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A Relativistic Theory of Consciousness.

ABSTRACT: In recent decades, the scientific study of consciousness has significantly increased our understanding of this elusive phenomenon. Yet, despite critical development in our understanding of the functional side of consciousness, we still lack a fundamental theory regarding its phenomenal aspect. There is an "explanatory gap" between our scientific knowledge of functional consciousness and its "subjective," phenomenal aspects, referred to as the "hard problem" of consciousness. The phenomenal aspect of consciousness is the first-person answer to "what it's like" question, and it has thus far proved recalcitrant to direct scientific investigation. Naturalistic dualists argue that it is composed of a primitive, private, non-reductive element of reality that is independent from the functional and physical aspects of consciousness. Illusionists, on the other hand, argue that it is merely a cognitive illusion, and that all that exists are ultimately physical, non-phenomenal properties. We contend that both the dualist and illusionist positions are flawed because they tacitly assume consciousness to be an absolute property that doesn't depend on the observer. We develop a conceptual and a mathematical argument for a relativistic theory of consciousness in which a system either has or doesn't have phenomenal consciousness with respect to some observer. Phenomenal consciousness is neither private nor delusional, just relativistic. In the frame of reference of the cognitive system, it will be observable (first-person perspective) and in other frame of reference it will not (third-person perspective). These two cognitive frames of reference are both correct, just as in the case of an observer that claims to be at rest while another will claim that the observer has constant velocity. Given that consciousness is a relativistic phenomenon, neither observer position can be privileged, as they both describe the same underlying reality. Based on relativistic phenomena in physics we developed a mathematical formalization for consciousness which bridges the explanatory gap and dissolves the hard problem. Given that the first-person cognitive frame of reference also offers legitimate observations on consciousness, we conclude by arguing that philosophers can usefully contribute to the science of consciousness by collaborating with neuroscientists to explore the neural basis of phenomenal structures.

SUBMITTER: Lahav N

PROVIDER: S-EPMC9255957 | biostudies-literature |

REPOSITORIES: biostudies-literature

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Project description:One of the greatest challenges of consciousness research is to understand the relationship between consciousness and its implementing substrate. Current research into the neural correlates of consciousness regards the biological brain as being this substrate, but largely fails to clarify the nature of the brain-consciousness connection. A popular approach within this research is to construe brain-consciousness correlations in causal terms: the neural correlates of consciousness are the causes of states of consciousness. After introducing the notion of the neural correlate of consciousness, we argue (see Against Causal Accounts of NCCs) that this causal strategy is misguided. It implicitly involves an undesirable dualism of matter and mind and should thus be avoided. A non-causal account of the brain-mind correlations is to be preferred. We favor the theory of the identity of mind and brain, according to which states of phenomenal consciousness are identical with their neural correlates. Research into the neural correlates of consciousness and the theory of identity (in the philosophy of mind) are two major research paradigms that hitherto have had very little mutual contact. We aim to demonstrate that they can enrich each other. This is the task of the third part of the paper in which we show that the identity theory must work with a suitably defined concept of type. Surprisingly, neither philosophers nor neuroscientists have taken much care in defining this central concept; more often than not, the term is used only implicitly and vaguely. We attempt to open a debate on this subject and remedy this unhappy state of affairs, proposing a tentative hierarchical classification of phenomenal and neurophysiological types, spanning multiple levels of varying degrees of generality. The fourth part of the paper compares the theory of identity with other prominent conceptions of the mind-body connection. We conclude by stressing that scientists working on consciousness should engage more with metaphysical issues concerning the relation of brain processes and states of consciousness. Without this, the ultimate goals of consciousness research can hardly be fulfilled.

Project description:Integrated world modeling theory (IWMT) is a synthetic theory of consciousness that uses the free energy principle and active inference (FEP-AI) framework to combine insights from integrated information theory (IIT) and global neuronal workspace theory (GNWT). Here, I first review philosophical principles and neural systems contributing to IWMT's integrative perspective. I then go on to describe predictive processing models of brains and their connections to machine learning architectures, with particular emphasis on autoencoders (perceptual and active inference), turbo-codes (establishment of shared latent spaces for multi-modal integration and inferential synergy), and graph neural networks (spatial and somatic modeling and control). Future directions for IIT and GNWT are considered by exploring ways in which modules and workspaces may be evaluated as both complexes of integrated information and arenas for iterated Bayesian model selection. Based on these considerations, I suggest novel ways in which integrated information might be estimated using concepts from probabilistic graphical models, flow networks, and game theory. Mechanistic and computational principles are also considered with respect to the ongoing debate between IIT and GNWT regarding the physical substrates of different kinds of conscious and unconscious phenomena. I further explore how these ideas might relate to the "Bayesian blur problem," or how it is that a seemingly discrete experience can be generated from probabilistic modeling, with some consideration of analogies from quantum mechanics as potentially revealing different varieties of inferential dynamics. I go on to describe potential means of addressing critiques of causal structure theories based on network unfolding, and the seeming absurdity of conscious expander graphs (without cybernetic symbol grounding). Finally, I discuss future directions for work centered on attentional selection and the evolutionary origins of consciousness as facilitated "unlimited associative learning." While not quite solving the Hard problem, this article expands on IWMT as a unifying model of consciousness and the potential future evolution of minds.

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A Relativistic Theory of Consciousness.

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