Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Friday, November 15, 2013

Discussions in Science and Religion - Week 5: "A Theory of Consciousness"


A map of neural circuits in the human brain. Image: Human Connectome Project

A Neuroscientist’s Radical Theory of How Networks Become Conscious
http://www.wired.com/wiredscience/2013/11/christof-koch-panpsychism-consciousness/all/

by Brandon Keim, Wired Magazine
November 14, 2013

It’s a question that’s perplexed philosophers for centuries and scientists for decades: Where does consciousness come from? We know it exists, at least in ourselves. But how it arises from chemistry and electricity in our brains is an unsolved mystery.

Neuroscientist Christof Koch, chief scientific officer at the Allen Institute for Brain Science, thinks he might know the answer. According to Koch, consciousness arises within any sufficiently complex, information-processing system. All animals, from humans on down to earthworms, are conscious; even the internet could be. That’s just the way the universe works.

“The electric charge of an electron doesn’t arise out of more elemental properties. It simply has a charge,” says Koch. “Likewise, I argue that we live in a universe of space, time, mass, energy, and consciousness arising out of complex systems.”

What Koch proposes is a scientifically refined version of an ancient philosophical doctrine called panpsychism — and, coming from someone else, it might sound more like spirituality than science. But Koch has devoted the last three decades to studying the neurological basis of consciousness. His work at the Allen Institute now puts him at the forefront of the BRAIN Initiative, the massive new effort to understand how brains work, which will begin next year.

Koch’s insights have been detailed in dozens of scientific articles and a series of books, including last year’s Consciousness: Confessions of a Romantic Reductionist. WIRED talked to Koch about his understanding of this age-old question.

WIRED: How did you come to believe in panpsychism?

Christof Koch: I grew up Roman Catholic, and also grew up with a dog. And what bothered me was the idea that, while humans had souls and could go to heaven, dogs were not suppose to have souls. Intuitively I felt that either humans and animals alike had souls, or none did. Then I encountered Buddhism, with its emphasis on the universal nature of the conscious mind. You find this idea in philosophy, too, espoused by Plato and Spinoza and Schopenhauer, that psyche — consciousness — is everywhere. I find that to be the most satisfying explanation for the universe, for three reasons: biological, metaphysical and computational.

'What is the simplest explanation? That consciousness extends to all these creatures....'

WIRED: What do you mean?

Koch: My consciousness is an undeniable fact. One can only infer facts about the universe, such as physics, indirectly, but the one thing I’m utterly certain of is that I’m conscious. I might be confused about the state of my consciousness, but I’m not confused about having it. Then, looking at the biology, all animals have complex physiology, not just humans. And at the level of a grain of brain matter, there’s nothing exceptional about human brains.

Only experts can tell, under a microscope, whether a chunk of brain matter is mouse or monkey or human — and animals have very complicated behaviors. Even honeybees recognize individual faces, communicate the quality and location of food sources via waggle dances, and navigate complex mazes with the aid of cues stored in their short-term memory. If you blow a scent into their hive, they return to where they’ve previously encountered the odor. That’s associative memory. What is the simplest explanation for it? That consciousness extends to all these creatures, that it’s an imminent property of highly organized pieces of matter, such as brains.

WIRED: That’s pretty fuzzy. How does consciousness arise? How can you quantify it?

Koch: There’s a theory, called Integrated Information Theory, developed by Giulio Tononi at the University of Wisconsin, that assigns to any one brain, or any complex system, a number — denoted by the Greek symbol of Φ — that tells you how integrated a system is, how much more the system is than the union of its parts. Φ gives you an information-theoretical measure of consciousness. Any system with integrated information different from zero has consciousness. Any integration feels like something.

It's not that any physical system has consciousness. A black hole, a heap of sand, a bunch of isolated neurons in a dish, they're not integrated. They have no consciousness. But complex systems do. And how much consciousness they have depends on how many connections they have and how they’re wired up.

WIRED: Ecosystems are interconnected. Can a forest be conscious?

Koch: In the case of the brain, it’s the whole system that’s conscious, not the individual nerve cells. For any one ecosystem, it’s a question of how richly the individual components, such as the trees in a forest, are integrated within themselves as compared to causal interactions between trees.

The philosopher John Searle, in his review of Consciousness, asked, “Why isn’t America conscious?” After all, there are 300 million Americans, interacting in very complicated ways. Why doesn’t consciousness extend to all of America? It’s because integrated information theory postulates that consciousness is a local maximum. You and me, for example: We’re interacting right now, but vastly less than the cells in my brain interact with each other. While you and I are conscious as individuals, there’s no conscious Übermind that unites us in a single entity. You and I are not collectively conscious. It’s the same thing with ecosystems. In each case, it’s a question of the degree and extent of causal interactions among all components making up the system.

WIRED: The internet is integrated. Could it be conscious?

Koch: It’s difficult to say right now. But consider this. The internet contains about 10 billion computers, with each computer itself having a couple of billion transistors in its CPU. So the internet has at least 10^19 transistors, compared to the roughly 1000 trillion (or quadrillion) synapses in the human brain. That’s about 10,000 times more transistors than synapses. But is the internet more complex than the human brain? It depends on the degree of integration of the internet.

For instance, our brains are connected all the time. On the internet, computers are packet-switching. They’re not connected permanently, but rapidly switch from one to another. But according to my version of panpsychism, it feels like something to be the internet — and if the internet were down, it wouldn’t feel like anything anymore. And that is, in principle, not different from the way I feel when I’m in a deep, dreamless sleep.

A map of the internet, circa 2005. Image: The Opte Project

WIRED: Internet aside, what does a human consciousness share with animal consciousness? Are certain features going to be the same?

Koch: It depends on the sensorium [the scope of our sensory perception —ed.] and the interconnections. For a mouse, this is easy to say. They have a cortex similar to ours, but not a well-developed prefrontal cortex. So it probably doesn’t have self-consciousness, or understand symbols like we do, but it sees and hears things similarly.

In every case, you have to look at the underlying neural mechanisms that give rise to the sensory apparatus, and to how they’re implemented. There’s no universal answer.

WIRED: Does a lack of self-consciousness mean an animal has no sense of itself?

Koch: Many mammals don’t pass the mirror self-recognition test, including dogs. But I suspect dogs have an olfactory form of self-recognition. You notice that dogs smell other dog’s poop a lot, but they don’t smell their own so much. So they probably have some sense of their own smell, a primitive form of self-consciousness. Now, I have no evidence to suggest that a dog sits there and reflects upon itself; I don’t think dogs have that level of complexity. But I think dogs can see, and smell, and hear sounds, and be happy and excited, just like children and some adults.

Self-consciousness is something that humans have excessively, and that other animals have much less of, though apes have it to some extent. We have a hugely developed prefrontal cortex. We can ponder.

WIRED: How can a creature be happy without self-consciousness?

Koch:: When I’m climbing a mountain or a wall, my inner voice is totally silent. Instead, I’m hyperaware of the world around me. I don’t worry too much about a fight with my wife, or about a tax return. I can’t afford to get lost in my inner self. I’ll fall. Same thing if I’m traveling at high speed on a bike. It’s not like I have no sense of self in that situation, but it’s certainly reduced. And I can be very happy.

Neural pathways in the brain of a fruit fly.
Image: Hampel et al./Nature Methods

WIRED: I’ve read that you don’t kill insects if you can avoid it.

Koch: That’s true. They’re fellow travelers on the road, bookended by eternity on both sides.

WIRED: How do you square what you believe about animal consciousness with how they’re used in experiments?

Koch: There are two things to put in perspective. First, there are vastly more animals being eaten at McDonald’s every day. The number of animals used in research pales in comparison to the number used for flesh. And we need basic brain research to understand the brain’s mechanisms. My father died from Parkinson’s. One of my daughters died from Sudden Infant Death Syndrome. To prevent these brain diseases, we need to understand the brain — and that, I think, can be the only true justification for animal research. That in the long run, it leads to a reduction in suffering for all of us. But in the short term, you have to do it in a way that minimizes their pain and discomfort, with an awareness that these animals are conscious creatures.

WIRED: Getting back to the theory, is your version of panpsychism truly scientific rather than metaphysical? How can it be tested?

Koch: In principle, in all sorts of ways. One implication is that you can build two systems, each with the same input and output — but one, because of its internal structure, has integrated information. One system would be conscious, and the other not. It’s not the input-output behavior that makes a system conscious, but rather the internal wiring.

The theory also says you can have simple systems that are conscious, and complex systems that are not. The cerebellum should not give rise to consciousness because of the simplicity of its connections. Theoretically you could compute that, and see if that’s the case, though we can’t do that right now. There are millions of details we still don’t know. Human brain imaging is too crude. It doesn’t get you to the cellular level.

The more relevant question, to me as a scientist, is how can I disprove the theory today. That’s more difficult. Tononi’s group has built a device to perturb the brain and assess the extent to which severely brain-injured patients — think of Terri Schiavo — are truly unconscious, or whether they do feel pain and distress but are unable to communicate to their loved ones. And it may be possible that some other theories of consciousness would fit these facts.

WIRED: I still can’t shake the feeling that consciousness arising through integrated information is — arbitrary, somehow. Like an assertion of faith.

Koch: If you think about any explanation of anything, how far back does it go? We’re confronted with this in physics. Take quantum mechanics, which is the theory that provides the best description we have of the universe at microscopic scales. Quantum mechanics allows us to design MRI and other useful machines and instruments. But why should quantum mechanics hold in our universe? It seems arbitrary! Can we imagine a universe without it, a universe where Planck’s constant has a different value? Ultimately, there’s a point beyond which there’s no further regress. We live in a universe where, for reasons we don’t understand, quantum physics simply is the reigning explanation.

With consciousness, it’s ultimately going to be like that. We live in a universe where organized bits of matter give rise to consciousness. And with that, we can ultimately derive all sorts of interesting things: the answer to when a fetus or a baby first becomes conscious, whether a brain-injured patient is conscious, pathologies of consciousness such as schizophrenia, or consciousness in animals. And most people will say, that’s a good explanation.

If I can predict the universe, and predict things I see around me, and manipulate them with my explanation, that’s what it means to explain. Same thing with consciousness. Why we should live in such a universe is a good question, but I don’t see how that can be answered now.