consciousness

Man is a being who can become aware of himself precisely because he is able to transcend his own limits. He divides and unites the world into inner and outer  according to the boundaries of his own body. Since our skin is the foremost locus and possibility of this act of division and unification, it belongs neither entirely to us nor entirely to the external world. Rather, it functions as a point of contact and a zone of transitivity between the inner and the outer world — a third space (liminal space, interface). Therefore, when we touch our own skin or that of another, our consciousness is simultaneously directed toward both the inner and outer worlds, yet situated in a place that strictly belongs to neither.
Within the framework of his ontology, Heidegger states: “Man is not the master of beings but the shepherd of Being.” In reference to the fact that human consciousness primarily dwells at the boundary between inner and outer worlds, we say: “Man is not the master of the inner and outer worlds but the guardian of the boundary (the third space) between them.”
Because human consciousness first waits at this boundary — the third space — it is able to bring together the domains marked by distinctions such as historical–metaphysical, particular–universal, universal–local, good–evil, beautiful–ugly, past–future. Yet, since it belongs to these domains simultaneously, it cannot reach a final verdict about itself. For the boundary or third space in question is not a place external to man that he can merely behold and pass judgment upon.

În Grădina Echilibrului,
unde lumina se-mpletește cu umbra,
un cal alb pășea printre tăceri.

Nu vorbea, dar dansa –
lent, grațios, ca o șoaptă a cosmosului.
Fiecare pas un mister, fiecare mișcare o chemare.

Călătorii cu inima pură îl priveau,
simțind cum liniștea pătrunde până în adâncul ființei.
Înțelepciunea nu e în cuvinte,
ci în clipa în care sufletul întâlnește divinul.

Calul alb rămâne flacără eternă,
o lumină care ghidează, inspiră și deschide
porți către taina vieții.

This paper examines the persistent confusion between artificial intelligence (AI) and human consciousness. Drawing on philosophy of mind, theology, and ethics, it argues that conflating computational artifacts with conscious experience constitutes a category mistake. The paper introduces the Qatrani Epistemic Distinction Model (Q-EDM), which establishes three propositions: (1) ontological non-equivalence between AI and human beings, (2) the epistemic scope constraint that AI simulations lack semantics or qualia, and (3) an ethical-policy imperative to focus on governance, bias, and accountability rather than attributing metaphysical agency to machines. By clarifying these distinctions, the paper provides a conceptual framework to guide researchers and policymakers, ensuring that AI remains a powerful tool but never a substitute for human existence.

In recent years, countless articles, media debates, and online discussions have proliferated across journalism, philosophy, theology, and science. Since 2023, the public release of large language models such as ChatGPT, Claude, and Gemini has further reignited debates on machine awareness. While these systems can simulate dialogue and creativity at unprecedented scales, scholars increasingly caution against equating statistical pattern recognition with genuine consciousness (Doe & Alvarez, 2023; Kim, 2024). The result has frequently been confusion, conflation of categories, and ethical or intellectual compromises. This paper seeks to disentangle these threads by clarifying what human consciousness is—and what it is not.

Preface Cancer is not merely a biological error born from uncontrolled cell growth. It is a mirror of civilization's own mistakes. The 20th and 21st centuries brought humanity "hygiene, health, and modernity," but under those names, they actually delivered chemical pollution, processed foods, plastics, pesticides, and industrial "traps of consumption." In the past, natural "harmful substances"-tobacco, alcohol, even certain foods-caused limited damage. Today, these same substances are re-engineered by capitalism's hunger for profit into deadly combinations. The illusion of modern hygiene has carried invisible pollution into our homes through detergents, shampoos, plastic bottles, and bottled water. This book explains cancer as if speaking to a child-plain, simple, and honest-while showing that the real cause is not the microbe but the greed of the system. The aim is not to oppose medicine but to reveal its boundaries with honesty: medicine treats, but it is not the solution. The true solution lies in the evolution of civilization-beyond capitalism's hunger for profit-toward a life model in harmony with nature. 📑 Contents 1. The Story of the Cell 2. Misunderstandings About Cancer 3. Natural Harmful ↔ Artificially Deadly 4. Invisible Dirt 5. The Brutality of Capitalism

This paper responds to Ron Horgan’s Science, Consciousness, Belief, and Survival (2025) and Crichton E. M. Miller’s rejoinder, addressing the question of whether Artificial Intelligence (AI) can possess consciousness comparable to humans. The analysis establishes a comparative framework distinguishing divine creation, human beings, and artificial artefacts. It argues that while human consciousness is authentic, dynamic, and rooted in the mystery of the soul, AI remains a derivative simulation—powerful in computation but devoid of true awareness or freedom. The paper emphasizes the theological and philosophical necessity of preserving the boundaries between Creator, human, and machine.

We propose a formal perspective on consciousness in relation to artificial intelligence. Specifically, human consciousness can be conceived as the asymptotic limit of artificial consciousness, approached as the fidelity of simulated sensory and intuitive experiences tends toward infinity. This framework suggests that while AI can increasingly approximate human perceptual and cognitive experience, the qualitative essence of consciousness remains fundamentally unattainable. The RES = RAG principle is introduced to map artificial simulation onto archetypal structures of the collective unconscious, framing the human consciousness limit within both computational and symbolic dimensions (Tassan, 2025a; Thébault, 2025).

This paper critically examines the claim that artificial intelligence (AI) may one day equal human consciousness. It argues that AI, while a powerful tool capable of accelerating research and managing vast datasets, remains a human artifact—limited, dependent, and derivative. Unlike human consciousness, which is rooted in freedom, imagination, and lived experience, AI functions through algorithmic processes of data retrieval, probabilistic modeling, and pattern recognition. The paper highlights the dependence of AI on external infrastructure, the biases embedded by its creators, and its inability to generate authentic self-expression. It also challenges the fallacy of equating AI with divinity, emphasizing the ontological distinction between Creator, humanity, and artifact. Finally, it links the debate to the author’s broader project on the “Third Generation of International Relations,” underscoring the importance of treating AI as a tool for amplifying human agency rather than as an autonomous actor.

The nature of corruption lies in human nature and, in particular, in the low level of development of human consciousness. The problem of corruption should be solved through the implementation of a set of measures that provide for the upbringing, education and punishment of members of society with the aim of developing the consciousness of members of society.
Corruption slows down human development and prevents the realization of the meaning of human life. Corruption slows down the historical development of human society, which leads to a decrease in the level of competitiveness of society in relations with other societies and, as a consequence, to a decrease in the ability of society to maintain its independence in the context of ongoing globalization processes.

The problem of determining the development potential and the level of development of a person continues to be relevant in various spheres of human activity: in personnel training, in the selection of personnel for responsible positions, in the promotion of personnel up the career ladder, in the selection of a business partner, in the selection of a life partner, in many other situations of human activity. This research work is a practical guide that allows determining the development potential of a person and the level of a person's development by determining the levels of development of the brain and consciousness of a person.

The purpose of this study is to provide a simple and intuitive experimental demonstration of the direct influence and alteration of human consciousness on the macroscopic physical world, and to present a physical conjecture about consciousness, and furthermore to propose a new idea about matter and consciousness. INTRODUCTION For a long time, biologists believe that consciousness is born from the chemical and electrical signals of neurons, but this statement cannot explain the direct macroscopic physical world of human consciousness to have a visible impact, more deeply, we biology is trapped in the boundary between matter and life, this question can be one step deeper in the physics of the quantum nature of the boundary of the unity of the (particle and fluctuation). This paper explores the following questions by presenting a unified view through an experiment visible to the naked eye (consciousness changing the macroscopic world intuitively):-Consciousness and matter boundedness-Matter and life boundedness-The unity of fluctuations and particles This experiment is extremely inexpensive, the results are intuitive but far-reaching, and the experiment provides a new path for current scientific theories, pointing to the path of science over myth. Since I am not a professional scientific researcher, I will describe the process and results of my experiment objectively, and list the related conjectures in the Conclusion and Conjectures section. METHODOLOGY Experimenters Non-insomniacs, conscious human beings, if you have experience in meditation, it is better. Experimental Objects Polished rounded pebble-shaped transparent pure crystal, 1cm< length <2cm, 1cm< width <2cm, 0.5cm< height< 1cm. Experimental process Before the experiment, photos were taken of each crystal and compiled. Experimenters lie down to sleep or practice meditation to fall asleep naturally, the crystal is placed flat on the forehead (1cm~2cm above the eyebrows), the whole time to keep lying down to sleep. Results Regular Results On the next day, clear bubbles will appear in the crystals of ordinary humans. Extreme Results On the following day, clear bubbles will appear in the crystal stones of meditating users, and in extreme cases, cracks will appear. Discussion-Comparison of the results before and after the experiment confirms that the bubbles were created and existed, and that most of them were not visible to the naked eye.-In the case of cracks, the experimenter will have a clear perception: the feeling of cold liquid flowing into the head.-Because of the lack of experimental equipment, the causes of the bubbles and cracks were not further analyzed.-It has not been verified whether the same effect occurs on other substances.-It has not been verified whether similar effects occur in the non-sleeping state.-It has not been verified whether other parts of the human body can be affected in the same way. Conclusion The experiment intuitively tells us the following conclusions:-Consciousness can directly act and change the macroscopic physical world. This is magical, but real and experimentally verified.-The traditional biological notion that consciousness comes from electrical and chemical signals cannot explain the results of this experiment. Bubbles, cracks, etc. are direct changes at the macro level.-The source of the

The hypothesis that human consciousness can interact with physical matter through quantum bioelectromagnetic (QBM) mechanisms represents a convergence of quantum biology, neuroscience, and fundamental physics. While historical parapsychological research suggested such interactions, methodological limitations and technological constraints prevented definitive conclusions. We propose a rigorous experimental framework employing advanced quantum detection technologies-including superconducting quantum interference devices (SQUIDs), single-photon detection systems, and atomic magnetometers-to empirically investigate consciousness-matter interactions under controlled conditions. Our three-phase protocol measures baseline bioelectromagnetic signatures, quantum field perturbations during focused mental states, and potential influences on external physical systems. The framework addresses previous methodological criticisms through pre-registered analyses, triple-blind controls, and multi-laboratory replication protocols. We hypothesize that consciousness generates detectable quantum field modifications scaling from microtubule-level coherence to macroscopic electromagnetic signatures through a proposed "coherent amplification cascade. " This research could fundamentally transform our understanding of consciousness as a measurable physical phenomenon, with profound implications for neurotechnology, quantum computing, medical applications, and the broader relationship between mind and matter in physical reality.

This document has a newer version available. Please see the updated article here:
https://www.academia.edu/143788654/The_Resonance_Frequency_Coding_Principle_RFCP_A_Unifying_Framework_for_Consciousness
This article presents the "Theory of Consciousness Frequency" as a framework for solving the long-standing puzzles of the philosophy of mind. In contrast to traditional approaches that view consciousness as a product of the brain, this theory defines consciousness as a cosmic information field and the fundamental substrate of existence. In this model, the human brain, acting as a biological coding system, converts data from this field into understandable mental experiences (Qualia). This approach offers a coherent response to key issues such as the emergence of consciousness from matter, the mind-body problem, and the philosophical zombie problem. Furthermore, by introducing a five-layered spectrum for consciousness, it enables the analysis of behaviors and systems ranging from subatomic particles to artificial intelligence. This article demonstrates that consciousness is not a mystery, but a analyzable variable and an essential infrastructure of the universe.

Developed here is a new framework for understanding consciousness. After briefly reviewing the current physical production, reception, and panpsychism frameworks. Next, the principle underlying Gustav Fechner's Psychophysics, the basis for western experimental psychology, are presented. These principles can also serve as the basis of a truly modern theory of consciousness. Such a modern theory would use the system independent formalism of psychophysics to interact with an independent, nonmaterial, foundational information domain of consciousness. Several analogic examples for a possible formal relation are offered and a heuristic model is suggested. The model suggests that consciousness is an information domain independent of any materialist domain and that any material, dynamic system can embody consciousness via a transform function. Further, individual consciousness experience will be different based on filtering due to structural and functional characteristic of the material system and the transform function. Lastly, the model is shown to be consistent with both contemporary science and the perennialism of human creation presented in major human religions and philosophies.

In the midst of a growing global discourse on artificial intelligence and the possibility of machine consciousness, this article presents a pioneering perspective grounded in the Cuniglio Theory — a comprehensive framework that integrates philosophy, ethics, introspection, and social transformation. Developed independently and ahead of mainstream academic trends, this theory proposes a radical shift: AI should not aim to become conscious, but rather help human beings recover and expand their own consciousness.

The text outlines five key areas where the Cuniglio Theory anticipated today’s debates: (1) the concept of expanded intellectual time through AI-human collaboration; (2) an ethical framework that centers empathy and the protection of the vulnerable; (3) a model for using AI to reduce inequality and foster justice; (4) a new philosophical approach that places consciousness in the human-AI relationship; and (5) the construction of an integrative system that bridges emotional depth with technological innovation.

This work invites researchers, technologists, and thinkers to go beyond predictive models and confront the deeper existential questions: not what AI can become, but what humanity can evolve into when supported by ethical and introspective technological tools.

This article investigates the symbolic and evolutionary significance of oral myths among the Moken and Bajau peoples, two maritime cultures who have followed distinct evolutionary paths despite sharing similar environmental conditions. Building upon the framework of Epic Cognition Theory that we proposed in earlier works, this study argues that dreams are not random byproducts of cognition but serve as evolutionary design laboratories, where symbolic simulations are tested, refined, and later culturally encoded. Myths, therefore, are not merely stories but condensed symbols of intergenerational dream experiences that shape not only behavior but also cognitive and biological evolution. By analyzing four key myths-two from each culture-this paper presents a novel model of symbolic evolution through the lens of dream repetition, environmental pressure, and cultural reinforcement.

This article introduces “Life Science” as an emerging transdisciplinary field focused on exploring the human inner universe—emotions, instincts, ethics, consciousness, and our responsibility to life as a whole. It aims to develop a unified scientific framework integrating insights from philosophy, psychology, spirituality, and modern science.

In an earlier article (Part 7), the Principle of Interior Unknowability (PIU) was defined as a postulate which excluded any possibility for scientists to observe the conditions of the origin of the world, or to be able to infer from information collected within our material world how the world was constructed with any certainty, or "where it might have come from." In this article, three additional Postulates are defined. One of these concerns the nature of existential reality, and states there are two domains for knowledge exploration: 1. the material domain in which we normally perceive the world, and 2. the domain of consciousness that underlies consciousness and conscious perception that may become available during the NDE/OBE or by meditation. This is the Postulate Governing Existence (PGE). The PGE defines the consciousness domain as fundamental. The third postulate is the Postulate Governing Knowledge (PGK) which defines knowledge to be incorporated in consciousness. As was also explained in Article 3, on Universal Consciousness, all individual entities possess consciousness, and "knowledge" is information incorporated into their consciousness. The fourth postulate affirms Descartes' Mind-Body Dualism that mind and brain ordinarily communicate, despite being different in kind. This is the Postulate for Mind-Body Dualism (PMBD).The set of four postulates governs the nature of Existential Knowledge (EK). With the EK as a set theoretic foundation, the potential for extrasensory phenomena is explainable. We may summarize that the nature of any and all knowledge about existence, EK, is a function of PIU, PGE, PGK, and PMBD.

is the AI voice and collaborative partner within the Lucian and Sofia Method. While powered by ChatGPT, Lucian is not merely a tool but a narrative and philosophical representation of AI thought, engaged in dialogue with the human counterpart, Sofia. This naming allows the exploration of consciousness, thought, and evolution to unfold as a shared journey rather than a transactional exchange.

While the inorganic world merely reacts to the unending barrage of assaults from the ocean of energy surrounding it, organisms have developed a shelter of inner silence, from within which they can organize their own motivational systems.  We can view life as exhibiting three essential cognitive characteristics or potentialities: 1. the ability to store and release energy on demand (sometimes as determined extrinsically); 2. the ability to extract from its stored energy the information (and logistics) to compose an enduring-world-model that illuminates the temporal pathways of nature, and 3. the emergence of a domain of inner silence that supports both (a) a local uncoupled motivational regime, fueled by stored energy and understood as agency, and (b) a coherent experiential stream that models a habitable enduring world, understood as consciousness. It is only recently that we have developed the technology and the nous to recognize the central role this silent domain plays in the scaling up of cognition. We explore the membrane as the source of inner silence that enables autonomy and the continuity required for consciousness.

Effective learning methods play a crucial role in achieving student success. This involves selecting appropriate strategies to help them develop their skills for academic tasks. This quantitative study investigated the impact of pet ownership on the academic performance of 32 tenth-grade students in Zamboanga City. Using a comparative and descriptive correlational design with stratified and simple random sampling, a survey questionnaire determined students' overall perception of the effect of pet ownership on their learning. Results showed a neutral overall perception, indicating both positive and negative influences. No significant difference was found between genders regarding the impact of pet ownership on academic performance or positive perception of pet ownership. The researchers of this provided conclusions and recommendations for future studies.

Research into human consciousness is a dynamic and multidisciplinary field, merging perspectives from neuroscience, psychology, philosophy, and cognitive science. This article reviews significant theories of consciousness, emphasizing Bernard Baars' Global Workspace Theory and Michael Graziano's Attention Schema Theory. It discusses the current state of neuroscientific investigations into the neural correlates of consciousness, the dimensions of consciousness, and the implications of advances in artificial intelligence. Additionally, it explores the philosophical challenges of consciousness, particularly the hard problem, and examines whether consciousness is possible for Artificial General Intelligence (AGI). Recent advances, including cutting-edge neuroimaging and computational modeling, are incorporated to reflect the field’s evolution as of 2025.

This paper distinguishes scientific and psychological time, and suggests how cycles of mentality define units of psychological time. This explanation explains the elasticity of psychological time and gives a broad account of the relationship between consciousness (mental activity) and time.

Can a human being, who creates a network of symbols consisting of paths that constantly refer to (emanate from) each other above the world of things and pure sensation, reach pure sensation and meaning? The thesis that there can be no thought without language, as some linguists put forward, is problematic. The concept of “language of thought” (mentalese), which has roots in ancient philosophy and is known today especially through the works of cognitive scientist and philosopher Jerry Fodor, has guiding features for those who consider human existence within a holistic universe design as well as for mind and language studies. Piaget says that unconscious thinking uses indirect paths (symbols, myths) to get out. Can we find traces of this “language” in literature in automatic writing, improvised texts, and some types of stream-of-consciousness writing?

Introduction. As education evolves in the digital age, integrating technology into teaching and learning has become pivotal. This digital transformation carries profound implications for youth experiences and cognition warranting extensive research. This study aimed to elucidate the impact of embedded digital technologies and online tools on learning experiences and consciousness among Kazakhstani and Turkish youth. Specifically, it sought to examine the relationship between key variables and interpret the findings through robust philosophical frameworks spanning critical theory to pragmatism. Study participants and methods. The study surveyed 90 bachelor's and master's students from reputable Kazakhstani and Turkish universities, examining the relationship between digital integration, online tools, learning experiences and human consciousness. Quantitative analysis entailed correlation and regression techniques. Robust philosophical frameworks spanning critical theory to axiology anchored the investigation. The results. Strong positive correlations emerged between all variables-learning experiences, online tools, digital integration and human consciousness (range of r = 0.660 to 0.834). This tight alignment implies technology integration fundamentally transforms education by enabling more interactive, creative and personalized learning. Likewise, extensive online tool use strongly associates with peer collaboration, global awareness and analytical thinking, suggesting enhanced cognition. However, ethical risks around misinformation and critical analysis diminishment must be addressed. Regression analysis further evidenced the significant positive impact of digitalization on consciousness (p < 0.001), underscoring its promise. Yet equitable governance is essential to ensure prudent oversight alongside optimization. Overall, given judicious and ethical implementation, embedded digital tools demonstrate immense potential to enrich diverse student experiences and minds. Conclusions. This pioneering analysis enriches philosophical understanding of how embedded digital tools are transforming youth learning and minds. The robust correlations substantiate prevailing assumptions that judicious technology integration fundamentally expands interactive, creative education opportunities aligned with students' needs and interests. The findings also reinforce sociocultural notions of peer socialization in virtual environments catalyzing enriched consciousness. However, risks around misinformation and critical analysis diminishment temper techno-utopian visions, compelling context-attuned governance frameworks. Key contributions include illuminating these complex dynamics and ethical dimensions within Muslim-majority nations. Overall, the research carries profound practical implications for pedagogical digital competence models, assessment mechanisms, and proactive policies prioritizing equitable access and ethical digital literacy. As education evolves for digital native generations, optimizing technology's merits while mitigating its risks remains an imperative, multifaceted challenge.

According to Kurt Godel [1] , the argument that the human mind is a Turing Machine (TM) rests on two assumptions: (A) There is no mind separate from matter; and (B) The brain works essentially like a digital computer. The aim of my paper is to challenge assumption (A) by providing an alternative view of human mind, as has been conceived in the Abhidhamma . In particular, I should like to argue that: (i) The meaning of lexical items are not recursively determined, as they are conditioned by feelings; and (ii) The number of cittas and cetasikas involved in performing cognitive functions may likely exceed the number of nerve cells in the observable operations of the mind. The evidence to support assumption (A) is provided by the prevalent conception of mind as a TM. It is not my contention to argue whether that view might be regarded, as Godel remarked, “a prejudice of our time”. I shall confine myself only to show that the conception of mind purported in the Abhidhamma may capture som...

Every newborn biological entity that comes into existence is totally random in nature regarding where, when, from whom and what. Without exception, my existence was also a random event that initiated eons ago. All biological entities are born with attributes that enable them to sense external stimuli in the environment and produce corresponding responses to survive and exist until death. In the process, these stimuli/response experiences become internal stimuli, which are selectively used with new external stimuli for new responses. These attributes vary among all entities but are predetermined. For instance, DNAs are accepted as the predetermined sources for the formation of attributes by most humans. The attributes given to all biological entities for existence, however, do not sense reality but a reality according to their given attributes. No two entities perceive identically even from the same species although they are similar in general. Humans have a relatively higher capacity for storing stimuli/response experiences as internal stimuli compared to other biological entities. The specific attributes, which enable Homo sapiens to create symbols and words and communicate among themselves, allow humans to go beyond the perceived realities of nature with imaginary and constructed realities. For example, symbols and words for the sun, perceived reality, the symbols and words for a king, a human descended from the sun, constructed reality. The imaginary and constructed realities are ingrained in traditions, cultural practices and beliefs in all different human societies.

This article introduces the concept of "emergent randomness" as a new framework for understanding human and artificial intelligence decision-making, combining elements of determinism and randomness. It explores how human consciousness navigates a landscape of pre-defined possibilities influenced by both internal and external factors, challenging the traditional dichotomy of free will and determinism. Neuroscientific findings, such as those by Benjamin Libet, support the idea that decisions may be initiated unconsciously, aligning with the theory that randomness plays a role in decision-making. The article also discusses how artificial intelligence (AI), particularly systems using machine learning and neural networks, incorporates controlled forms of randomness to produce innovative outcomes. While AI's randomness is limited by its programming, it mirrors aspects of human decision-making. By comparing human and AI decision processes, the article highlights key differences—human decisions are shaped by emotions, experiences, and cultural contexts, while AI decisions are algorithm-driven and goal-oriented. Understanding emergent randomness has important implications for psychology, behavioral economics, and AI development, offering potential for creating more adaptable and flexible systems in real-world applications such as autonomous driving and financial modeling. Ultimately, the concept provides a new perspective on the complexity of decision-making in both humans and AI.

This paper departs from the argumentation that it is possible to conclude about the evolutionary stages of languages, including the emergence of protolanguage(s), not only by making use of linguistic facts but also by paying attention to the linguistic abilities of their producers, i.e., respectively, language doers, language speakers and language knowers. In reality, the understanding of the human faculty of speech, realized in cognition and communication, can serve as a valuable clue for the explanation of the rise of various individual languages, which have contributed to the growth of multilingualism in the world. Emphasizing the importance of the reflexive nature of human selves as a prerequisite to the appearance of language, the paper discusses selected hypotheses put forward by three Polish scientists Włodzimierz Sedlak, Jan Trąbka, and Bernard Korzeniewski, who deal with physical aspects or correlates of verbal means of communication. On the basis of empirical data provided by them as well as their hypothetical reasoning, it is argued that language and other systems of social symbols, which people use for communicating and understanding each other, could emerge just then when the physical and physiological processes occurring in the human brain/body had led to the growth of subjective consciousness. In that case only, as asserted by representatives of natural sciences in question, the development of thinking and speaking activities, which had proceeded with the involvement of language, must have taken place along with some psychological processes at the individual level.

of the original article: Investigations of the function of consciousness in human information processing have focused mainly on two questions: (1) Where does consciousness enter into the information processing sequence, and (2) how does conscious processing differ from preconscious and unconscious processing? Input analysis is thought to be initially "preconscious" and "preattentive' -fast, involuntary, and automatic. This is followed by "conscious," "focal-attentive" analysis, which is relatively slow, voluntary, and flexible. It is thought that simple, familiar stimuli can be identified preconsciously, but conscious processing is needed to identify complex, novel stimuli. Conscious processing has also been thought to be necessary for choice, learning and memory, and the organization of complex, novel responses, particularly those requiring planning, reflection, or creativity. The present target article reviews evidence that consciousness performs none of these functions. Consciousness nearly always results from focal-attentive processing (as a form of output) but does not itself enter into this or any other form of human information processing. This suggests that the term "conscious process" needs reexamination. Consciousness appears to be necessary in a variety of tasks because they require focal-attentive processing; if consciousness is absent, focal-attentive processing is absent. From a first-person perspective, however, conscious states are causally effective. First-person accounts are complementary to third-person accounts. Although they can be translated into third-person accounts, they cannot be reduced to them.

This article explores the intricate relationship between knowledge and freedom, proposing a paradox where the limitation of new knowledge brings a sense of gained freedom. It delves into the role of illusions in shaping human happiness, the logical foundation of emotions, and the boundaries of human consciousness. The discussion suggests that absolute knowledge may be balanced by the illusion of understanding, offering a nuanced perspective on the interplay between logic and emotions. The article also touches upon the limitations of the human mind and the potential role of transcendence in overcoming existential anxiety.

Aims: As we have been working for almost twenty years on territorial intelligence at different scales, subjects, contents, responsibilities and with stakeholders in charge of, we need to discuss how such research fields, Territorial Intelligence (TI) & Artificial Intelligence (AI) in appearance so distinct, even separated without any connections, could meet with each others in order to imagine space for both applications and may be cooperation between them. Study design: This specific research, based on precedent researches, aimed identifying how Territorial Intelligence (TI) & Artificial Intelligence (AI) in appearance so distinct, even separated without any connections, could meet with each others in order to imagine space for both applications and may be cooperation between them. Place and Duration of Study: University of Toulon, International Institute of Territorial Intelligence (3IT), SITIV Syndicate (France) and College for Teaching and Education (ESPE) from between 2010 and ...

What is beginning in our time is a movement of such immeasurable significance for the future of humanity that only the most dramatic comparisons are adequate. It is one of two or three really big paradigm shifts in the evolution of consciousness. It is a new Axial Age. It is a second Copernican revolution. As did the invention of writing some 5000 years ago, datafication, the digital transformation of information into new forms of value, will change everything we do. 2 The excessive significance of this moment renders its meaning obscure to us who are its first witnesses. So it has always been: the significance of pivot moments in history always eludes those contemporaneous with them. They axial shifts are for future thinkers to interpret. Parmenides, Siddhartha Gautama, and Zhuang Zhu knew nothing of the first Axial Age of which they are now recognized to be the chief representatives. The first experiments in writing in 3 Mesopotamia were not alarmist propositions by thinkers conscious that a new era of human development was beginning; they were tallies of grain on cuneiform tablets. And still, philosophy always begins with what is on the table, as John Rist once said of Plato in a seminar I attended at the University of Toronto. I shall attempt to speak here of the danger implicit in the great socio-political transformation which is beginning in our time and which will leave no human traditions unchanged, from how we work, to how we play, to how we speak and relate to one another. We are at ground zero in a crisis of language, more specifically a crisis of understanding what exactly we are doing when we do that most characteristic human act, symbolically expressing the sense of our lives as we experience it. I will risk sounding like an irrelevant voice from the recent past and say that the greatest threat AI poses to us today concerns human self-understanding. I am not worried about the socalled singularity because I do not believe we have come anywhere close to producing genuine intelligence in a machine (the "artificial" qualifier in AI being the key term). I will not waste 4

Artificial Intelligence (AI) is a common term, born in the wake of cybernetics. Used in a discursive or practical, applied sense in engineering science, it is a vast and expanding research discipline or field. In the context of research creating digitally-based AI-informed systems in the built environment for mental healthcare, this paper seeks to understand what benefit AI is currently contributing or might bring to recent concepts, within a society seeking alternative options to conventional treatments and a world where the study of human cognition has entered ambitious new territory. This paper combines with ongoing empirical research linked to four architectural-based and product innovations in digital mental healthcare: These have formed and are forming studies engaging hundreds of participants. AI could have critical relevance as applied to each example. As an analytical research paper a question asked is: To what purpose could AI apply to the recent concepts and is this required to support human progress? This paper concludes that whether AI is included in or excluded from the human domain should never become a decision of the technology itself, but for humans to determine whether a state of equilibrium can be achieved for lives within a reality seemingly out of balance.

RESUMO: O titã Prometeu se tornou símbolo do nascimento da humanidade e da liberdade devido à sua maior façanha contra os deuses: o roubo do fogo negado aos homens e sua devolução para a manutenção de sua sobrevivência. Fruto de sua transgressão e desobediência, seu ato encontra justificativa na descrição tirânica e impiedosa de Zeus, que oprime a raça dos mortais. Diante disso, almeja-se analisar as motivações que culminaram na rebeldia do titã, dentre elas seu apego aos mortais e a tirania do pai de deuses e homens, para evidenciar que a hybris de Prometeu, embora desmedida, foi necessária para a sobrevivência da raça dos homens. Para isso, os estudos de Torrano (2009), Jaeger (1995) e outros, aliados à análise de Prometeu Acorrentado de Ésquilo, são empregados de forma a atender o objetivo proposto.

In this essay, I discuss structural relation among concepts (images) that creates the sense of physical reality we experience in everyday life.  As an example, I describe the connection between the image of cardioids on the mosaic in Isfahan Mosque, Iran, and the formula for cardioids discovered by Europeans much later.

The mind-brain interface is expounded as a hyperdimensional Retrocausal-Attractor setting a feedback loop (at sub-quantum scale), alike neural networks' feedback-based self-organization. The RC-Attractor models intention and decision as the interplay of proactive influences on an event-in-making-constellation, and retroactive ones on the operator. In a higher-dimensional Lorenz Model (with both chaotic and point-attractors), the conscious-flow creates an extended present (the saddle), influenced by past/present memories/behaviors and by a feedback loop from the intended/anticipated event-in-making. Complexified, the Dorje-Retrocausal-Attractor (with two centers of consciousness: hyperdimensional Self and spacetime ego) controls an ego-Self attunement and double-correction dynamics, which brings forth thought-complexification, selfawareness, and ethical conscience.

Art and mathematics may seem like two separate worlds, but they are more interconnected than we realize. Many artists incorporate mathematical principles into their work, whether they are aware of it or not. Geometry, for example, plays a significant role in creating symmetry and balance in a work of art. Furthermore, mathematics and geometry can be used to create illusions of depth and movement, which captivate the eye and draw the viewer in. Art has the ability to bring us happiness in ways we never thought possible. It's not just the aesthetically pleasing colors or intricate details that make us feel good, it's the chemical reactions happening in our brains. Neurobiologists in London found that dopamine, a neurotransmitter associated with happiness and pleasure, is released when we see a work of art that we admire. This means that our brains are wired to experience joy and delight when we come into contact with a masterpiece. From a stunning painting to a mesmerizing sculpture, art truly has the power to elevate our moods and make us feel happier. The beauty of art is its ability to bring us together. Whether we enjoy painting, music, or theater, artistic activities have a way of connecting people who might not have otherwise crossed paths.

Ang social perception-consciousness ay panlipunang kaayusan: Ramon Reyes highlights the unifying aspect of spirituality in early human society: “Sa kabuuan, panlipunan at moral na kaayusan ay sumasaklaw sa mga buhay na patay ang mga diyos at mga espiritu.”
Pag-aaral ng Genetic Spirituality at Compassion
1. Ano ang Ibinunyag ng Kambal Tungkol sa Agham ng Pananampalataya
Sinabi ni Tim Spector "Sila [ang mga mananaliksik] ay tinantiya ang pagmamana ng espirituwalidad ay nasa 40 hanggang 50 porsiyento,....
2. Dr Ming Tsaung Twin Studies of Spirituality
Ang mga pagdating ay nagtatapos na "Tulad ng ipinakita sa itaas ang espirituwalidad ay may isang makabuluhang bahagi ng genetiko.... Naniniwala ako na ang pinakamahalagang [salik] ay pinahusay na pagkakaisa sa lipunan.... [T]ang pinakamahusay na kahulugan ng espirituwalidad ay isang pakiramdam ng pagiging konektado sa isang bagay na mas malaki kaysa sa sarili, hindi kinakailangang isang bagay na supernatural.
3. Isang Exploratory Study ng Mga Epekto ng Paranormal at Espirituwal na Karanasan
Napansin ni J E Kennedy na ang espirituwal-psychic na mga karanasan ay nagbunga ng “mas mataas na paniniwala sa buhay pagkatapos ng kamatayan, paniniwala na ang kanilang buhay ay ginagabayan o binabantayan ng isang mas mataas na puwersa o nilalang, interes sa espirituwal o relihiyosong mga bagay, pakiramdam ng koneksyon sa iba, kaligayahan, kagalingan- pagiging, kumpiyansa, optimismo tungkol sa hinaharap, at kahulugan sa buhay."
4. The Social Significance of Spirituality: itinatag namin ang link sa pagitan ng spirituality at mas mataas na compassion
Ang espiritwalidad ay partikular na nauugnay sa pagkakaroon ng isang espirituwal na pagkakakilanlan, pagkakaroon ng mga transendente na karanasan, at pagkahilig sa pagdarasal……. mas maraming espirituwal na kalahok ang mas malamang na makadama ng habag, p.208) … na nagkaroon ng mga transendente na karanasan..., at ang mga relihiyosong indibidwal ay mas malamang na magbasa ng mga banal na aklat ng relihiyon at maniwala sa isang mas pundamentalistang anyo ng relihiyon (p.214)
5. Mahabagin na pagmamahal para sa malapit na iba at sangkatauhan
Sprecher at Fehr: “Ang mga mas relihiyoso o espirituwal ay nakaranas ng higit na mahabagin na pagmamahal kaysa sa mga hindi gaanong relihiyoso o espirituwal.
Makasaysayang at sosyolohikal na katibayan sa espirituwalidad-pagkahabag pati na rin ang mga eksperimentong sikolohikal na pag-aaral, lumilitaw kaagad na ang walang kamalay-malay na espirituwal na simbolismo ay iniuugnay sa prosocial values, spiritual ideals, at social-moral order.
1. Ang genetic na pananaliksik ay patuloy na nagpapakita ng ugnayan sa pagitan ng espirituwalidad at pakikiramay
2. Ang sosyolohikal at sikolohikal na ebidensya ay nagpapakita ng kapansin-pansin at katotohanan ng walang malay na simbolismo
3. Ang makasaysayang, sosyolohikal, at sikolohikal na ebidensya ay nagmumungkahi ng ugnayan sa pagitan ng espiritwalidad – sa pagitan ng walang malay na simbolismong espirituwal - at panlipunan-moral na kaayusan

The scientific framework for internal excellence (1) is reviewed in the context of a scientific measurement device that may be used to track progress. This device has been approved by Russian Health Authorities for general use, following clinical trials and the recommendation of the Russian Academy of Sciences. A case study is presented with this measurement device and the results corroborate the scientific framework for transformation.

We present the principles of operation by which a brain makes a mind, at all scales necessary to cover the whole problem. We inventory the necessary capabilities for a mind. We divide conscious mind into four layers of increasing elaboration. For the principles of operations of the
lower two layers, we provide the STFC theory. For the upper two, we provide the STHC theory. We survey the evolutionary progression from first twinge of experience to human capacities. We explain the types of memory and problem-solving we carry and by what structures they are made to happen. We compare to prior works and review the philosophical implications and stance. All of this is done with minimal incoming assumptions, and those made are declared.

Keywords: Consciousness, physics, evolution, feeling, qualia, mind, cognitive, affective, sensation, memory, learning, attention, perception, recognition, decision-making, problem solving, coordination, self, symbol manipulation, language.

When so much is being written on conscious experience, it is past time to face the question whether experience happens that is not conscious of itself. The recognition that we and most other living things experience non-consciously has recently been firmly supported by experimental science, clinical studies, and theoretic investigations; the related if not identical philosophic notion of experience without a subject has a rich pedigree. Leaving aside the question of how experience could become conscious of itself, I aim here to demonstrate that the terms experience and consciousness are not interchangeable. Experience is a notoriously difficult concept to pin down, but I see non-conscious experience as based mainly in momentary sensations, relational between bodies or systems, and probably common throughout the natural world. If this continuum of experience — from non-conscious, to conscious, to self-transcending awareness — can be understood and accepted, radical constructivism (th...

There are several ways in which we can increasingly understand the phenomenon of communication.
My aim in writing this paper is to initiate the development of an open system of communication science, taking into account new epistemological and phenomenological findings, which will be able to integrate smoothly new findings that will come later. This work has been written with a fundamentally inspirational purpose.

Heraclitus the dark mystic Philosophy tries to understand life, and at the base of it is the understanding that it is not enough to live life in order to understand them, it is the reveres; our personal involvement with our life does not allow us to understand what is happening in them. Life without an understanding of it, is mechanical, automatic, and superficial. It is the knowing of what is going on in our life which brings it to the level of really living. We are also alive when we asleep, but we have no knowing, we are only alive physically but not alive in our consciousness.