Papers by Ram L. Pandey Vimal
(Neisser, 2011)’s two proposals are: (A) current neural ‘correlates’ of consciousness (NCC) resea... more (Neisser, 2011)’s two proposals are: (A) current neural ‘correlates’ of consciousness (NCC) research program should be replaced with the neural ‘causes’ of consciousness (NCaC) and (B) only philosophy of science should be practiced, whereas philosophy of mind and metaphysics for consciousness research should be abandoned. These seem untenable because of six reasons: (1) It makes category mistake and has explanatory gap problem. (2) ‘Neural causes’ are NOT ‘real’ causes. (3) The experiential and functional aspects of consciousness co-arise inter-dependently with activities of brain, body, and environment via the doctrine of ‘dependent co-origination’. (4) Both NCC and NCaC are needed. (5) Consciousness research is multi-disciplinary program and hence philosophy of science, philosophy of mind, and metaphysics are needed. And (6) a specific subjective experience is selected from the embedded SEs in neural-networks via the ‘varying degree of matching’/interaction of stimulus-dependent feed forward signals with cognitive feedback signals in a re-entrant manner.
In the philosophies of some religions , such as the Geeta, Samkhya, Dvaita , Advaita and Vishish... more In the philosophies of some religions , such as the Geeta, Samkhya, Dvaita , Advaita and Vishishtadvaita philosophy of Hinduism, dualistic philosophy of Christianity, Islam, and Judaism, the metaphysical frameworks include interactive substance dualism where mind (includes all mental entities such as Buddhi, Ahamkāra, Atman, Purusha, Brahman and so on) and matter (both fermions and bosons) are on equal footing; they interact (such as Purusha ‘shines’ on Prakriti for creation of universe) with each other but each can exist without other, i.e., they are separable and independent (Vimal, 2011c). This is because theist religions assume that soul (mental entity) separates from the dead body (physical entity) after death, but interacts when we are alive (Vimal, 2011c). However, this framework has problems such as the association or mind-brain interaction problem, the problem of mental causation, the ‘Zombie’ problem, the ‘Ghost’ problem, the neurophysiological many-one/many relation problem, the causal pairing problem, and the developmental problem (Vimal, 2011c).
We investigate the necessary and sufficient conditions for consciousness. Consciousness is define... more We investigate the necessary and sufficient conditions for consciousness. Consciousness is defined as the mental aspect of a state of brain-system or brain-process from first person perspective. Consciousness has two sub-aspects: conscious experience and conscious function. The necessary conditions for consciousness are those conditions that must be satisfied in order to have consciousness, i.e., if any of them is missing then the entity is not conscious. The sufficient conditions for consciousness are conditions, if satisfied, guarantee that the entity is conscious. The necessary conditions for access (reportable) consciousness are as follows: (1) the formation of neural-networks; (2) wakefulness; (3) reentrant interactions among neural populations; (4) fronto-parietal and thalamic-reticular-nucleus attentional signals that modulate consciousness; (5) integrated information (F) at or above threshold level; (6) working memory; (7) stimulus contrast at or above threshold; and (8) neural-network proto-experiences that are superposed potential subjective experiences (SEs) embedded in a neural-network as pre-cursors of SEs. The necessary conditions for phenomenal (non-reportable) consciousness are (1)-(3) and (5)-(8), i.e., the same as access consciousness except attention. Furthermore, structure, function, and SE are linked and the experiments to investigate the necessary and sufficient conditions of consciousness are proposed.
This commentary is related to the article (Humphreys & Sui, 2015), which lacks the least problema... more This commentary is related to the article (Humphreys & Sui, 2015), which lacks the least problematic metaphysics, the definitions of self, attention, and saliency map, and related discussion. This missing information is provided here in a complementary manner. The least problematic metaphysics is the extended Dual-Aspect Monism framework, where self (or attention) is the mental aspect of a state of the self-related (or attention-related) neural-network of a brain-mind system. Attention-related neural signal (the related physical aspect) modifies feed forward stimulus dependent main signal. The bottom-up saliency map is the enhanced representation of attended stimuli relative to unattended stimuli. The top-down saliency map is the feedback attentional modulation based on the behavioral relevance of a specific feature, object, or location. The former map is strengthened or weakened by its interaction with the latter. Attentional signals and stimulus-saliency can be modulated by self-biases.
Theory of everything must include consciousness. In this article, we focus on the subjective expe... more Theory of everything must include consciousness. In this article, we focus on the subjective experiences component of consciousness. In Vimal (J Integrative Neuroscience, 2008: 7(1), 49-73), it was hypothesized that fundamental entities (strings or elementary particles: fermions and bosons) have two aspects: (i) material aspect such as mass, charge, spin, and space-time, and (ii) mental aspect, such as experiences. There are three competing hypotheses: superposition based H1, superposition-then-integration based H2, and integration based H3 where superposition is not required. In H1, the fundamental entities and inert matter are the carriers of superimposed fundamental subjective experiences (SEs)/proto-experiences (PEs). In H2, the fundamental entities and inert matter are the carriers of superimposed fundamental PEs (not SEs), which are integrated by neural-Darwinism (co-evolution, co-development, and sensorimotor co-tuning by the evolutionary process of adaptation and natural selection). There is a PE attached to every level of evolution (such as atomic-PE, molecular-PE, … genetic-PE, … bacterium-PE, … neural-PE, and neural-net-PE). In H3, a string has its own string-PE; a matter is not a carrier of PE(s) in superposed form as it is in H2, rather matter is a proto-experiential entity and has two aspects at every level; H3 is a dual-aspect panpsychism. These two aspects are rigorously integrated together by neural-Darwinism. One could argue for H3 that the PE keeps on transforming appropriately as matter evolves from elementary particles to atoms to molecules to eventually neural-networks. For example, when long wavelength light is presented to the V4/V8/VO neural-network, the neural-net PE takes the form of SE redness, in analogy to water takes the shape and color of the container. However, one has to unpack this mystery.
In H1, a specific SE arises in a neural-net as follows: (i) there exist a virtual reservoir that stores all possible fundamental SEs/PEs, (ii) the interaction of stimulus-dependent feed-forward and feedback signals in the neural-net creates a specific neural-net state, (iii) this specific state is assigned to a specific SE from the virtual reservoir during neural Darwinism, (iv) this specific SE is embedded as a memory trace of neural-net-PE, and (v) when a specific stimulus is presented to the neural-net, the associated specific SE is selected by the matching and selection process and experienced by this net. In hypotheses H2 and H3, a specific SE emerges in a neural-net from the interaction of its constituent neural-PEs, such as in feed-forward stimulus-dependent neural signals and fronto-parietal feedback attentional signals, in analogy to water emerges from the interaction of hydrogen and oxygen. In all hypotheses, SEs occur when essential ingredients of SEs (such as wakefulness, attention, re-entry, working memory, stimulus at or above threshold level, and neural-net-PEs) are satisfied.
We found that the followings in physics are invariant under the PE-SE transformation: Schrödinger equation, current, Dirac Lagrangian, electromagnetic strength tensor, electromagnetic stress-energy tensor, the Lagrangian for free gauge field, the Lagrangian for a charged self–interacting scalar field, electromagnetic theory (Maxwell's equations), Standard Model, Lagrangian for the electromagnetic interaction of a charged scalar field (Higgs Mechanism), Newtonian gravitational potential and field, special theory of Relativity and Lorentz transformation, geodesic equation, general theory of relativity and gravitational field, the metric g, Ricci curvature tensor R, Ricci scalar curvature R, the cosmological constant the stress-energy tensor T, the PE-SE transformation, Loop Quantum Gravity, and string theory.
For H1 and H2, we quantitatively introduced the superposition of experiences (SEs/PEs) in the mental aspect of bosonic and fermionic strings using the Polyakov action. We conclude that experiences are independent of the time-like and space-like parameters . This is interpreted as a string is dual-aspect entity and all fundamental SEs/PEs superposed in the mental aspect of the string remains invariant with time and spaceThe introduction of mental aspect in this manner suggests that the mental aspect of string could be in all dimensions: both (3+1)D real dimensions and also in the hidden dimensions that are compactified (curled up). In addition, the Neumann and Dirichlet boundary conditions were also satisfied. These led us to conclude that the material aspect of the behavior of system in string theory remains invariant under the introduction of experiences in the mental aspect of strings as a function of experiences. For hypothesis H3, the equations of string theory remain the same; we simply need to acknowledge that a string has dual-aspect; its mental aspect is string-PE.
We concluded that it is possible to unify consciousness with all four fundamental material forces by the introduction of (i) SEs/PEs (as in H1) or PEs (as in H2) in superposed form in bosonic and fermionic strings or (ii) the bosonic-string-PE and fermionic-string-PE based on integration principle (as in H3). This leads us towards the theory of everything.
In H1, a specific SE arises in a neural-net as follows: (i) there exist a virtual reservoir that stores all possible fundamental SEs/PEs, (ii) the interaction of stimulus-dependent feed-forward and feedback signals in the neural-net creates a specific neural-net state, (iii) this specific state is assigned to a specific SE from the virtual reservoir during neural Darwinism, (iv) this specific SE is embedded as a memory trace of neural-net-PE, and (v) when a specific stimulus is presented to the neural-net, the associated specific SE is selected by the matching and selection process and experienced by this net. In hypotheses H2 and H3, a specific SE emerges in a neural-net from the interaction of its constituent neural-PEs, such as in feed-forward stimulus-dependent neural signals and fronto-parietal feedback attentional signals, in analogy to water emerges from the interaction of hydrogen and oxygen. In all hypotheses, SEs occur when essential ingredients of SEs (such as wakefulness, attention, re-entry, working memory, stimulus at or above threshold level, and neural-net-PEs) are satisfied.
We found that the followings in physics are invariant under the PE-SE transformation: Schrödinger equation, current, Dirac Lagrangian, electromagnetic strength tensor, electromagnetic stress-energy tensor, the Lagrangian for free gauge field, the Lagrangian for a charged self–interacting scalar field, electromagnetic theory (Maxwell's equations), Standard Model, Lagrangian for the electromagnetic interaction of a charged scalar field (Higgs Mechanism), Newtonian gravitational potential and field, special theory of Relativity and Lorentz transformation, geodesic equation, general theory of relativity and gravitational field, the metric g, Ricci curvature tensor R, Ricci scalar curvature R, the cosmological constant the stress-energy tensor T, the PE-SE transformation, Loop Quantum Gravity, and string theory.
For H1 and H2, we quantitatively introduced the superposition of experiences (SEs/PEs) in the mental aspect of bosonic and fermionic strings using the Polyakov action. We conclude that experiences are independent of the time-like and space-like parameters . This is interpreted as a string is dual-aspect entity and all fundamental SEs/PEs superposed in the mental aspect of the string remains invariant with time and spaceThe introduction of mental aspect in this manner suggests that the mental aspect of string could be in all dimensions: both (3+1)D real dimensions and also in the hidden dimensions that are compactified (curled up). In addition, the Neumann and Dirichlet boundary conditions were also satisfied. These led us to conclude that the material aspect of the behavior of system in string theory remains invariant under the introduction of experiences in the mental aspect of strings as a function of experiences. For hypothesis H3, the equations of string theory remain the same; we simply need to acknowledge that a string has dual-aspect; its mental aspect is string-PE.
We concluded that it is possible to unify consciousness with all four fundamental material forces by the introduction of (i) SEs/PEs (as in H1) or PEs (as in H2) in superposed form in bosonic and fermionic strings or (ii) the bosonic-string-PE and fermionic-string-PE based on integration principle (as in H3). This leads us towards the theory of everything.
Background: In prior work, we reported the followings. (i) There are about forty meanings attribu... more Background: In prior work, we reported the followings. (i) There are about forty meanings attributed to the term consciousness. They were identified and categorized according to whether they were principally about function or about experience. (ii) The frameworks for consciousness that are based on materialism, panpsychism, idealism, and interactive substance dualism have serious problems. (iii) An extended Dual-Aspect Monism (eDAM) framework was proposed for consciousness. This has the least number of problems compared to all other frameworks. It required a novel feature that the potentiality of primary irreducible subjective experiences exists in Nature. This is currently missing in science. Results: The main new features of the eDAM framework in the current article are as follows. (i) The Integrated Information Theory (IIT) was based on problematic materialism’s identity theory and to some extent panpsychism. The IIT is interpreted in terms of the least problematic eDAM framework. (ii) The eDAM framework attempts to address the hard problem of consciousness. (iii) It is shown that its hypothesis of inseparability of mental and physical aspects can be tested scientifically. Conclusions: (i) If IIT is grounded on materialism, it is unable to resolve the hard problem of consciousness. (ii) If IIT is based on panpsychism, it leads to serious problems. (iii) If IIT is re-interpreted in terms of the eDAM framework, it has the least number of problems. (iv) The eDAM can address the hard problem of consciousness successfully.
Science is based on materialism/Cārvāka/Lokāyata, whereas religions are based on idealism/Advaita... more Science is based on materialism/Cārvāka/Lokāyata, whereas religions are based on idealism/Advaita, and/or interactive substance dualism/Sāṃkhya. In other words, for example, Hinduism and all other religions: (Vimal, 2012d)) start from the mental aspect of the unmanifested primal entity (idealism: matter from mind, Brahman/God/consciousness, subjective first person perspective), whereas science starts from the physical aspect of the unmanifested primal entity (materialism, mind from matter, objective third person perspective). However, all these three metaphysical have serious problems as elaborated in (Vimal, 2010d, 2013). We need both science and religions in our daily lives; but they are riding on different boats of foundational metaphysics. We somehow need to put them on the same boat of metaphysics so that they can ride smoothly and we do not have daily conflict. This middle path compromised metaphysics is the five-component extended dual-aspect monism (eDAM, Dvi-Pakṣa Advaita) framework (Vimal, 2008b, 2010c, 2013, 2015a, 2015b), where the mental and physical aspects are inseparable. In other words, one can start from either aspect, but it is translated automatically, appropriately, rigorously, and faithfully to other aspect because of the doctrine of inseparability (1-1 correspondence). Thus, the eDAM framework unifies the religions and science rigorously while maintaining individual’s faith/belief as they may have evolution and natural selection based adaptive benefits along with genetic traits. Any person (atheist, theist, agnostic, and so on) can be spiritual and the eDAM framework brings religion-based and science-based spirituality closer.
Science is based on materialism/Cārvāka/Lokāyata, whereas religions are based on idealism/Advaita... more Science is based on materialism/Cārvāka/Lokāyata, whereas religions are based on idealism/Advaita, and/or interactive substance dualism/Sāṃkhya. In other words, for example, Hinduism (and all other religions: (Vimal, 2012a)) start from the mental aspect of the unmanifested primal entity (idealism: matter from mind, Brahman/God/consciousness, subjective first person perspective), whereas science starts from the physical aspect of the unmanifested primal entity (materialism, mind from matter, objective third person perspective). However, all these three metaphysical have serious problems as elaborated in (Vimal, 2010d, 2013). We need both science and religions in our daily lives; but they are riding on different boats of foundational metaphysics. We somehow need to put them on the same boat of metaphysics so that they can ride smoothly and we do not have daily conflict. This middle path compromised metaphysics is the five-component extended dual-aspect monism (eDAM, Dvi-Pakṣa Advaita) framework (Vimal, 2008b, 2010c, 2013, 2015b, 2015c), where the mental and physical aspects are inseparable. In other words, one can start from either aspect, but it is translated automatically, appropriately, rigorously, and faithfully to other aspect because of the doctrine of inseparability (1-1 correspondence). Thus, the Dvi-Pakṣa Advaita brings Hinduism (and all other religions) and science closer while maintaining individual’s faith/belief as they may have evolution and natural selection based adaptive benefits along with genetic traits. Any person (atheist, theist, agnostic, and so on) can be spiritual and the eDAM framework brings religion-based and science-based spirituality closer.
Previously, we proposed an extended version of dual-aspect monism (eDAM) framework for consciousn... more Previously, we proposed an extended version of dual-aspect monism (eDAM) framework for consciousness. Here, consciousness is defined as the mental aspect of a state of brain-system or brain-process, which has two sub-aspects: conscious experience and conscious function from the first person perspective. The eDAM framework has five components: (I) Dual-aspect monism, where each entity-state has inseparable physical and qualitative/mental aspects and the potentiality of primary irreducible subjective experiences (SEs) pre-exists in Nature. (II) Dual-mode: There is a conjugate matching between stimulus-dependent-feed-forward-signals-related-mode and cognitive-feedback-signals-related-mode and then the selection of a specific SE by the self. (III) Varying degrees of manifestation of aspects depending on the levels of entities and contexts. (IV) The necessary conditions of consciousness, such as the formation of neural-networks, wakefulness, reentry, attention, information integration, working memory, and so on. (V) The segregation and integration of dual-aspect information. The eDAM framework: (i) has the least number of problems, (ii) supports conscious artifacts, (iii) attempts to address the ‘hard’ problem of consciousness (how SEs arise), (iv) is consistent with psychophysical, biological, and physical laws, (v) addresses the objections raised in Biological Naturalism by traditional views (dualism and materialism), (vi) is parsimonious; and (vii) can be tested scientifically. In this article, the possible criticisms against the eDAM framework are addressed rigorously.
Background: In prior work, we reported the followings. (i) There are about forty meanings attribu... more Background: In prior work, we reported the followings. (i) There are about forty meanings attributed to the term consciousness. They were identified and categorized according to whether they were principally about function or about experience. (ii) The frameworks for consciousness that are based on materialism, panpsychism, idealism, and interactive substance dualism have serious problems. (iii) An extended Dual-Aspect Monism (eDAM) framework was proposed for consciousness. This has the least number of problems compared to all other frameworks. It required a novel feature that the potentiality of primary irreducible subjective experiences exists in Nature. This is currently missing in science. Results: The main new features of the eDAM framework in the current article are as follows. (i) The Integrated Information Theory (IIT) was based on problematic materialism’s identity theory and to some extent panpsychism. The IIT is interpreted in terms of the least problematic eDAM framework. (ii) The eDAM framework attempts to address the hard problem of consciousness. (iii) It is shown that its hypothesis of inseparability of mental and physical aspects can be tested scientifically. Conclusions: (i) If IIT is grounded on materialism, it is unable to resolve the hard problem of consciousness. (ii) If IIT is based on panpsychism, it leads to serious problems. (iii) If IIT is re-interpreted in terms of the eDAM framework, it has the least number of problems. (iv) The eDAM can address the hard problem of consciousness successfully.
Spirituality (आध्यात्मिकता: Ādhyayātmiktā), as self-transcendence (self-forgetfulness, transperso... more Spirituality (आध्यात्मिकता: Ādhyayātmiktā), as self-transcendence (self-forgetfulness, transpersonal identification, and mysticism), started in northwest Indian subcontinent during the Indus Valley Civilization since Rig-Vedic period (astronomical-sky-view 8000-4000 BC).
There are over 55 meanings attributed to the term ‘spirituality’, which were categorized in two groups: religion-based and science-based spirituality. Any person (theists, atheists, agnostics, humanists, hedonists, and so on) can be spiritual.
Science is based on materialism metaphysics (foundation): non-mental matter is fundamental and mind somehow emerges from it, which is close to eastern Cārvāka/Lokāyata view. However, religion is based on (a) idealism: non-material mind is fundamental and matter-in-itself somehow congeals from it, which is close to eastern Advaita, and/or (b) interactive substance dualism: both matter and mind are fundamental but they can interact, which is close to eastern Prakṛti (matter) and Puruṣa (mind) of Sāṃkhya metaphysics.
Thus, the metaphysics of (a) science and science-based spirituality and (b) religion and religion-based spirituality seem to contradict each other. In addition, these three metaphysics have serious problems, such as an explanatory gap problem in materialism and idealism, and thee association problem in interactive substance dualism. We propose the least problematic five-component extended dual-aspect monism (eDAM, Dvi-Pakṣa Advaita) framework, which addresses the contradiction, addresses the problems of other metaphysics, and brings science, religion, and spirituality closer.
Spirituality is defined as an experiential sub-aspect of consciousness, which is the mental-aspect of a transcendental (spiritual) state of a mind-brain system or that of a brain-process (interacting with its environment), from the first-person perspective (1pp). The environment can include other mind-brain systems, and living and non-living systems. The spirituality or self-transcendence has three components: self-forgetfulness, transpersonal identification, and mysticism. Spirituality can be measured subjectively using a self-transcendence scale. Its inseparable physical aspect from third person perspective (3pp) is related neural-network and its activities, which can be measured using objective method such as functional MRI.
Furthermore, religion has health benefits but also has problems; spirituality has mostly benefits but also has some concerns for those spirituals who believe in problematic metaphysics.
There are over 55 meanings attributed to the term ‘spirituality’, which were categorized in two groups: religion-based and science-based spirituality. Any person (theists, atheists, agnostics, humanists, hedonists, and so on) can be spiritual.
Science is based on materialism metaphysics (foundation): non-mental matter is fundamental and mind somehow emerges from it, which is close to eastern Cārvāka/Lokāyata view. However, religion is based on (a) idealism: non-material mind is fundamental and matter-in-itself somehow congeals from it, which is close to eastern Advaita, and/or (b) interactive substance dualism: both matter and mind are fundamental but they can interact, which is close to eastern Prakṛti (matter) and Puruṣa (mind) of Sāṃkhya metaphysics.
Thus, the metaphysics of (a) science and science-based spirituality and (b) religion and religion-based spirituality seem to contradict each other. In addition, these three metaphysics have serious problems, such as an explanatory gap problem in materialism and idealism, and thee association problem in interactive substance dualism. We propose the least problematic five-component extended dual-aspect monism (eDAM, Dvi-Pakṣa Advaita) framework, which addresses the contradiction, addresses the problems of other metaphysics, and brings science, religion, and spirituality closer.
Spirituality is defined as an experiential sub-aspect of consciousness, which is the mental-aspect of a transcendental (spiritual) state of a mind-brain system or that of a brain-process (interacting with its environment), from the first-person perspective (1pp). The environment can include other mind-brain systems, and living and non-living systems. The spirituality or self-transcendence has three components: self-forgetfulness, transpersonal identification, and mysticism. Spirituality can be measured subjectively using a self-transcendence scale. Its inseparable physical aspect from third person perspective (3pp) is related neural-network and its activities, which can be measured using objective method such as functional MRI.
Furthermore, religion has health benefits but also has problems; spirituality has mostly benefits but also has some concerns for those spirituals who believe in problematic metaphysics.
We need both science and religion in our daily lives, but they have opposite foundations. The dom... more We need both science and religion in our daily lives, but they have opposite foundations. The dominant metaphysics (foundation) of science is materialism: non-mental matter is fundamental and mind somehow arises from it, which is close to eastern Cārvāka/Lokāyata view. However, religion is based on: (a) idealism, where non-material mind is fundamental and matter-in-itself somehow congeals from it, which is close to Advaita, and/or (b) interactive substance dualism, where both matter and mind are fundamental but they can interact, which is close to Sāṃkhya. These three metaphysics have serious problems: the explanatory gap problem in materialism and idealism, and the association problem in interactive substance dualism. Any person (theist, atheist, agnostic, humanists, hedonists, and so on) can be spiritual. Thus, the metaphysics of science and science-based spirituality and that of religion and religion-based spirituality contradict each other.
We propose the least problematic five-component extended Dual-Aspect Monism (eDAM, Dvi-Pakṣa Advaita) framework. This addresses the contradiction, the problems of other metaphysics, and brings science, religion, and both kinds of spirituality closer. In the eDAM framework, spirituality is defined as an experiential sub-aspect of consciousness, which is the mental-aspect of a (transcendental for spirituality) state of a mind-brain system (or that of a brain-process) interacting with its environment, from the first-person perspective (1pp). The environment includes other living and non-living systems. The spirituality or self-transcendence has three components: self-forgetfulness, transpersonal identification, and mysticism. Spirituality can be measured subjectively using a self-transcendence scale. Its inseparable physical aspect from third person perspective (3pp) is related neural-network and its activities, which can be measured objectively such as using functional MRI.
We propose the least problematic five-component extended Dual-Aspect Monism (eDAM, Dvi-Pakṣa Advaita) framework. This addresses the contradiction, the problems of other metaphysics, and brings science, religion, and both kinds of spirituality closer. In the eDAM framework, spirituality is defined as an experiential sub-aspect of consciousness, which is the mental-aspect of a (transcendental for spirituality) state of a mind-brain system (or that of a brain-process) interacting with its environment, from the first-person perspective (1pp). The environment includes other living and non-living systems. The spirituality or self-transcendence has three components: self-forgetfulness, transpersonal identification, and mysticism. Spirituality can be measured subjectively using a self-transcendence scale. Its inseparable physical aspect from third person perspective (3pp) is related neural-network and its activities, which can be measured objectively such as using functional MRI.
Previously, an extended version of dual-aspect monism (eDAM) framework for consciousness was prop... more Previously, an extended version of dual-aspect monism (eDAM) framework for consciousness was proposed: It (a) has the least number of problems, (b) addressed the ‘hard’ problem of consciousness (how to explain subjective experiences), and (c) can be tested scientifically. Here, the term ‘consciousness’ is defined as the mental aspect of a state of brain-system or that of a state of brain-process from the first person perspective; consciousness has two sub-aspects: conscious experience and conscious function. The terms ‘mental’ and ‘physical’ are used in the sense of the eDAM framework (not dualism). The eDAM framework has five components: dual-aspect monism, dual-mode, varying degrees of manifestation of aspects depending on the levels of entities and contexts, necessary conditions of consciousness, and the segregation and integration of dual-aspect information. In Searle’s Biological Naturalism (BN), conscious states are real and irreducible, caused by lower level brain processes, realized as higher-level or system features, and function causally. Here, the eDAM framework attempts to: (a) interpret BN and address the objections raised in BN by traditional views (dualism and materialism), (b) investigate if conscious robots can be supported, and (c) investigate if the eDAM is parsimonious and more efficient compared to other frameworks.
Matract-Two experiments explored the role of central binocular mechanisms in color preception. Th... more Matract-Two experiments explored the role of central binocular mechanisms in color preception. The first experiment examined the effect of adapting to simultaneous, binocularly fused fields. Each eye adapted to a slowly flickering (0.5 Hz) long-wavelength light. The two eyes were adapted either inphase (both eyes stimulated at the same moment) or out-of-phase (only one eye stimulated at any given moment). Both adapting procedures shifted equilibrium yellow toward longer wavelengths, but a significantly greater shift was found when adapting light stimulated both eyes simultaneously. This reveals that a central binocular mechanism a!Tects chromatic adaptation. The second experiment tested whether the binocular mechanism could shift equilibrium yellow measurements made with both eyes (identical, binocularly fused fields presented to each eye) outside of the range of measurements established by left-eye monocular viewing and right-eye monocular viewing. Differences were found between monocular left-eye and monocular right-eye color appearance under conditions of moderate chromatic adaptation, but binocularly fused measuremeots fell within the range established by the monocular results. This is consistent with the view that central mechanisms serve to keep the two eyes in balance, rather than systematically alter color appearance from colors perceived under monocular viewing.
At scotopic luminance level, investigators reported that both contrast sensitivity and acuity are... more At scotopic luminance level, investigators reported that both contrast sensitivity and acuity are greatly reduced relative to photopic level. In this study, we investigated whether spatial frequency (SF) discrimination is similarly degraded at scotopic level. For this purpose, we measured SF discrimination at an eccentricity of 8 o in the temporal retina using high contrast spatially localized stimuli with 1 octave Fourier bandwidths (sixth derivative of spatial Gaussian Vimal 2 function). Data were collected at luminance of 27.5 cd/m 2 (photopic) and 6.3 x 10 -4 cd/m 2 (scotopic). Discrimination was measured over a range from 0.25 to 1.19 cpd in 0.25 octave steps because the scotopic acuity under these conditions was about 2 cpd. Results show that percent discrimination thresholds were slightly lower (on average) under photopic condition for two out of three subjects, but were about the same as scotopic thresholds for the third subject. However, photopic discrimination was generally worse than scotopic when photopic contrasts were scaled down so as to be the same factor above threshold as were the scotopic contrasts. These data led us to conclude that the scotopic (rod) visual system appears capable of processing spatial (hyperacuity) information over its restricted dynamic range with at least as much accuracy as the photopic (cone) system.
The human suprachiasmatic nucleus (SCN), the master biological clock, is a small (2 mm 3 ) and de... more The human suprachiasmatic nucleus (SCN), the master biological clock, is a small (2 mm 3 ) and deep structure located in the anterior hypothalamus. Previous methods do not allow in vivo study of the human SCN in a non-invasive manner. Therefore, we explored blood oxygen level-dependent (BOLD)-functional magnetic resonance imaging (fMRI) with OFF-ON-OFF block-designed visual stimuli to record the activities in the 'SCN and peri SCN in the anterior hypothalamus' (SCN + ) and the primary visual area V1 using a 3T Siemens scanner and six normal subjects. We found that: (i) the BOLD-fMRI response to light and the mean of percentage activation in the SCN + at midday was significantly less than that at night; and (ii) the number of activated voxels in most of the visual area V1 at midday was significantly higher than that at night. We conclude that BOLD-fMRI responses to light in the SCN + and the V1 areas vary with time of day. This conclusion is consistent with: (i) the previously measured phase-response curve to light [J. Physiol., 549.3 (2003) 945] for the SCN activity at critical intensity threshold; and (ii) the interaction of the melanopsin-based signals with the rod-cone signals at the 'giant' retinal ganglion cells [Nature, 433 (2005) 749] for the V1 activity.
Current information on the ancient historical research in color vision is not complete. We found ... more Current information on the ancient historical research in color vision is not complete. We found scriptural evidence for (a) Rig-Vedic yogis having subjective experience of color during meditation with eyes closed
A new effect in color and spatial vision: Visibility of a test pattern in a mask is bandpass with distance. by Vimal, R. L. P., & Pandey, R. (1992). Soc. Neurosci. Abstr., 18, 1397 (#1587.1396).
An interocular matching technique was used to investigate the variation of chromaticity and brigh... more An interocular matching technique was used to investigate the variation of chromaticity and brightness following steady viewing of a chromatic test light (identical adapting and testing color). Adaptation times were of sufhcient duration to ensure stable matches. Following chromatic adaptation we found changes in hue, saturation and brightness. The spectral colors appeared desaturated. The hue shift for the spectral region 546 to 570 nm was towards green and for 586 to 670 nm was towards red. The brightness decrease, independent of chromaticity, was 0.8 log unit at 150 td and 0.3 log unit at 8 td. Data were analyzed within a two-process framework of brightness. Bezold-Briicke effect measurements showed chromaticity shifts in the same direction as for dimming caused by continuous adaptation. Changes in saturation were also observed but were usually in the opposite direction from those found for adaptation.