Humans can tolerate mysteries quite well as long as we can fill them in with speculations, which in the end tell us mostly about ourselves.
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The debate will surely continue but it’s remarkable that it’s even HELD at Scientific American. Wasn’t materialism supposed to have disproved free will by now?
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To suppose that unthinking processes can somehow produce a thinking entity as an illusion is a sheer act of faith — faith in materialism but faith nonetheless.
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Going beyond worksheets and standardized tests to grapple with “the bigger picture” looks to be the sort of education we all need the most.
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Recent history tells us that corporations may be eager to get the upper hand and use it as an excuse to violate privacy even more than they already have.
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When one of the world’s most prominent research neuroscientists goes off the classic materialist script — and gets away with it — things are changing.
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The Dalai Lama asked Merzenich a question that cut to the heart of the question of the relationship between our brains and ourselves.
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We shouldn’t be surprised if the brain is more complex than could be known earlier. Most modern research into human beings is turning out that way.
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He notes, “ AI … has no sense of the bigger picture, of other values, or of the way in which context—or even scale and extent—changes everything.”
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When we talk about memory, we often use word pictures that make it seem as though memories behave like material things but they don’t.
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Hylomorphism, derived from ancient Greek philosopher Aristotle, unites the sou with the body without denying its immateriality or immortality.
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The human brain was bound to disappoint a pop culture quest for easy answers; brain imaging has not turned out to be a road map of the mind.
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Neuroscientist Benjamin Libet was skeptical of claims that he had disproved free will, so he continued to experiment and found that he hadn’t after all.
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When Elon Musk announced his first implant recipient late last month, a broad public first learned that many people with disabilities use implants now.
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Julian Jaynes, a researcher at Princeton, developed his theory after he was not able to demonstrate the evolution of consciousness via animal studies.
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Memories during near-death experiences, when the mind is not in touch with the brain, are often clear, precise, and comprehensive.
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The brain does not see, hear, feel, taste, or smell. It is the *person* who sees, hears, feels, tastes, and smells.
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Science is as dependent on the concept of public truth as the great religions are. Thus, when private truth rapidly gains power, it is just as vulnerable.
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One challenge is that many people know only the materialist dismissals, not the evidence that is ignored or dismissed.
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“Penrose consciousness,” in Sheldon’s view, escapes the paradoxes of non-computable problems that plague the trendy Universal Turing Machine model of the brain.
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