Why Can Organism Or Body Not Be Identical With A Living Being? Essay

As our scientific paradigm has shifted towards a materialist account of the world, many thinkers believe that appeals to the supernatural cannot provide truth. Consequently, beliefs that had once been considered adequate must now be reworked if not torn down entirely to fit this new world view. Daniel Dennett’s book Consciousness Explained attempts to provide an account of our internal experience (i.e. Consciousness) that is rooted in the materialist world view. Though he is not the first to undertake this project, he takes issue with what he perceives to be the popular materialist account of consciousness, and seeks promote his own theory. With this essay I aim to offer an informative summary of the book followed by an evaluative dialogue of its central claims.

• The ‘man-made’ science is gullible but dogmatically advocates that everything in Macro-cosmos as ‘dead’ and everything that is happening there as ‘Lifeless Forces of Nature’. Unable to ‘recognize’ in those ‘Forces of Nature’ The CREATIVE POWER of the respective part of ‘The UNIVERSE’, and in the infinite immensity of ‘Macro-Cosmos’ a body of ‘The Universe’, and the master ‘behind everything’ - The ‘I’ of ‘The Universe’, it regards, even for the size of this planet, super-microscopic terrestrial humans as the highest form of life in ‘the Universe’!? In analogy, a human cell could regard itself and other cells in the body as the Highest Life form, and completely ignore organs as living entities, not to mention the ‘Organism’ itself.

Death is defined as the end of life; the cessation of all vital functions in an organism indicated by a loss of heartbeat, breathing and brain activity. Although this translation is more than adequate, technical references to death and dying fail to capture the essence and impact of our eternal and inevitable demise. In every era in human history, cultures have exhibited fascination in death and the afterlife. All over the globe nations practice rituals and ceremonies for their recently deceased loved ones, while other unclaimed cadavers are thrown into incinerators like useless waste material. As human beings, we all face the uncomfortable and unavoidable fact that, someday, our life will come to an end. Nonetheless, the primary hurdle that still remains is fully understanding what it means to die - which is perhaps one area of inquisition that science fails to complete.

Peter Hacker, a 20th century philosopher, argues that the current notions, held by neuroscientists and philosophers, regarding the brain and consciousness are illogical. Subsequently, he discusses, in his opinion, the current misconceptions we have today.

Whether a scientific theory of consciousness could be provided requires the theory to account for properties of sensations. Place thinks some philosophers struggle to accept a scientific theory by falling for the phenomenological fallacy. Some have posited descriptions of experience lye within the mental cinema (pg. 49). Place characterized the fallacy of thinking that when we perceive something green we are perceiving something green in the mind as ‘the phenomenological fallacy’. He writes, if we assume, for example, that when a subject reports a green after-image he is asserting the occurrence inside himself of an object which is literally green, it is clear that we have on our hands an entity for which there is no place in the world of physics. He proposes the descriptions of green after-images are descriptions of a sort of normal response in contexts involving green light.

Death is the transition from corporeal to non-corporeal. The body becomes a part of the planet and the acorporeal becomes a part of the universe.

To define consciousness we must make an assumption, that an equilateral state of being is common throughout all who can express it. Be it a normal waking consciousness, or an altered state of behaviour. To develop a testable parameter we rely on physiological responses, which are relative and subjected, if a persons conscious awareness overrides their physical response objective measures become unreliable and thus invalid. Because of this we have struggled to define consciousness, philosophers such as David Chalmers equate the mind and the body to be distinctive seperate forms of sensory transference. Like a passenger in the vehicle of the body, this dualist method of thinking suggest that the mental state can’t be condensed into physical systems.

Alternatively, a certain conscious experience, by itself, cannot reckon for the mind as a major part of the behavior we display unconsciously. Some things, such as brightness and size, are preserved by our nervous system, falling below widely changing environmental things such as distance and light. (Thagard) Our consciousness is not immediately necessary for learning. For example, preparing is usually

Exploring and identifying consciousness through observation and understanding the movement of naturally occurring elements using scientific explanation alongside artistic and philosophical exploration to determine the nature of consciousness within all life forms and matter and whether possible definition could reside in a combination of these separate disciplines?

• The irrefutable proof of LIFE EXISTENCE is the fact that Terrestrial Humans Experience Desire, Intelligence, Memory, Feeling within own ‘arrangement of matter’ called ‘Organism’. Any ‘Organism’, including the human, originates and develops in an automatic process governed by ‘Super-consciousness’ organs of ‘Fate Element’, ‘Mother Energy’ and ‘Sexual Pole’ in close support of The Law of Attraction & Repulsion of Matter.

Consciousness allows a person to recognize their existence, and subsequently, to form their essence. The

Consciousness is an umbrella term utilised to refer to a variety of mental phenomena. Cognitive psychologists have focused their efforts in understanding access consciousness, or how information carried in conscious mental states is available to different cognitive processes. This is linked to attention and working memory. However, consciousness is difficult to quantify and hence most pieces of research study consciousness by contrasting the characteristics between conscious and unconscious processes. Although with some limitations, research has provided

A question that continues to puzzle scholars (and Honors students, alike) is that of what defines human consciousness. It would be simple to say that it is defined by one’s awareness of itself and of its surroundings. What makes the question so difficult to answer, though, is that consciousness is much more than an acute awareness; it is the process of becoming aware, finding the purpose of our consciousness, and building morals and intelligence from that awareness that entangles those who search for answers in a web of utter confusion.

Each of us is intimately acquainted with exactly one Self, and through this Self one is aware of a correlated Organism. We are also aware of other Organisms that are not ‘I’ but are very similar. We are directly aware of no further Selves, but it seems a reasonable assumption that these other organisms each possess one as well.

Consciousness is largely determined by factors outside of its control – social, historical and economic factors all contribute to an ideology which is beyond the grasp of the person who thinks ideologically. The problem for consciousness is not only its displaced relationship with its surroundings but also its displacement from its own mechanisms.