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Journal of consciousness exploration & research

Looking for the Physical, Logical, and Computational Roots of the Mind

Paola Zizzi, Massimo Pregnolato

Published May 24, 2012• 1 citation
OpenAlex

Abstract

We discuss the modalities by which we humans should (and in fact, do) compute. That is, we investigate about the logical languages and the computational modes of human reasoning, and the corresponding physical interpretation. In this context, however, the classical world (physical, logical, and computational) does not seem sufficient to give a complete description of the Mind. In fact, the Mind accomplishes different tasks, where it exhibits, alternatively, both classical and quantum features. There are some novelties in two important issues: the long-standing debate on the mind-body relationship, and Turing’s question about a possible identification of the Mind with a computer. The introduction of a quantum metalanguage (QML) for the logic of reasoning is the most important feature to deal with both issues. As far as the first issue is considered, the QML is physically interpreted as a Dissipative Quantum Field Theory (DQFT) of the brain. The corresponding quantum object-language (QOL), which is the logic of reasoning, and is controlled by the QML, is physically interpreted as the Quantum Mechanics of qubits, that is, Quantum Computing (QC). Therefore, the Mind is both language and metalanguage, and the brain is its physical interpretation.

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We discuss the modalities by which we humans should (and in fact, do) compute. That is, we investigate about the logical languages and the computational modes of human reasoning, and the corresponding physical interpretation. In this context, however, the classical world (physical, logical, and computational) does not seem sufficient to give a complete description of the Mind. In fact, the Mind accomplishes different tasks, where it exhibits, alternatively, both classical and quantum features. There are some novelties in two important issues: the long-standing debate on the mind-body relationship, and Turing’s question about a possible identification of the Mind with a computer. The introduction of a quantum metalanguage (QML) for the logic of reasoning is the most important feature to deal with both issues. As far as the first issue is considered, the QML is physically interpreted as a Dissipative Quantum Field Theory (DQFT) of the brain. The corresponding quantum object-language (QOL), which is the logic of reasoning, and is controlled by the QML, is physically interpreted as the Quantum Mechanics of qubits, that is, Quantum Computing (QC). Therefore, the Mind is both language and metalanguage, and the brain is its physical interpretation.
The actual (classical) Brain-Computer Interface attempts to use brain signals to drive suitable actuators performing the actions corresponding to subject's intention. However this goal is not fully reached, and when BCI works, it does only in particular situations. The reason of this unsatisfactory result is that intention cannot be conceived simply as a set of classical input-output relationships. It is therefore necessary to resort to quantum theory, allowing the occurrence of stable coherence phenomena, in turn underlying high-level mental processes such as intentions and strategies. More precisely, within the context of a dissipative Quantum Field Theory of brain operation it is possible to introduce generalized coherent states associated, within the framework of logic, to the assertions of a quantum metalanguage. The latter controls the quantum-mechanical computing corresponding to standard mental operation. It thus become possible to conceive a Quantum Cyborg in which a human mind controls, through a quantum metalanguage, the operation of an artificial quantum computer.
In order to describe my findings/conclusions systematically, a new semantic system (i.e., a new language) has to be intentionally defined by the present article. Humans are limited in what they know by the technical limitation of their cortical language network. The conventionally-called “physical/objective reality” around my conventionally-called “physical/objective body” is actually a geometric mathematical model (being generated/mathematically-modeled by my brain) – it's actually a subset/component/part/element of my brain’s mind/consciousness. A reality is a situation model (SM). Our universe is an autonomous objective parallel computing automaton (aka state machine) which evolves by itself automatically/unintentionally – wave-particle duality and Heisenberg’s uncertainty principle can be explained under this SM of my brain. Each elementary particle (as a building block of our universe) is an autonomous mathematical entity itself (i.e., a thing in itself). Our universe has the same nature as a Game of Life system – both are autonomous objective parallel-computing automata. If we are happy to accept randomness, then it is obviously possible that all other worlds in the many-worlds interpretation do not exist objectively. The conventionally-called “space” does not exist objectively. “Time” and “matter” are not physical. Consciousness is the subjective-form (aka quale) of the mathematical models (of the objective universe) which are intracorporeally/subjectively used by the control logic of a Turing machine’s program directly-fatedly. A Turing machine’s consciousness or deliberate decisions/choices should not be able to actually/objectively change/control/drive the (autonomous or directly-fated) worldline of any elementary particle within this world. Besides the Schrodinger equation (or another mathematical equation/function which is yet to be discovered) which is a valid/correct/factual causality of our universe, every other causality (of our universe) is either invalid/incorrect/counterfactual or can be proved by deductive inference based on the Schrodinger equation (or the aforementioned yet-to-be-discovered mathematical equation/function) only. Consciousness plays no causal role (“epiphenomenalism”), or in other words, any cognitive/behavioural activity can in principle be carried out without consciousness (“conscious inessentialism”). If the “loop quantum gravity” theory is correct, then time/space does not actually/objectively exist in the objective-evolution of the objective universe, or in other words, we should not use the subjective/mental concept of “time”, “state” or “space” to describe/imagine the objective-evolution of our universe.
Over the past decade, discussions of the roles that quantum mechanics might or might not play in the theory of consciousness/mind have become increasingly sharp. One side of this debate stand conventional neuroscientists who assert that brain science must look to the neuron for understanding, and on the other side are certain physicists, suggesting that the rules of quantum theory might influence the dynamics of consciousness/mind. However, consciousness and mind are not separate from matter. Submicroscopic world of the human brain give rise to consciousness, mind. We are never able to make a sharp separation between mind and matter. Thus ultimately there is no “mind” that can be separated from “matter” and no “matter” that can be separated from “mind”. The brain as a mixed physical system composed of the macroscopic neuron system and an additional microscopic system. The former consists of pathway conduction of neural impulses. The latter is assumed to be a quantum mechanical many-body system interacting with the macroscopic neuron system.
We approach the question "What is Consciousness?" in a new way, not as Descartes' "systematic doubt", but as how organisms find their way in their world. Finding one's way involves finding possible uses of features of the world that might be beneficial or avoiding those that might be harmful. "Possible uses of X to accomplish Y" are "Affordances". The number of uses of X is indefinite (or unknown), the different uses are unordered, are not listable, and are not deducible from one another. All biological adaptations are either affordances seized by heritable variation and selection or, far faster, by the organism acting in its world finding uses of X to accomplish Y. Based on this, we reach rather astonishing conclusions: (1) Artificial general intelligence based on universal Turing machines (UTMs) is not possible, since UTMs cannot "find" novel affordances. (2) Brain-mind is not purely classical physics for no classical physics system can be an analogue computer whose dynamical behaviour can be isomorphic to "possible uses". (3) Brain mind must be partly quantum-supported by increasing evidence at 6.0 sigma to 7.3 sigma. (4) Based on Heisenberg's interpretation of the quantum state as "potentia" converted to "actuals" by measurement, where this interpretation is not a substance dualism, a natural hypothesis is that mind actualizes potentia. This is supported at 5.2 sigma. Then mind's actualizations of entangled brain-mind-world states are experienced as qualia and allow "seeing" or "perceiving" of uses of X to accomplish Y. We can and do jury-rig. Computers cannot. (5) Beyond familiar quantum computers, we discuss the potentialities of trans-Turing-systems.
Information is a part of the physical universe as matter and energy. Today first small quantum computers begin to appear. A quantum computer represents information by qubits. In quantum computation there are two principles (algorithms) that speed up the computation, Fourier Transform and Grover's amplification algorithm. Quantum artificial intelligence is introduced by linear algebra-based quantum machine learning and symbolical quantum artificial intelligence. The initial motivation for relating quantum theory to consciousness was related to free free will in a deterministic world, since the quantum world is nondeterministic. The dualism of mind and matter involves the unresolved problem of how the mind and brain could interact. The relationship of union between the mind and the body of a person is resolved by quantum measurement. Sir Roger Penrose argues that elementary acts of consciousness cannot be described by a Turing machine. Such non-countable elementary acts of conscious ness are only present in the wave function collapse (measurement). Penrose assumes that the wave function collapse is not random, it represents an objective reduction.