Qualia and Time Sense
Qualia and Time Sense
Qualia is sensitive experience
Qualia and Time Perception
Qualia
Qualia are the subjective or qualitative properties of experiences
Qualia is qualities of awareness
Qualia is sensitive experience See also: Time perception and Sense of Time, The Hourglass of Emotions, Time Travel Management What it feels like, experimentally, to see a red rose is different from what it feels like to see a yellow rose. Likewise for hearing a musical note played by a piano and hearing the same musical note played by a tuba. The qualia of these experiences are what give each of them its characteristic "feel" and also what distinguish them from one another. Qualia have traditionally been thought to be intrinsic qualities of experience that are directly available to introspection. However, some philosophers offer theories of qualia that deny one or both of those features. Qualia, standard psychology, neuroscience, and philosophy term: The word Qualia refers to the range of ways in which experience presents itself. Experiences can be richly colored or bare and monochromatic, they can be spatial and kinesthetic or devoid of geometry and directions, they can be flavorfully blended or felt as coming from mutually unintelligible dimensions, and so on. Classic qualia examples include things like the redness of red, the tartness of lime, and the glow of bodily warmth. However, qualia extends into categories far beyond the classic examples, beyond the wildest of our common-sense conceptions. There are modes of experience as altogether different from everything we have ever experienced as vision qualia is different from sound qualia. Qualia and Time Sense
Philosophy of perception
The philosophy of perception is concerned with the nature of perceptual experience and the status of perceptual data, in particular how they relate to beliefs about, or knowledge of, the world. Any explicit account of perception requires a commitment to one of a variety of ontological or metaphysical views. Philosophers distinguish internalist accounts, which assume that perceptions of objects, and knowledge or beliefs about them, are aspects of an individual's mind, and externalist accounts, which state that they constitute real aspects of the world external to the individual. The position of naïve realism—the 'everyday' impression of physical objects constituting what is perceived—is to some extent contradicted by the occurrence of perceptual illusions and hallucinations and the relativity of perceptual experience as well as certain insights in science. Realist conceptions include phenomenalism and direct and indirect realism. Anti-realist conceptions include idealism and skepticism. More about Philosophy of perception on Wiki.
Philosophy is like Sex - you can get some exciting results, but it is not why you will do it Why do you FEEL pain or pleasure? Do plants have emotions? How is possible that some people do not understand other’s emotions? Emotions seem to be everywhere, giving meaning to all events of our lives. They are the backbone of social activities as well as they drive the cognitive processes of several living entities. Several animals, including humans, have emotions. Do machine can have emotions? Qualia and Time Sense
Sense data
Sense data are the alleged mind-dependent objects that we are directly aware of in perception, and that have exactly the properties they appear to have. For instance, sense data theorists say that, upon viewing a tomato in normal conditions, one forms an image of the tomato in one's mind. This image is red and round. The mental image is an example of a “sense datum.” Many philosophers have rejected the notion of sense data, either because they believe that perception gives us direct awareness of physical phenomena, rather than mere mental images, or because they believe that the mental phenomena involved in perception do not have the properties that appear to us (for instance, I might have a visual experience representing a red, round tomato, but my experience is not itself red or round). Defenders of sense data have argued, among other things, that sense data are required to explain such phenomena as perspectival variation, illusion, and hallucination. Critics of sense data have objected to the theory's commitment to mind-body dualism, the problems it raises for our knowledge of the external world, its difficulty in locating sense data in physical space, and its apparent commitment to the existence of objects with indeterminate properties.
What Are Sense Data?
1.1. The Standard Conception On the most common conception, sense data (singular: “sense datum”) have three defining characteristics: Sense data are the kind of thing we are directly aware of in perception,Sense data are dependent on the mind, andSense data have the properties that perceptually appear to us. More about Sense data on the website Stanford Encyclopedia of Philosophy here. Qualia and Time Sense
Deepak Chopra about Qualia
Deepak Chopra explores and explains ways of describing our subjective experiences - our thoughts, feelings, sensations, and emotions.* Qualia is a term used to describe these subjective experiences, how can we use these qualitative units to describe experience? And what is the relationship between consciousness and experience? Deepak addresses these and other facets of experience. (See on YouTube)
MHC Exhibitions
Exhibitions:Beauty Bio NetHourglass and CardsArt GlassMHC Dead Sea CollectionThe Full History of Time3DHM ExhibitionHourglass Figure Sophia Loren Qualia and Time Sense
Qualia ain’t in the head
ALEX BYRNE Massachusetts Institute of Technology MICHAEL TYE The University of Texas at Austin Qualia internalism is the thesis that qualia are intrinsic to their subjects: the experiences of intrinsic duplicates (in the same or different metaphysically possible worlds) have the same qualia. Content externalism is the thesis that mental representation is an extrinsic matter, partly depending on what happens outside the head. Intentionalism (or representationalism) comes in strong and weak forms. In its weakest formulation, it is the thesis that representationally identical experiences of subjects (in the same or different addition of some relatively innocuous assumptions, they are inconsistent. Take color as an example. Consider Bill and Ben, ordinary humans who are enjoying color experiences with different qualia. Let x be a (possible) duplicate of Bill, and let y be a (possible) duplicate of Ben. Given a specific externalist theory of content (which need not be reductive), with some ingenuity we can plausibly construct different environments for each, such that the theory predicts that x and y’s color experiences have the same content; so, by (weak) intentionalism, they have the same qualia. By qualia internalism, x’s experience has the same qualia as Bill’s, and y’s experience has the same qualia as Ben’s, so x’s and y’s experiences differ in qualia; contradiction. Alternatively, since an intentionalist about color qualia will typically endorse the converse thesis that the color content of an experience supervenes on its color qualia, we can start with a pair of duplicates x* and y* in different environments and use content externalism to argue that their experiences differ in content. Since x* and y* are duplicates, their experiences have the same qualia; by the converse intentionalist thesis, their experiences have the same content. So: content externalism and intentionalism (jointly, ‘‘externalist inten- tionalism’’) naturally lead to qualia externalism. And what’s wrong with that? Isn’t the doctrine of qualia internalism the last bastion of a widely discredited Cartesian conception of the mind? Not according to many philosophers, who view qualia externalism with the same incredulity that greeted Churchland-style eliminativism. Qualia externalism, they think, is an absurd thesis, accepted by a handful of philosophers with too much respect for philosophical theory and not enough common sense. To his credit, Adam Pautz (2006) does not rest his opposition to qualia externalism on this kind of ‘‘intuition’’. He attempts to provide an argument against the principal motivation for it, namely externalist intentionalism. Moreover, the argument purports to be in significant degree empirical, drawing on results from a variety of disciplines, including psychophysics and neuroscience. The orthodox response to our quasi-inconsistent triad is to deny inten- tionalism, not content externalism. Interestingly, Pautz takes the other option, and embraces content internalism. So far, we have not mentioned the issue of reductive physicalism, which looms large in Pautz’s presentation. In our view, bringing in inevitably controversial reductive theses of the ‘‘awareness relation’’ at the start just makes it harder to see what is going on. Accordingly, we will initially set out Pautz’s argument against externalist intentionalism while ignoring the various reductive proposals that Pautz discusses. After having explained why Pautz’s argument fails, we then turn (in section 2) to the entirely separate issue of whether there is some relatively compact wide physicalistic account of the awareness relation. Full text here. Qualia and Time Sense
New Times
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What is it, Time of Life? Qualia and Time Sense
Absent Qualia, Fading Qualia, Dancing Qualia
David J. Chalmers Department of Philosophy, University of Arizona, Tucson, AZ 85721 ] 1 The principle of organizational invariance It is widely accepted that conscious experience has a physical basis. That is, the properties of experience (phenomenal properties, or qualia) systematically depend on physical properties according to some lawful relation. There are two key questions about this relation. The first concerns the strength of the laws: are they logically or metaphysically necessary, so that consciousness is nothing "over and above" the underlying physical process, or are they merely contingent laws like the law of gravity? This question about the strength of the psychophysical link is the basis for debates over physicalism and property dualism. The second question concerns the shape of the laws: precisely how do phenomenal properties depend on physical properties? What sort of physical properties enter into the laws' antecedents, for instance; consequently, what sort of physical systems can give rise to conscious experience? It is this second question that I address in this paper. To put the issue differently, even once it is accepted that experience arises from physical systems, the question remains open: in virtue of what sort of physical properties does conscious experience arise? Some property that brains can possess will presumably be among them, but it is far from clear just what the relevant properties are. Some have suggested biochemical properties; some have suggested quantum-mechanical properties; many have professed uncertainty. A natural suggestion is that when experience arises from a physical system, it does so in virtue of the system's functional organization. On this view, the chemical and indeed the quantum substrates of the brain are not directly relevant to the existence of consciousness, although they may be indirectly relevant. What is central is rather the brain's abstract causal organization, an organization that might be realized in many different physical substrates. In this paper I defend this view. Specifically, I defend a principle of organizational invariance, holding that experience is invariant across systems with the same fine-grained functional organization. More precisely, the principle states that given any system that has conscious experiences, then any system that has the same functional organization at a fine enough grain will have qualitatively identical conscious experiences. A full specification of a system's fine-grained functional organization will fully determine any conscious experiences that arise. To clarify this, we must first clarify the notion of functional organization. This is best understood as the abstract pattern of causal interaction between the components of a system, and perhaps between these components and external inputs and outputs. A functional organization is determined by specifying (1) a number of abstract components, (2) for each component, a number of different possible states, and (3) a system of dependency relations, specifying how the states of each component depends on the previous states of all components and on inputs to the system, and how outputs from the system depend on previous component states. Beyond specifying their number and their dependency relations, the nature of the components and the states is left unspecified. A physical system realizes a given functional organization when the system can be divided into an appropriate number of physical components each with the appropriate number of possible states, such that the causal dependency relations between the components of the system, inputs, and outputs precisely reflect the dependency relations given in the specification of the functional organization. A given functional organization can be realized by diverse physical systems. For example, the organization realized by the brain at the neural level might in principle be realized by a silicon system. A physical system has functional organization at many different levels, depending on how finely we individuate its parts and on how finely we divide the states of those parts. At a coarse level, for instance, it is likely that the two hemispheres of the brain can be seen as realizing a simple two-component organization, if we choose appropriate interdependent states of the hemispheres. It is generally more useful to view cognitive systems at a finer level, however. For our purposes I will always focus on a level of organization fine enough to determine the behavioral capacities and dispositions of a cognitive system. This is the role of the "fine enough grain" clause in the statement of the organizational invariance principle; the level of organization relevant to the application of the principle is one fine enough to determine a system's behavioral dispositions. In the brain, it is likely that the neural level suffices, although a coarser level might also work. For the purposes of illustration I will generally focus on the neural level of organization of the brain, but the arguments generalize. Strictly speaking, for the purposes of the invariance principle we must require that for two systems to share their functional organization, they must be in corresponding states at the time in question; if not for this requirement, my sleeping twin might count as sharing my organization, but he certainly does not share my experiences. When two systems share their organization at a fine enough grain (including the requirement that they be in corresponding states), I will say that they are functionally isomorphic systems, or that they are functional isomorphs. The invariance principle holds that any functional isomorph of a conscious system has experiences that are qualitatively identical to those of the original system. Full text about Absent Qualia, Fading Qualia, Dancing Qualia here. Qualia and Time Sense The Hyperbolic Geometry of DMT Experiences (@Harvard Science of Psychedelics Club) Andrés Gómez Emilsson from the Qualia Research Institute presents about the Hyperbolic Geometry of DMT Experiences. At a high-level, this video presents an algorithmic reduction of DMT phenomenology which imports concepts from hyperbolic geometry and dynamic systems theory in order to explain the "weirder than weird" hallucinations one can have on this drug. Andrés describes what different levels of DMT intoxication feel like in light of a model in which experience has both variable geometric curvature and information content. The benefit of this model cashes out in a novel approach to design DMT experiences in order to maximize specific desired benefits. Qualia and Time Sense
Principia Qualia
Blueprint for a new science
v1 Michael Edward Johnson Qualia Research Institute Special thanks1 to Dr. Randal Koene, whose mentorship, feedback, and conversations about brains helped make this research happen. To Dr. Radhika Dirks, for feedback & editing, physics expertise, encouragement, and wisdom. To Andres Gomez Emilsson, who saw the full problem, rolled up his sleeves, and worked on it. And to my family & Lili Mao. Thanks also to Giego Caleiro, Scott Jackisch, Romeo Stevens, Anthony Rudd, Stephen Frey, Adam Safron, Joshua Vogelstein, Duncan Wilson, Mark Lippman, Emily Crotteau, Eli Tyre, Andrew Lapinski-Barker, Allan Herman-Pool, Anatoly Karlin, Alex Alekseyenko, and Leopold Haller for offering helpful feedback on drafts along the way. 1 Except as noted the views herein are my own, and the above acknowledgements of contribution do not imply endorsements of my positions. 2 collaborative meetings with Dr. Koene. The background arguments about brains and IIT were significantly aided by an extensive series of Abstract: Philosophers have been wondering about the nature of consciousness (what it feels like to have subjective experience) and qualia (individual components of subjective experience) for as long as philosophy has existed. Advancements in physics and neuroscience have informed and constrained this mystery, but have not solved it. What would a systematic solution to the mystery of consciousness look like? Part I begins with grounding this topic by considering a concrete question: what makes some conscious experiences more pleasant than others? We first review what’s known about the neuroscience of pain & pleasure, find the current state of knowledge narrow, inconsistent, and often circular, and conclude we must look elsewhere for a systematic framework (Sections I & II). We then review the Integrated Information Theory (IIT) of consciousness and several variants of IIT, and find each of them promising, yet also underdeveloped and flawed (Sections III-V). We then take a step back and distill what kind of problem consciousness is. Importantly, we offer eight sub-problems whose solutions would, in aggregate, constitute a complete theory of consciousness (Section VI). Armed with this framework, in Part II we return to the subject of pain & pleasure (valence) and offer some assumptions, distinctions, and heuristics to clarify and constrain the problem (Sections VII-IX). Of particular interest, we then offer a specific hypothesis on what valence is (Section X) and several novel empirical predictions which follow from this (Section XI). Part III finishes with discussion of how this general approach may inform open problems in neuroscience, and the prospects for building a new science of qualia (Sections XII & XIII). Lastly, we identify further research threads within this framework (Appendices A-F). Introduction: Some experiences feel better than others, and this informs and undergirds everything about the human condition. But why-- what makes some experiences better than others? This question has been a recurring puzzle, posed in various forms by e.g., Epicurus, Shakespeare, Jeremy Bentham, and affective neuroscience. But despite literal millennia of research, we know an embarrassingly small amount about the mechanisms and metaphysics behind it, and there’s little agreement on even what a proper answer should look like. We can call this the problem of valence. I believe there’s a rigorous, crisp, and relatively simple solution to this puzzle, but there’s a lot of theoretical scaffolding that needs to be put in place first. Part 1 reviews what is known and the leading quantitative hypotheses about valence, qualia and consciousness, with a focus on affective neuroscience and IIT. I end this section by summarizing and synthesizing a framework for understanding consciousness research in terms of modular, granular sub-problems. Part 2 directly addresses valence as a sub-problem in consciousness research, offers a hypothesis as to what valence is, and suggests specific empirical tests of the hypothesis. In Part 3 we discuss further predictions, implications, practical applications and current relevance. Finally, in the appendices we describe how to grow this approach into a formal science of qualia. Readers with a strong grasp of the literature on valence and on IIT, or those wanting to quickly get to the heart of the argument, should feel free to jump to Section VI. Contents Part I - Review Why some things feel better than others: the view from neuroscience Clarifying the Problem of Valence The Integrated Information Theory of consciousness (IIT) Critiques of IIT Alternative versions of IIT: Perceptronium and FIIH Summary and synthesis: eight problems for a new science of consciousness Part II - Valence Three principles for a mathematical derivation of valence Distinctions in qualia: charting the explanation space for valence Summary of heuristics for reverse-engineering the pattern for valence A simple hypothesis about valence Testing this hypothesis today Part III - Discussion Taking Stock Closing thoughts Appendices A-F Part I - Review I. Why some things feel better than others: the view from neuroscience Affective neuroscience has been very effective at illuminating the dynamics and correlations of how valenceworksinthehumanbrain,onapracticallevel,andwhatvalenceisnot, onametaphysicallevel. This is useful yet not philosophically rigorous, and this trend is likely to continue. Full text Principia Qualia here Qualia and Time Sense
State of the Qualia, Fall 2019
Qualia Research Institute’s inaugural newsletter. What is QRI trying to do? Our long-term vision is to end suffering. To destroy hell, and to build tools for exploring all the bright futures which come after. To take the Buddha’s vision of 2600 years ago, support it with advanced theory and technology, and make it real for all creatures. Our medium-term goal is to build a ‘full-stack’ approach to the mind and brain, centered around emotional valence. Critically, better philosophy should lead to better neuroscience, and better neuroscience should lead to better neurotechnology. We’re skeptical of any philosophical approaches that don’t try to “pay rent” by building empirically useful things. Our short-term deliverables are to refine our tools for evaluating EEG readings of emotionally-intense states (e.g. 5-MeO-DMT), build a hardware platform for non-invasive precision brain stimulation, and release an updated version of our full-stack theory of brain dynamics (‘neural annealing’). We think we’re on track for all of these goals. On one level this is a huge claim- but as Archimedes said, “Give me a place to stand, and a lever long enough, and I will move the world.” We think we have that lever, and we’re building a place to stand. More Qualia References, Links and Bibliography Block, N. 1999. ‘‘Sexism, Racism, Ageism and the Nature of Consciousness’’. Philosophical Topics 26 (1&2): 39–70. Bradley, P., and M. Tye. 2001. ‘‘Of Colors, Kestrels, Caterpillars, and Leaves’’. Journal of Philosophy 98: 469–87. Byrne, A., and D. R. Hilbert. 2003. ‘‘Color Realism and Color Science’’. Behavioral and Brain Sciences 26: 3–21. Byrne, A., and D. R. Hilbert. 2004. ‘‘Hardin, Tye, and Color Physicalism’’. Journal of Philosophy 101: 37–43. Hardin, C. L. 1993. Color for Philosophers (expanded edition). Indianapolis: Hackett. Lewis, D. 1984. ‘‘Putnam’s Paradox’’. Australasian Journal of Philosophy 62: 221–36. Mollon, J. D. 1997. ‘‘‘‘. . . On the Basis of Velocity Clues Alone’’: Some Perceptual Themes 1946–1996’’. Quarterly Journal of Experimental Psychology 50A: 859–78. Pautz, A. 2006. ‘‘Sensory Awareness Is not a Wide Physical Relation: An Empirical Argument Against Externalist Intentionalism’’. Nouˆs 40: 205–40. Tye, M. 2000. Consciousness, Color, and Content. Cambridge, MA: MIT Press. Tye, M. 2006. ‘‘The Puzzle of True Blue’’. Analysis 66. Williamson, T. Forthcoming. ‘‘Can Cognition be Factorised into Internal and External Components?’’ In R. Stainton, ed., Contemporary Debates in Cognitive Science, Blackwell. Block, N. (1978) Troubles with functionalism. Reprinted in (N. Block, ed.) `Readings in the Philosophy of Psychology, Vol 1. Harvard University Press, 1980 Block, N. (1990) Inverted earth. In Philosophical Perspectives 4, ed J. Tomberlin. Ridgeview Block, N. (1995) “On a Confusion about the Function of Consciousness”, Behavioral and Brain Sciences, 18, 227-247 Block, N. (2002) “The Harder Problem of Consciousness”, The Journal of Philosophy XCIX, No. 8, August 2002, 1-35 Byrne, A., (2001) "Intentionalism Defended", Philosophical Review 110, Chalmers, David, 1996. The Conscious Mind. Oxford University Press: New York Dennett, D. (1988) `Quining Qualia.' In A. Marcel & E. Bisiach (eds) Consciousness in Contemporary Society. Oxford University Press: Oxford Dennett, D. (1991) Consciousness Explained. Little Brown: New York Harman, G. (1982) “Conceptual Role Semantics” The Notre Dame Journal of Formal Horgan, T. (1984) `Jackson on physical information and qualia'. Philosophical Quarterly Jackson, F. (1986) `What Mary didn't know.' Journal of Philosophy 83: 291-95 Jackson, F. (1993) `Armchair metaphysics'. In J. O'Leary-Hawthorne and M. Michael (eds) Philosophy in Mind. Kluwer Levine, J. (1993) `On leaving out what it is like.' In Davies and Humphreys (1993a) Lewis, D. 1990. What experience teaches. In (W. Lycan, ed) Mind and Cognition. Blackwell Loar, B. (1990) `Phenomenal properties.' In J. Tomberlin (ed) Philosophical Perspectives: Action Theory and Philosophy of Mind. Ridgeview. Lycan, W. (1996) Consciousness and Experience MIT Press: Cambridge McGinn, C. (1991) The Problem of Consciousness. Blackwell Nida-Rümelin, M. 1996. Pseudonormal vision: An actual case of qualia inversion? Philosophical Studies 82:145-57. Palmer, S. 1999. Color, consciousness, and the isomorphism constraint. Behavioral and Brain Sciences, 22 (6), 1-21. Papineau, D. (2002) Thinking about Consciousness, Oxford University Press: Oxford Peacocke, C. (1989) `No resting place: a critical notice of The View from Nowhere', The Philosophical Review 98, 65-82. Perry, J. (2001), Knowledge, Possibility and Consciousness, MIT Press: Cambridge Rey, G. (1993) `Sensational Sentences Switched'. Philosophical Studies 70, 1: Shoemaker, S. (1975) `Functionalism and qualia.' Philosophical Studies 27: 291-315. Shoemaker, S. (1981) `Absent qualia are impossible--a reply to Block'. The Philosophical Review 90,4:581-599 Sturgeon, S. (1994) “The Epistemic View of Subjectivity” The Journal of Philosophy XCI, 5, 1994 Tye, M. (2000) Consciousness, Color and Content, MIT Press: Cambridge Van Gulick, R. (1993) Understanding the phenomenal mind: are we all just armadillos? In Davies and Humphreys (1993a) White, S. L. (1986): `Curse of the qualia', Synthese 68: 333-368. White, S. L (1995) `Color and the narrow contents of experience' Philosophical Topics 23 Block, N. (1981). Troubles with functionalism. In (Block, ed.) Readings in the Philosophy of Psychology, Volume 1. Cambridge, MA: Harvard University Press. Cuda, T. (1985). Against neural chauvinism. Philosophical Studies, 48, 111-27. Horgan, T. (1984). Functionalism, qualia, and the inverted spectrum. Philosophy and Phenomenological Research, 44, 453-69. Pylyshyn, Z. (1980). The `causal power' of machines. Behavioral and Brain Sciences, 3, 442-4. Savitt, S. (1982). Searle's demon and the brain simulator reply. Behavioral and Brain Sciences, 5, 342-3. Searle, J.R. (1980). Minds, brains, and programs. Behavioral and Brain Sciences, 3, 417-57. Searle, J.R. (1992). The Rediscovery of the Mind. Cambridge, MA: MIT Press. Shoemaker, S. (1982). The inverted spectrum. Journal of Philosophy, 79, 357-81. https://www.qualiaresearchinstitute.org https://www.iep.utm.edu/sense-da/ https://www.iep.utm.edu/qualia/
Qualia and Time Sense
Q,Q,Q - Quality, Quantity, Qualia (soon)
See also:
Time symbolism
Time is… The Full History of Time Time in physics and time Science Symbolism of Melencolia I by Albrecht Dürer Time and Text
DADA Time
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The Hourglass Figure:
MHC Exhibitions: Hourglass Figure Sophia Loren by Adam PierceHourglass Figure Marilyn Monroe About Hourglass Body or Hourglass Figure Hourglass body measurements – body shape online calculator Hourglass Figure Celebrities on MHC Hourglass Figure, the movie MHC hourglass figure workout by Marten Sport Hourglass Figure Department on MHC Virtual Museum Qualia and Time Sense. See also: Time perception and Sense of Time, The Hourglass of Emotions, Time Travel Management Q,Q,Q - Qualia, Quality, Quantity Read the full article
