Pioneering research using brain imaging (fMRI) over the last fifteen years has shown that, even in deep coma, people can hear, understand, and respond. It’s no longer just anecdotes from caregivers. The controversial Terri Schiavo case might be decided very differently today.
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The true significance of the split-brain experiments goes far beyond the significance of the lateralization of the brain; your essential unity also points to the immaterial nature of the mind.
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The “broken checkerboard” is not the ultimate scientific test for intelligence that we need. But it is a truly scientific test in the sense that it is capable of falsifying the theory that the mind is reducible to computation.
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Because AI research is based on a fundamental assumption that has not been scientifically tested—that the human mind can be reduced to a computer—then the research itself cannot be said to be scientific.
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Materialism is a kind of intellectual disability that afflicts even the well-educated. To put it simply, machines don’t and can’t think. Dr. Shallit’s wristwatch doesn’t know what time it is. Dr. Shallit’s iPod doesn’t enjoy the music it plays or listen to his phone calls. His television doesn’t like or dislike movies. And his computer doesn’t, and can’t, think.
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Gödel’s discovery brought back a sense of wonder to mathematics and to the rest of human knowledge. His incompleteness theorem underlies the fact that human investigation can never exhaust all that can be known. Every discovery builds a path to a new discovery.
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Although ape brains do differ somewhat from human brains in cortical anatomy, it is the similarity between the brains of apes and men, rather than the differences, that provide striking evidence of human exceptionalism.
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“Neuroscientist Benjamin Libet’s experiments are described very often both in the scientific literature and in the popular press as supportive of materialism—which is something that they don’t support and something that Libet made very clear was not his conclusion.” – Michael Egnor
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Neuroscientist Benjamin Libet (1916–2007), who studied measured brain activity as people make decisions, came across the power of “free won’t”: an apparently free decision not to do something we had decided on earlier.
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No good theories of consciousness match up with current science beliefs. The panpsychists, who ask us to consider that perhaps consciousness pervades the universe, force the issue, as put by Philip Goff: “If a general theory of reality has no place for consciousness, then that theory cannot be true.”
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Today’s apocalyptic vision seems now to have moved on from the arrival of the extraterrestrials to uploading ourselves to a supercomputer. Whether it’s possible is really secondary. The main question is whether it answers a cultural need for a vision that mirrors the inner turmoil of the day.
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Rocks don’t resist becoming sand but plants resist, by various strategies, becoming insect food. All life forms seem to need and want things; the most intelligent ones want more complex and less obviously necessary things. At New Scientist, we are told that wanting things is a “superpower” that physics can’t explain. But are we asking the wrong questions?
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Mental activity always has meaning—every thought is about something. Computation, by contrast, always lacks meaning in itself. A word processing program doesn’t care about the opinion that you’re expressing when you use it. In fact, what makes computation so useful is that it doesn’t have its own meaning. Because the mind always has meaning and computation never does, the mind is the opposite of computation.
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If the brain is immensely complex, it may elude complete understanding in detail. Deep Learning may survey it but that won’t convey understanding to us. We may need to look at more comprehensive ways of knowing.
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In a forthcoming book, science historian Matthew Cobb suggests that we may need to be content with different explanations for different brain parts. And that the image of the brain as a computer is definitely on the way out.
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If human infants show apparent intellectual qualities like compassion earlier than we might have expected but chimpanzees don’t, we must accept that humans are fundamentally different from chimpanzees. Conflicting definitions of altruism cloud the picture.
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Michael Egnor points out that Penfield offered three lines of evidence: His inability to stimulate intellectual thought during brain operations, the inability of seizures to cause intellectual thought, and his inability to stimulate the will. … So he concluded that the intellect and the will are not from the brain. Which is precisely what Aristotle said.
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Hossenfelder’s impatience is understandable but she underestimates the seriousness of the problem serious thinkers about consciousness confront. There is a reason that some scientists believe that the universe is conscious: It would be more logically coherent to say that you think the universe is conscious than to say that your own consciousness is an illusion. With the first idea, you may be wrong. With the second idea, you are not anything.
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In a podcast discussion with Walter Bradley Center director Robert J. Marks, neurosurgeon Michael Egnor talks about how many famous neuroscientist became dualists—that is, they concluded that there is something about human beings that goes beyond matter—based on observations they made during their work.
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Loosely speaking, the soul is the principle of life in a body and the spirit refers more to the immaterial aspects of the soul, which are the ability to reason and the ability to make decisions based on reason.
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