| Título: |
Un modelo topológico para la conciencia: las cuatro formas originarias de conciencia A topological model for consciousness: the four original forms of consciousness Un modèle topologique pour la conscience: les quatre formes originaires de conscience |
| Autores: | Pérez Herranz, Fernando Miguel |
| Fecha: |
2012-10-03 2012-10-03 2012-03 |
| Publicador: | RUA Docencia |
| Fuente: |
 |
| Tipo: | info:eu-repo/semantics/article |
| Tema: |
Filosofía de la Naturaleza Conciencia Figuras de Conciencia Semántica topológica Filosofía |
| Descripción: | In this second CFN (r) symposium I would like to stress the need to recover a way of thinking according to analogical logic as opposed to the (exhausted) univocal model of thinking that excludes science and refers to it only through the principle of non-contradiction (neo-positivism); and as opposed to the (inconsistent) equivocal model of thinking in which "anything goes", so long as it is upheld by some human group (postmodernism.) I will deal with three issues: 1) From the Scotist and nominalist criticisms to overcome the absolute omnipotence of God, the material substrate of the world becomes a meaningless power, ready for whatever human reason decides. Science is no longer knowledge at the service of intelligibility and will have no more unity than methodological unity; its resources will be: testing, experimenting, and quantifying within a logical argument that ensures the coherence of all these operations. This will also have ethical and moral implications; thus, the Kantian project, along the lines of Scotus and Luther, concentrates its efforts in proclaiming the autonomy of the moral world against the deterministic nature of physical laws. Nature ceases to be the bearer of values and goals - of dignity -, and, therefore, it is seen as corrupt nature (Luther, Calvin) which is entirely unable to entail legality, let alone to justify any moral standards that impose duties heteronomously to the consciousness. Aristotelian philosophy, analogical, takes into account unity in diversity. The exercise of human intelligence, of intelligibility, governs two key perspectives: 1) the purpose of intelligibility (practical philosophy) and 2) the form of intelligibility (theoretical philosophy, ontology or metaphysics in the Aristotelian sense, semiotics). The totality of knowledge has to do with the analogical unity of specifically diverse multiple notions. The analogical philosophy based on the Aristotelian model deactivates, consequently, the supposedly indefinite will of the subject; hazard, the principle of entities; the pure emergency, pure creativity. 2) Secondly, I will propose a model for consciousness. In a paper presented at Urbino (Italy), I showed that research on the brain is characterized by the absence of a theorem of consciousness. There is nothing similar to the "the double helix theory" in molecular biology. Vilanayur Ramachandran suggests that this role could be played by mirror cells: "I predict that mirror neurons will do for psychology What DNA did for biology." But whether or not this is true, Ramachandran sets us on different path from standard programs: the theorem of consciousness must emerge not from the study of single brain and the physiological processes that occur within it, but from opening up to the investigation to the connection between two brains, at least. This proposal is inspired by the René Thom model to account for the predator/prey relationship. According to the biological interpretation of the model, a cat and a mouse are understood to form a topological unit or logos. These two actants [cat and mouse] are related in an irreversible manner, which implies the thesis of the unidirectional collision. The cat sees the mouse (J); it chases it (JRK); the mouse can escape or be eaten (bimodality); ( K ) and the cat sleeps, becoming its own prey (KSJ). The model is justified by appealing to the theory of stable singularities. The transformations of points from unstable to stable can be understood as the collision of a wave front on a plane. As the wave front propagates on the plane it sweeps an area of space-time. The surface, in turn, can be understood as another wave front. The complexity of the waves means that only certain sections can be studied. The intuitive strategy that we will be presenting begins with the representation of the elliptical umbilical with its four singular points; the space between phases is plotted formula V ( x, y ) = x ² and - and ³ / 3 and then we join the paths oriented according to the eigenvectors of the isolated points, so that we obtain a figure like the one below where we can intuitively "see" how to connect all the attractors. The four actants that make up the morphology can be reduced by a smooth transformation to a maximum (the same applies to the hyperbolic umbilical). The question is whether one of the actants is interpreted as Subject or Instrument. I refer to Thom's interpretation of the indirect Messenger. 3) Thirdly, I will establish a wider philosophical hypothesis: original consciousness is plural, because there are, at least, four ways to make contact with the two (self) consciousnesses that block the resonance between the Subject and Instrument actants. This hypothesis spans from topological to neurological hermeneutics, via semantic hermeneutics according to the Thom-Petitot-Wildgen rule. Topological hermeneutics: The Elliptical umbilical, models the states of excitement, tension, and its opposite, resistance: E1: morphologies of tension and penetration. E2: The opposite, the morphology of resistance (cf. SSyM, 112, 207). The Hyperbolic umbilical models the states of inhibition, expulsion and relaxation. H1: the morphology of expulsion. H2: The opposite, the morphology of relaxation, of the vault (la voûte). Neuronal Hermeneutics. The consciousness appears. This purely topological approach, can be read now as a morphological field in which two recurrent dynamic systems interact, whose product A B is structurally unstable (two sets of attractors which collide and remain in a state of imbalance with respect to each other). This phenomenon is known as resonance (SSyM, 145). Thus the traditional model of consciousness (Crick, Korch ...) is displaced as the transition from the waking to the sleeping states and vice versa (the process of hysteresis) in favour of resonance or collision between two dynamic systems. Therefore we can now speak of "communicating brains". The four original forms of consciousness E. Elliptical consciousness-Instrumental E.1. A consciousness that affirms its status as the sole Subject and everything else - including the Other Subject-, appears to it as Messengers/Instruments. The Messenger/Instrument actant identifies with the Other that is not the Subject. E.2. A consciousness that resists becoming the Instrument and in turn affirms itself to be the sole Subject. The Instrument blends with the Subject. H. Hyperbolic consciousness – Corporal H.1. A consciousness of the subject that begins to stabilize by absorbing the element that is blocking it. In order to capture the object using instrument I, emanation of the subject, it is necessary to collapse the area between the instrument and the object, M, the mediator of the subject. This is the consciousness of the excluded party. H.2. If this part resists, M is protected by the other three actants. This is the all-encompassing and protective consciousness of the other actants. |
| Idioma: | Español |
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