Philosophy remains relevant

I attended the ‘The Biennial Conference in Philosophy Religion and Culture’ held in Sydney quite some time ago. The theme then was “Creation, Nature and the Build Environment”, which is even more relevant today.     

Keynote Address.   
The keynote address was by three New Zealand academics namely Elizabeth Aitken-Rose, Douglas Pratt and Jennifer Dixon on “Community and Incarceration: The Architecture of Alienation and the Politics of Redemption”.

‘According to the International Centre for Prison Studies (Kings College, London) New Zealand has the fifth highest rate of incarceration per head of population in the OECD – after the USA, Chile, Poland and Czechoslovakia – and well ahead of Australia. New Zealanders pride themselves on breaking records and perhaps the most impressive is the rate at which they lock people up and throw away ongoing responsibility. A new prison in the city of Auckland looms large over the surrounding urban landscape: it is a larger, gloomier, shadier and more embarrassingly obvious human cage than anyone had anticipated. From a Correctional perspective, the locality addresses essential needs. It is close to the courts and a perfect situation for the requisite remand centre. ‘

The presenters argued the need for a radical improvement in the design and administration of prisons to combat the world wide high degrees of recidivism. Their multi-faceted approach highlighted the physiological and religious fundamentalism perpetuated in the design roots from a medieval societal view of incarceration. Those involved were currently working with the NZ government to instigate design improvements and were of particular interest to the press in Australia. In NZ it currently costs the state $90,000 pa per prisoner.

At the conference the conclusion reached was that a cluster of smaller type housing for prisons would engender a much better outcome over the favoured current mega structures.

 

The environment was a popular theme with a large number of papers talking about eco-spirituality and drawing attention to environmental concerns.

(Fr) Gregory Jacobs's paper argued ‘that there needs to be a change away from the dualistic model of a mechanical worldview when we look at creation, and returning to an organic, or holistic model. Here he believed that the Temple theology (the idea of reverence for the temple to encapsulate the earth as the sacred tabernacle) of the Old Testament, and a deeper understanding of the ‘creation covenant ‘are helpful starting points for analysing the creation stories, and thereby gaining a new understanding of both our place in the environment, and our use of the resources of the earth.

Cullan Joyce’s religious thinking about the environment focused on moral issues and on spirituality. His paper approached the question as something that should be of concern to the systematic theologian. As such it asked what saving the environment might have to do with the doctrine of salvation. This entailed a consideration of the connection between the doctrines of creation and salvation. In the end, it may all be a question of how we understand and communicate an adequate understanding of the eschaton.

Personally I think the wisdom of Albert Schweitzer is to be recommended though inevitably there are flaws in his philosophy as there are in any philosophy. His insight contained within his ‘Reverence for life’ involved the ethic of love evidenced in the New Testament to be realized in one’s natural occurring gifts.

Schweitzer’s ideas were to think positively about life (life affirmation as he calls it) to share with all living things in the world in which we live. His idea came from his concern about civilization which he thought had lost its spiritual roots because of our lack of reverence for life as the post enlightenment worldview which had become totally reliant on reason. His philosophy was not a utopian ideal or quantifiable to given values, outcomes, behaviours or morality. Rather he encouraged a way of thinking which would return to our spiritual roots, whose outcome, although diverse, shared in the communal ancestry of all living things which he referred to as ethical mysticism. The aim was to think about the reality of our co – inhabitants with the world by accepting our life mystery which was to show reverence for it. His thinking is much more deep seated than a casual observation might first conclude.

Another enthusiastic scholar was Robert Tilley who presented a paper entitled Cosmic Liturgy and Biblical Criticism: a Question of Method: ‘For some decades now there has been what many have called a crisis in biblical criticism. A crisis concerning many of the basic assumptions informing the methods used, which we can see now were little more than the prejudices of modernity. With the rise of the 'Third Quest' the task has been not only to assimilate the early Jewish and Christian material previously neglected, but to rethink our method. A good deal of this project has involved a focus upon the concept of covenant, not merely as a social factor but as a cosmological, even metaphysical, one as well. The effects of this have been both profound and exciting, but the new approach is not without its own attendant pitfalls. By reference to the works of Margaret Barker this paper identifies what is one of the major pitfalls: this is the failure to give due attention to the way in which common concepts can be differently employed, not least by reference to the use of irony and reversal. It is a mistake that not only flattens out the depth and dimensions of history and the texts under discussion, but lends itself to what one might call 'a conspiracy theory method'. A method that effectively means the assumptions of the critic can only ever be confirmed. Thus, we run the risk of repeating the same errors of earlier biblical criticism. ‘

Tilley invites us to think about the prevailing literature at the time and the propensity for the Hebrew writers to engage in different styles as evidenced in the prevailing literature and culture apparent at that time. His invitation was to review the societal nuances from an ironical perspective in contrast to previous scholars who attribute different styles of writing to different authors. Tilley asserts changes in style are a deliberate ploy in keeping with the cultural approach of that age which leads to more liberal interpretation of scripture which is best viewed through the prism of irony. The writer(s) use of myth, poetry, allegory and above all irony add to the rich composition and often confirms an understanding of the sacred nature of life's mystery unable to be articulated in rational dialogue.


Aristotle’s Most Beautiful City
Scholar Andrew Murray at the time was involved within the Australian government to bring peace and stability to the troubled Solomon Islands located close to Australia. By introducing the harmonious philosophy of Aristotle he aimed to bring peace and tranquillity to these troubled Islands.

‘In Book VII of the Politics, Aristotle notes that beauty is realized in number and magnitude, and the city which combines magnitude with good order must necessarily be the most beautiful. ‘{Politics VII, 4 (1326a33-35)}.

There is a number of interesting questions for discussions. For instance, what is Aristotle‘s understanding of beauty? How is it found in the physical features of a city as discussed in Book VII? How does it relate to the moral entity of the best possible city?

The paper is in sections to discuss Aristotle‘s understanding of beauty, the beauty of the built city and the beauty of the constituted city.

He provides some very useful insights as to how the design and architecture of a city create a welcoming, friendly, beautiful environment as opposed to the fortress mentality which only engenders mistrust as a bar to peaceful co-existence with one's neighbours.

If we want to create a trusting environment we need to pay attention to providing warmth and appeal in a welcoming design layout for a model city. Andres critiques Sydney’s architecture in the light of Aristotle’s beautiful city essay.  

 

Click below to read his paper.

https://www.cis.catholic.edu.au/Files/Murray_-_Aristotles_Most_Beautiful_City.pdf

Understanding Bitcoin and other crypto currencies

Bitcoin and all cryptocurrencies are forms of digital currency, using cryptography (the art of writing or solving codes) to secure and settle transactions on the internet in conjunction to a linked chain using the block chain technology. The block chain systems to support the use of crypto currencies is not subject to any government backed security or regulation.  

 

Crypto currencies are held in so called virtual wallets and the largest of these is Bitcoin. Subsequently one can use the coins to settle transactions just as you would for traditional cards issued by financial institutions. But the difference is that settlement is provided by the use of the block chain technology. That technology guarantees the fidelity and security of a record of data without the need for a trusted third party such as a bank or financial institution.    

How the Block chain technology works in relation to supporting the use of crypto currencies such as bitcoin is that the owners of the technology develop a secret code. One the code is cracked it provides the instructions for all of the transaction in a designated block to be settled simultaneously on the internet. As each block is settled it is linked in the chain that continues on with each new block of transactions.

Anyone can attempt to crack the code and those engaged in attempting to crack the code are called miners. Once the first miner cracks the code, access is then gained to the secured technology for all the transactions to be simultaneously settled within that block.

The Miners get paid in new issues of cryptocurrencies such as bitcoin. You need very powerful computers to crack the codes.  Anyone can become a miner but you need huge amounts of computer power to be the first to crack the codes.     

So long as the value of the bitcoin exceeds the miners cost to crack the code the value is sustainable, but can be skewed by speculators just as can be the case for any currency. 

Ralph Waldo Emerson – father of the transcendental movement

 

Following on from previous discussions where we identified the few philosophers that were of appeal and influence to Frederick Nietzsche, one that was identified was Ralph Waldo Emerson. Nietzsche had remarked he never felt more comfortable reading the work of Emerson who was known as the father figure of the transcendental movement. Like the existentialists the transcendentalists was a movement rather than a philosophy whose core beliefs, amongst other things, embraced the idea of individualism or self-reliance to rally against any form of societal pressure to conformity.

Individualism in this context posits each person has the power through introspection and one’s free will to move beyond the physical world into the spiritual realm, to determine an ethical existence or higher mode of thinking.

In this respect Emerson was in the same mould as Hegel who proposed the idea of the thinking spirit that influenced each subsequent generation in a positive manner exemplified in history. So we learn from history as each generation expands upon the thinking spirit that came before it. The problem with this philosophy of course is that society and its traditions inevitably can have corrupting influences and one might query if indeed wisdom has gained momentum over the centuries. Furthermore can we say that history can reflect the true influences as to what transpired and its accompanying reasons? The answer to these difficulties for the transcendentalists was one rejected the societal influences and religious norms to a simpler more enlightened state in tune with reverence for nature. It wasn't a question of ignoring history, quite to the contrary, but more a matter of accepting differ perspectives in a continuous process.  That type of philosophy is in common with Baruch Spinoza who saw GOD in nature which is known as pantheism. Hence there is no need for intermediaries as one reverts to see the beauty of nature in all its abundance. As such Emerson was an idealist who believed one is corrupted by the needs to conform to society and it’s evils to rally against slavery and the materialistic world. It’s easy to see why this approach was appealing to Nietzsche’s philosophy of overcoming and self-reliance.  

Ralph Waldo Emerson (1803-1882) admirers included the poet Walt Whitman. He also collaborated with Henry David Thoreau, to establish environmental literature with Walden.

Initially he was a Unitarian Minister, after graduating from the divinity faculty at Harvard University. He only lasted a few years in this position to become a popular philosopher who gained prominence with his essays, entitled “Self-reliance” “History” “ The Over Soul” and “Fate”.

Influences

His influences were from English and German romanticism and Hinduism.

He is seen by some to be a precursor to existentialism. To reiterate he was a lifelong friend of Henry David Thoreau and inspired the likes of Herman Melville, a fellow transcendentalist, in his epic novel Moby Dick. But we might find some criticism in  Moby-Dick; or, the whale, as Herman Melville was both drawn and opposed to the ideas of Ralph Waldo Emerson and possibly rejected his idealism.   

On education- we learn from books, nature and actions.

According to Emerson, what you do in terms of actions to be taken determine what you continue to believe to avoid the perils of procrastination and be too trapped in the societal views of the time.

He summed up his thinking by saying that the whole of the world is needed for the education of one person. It is the approach he talks about education on the basis of seeing and examining the world from as many different perspectives as possible.  

Hence Emerson might be regarded as a process philosopher whose religious ideas are grounded in pantheism, which regards GOD as resplendent in all facets of nature but could only be experienced in an ongoing involvement in the present.

Eastern Influences

When he was at Harvard he studied many books related to Eastern and Western Philosophies including Hindu philosophies. 

The Hindu Books he studied were the Gita, Upanishads, Manu, Vedas and Vishnu. Hence many of his ideas bear a similarity to the concepts of Hinduism. In Hindu philosophy a physical universe of sense-perception existence as was proposed by David Hume is not considered reality. Rather it is the Brahman- the Infinite Being or in other possible ways of expressing it such ome might reference the idea of a Cosmic Mind, Universal Consciousness or Absolute. In other words the universe and mind are finite manifestations of a Universal Mind and our worldly interactions are linked to this Ultimate Reality which is the basis of our consciousness. Emerson got many of his ideas in his Essay entitled “The Over Soul”, from this source.

In the same mould Albert Schweitzer was also attracted to the idea of an oneness which he said that the “Brahmins, taught as a great secret the mysticism of the identity of the souls of all beings and all things with the Universal Soul. According to this mysticism all that is of the nature of soul belongs to the Universal Soul. Man carries the Universal Soul within him. And because the Universal Soul dwells in all Being, it finds its own self again in all beings, in the life of plants as in the life of gods. This is the meaning of the famous Tat twam asi (That thou art thyself) of the Upanishads."

Emerson’s Over-soul was also matched up to Brahman in this Upanishad concept as explained in the Gita. Schweitzer went on to develop his concept of reverence for life.

Selfhood

Hence, both Emerson and Thoreau and were both influenced by the notion of selfhood found in Hindu which led Emerson to publish his essay entitled “over Soul”.

To reiterate the Upanishads shows that

the Self is the eternal person, representing the inner

Self of all things. Hence the idea in Hindu philosophy is of a constant rotation of birth and deaths so that by dignity and actions the soul eventually combines into Brahma.

Other influences came from Chinese philosophy and Persian poetry.

Emerson also was drawn to Chinese Daoism, which saw nature as a purifying force.

Lasting legacy

Although the transcendentalist’s movement was relatively short lived it did shape the philosophical underpinnings of America, more particularly in relation to the literature and philosophy of Emerson.  Chief amongst modern day adherents was John Dewy. Dewy incorporated democratic ideals into a merged ideal of liberty based on education and shared values that relied on self-reliance but we’re not tied to any strict religious ideologies but rather more inclined to a comprehensive narrative based principally on utilitarianism. The late Richard Rorty as a modern day pragmatic philosopher, who rejected the idea of analytical philosophy did see merit in the idea of intuition and the more comprehensive narrative suggested by Emerson and the transcendentalists to underpin progress.

Hence Emerson and the transcendentalists helped shape American philosophical thought which remains embedded in some aspects of the Democratic Party even today. 

Quotes on life

This is my wish for you: Comfort on difficult days, smiles when sadness intrudes, rainbows to follow the clouds, laughter to kiss your lips, sunsets to warm your heart, hugs when spirits sag, beauty for your eyes to see, friendships to brighten your being, faith so that you can believe, confidence for when you doubt, courage to know yourself, patience to accept the truth, Love to complete your life.

To be yourself in a world that is constantly trying to make you something else is the greatest accomplishment.

For every minute you are angry you lose sixty seconds of happiness.  

Finish each day and be done with it.

Our greatest glory is not in never failing, but in rising up every time we fail.

Live in the sunshine, swim in the sea, and drink the wild air.

Without ambition one starts nothing. ...

Nothing great was ever achieved without enthusiasm.”

Life is a journey, not a destination.

Conclusion

Emerson was a philosopher ahead of his time who posed interesting questions as to what it means to be human. He attempted to marry eastern contemplative philosophy with analytical western style thinking. Whether that works or not makes for an interesting discussion. I think an analysis of his philosophy hopefully sheds some light into the American libertarian way of thinking.

 

the grieving process goes on and on

I don’t think there is any alternative other than to go through the grieving process upon the occasion of the death of a loved one. For me much earlier on when my father died, when I was only in my early twenties, one comforting factor was the letter he wrote to me just a few months before he died.  Therein he stated it is just as well we don’t have a say when we depart this world, but as if adding a note of reassurance to me, he added don’t think son I have given up hope, because I will be trying hard to contradict the doctors prognosis. 

That same feeling over 50 years later prompted the inclusion of the biblical reference to a time for everything. But at the age 42, it does seem that a time for Rachael was far too soon. The grieving for me is naturally enough for what is the abrupt ending of the earthly relationship, to only continue in those relived memories every day. They flash in and out of my mind like the wind in my face, the crashing of waves on the beach or a gentle breeze. Over the past month  I have  felt it wash over me again whilst walking along the river bathed in sunshine. These repeated experiences occur on the way down to the river path. My first experience was an unexpected feeling of joy as if I suddenly breathed it in from the surrounding bush-land. The trees appeared to be in more detail than I had previously observed. That feeling quickly passed and I wondered if it ever would be repeated. But a few days later on that exact same spot I was overwhelmed by an aching type of feeling, except it was not unpleasant, but best described as if all prior angst was being removed in preparation to enter a new dimension. That feeling also quickly passed. The third and fourth experiences were of a feeling of merging of consciousness into a new realm which maybe is a not to be repeated finale. My wife also experienced similar welcomed spontaneous feelings whilst travelling in the car to Eltham. Whether they will continue only time will tell.    

As such they offer solace as a companion in spirit, as I feel they are not to be resisted or even interpreted. One might as well try and pin a map of the earth on a sunset. Just what one experiences out of the ordinary but accepts, like the warmth of the sun, the shade of the trees, the welcome emergence of new life and the falling leaves.  The spirit of friendship and support of both shared memories and in the exchange of symbolism continues to provide  meaning for me. We watch the gift of the rose bloom, the olive tree basking in the sun, along with an assortment of plants on our small balcony. Then there are all of the cards, emails, 46 heartfelt notes in the guest book, over 470 visits to the live streaming of the funeral and the numerous interactions that remind us of her life and the impact going forward, They all provide warm feelings to help fill the void of sadness of her absence. What was most reassuring to us was to learn of the numerous added life dimensions, to learn from others as to how she provided meaning to those who now mourn her passing. What lives on is her exquisite art, particularly the symbolic artwork in the cross that she gifted, to the individualized tunes in honor of those designated - that continue to be cherished, along with her songs and prayers.  We also draw strength from both updates of past fading memories to more recent revelations with people whose lives she touched just as it now touches ours. 

Coping with the grief is made easier by the caring relationships that emerge more positively and to allow those feelings of love to flourish and help alleviate sadness. From out of the blue came relationships we weren’t aware of as some came from far away and whose tributes gave us comfort.

Many poignant and philosophical notes came from across the country and overseas were far too many to note individually as they all rank in equal significance and comfort to us. But here are examples: just by way of a subjective few:   

 

Every single one of us was carried with her and she will forever be carried within us.

Life does not afford you the opportunity to make truly deep connections or meet people like Rachael all too often, and I always held her so close to my heart and always will.

Rachael was such a talented, intelligent, beautiful, patient, creative, loving and gentle person. Just being in her presence could put you at ease. Every year I looked forward to my birthday card from Rachael. She always created the most amazing and creative cards. I was always amazed by the effort she put in. They would have taken her hours.

I have so many fond and beautiful memories of the time we spent together in primary school and throughout our teenage years. The awesome foursome will never be the same without her.

I hope nature and the Earth now get a chance to fully appreciate the deep love you carried for them and that together you may experience peace and tranquility that was always radiating from within during your time here. May your song now truly become an elemental force of nature itself, like we always knew it was. With pain in our hearts we acknowledge the joy, harmony and resonance you brought to so many lives around you and to many more that you will never know. Love, always.

I’m very sad to be saying goodbye to my very first friend but so privileged to be able to call her that. Rachael encouraged us all to be ourselves around her, never giving out judgment even if our singing was off. There are not many teenage girls that would play Enya to her friends to help them get to sleep. I will be calling Rachael in to visit me through nature, while I’m cradled by the gums and by the waters. I will sing for her and play Rachael’s music to have her close and to ensure her vibrant kind spirit lives on and is honoured.

Rachael Hope Byrnes

 The livestream link for the funeral on Tuesday 8th Feb at 11 am is:

https://www.belindajanevideo.com/client-video/rachael-hope-byrnes/

Opening Song: For the Beauty of the Earth – John Rutter 

Introduction: 

Family welcome: 

Acknowledgment of country: 

Lighting of Paschal Candle: 

Sprinkling with holy water

Placing of white pall

Placing of Symbols: 

Poem: 

Eulogies   

Reading: Ecclesiasticus 3: 2-3     

Responsorial Psalm – As the Deer Longs- Psalm 42

Gospel & Homily: 

Song: Rachael Byrnes –Lake of Lament

Prayers of the Faithful: 

Photo Section with music: Black Hills of Dakota & Tea Party & Less is More and the Oily Rag -Rachael Byrnes.

Prayers of Commendation: 

Concluding Prayer:   

Outgoing music Rachael Byrnes – Prayer of St Francis 

A parents worst nightmare

 

Our beautiful and much loved youngest daughter died today aged only 42. 

She suffered an unexpected severe seizure on Monday and subsequent cardiac arrest where her heart was only revived after 50 minutes by a team of 11 paramedics. This resulted in trauma to her brain which meant she never regained consciousness. The past year was possibly the happiest in her life and from our perspective as parents we shared many conversations about life and enjoyed her company. That relationship was more like that of a good friend than as a daughter. Her two older sisters were highly supportive of her and are of course grieving her death.  

After school she obtained a public relations degree but her real interest was in the environment which prompted her to join a privately funded bush protection organization that facilitates setting aside land as a trust for nature in perpetuity.   

She left to pursue a career in music after completing a diploma in music. During this time she performed many gigs and received awards.    

The staff at the hospital were exceptional in their approach and dedication attempting to save her life.  Rachael was inspirational to many groups and lived a simple environmentally friendly life and lifestyle.  We cannot choose when we depart from this world but that doesn't mean we are going to be very happy about it.  

During the past year she became very interested in Christ’s teaching and joined a prayer forum. Lots of questions about the ancient texts but a deepening in her own spirituality. Immediately prior to the incident she lived a healthy lifestyle and was very positive about life in general.  

The mystery of human agency - mind theory

Does human agency exist? If so, then it brings with it an argument for a degree of freedom to reunite another side of the age-old debate of free will versus determinism. There are of course many convincing arguments for determinism. The foremost of which is the deterministic laws of nature of which we are inextricably bound, so that to argue against, we need to establish our existence moving in and out of time that is not afforded nature. That was the subject previously discussed which demonstrates our existence uniquely in respect to human beings. 

And of course there is no end of so called scientific experiments designed to illustrate the deterministic workings of the brain which “ made you do it" and therefore freedom is an illusion- see Seeing Ourselves - Raymond Tallis page 193- 198 

The real world 

The problem with all of these experiments is they do not replicate the real world. Just because we can demonstrate the brain's predisposition to make decisions subconsciously that appear to be (erroneously freely made) doesn’t mean everything is deterministic. We have an awareness of who we are and what meanings we can form by employing a variety of techniques from just thinking to introspection and its various forms such as meditation.  Our layered experiences are not confined to time, as for instance the spontaneous reactions in the experiments were in turn most likely previously influenced by prior commitments we have consciously made of one kind or another. The latter can’t be incorporated into the well-meaning scientist’s experiments. The inevitable conclusion from Raymond Tallis- Seeing ourselves is we make time and space to incorporate individual decisions which are freely made in our daily lives. In that sense we are free agents who seek cooperation with other free agents.

So that whilst we mostly react to situational circumstances instinctively, those actions inevitably will be as a consequence of previously made voluntary commitments. Even when some atrocious crimes are committed there Is often the case that latter contrition can prevail as the minds realization sheds light in the fact such acts may indeed have been perpetrated during a temporary period of insanity when highly charged emotions preclude one's usual rationality,

The mystery of our freedom as Raymond Tallis  notes should not be so surprising, since we are physical objects of a very special kind that can operate outside of nature even though we are inextricably part of it. This leads me to the next subject on transience and creating meaning and purpose. 

 

The Elusive Inescapable Self- Mind Theory

Raymond Tallis introduces the self by reference to the various continuations - ego, subject or person. To add further confusion there is the question of identity, first person being and so on. But the use of the word self seems necessary if we are to engage in any meaningful philosophical discussions on the nature of human beings, notwithstanding that difficulty in defining it. What it is to be a self however will require some elaboration, beginning with defining what it isn't.

The argument goes, if you can't define it, it must be fictional. But the counter argument is wherever you go, you take yourself with you, in a kind of true sense of how we see ourselves- a matter of common sense.     

In everyday existence, Scottish philosopher David Hume dispensed with the idea by proposing human beings are a continuing entity of unfolding perceptions made up of memories.   But how would one even know that if that's all there is to human beings? How would you determine what one perception is as distinct from another? 

The classical mistake of attempting to define ourselves as subjects (as if we can step out of time) was undertaken by the enlightenment philosophers but is deeply flawed. It doesn't acknowledge the fact we are an integral part of being in the world and can't step out of that existence. Rather, we can operate in a higher order thinking that presupposes the underlying self that underpins our progress and sense of being in the world. 

Relying on the brain sciences doesn’t provide any satisfaction either. As I recall churning through the pages of the “The Executive Brain” by Elkhonan Goldberg, no mention was ever made of the word self, notwithstanding it remains an excellent book on the workings of the human brain. 

 

Tallis is scathing of some in the brain sciences that conclude we have a lack of mental depth and that all there are pictures constructed in our minds, representing an illusion- an elaborate hoax. Rather, what we see is possibly the best representation of the world. The fact we are aware of illusions and see the rich world for what it is goes against the idea of an illusion. There is a different world at the behest of the microscope, just as there is from the pictures beamed back to planet earth from Hubble, but the fact we are aware of such riches gives rise to the inescapable remarkable sense of self.

 

Indeed it would be very odd if the mind really was the brain and the self just a brain module. Page 155 the elusive inescapable self- Raymond Tallis -Seeing Ourselves.  

 

Other theories also fall short such as the Panpsychists proposing the mind was universally present at inception since they are unable to explain how it formed from a purely material brain. To reiterate, there are the previous arguments in relation to time. My body is unaware of that time, yet our sense of self allows us to exist in relation to being in time.  

 

Linas does devote some discussions on the self. So what is the self he asks on page 128 from the “I of the Vortex”: to regard the self as a very important and useful construct- but his view is it exists only as a calculated entity. In other words a convenient symbol that implies existence, but it is a category without elements.

 

This leads me on to the next topic - the mystery of human agency. 

 

Mind Theory - human agency in and out of time.

To reiterate, Einstein’s general theory of relativity, as far as it relates to time, defines time only in terms of a reference frame comprising a combination of space and time. The simple example provided by the late Stephen Hawking, amongst many, was the example of the ping pong players engaging in a game within the confines of a railway carriage. The time taken for the ball to travel from one side of net on the table to the other, is unaffected by the speed of the train, but for an onlooker stationary on the station, peering through the trains window s as it passes by the time taken is reduced by the speed of the train. So that the reference frame is always the same, wherever one is in the universe, so that the concept of space time means you can’t talk about past present or future time. Of course there is something fundamentally flawed in that concept of space time because no allowance is provided for our existence in terms of a never ending series of NOWS. Einstein recognised this problem and ever since there has been any number of hypotheses advanced, but it remains an enduring mystery. The latest thinking is that maybe the very idea of space time has to be abandoned and favor some kind of deep ubiquitous consciousness. 

 

Einstein, who was immensely interested in philosophy, said that the problem of ‘NOW’ worried him. He explained his concerns  with the philosopher Rudolf Carnap. Einstein recognised the experience of NOW means something special, different from the past and future yet that difference does not and cannot occur within physics. He concluded such an experience cannot be grasped by science, which was a matter of painful but inevitable resignation for him. Human Being: In and Out of Time, Raymond Tallis page 123 “Seeing Ourselves”. 

 

The ideas courted ever since that there is a kind of natural order of things purely skirts around this problem. For instance, according to Tallis our body is not “at” the time it exists in the way I am at those times. My kidneys for instance are not in any way at a clock time, nor is “that” of being a cluster of true facts about the state of it, or the surrounding world, is in. The same applies to the brain.

Llinas on the other hand talks about a global signal to the brain and that temporal mapping generates cognition. He talks about the binding of sensory information into a single cognitive state that is implemented through the temporal coherence of inputs from specific and non-specific thalamic nuclei at the cortical level. This coincidence detection is the basis of temporal binding. Chapter 6 page 124 “ Eye of the Vortex”.  

 

Hence Llinas seeks to explain high order consciousness as a product of the mapping ability in the material brain, but makes no mention of the vexing issue concerning time as originally concerned Einstein, pondered over ever since and referenced by Tallis. 

 

Furthermore, philosopher Richard Rorty (Philosophy and the Mirror of Nature- Philosophy without Mirrors - page 373) argues we can’t see ourselves as a collective of facts.

 

Understanding the facts by referencing the likely source of the brain's cognitive functionality provides limited knowledge but fails entirely to explain our being in time. That is our uniqueness as humans as it makes it possible for us to see the world and ourselves interacting within it. Whatever limitations there are to our grasp of reality, consciousness is not explained simply by referencing higher level functionality within the brain without explaining how it works. Therein the idea of some kind of deep ubiquitous consciousness may be a possibility given the problems of time.  

     

However, this all leads one to the inescapable conclusion for the necessity of a self which will be covered in mind theory 4. 

 

Mind theory - seeing ourselves part 2

This discussion paper continues the two eminent scholar’s different perspectives on modern mind theory.  

To reiterate, Raymond Tallis explores our uniqueness as a part and apart from nature whilst Rodolfo R. Llinas favours an evolutionary explanation- where mind is purely a product of the brain.

 

Beginning with Llinas, he links consciousness to our neuronal circuitry- to talk one through the predictive power of neurons. His theory links the principles of computer game theory and the stock market as analogous to our high powered efficient brain functionality. For instance a stock market's ability from a huge input of individual buyers and sellers to subsequently flicker emergent buy and sell prices. In other words, our predictive neuronal circuitry power is analogous to the simultaneous operations of multi powerful computers, inclusive of some kind of clock or timing device to explain motor control.

 

At this point his theory lacks any specificity as to how this predictive circuity concisely communicates our feelings about everyday experiences which he covers in the following chapters. Therein he introduces the idea of Qualia which he links to an evolutionary advantage in higher order thinking that arose in tandem with the central nervous system to which it relates.           

 

Although his ensuing commentary is very interesting and well researched-  in relation to nerve cells, their personalities, the evolution of the eye, emotions and memories, it is not until one reaches the section on Qualia, that, from my perspective one can clearly deduce how this all hangs together in terms of our consciousness.

 

Qualia  

Llinas begins his commentary on the assumption the reader is already familiar with the term, so, by way of a brief introduction here is my summary : Qualia first arose way back in 1929 to support C.S. Lewis’s explanation of sense data theory, but has since been expanded in modernity. It might be defined as any phenomenal properties of experiences that have Qualia- ones in which we have phenomenal consciousness. By phenomenal consciousness we mean one is aware of that thing or of feelings or emotions in the mind's representations - being necessarily mental states.    

 

There is some disagreement as to what to include as  Qualia but the broad consensus is to accept sounds, feelings, sensations, visualisations and so forth.

 

Michael Tye states he would certainly include (1) Perceptual experiences, for example, experiences of the sort involved in seeing green, hearing loud trumpets, tasting liquorice, smelling the sea air, handling a piece of fur. (2) Bodily sensations, for example, feeling a twinge of pain, feeling an itch, feeling hungry, having a stomach ache, feeling hot, and feeling dizzy. Think here also of experiences such as those present running flat-out. (3) Felt reactions or passions or emotions, for example, feeling delight, lust, fear, love, feeling grief, jealousy, regret. (4) Feel moods, for example, feeling elated, depressed, calm, bored, tense, miserable.

(For more here, see Haugeland 1985, pp. 230–235) Stanford Encyclopaedia of Philosophy - Tye, Michael, "Qualia", Fall 2021.

 

But Llinas simply defines Qualia as any subjective experience that is generated via the central nervous system. Qualia becomes integral to his theory of our enhanced evolutionary journey: that functional architecture of the brain as a product of the slow tumbling of evolution where  natural selection has found it to be the most beneficial in terms of species survivability. My argument is that the sensory experience leading to active movement (motricity through the function of prediction is the ultimate reason for the very existence of the central nervous system. Page 202 -Qualia from a Neuronal Point of View/ I of the Vortex. 

 

Thus for Llanas his evolutionary reason for the existence of qualia is straightforward – they represent the sensations as geometric, electrically triggered events. He believes the patterned activity in neurons and their molecular counterparts are sensations. Page 210- Qualia from a Neuronal Point of View/ I of the Vortex.  

 

Hence our consciousness represented by enhanced awareness was facilitated by Qualia extending throughout the central nervous system. That favoured approach in evolution was underwritten by the principle smarter gave the favoured survival prospect.  

 

According to Llinas we fall out of consciousness such as when we are asleep, when Qualia is no longer active, as is also the case during epileptic seizures.

 

But my particular interest is the answer he gives to the question ‘The Hard Problem”: Is it True Science Will Never Understand Feelings? Page 210- Qualia from a Neuronal Point of View/I of the Vortex  

 

He confirms we will have to find out more about intricate workings of the nervous system before this is possible. But he does provide further commentary from mind philosopher David Chalmers and concludes on the necessity for Qualia. His so-called ultimate bottom line is that Qualia is that part of the self that relates (back) to us! 

 

Turning now to Raymond Tallis he doesn’t place the same emphasis on Qualia.  Rather (page 95 seeing ourselves) he comments many non-philosophers will be astonished by the extent to which the notion of “what it is like to be” has dominated the philosophy of the mind in the modern era. Thomas Nagel popularised the discussion with his famous paper “What it is like to be a bat: “(No) matter how the form (of phenomenal consciousness) may vary, the fact that an organism has conscious experience at all means basically, there is something that is like to be that organism. There is something like to be a conscious being, whereas where there isn’t something like it is to be as a conscious being would rather obviously not apply to a pile of rocks.

 

So that philosophers have correctly deduced, in relation to consciousness, you can’t have simply functional connections between inputs of experience and outputs of behaviours. Rather obviously there needs to be something in between- hence Qualia. But there is also a need to distinguish between intransitive consciousness “which is a matter of being awake rather than asleep or otherwise unconscious “and transitive consciousness" which is being conscious of something or other. These quite different modes of consciousness -and intermediate ones, like being tired - tend to be conflated with “what it is like to be” talk. Hence the notion of Quale - singular of Qualia - equivocates between what it is like for a person to have an experience and experience itself. Page 95 - Seeing Ourselves 

 

While this is true it misses the point of "what it is like to be the immaterial representations inherent in feeling pain compared to the instant recognition of a material object such as a tree. Therein we can only say what those material things are whilst rather obviously you don't have any representations of what it is to be. Hence, it follows on, you can't understand what consciousness is by merely gathering facts about things. Page 96 Seeing Ourselves. 

 

Furthermore, it has been proven blind people from birth can't describe colours, so trying to explain to such a person differences in hue by reference just to the facts isn't possible. Similarly, then he applies the argument against the neuronal based mind philosophers - how can the observation of neuronal activity and unobserved experience give rise to consciousness? 

Tallis continues on in this vein with numerous examples - such as is there something like it to be a brain which all invite the same conclusion- they fail to translate back to an “am”. For instance we can get an accurate idea of brain functionality to identify where the older emotional type feelings come from and where abstract thinking and or consciousness becomes realisable in the frontal lobes. But none of that translates to the brain knowing that - to have a knowledge of itself ?  

Tallis then makes this point emphatically-  my brain is as ignorant of the fact it is inside my skull as my left kidney is of its status as a pair !!. 

 

He closes in on a profound mystery - How does the "I am" take root, flourish, or suffer, in, or courtesy of, the "it is” of the body? Page 101 Seeing ourselves - I am and it is: Persons and Organisms. 

 

Summing up I believe one can reasonably conclude there isn’t a theory of consciousness in respect to Qualia or related to neuroscience notwithstanding they offer various appealing hypotheses.

That thought takes me back to the heading we are neither apes nor angels and to Tallis’s chapter entitled I am and it is: persons and organisms. 

 

Herein he returns to the theme of intentionality that ensures there is a significant space we occupy that is distinct from nature and the animal kingdoms whose greater reliance is noticeable on the environment. He makes the distinction between the self which has or even ‘owns’ -it’s experiences, encountered as something in - itself, distinct from the experience and, indeed , from the subject of the experience.

 

That first order of intentionality is experienced by the upper echelons of the animal kingdom but a much higher level of uniqueness in intentionality applies to humanity. He then references what he calls ontological snobbery: hatred of the body. We are of course, like all living things inseparable from our bodies, so you rather obviously cannot have one without the other except of course you can have body and person. The bodily contempt goes back to platonic references where human beings were regarded as an unstable mixture of soul as a substance and a body able to conflict that of the souls knowing as in wisdom. 

 

His concluding thoughts are that we need not see ourselves as mere organisms as opposed to embodied subjects, for otherwise we overlook what is interesting about ourselves- in other words how we see ourselves! Our embodiment spans the huge, so far elusive, human being between the person and the organism. This -he concludes is the irruption of the conscious subject within a mindless universe and, as a result, one discovers the business we have unfinished here is, alas, unfinishable, for we shall have moved, beyond the limits of polemic, to the realm of mystery. page 101 -Seeing Ourselves.  

 

I think this is a good point to conclude stage 2. page 101 -Seeing Ourselves.  

 

In stage 3 I will cover: Human Being: in and out of time, the elusive inescapable self and the mystery of human agency whilst alternating to the idea of the collective mind argued by Llinas. 

 

Conclusion and questions 

What do we think of the idea of Qualia? Can it be regarded as a viable construct to explain consciousness or as mind philosopher Danial Dennett proposes is it illusory? Is it necessary or is something similar essential or not as a solution to consciousness? How do we feel about the strength of argument or otherwise of the evolutionary journey argument culminating in the enhanced interaction of neuronal networks resulting in the creation of the central nervous system? What about the objections by Ray Tallis to the brain lacking a knowledge of itself – as in what is it like to be a brain?  

Do we believe that consciousness remains the hard question of science?  Can we reliably abandon the Cartesian mind body separation (dualism) as proposed by Descartes' philosophy?  Any further thoughts on how we see ourselves? How do we see ourselves as distinct or otherwise as part of the universe?