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The Phenomenon of Eternal Existence. Some results of reflection about the Turing
model of consciousness. - 2010. (Electronic edition. Popular science publication). Polosukhin Boris
Matveyevich.
The content
Preface to the electronic edition
What does the religion think in the given occasion?
Something about the prefix "re"
Is it possible to immortality (eternal life) "in a
materialist"?
From the abstract to the real - one step
Lesson geometry with a physical bias
We - for the informational approach
Self-applicability or continued
classification
Return to the self-applicability
We pay tribute to the difficult circumstances
What we see and what we choose?
Panegyric of self-applicability
To the right you will go, on the left you will go
The Mammals with a 'flat face'
Uniform language of a human brain
Whether it is possible to find a trace?
Another consciousness, we do not know
The author makes a concession.
It is a little in greater detail about transformation
Whether the soul is necessary to us?
Let us recall the dreamer from Kaluga
Repetition - Practice makes perfect
References
Appeal to
readers
English-language reader! You have in front of a translation of our book,
made by automatic translation companies Googl and Prompt. The translation is
done in 2010. The author brings the reader an apology in advance for the
quality of translation, because he had no opportunity for a number of reasons
to interfere in the translation manually. The author hopes that with time the
quality of translation could be improved.
Abstract
Is there really immortal or is it just a religious myth?
The author proposes and justifies the scientific hypothesis that the existence
of another life - a real natural phenomenon, closely connected with another
phenomenon - the human mind. This book is a special form out of personal
immortality, is called by the term "subjective immortality" and
apparently coinciding with the Buddhist concept of reincarnation I'm human.
While the themes of
the book is relevant to the widest range of readers, the subject matter is
indeed complex, can not be called easy in some places and method of disclosure
topics. Therefore, the reader is required or a high level of training or
attentiveness and willingness to overcome the encountered difficulties in
reading the book. The reward for this can serve as new knowledge about such an
unusual phenomenon.
Blessed memory
favorite of my wife dedicate
Preface to
the electronic edition
Since the first edition of this book at the Moscow publishing house
"Nauka" (1993), passed 17 years. Quite long enough on the scale of
human life, and sometimes social and political, as happened in Russia. But this
term is negligible in terms of global, profound changes of the human mind. This
must be said, to briefly highlight the history (if that word is appropriate
here) the development of the idea of the phenomenon of eternal existence after
the first edition of the book.
Circulation of books (10
thousand copies) sold pretty quickly that it is not surprising. This was the
demolition of one monopolistic ideas, and the birth of mass and splashing in
the light of a variety of concepts and little ideas, various rumors. All they
have formed a rather stormy, we might say, a muddy stream. The author can not
say that in this flow concept "PhEE" as a significantly differentiated,
but surely can say that it is not carried away into oblivion.
For a short time, the author
received about two dozen letters from readers. Most of them contained the
epithets of the most superlatives. Only one letter was abusive. However, suffered
desecration not the idea itself, but a lot of grammatical errors that slipped
through the sieve of copyright and correcting the eye. Like, how can such a
careless clearance to submit a book to scientists and university councils?
However, the criticism was fair for the author's laudable: it means that the
idea deserves to be with her go to the highest scientific authority.
In the highest scientific authority by neither then
nor later did not run. But with the moral and material support of management
institute where the author was then working, was in this institution to hold
the first (unfortunately, the only) scientific-theoretical conference, entitled
"Information aspects of life, death and immortality." The Conference
was quite representative: in addition to (mainly) Moscow reports, presentations
and speakers were from Chelyabinsk, Nizhny Novgorod, Yaroslavl, Kiev. Even
managed to publish the proceedings of the conference - much as 100 copies.
Basically, they all retired to the authors of the reports on the familiar.
Several instances have to implement in two major libraries in Moscow.
Following the conference, the
author had the opportunity to make presentations and reports on the concept of
"PhEE" has a number of conferences and seminars (Christmas readings
at MSU [1], Institute of Oriental Studies, seminars in the Institute of
Philosophy [2], several workshops on the biological and physical faculties). In
2001, the Internet was created site www.polosuhin.narod.ru
, which compiled a rather extensive material on the "PhEE".
The electronic edition of the
book compared to the first undergone several changes. Added some new sections
(sections), clarified some of the language, the most difficult, according to
the author places the text, with the addition of explanations. Added to the
list of literature.
Chapter 1. Do
not look at the mountain from close range
And
so, with difficulty trying to develop
How would a ball of some complex yarn
Suddenly you see and what
should be called Immortality. Oh, our superstitions!
N. Zabolotskii
Our theme –
immortality
The conversation in this book will
be about immortality. Subject, of course, attractive. It sounds, if not rude,
it certainly is unusual for people educated in the precepts of materialism.
Known textbook syllogism: All men are mortal, all Greeks - the people and
therefore, all Greeks are mortal. Thousands of years this syllogism
"works" by forming our psyche. Alexander of Macedon - a man? Yes. He
died? Yes. Julius Caesar - a man? Yes. He died? Yes. Napoleon Bonaparte - a
man? Yes. He died? Yes ... You - the person? Yes. So, you die.
But thousand years many world religions learn – the person, you will
die, but behind a coffin you are waited with other life. What it is sweet, but
empty dream? Or in this emptiness too there is a rational grain? Whether from
surplus of impudence, whether because of absence of caution the author has
asked to himself a question, the answer on which was embodied in this book.
The word immortality is
multiple-valued. It is possible to speak about immortality of any ideas or
doctrines. It is quite comprehensible this word when it is a question of
immortality of mankind or an alive matter sounds. We shall consider this
concept of its most agitating aspect, namely in relation to separately taken
person.
In process of a deepening in subject
matter we shall see, as at such «narrowing» to statement of the problem there
can be some interpretation of this term.
Generally speaking, for the
objectives put in this book, the term 'immortality' is not quite successful.
Immortal - means, not dying. To us in the further « eternal life » will be more
convenient to use concept. We do not assume to put in it more strict in
mathematical sense understanding - infinite life. But it is very long life, say
so: it is a lot of, many lives. Theoretical restriction by it is not present
'much-a lot of'.
Speaking about immortality, about
eternal life some words about their antipode – death of which we think usually
more would be wrong to not tell even, than we speak: its image passes before
our mind mournfully and silently. The death is understood by materialistically
conceiving mind, first of all, as death of a body – its transition in a
condition incompatible, on expression of physicians, with a life.
But for the person dying or suddenly
perishing is not destruction of a body or any vital body, not infringement of
their functioning, that is not temporary process, extensional or brief. For
dying the death comes from disappearance of consciousness, and the further if
to use become ordinary expression, not his problem.
Thus, communication of consciousness
and death – is doubtless. In the further we shall see, as immortality as an
antipode of death too has deep internal communication with consciousness.
Secrets of death and immortality is including, and maybe, and first of all,
secrets of consciousness. In the world in which there is no consciousness, is
inappropriate to speak about any secrets.
Therefore we shall leave behind
frameworks of our consideration, undoubtedly, important, if not for immortality
for prolongation of a life, biological and medical questions and we shall
concentrate our attention on mentioned above communication. Central, in opinion
of the author, a link of this communication – consciousness.
The mankind is interested in a
phenomenon of consciousness for a long time: the consciousness is studied by
psychology, logic, philosophy, the religion could not pass by it. It is
necessary to note, that ways of the approach to studying thinking as compound
link of consciousness from computer science and one of youngish scientific
directions – theories of an artificial intellect in recent years are outlined.
We shall show, that ideas of these areas of knowledge will appear fruitful in
studying a problem actually consciousnesses and as consequences of it is
eternal life.
How to concern to this book
So it has turned out, that all over again the
author, neither a dream, nor spirit not thinking about subject matter of
immortality, exhausting long considered a question, that such consciousness.
Having read through any minimum of the literature on consciousness, he has
understood – philosophy and a science on a question – that such consciousness –
to answer are yet ready.
Many and many thousand pages are used up,
numerous characteristics and properties of consciousness are revealed and
fixed, but the uniform fundamental concept of consciousness is not created yet.
It is possible even to make sure in the return,
that the standard opinion on consciousness as means of knowledge to some extent
does not express its primary essence and thereof withdraws us aside from a
proper way of the decision of this problem.
At the same time the knowledge got during
professional work, computer science, have allowed the author to pull for
invisible many people thread which has led to the formulation of a certain
rational, consistent concept of occurrence and development of consciousness.
At all stages of reflection it was clear, at
least, one – to explain this concept or model simple words, habitual concepts
will not possible. So it also has appeared: the models found and described
further have abstract enough abstract, mathematical character, as a matter of
fact nothing speaking to the person distant from mathematicians, computer
science and cybernetics.
In this regard it would be possible to not
experience: many of associates us complex things and the phenomena to us are
not clear, that at all does not impede to live easy to us. Only units among
huge weight understand the theory of an electromagnetic field, but mass
misunderstanding of this theory does not impede to use to people TV and radio.
Perhaps, even well, that do not understand. Otherwise it will turn out, as with
one scientists which has been compelled to refuse driving the car for the
reason, that at the wheel it all time thought of the processes occuring in the
chamber of combustion of the engine.
Really, there are scientists, experts who will
understand with complex model of consciousness; it will allow them to get more
deeply into secrets of work of a brain to treat illnesses, to correct defects
and to do set other useful and clear to people of things.
It would seem, it would be possible and to be
limited to such understanding of ways of propagation and use of scientific
knowledge of consciousness. But with model of consciousness, on our deep
belief, all should be not so, all should be in another way.
As soon as the author had precise enough own
understanding, that such consciousness, is more precise – what model can lay in
its basis as if the beam of a projector maximum sharply and contrastly shined
the decision of a problem about which in the beginning there was no also an
idea, to designate which verbally even a little horribly – problems of eternal
life.
This problem concerns not only scientists (as
in case of with construction of model of consciousness), it, undoubtedly,
interests and agitates all and everyone, though in our pragmatical century a
problem of immortality (if to speak about its not religious interpretation)
while in any way will not name actual.
If the religion is mentioned, it is necessary
to note, that the religious idea of immortality basically is clear everything,
including to atheists. In it feature of religious knowledge in general is
shown: it is always focused on a level of mass consciousness. The scientific
knowledge is constantly compelled to be above this level.
Therefore before us there is an additional
difficulty: not receding from scientific severity of a statement to try to make
line of reasoning whenever possible available. How much it managed – to be
judged not to us.
Nevertheless, it should be admitted, that,
despite of desire of the author to address this book to the broad audience of
readers, nonspecialists, as well as unprepared readers at work on the chapters,
devoted to the description of the basic concepts of modelling of consciousness,
can experience some difficulties.
That them to overcome, the certain efforts be
required: sending in interesting, but difficult travel, it is not necessary to
concern to it, as to easy walk.
Mass
media alongside with objective reflection of life surrounding us lately more
increasing and immerse us – readers, listeners, spectators – in a certain
fantastic world irreal essence more. The poltergeist, telekinesis, telepathy,
spiritism, an astrology, sorcery, UFO, humanoids – here it is distant not the
full list of these irrealities. However for many travel on this world is more
likely pleasant, than difficultly. Business is has reached that becomes
unimportant – whether there is all this actually or not.
The created attributes exist in itself in heads of
people, in descriptions of numerous 'witnesses' and 'eyewitnesses', not
speaking about official publications. The system was created, which itself
supports and serves. In a number of the irrealities listed and not listed here
the subject matter of immortality discussed by us could take worthy seat, and
in the specified sense interest to it from reading public would be provided.
But the given circumstance pleases not so much, how many afflicts.
Despite of attempts of attendants of the
mentioned irreal system to give to it a respectable scientific type, despite of
scientific degrees and ranks of the certain part of commentators, finally,
despite of existence of the people who completely have devoted of such
activity, this system has borrowed a niche which is not conterminous with a
niche, to traditionally belonging science. And as though someone would be
desirable to consider it in the most serious image, we cannot refuse a
conclusion, that the given system 'keeps' basically on ineradicable human
thirst of a miracle. What maybe greater miracle, than eternal life?
But we would not like, that consideration in
the book of subject matter of immortality served only to satisfaction of
similar thirst. Let for the sceptic told further will sound unpersuasively, but
in a basis of all our constructions the sober scientific idea, instead of
desire of satisfaction of thirst of a miracle lays only. Therefore fear to be
incorrectly understood – here the main reason for our alarm.
Further the reader often enough should collide
with attempt of the author to compare with sights of various philosophical
schools at those or other questions connected with our subject matter. It would
be desirable, that the attitude of the reader to such seats would be whenever
possible released from excessive bias.
Continued some decades in our society
indoctrination a philosophical idea have imposed a known print even on cleanly
formal classification of world outlooks: everything, that is connected with a
word materialism – well, with a word idealism – it is bad. Business, certainly,
not in words, not in the pasted labels, and in an establishment of true.
As it seems to us, the idealistic idea at times
finds quite rational grains, yes they only are sowed not in that ground. And if
to be truthful up to the end neither consecutive materialists, nor consecutive
idealists have not proved absolute advantage of the position above a position
of the opponent. Each side has also victories and defeats, there was no between
them only a world. Speaking about the world, we, certainly, do not mean the
termination of discussions, but struggle – yes.
Lately the term materialism, one step at a time
disappearing from pages of publications, should get in a shadow of the leaving
past. Nevertheless, the author in the given essay will obviously adhere to
sights of materialistic sense. First, because the author so has been brought
up, but it, perhaps, secondly.
The main thing in that (and it will be shown),
that materialistic methodology peculiar to a science, having got in fact in
other-wordly areas of knowledge and not having entered into the contradiction
with itself, can as it seems to us, on rationally put questions on essence of
consciousness, death and immortality to give the same rational answers.
The reader will not find specific proposals in
the given book on realization of those or other details of cases in point. All
of us time we shall be within the limits of conceptual approaches to a problem.
To see mountain, it is not necessary to aspire to take of a position near to it
the costing observer.
From the close point of view it will be
compelled to be content with a type of any site of a slope, a heap of stones,
on it scattered, etc. On mountain it is necessary to look from apart. The
consciousness is a mountain, immortality – a massif. And, it appears, the
chosen generalized point of view is quite proportional to scale of a considered
problem.
Guidebook
Some words about the methodological
approach used in the given book. It is a question of modeling. Modeling in
itself – the most powerful tool helping us to learn surrounding validity. To
choose or create successful model is more, than halfway to success.
Ahead of the reader acquaintance to several models waits: information,
mathematical, mental. On models we shall build our hypotheses, and on them to
check. It is necessary to remember, that purpose of models happens a
miscellaneous: sometimes they happen are useful only as evident illustrations,
but at times the model becomes a key opening a secret door.
The offered book is not intended for easy reading, as not maybe the easy
decision of the problems put in it. For the best orientation of the reader we
shall give a summary of a material of the book under chapters, not making
comments only the first, introduction chapter. The second chapter somewhat is
orientation, entering the reader in an essence of a problem.
Reading of this chapter should not
cause difficulties in understanding. In it the concept of religious immortality
is described; it is noted, that the basis of this concept is made with concept
of immortal soul.
In the same chapter the description of quite admissible, not requiring
supernatural backgrounds, hypothetical requirements which could become a basis
of immortality in a materialistic way is offered. The offered materialistic
model appears in the most direct image connected with concept of human
consciousness, 'I' of the person.
The further of the chapter, the
third, the fourth and the fifth, consistently state an essence of information
model of interoperability of a brain with environment and 'algorithmic' model
of occurrence of consciousness. Further the reader will understand, why this
word is taken in inverted commas. Thus the third chapter in the certain degree
auxiliary.
In it if necessary it is brief, but,
from our point of view, enough soundly the regulations about volume are opened,
that the problem of consciousness of the person is not maybe understood outside
of a retrospective show, that is outside of the evolutionary approach to
subject matter.
In this chapter we consider a brain
as a certain system of processing of the information. The similar sight is not
new and is divided by wide range of experts. On the other hand, it is necessary
to note, that the popular belief that the brain represents only the receiver
and the transmitter of the information is wide enough. Not rejecting on a
similar sight, we, nevertheless, consider, that the similar treatment of a
brain gives nothing in the decision of a problem of consciousness and only will
withdraw us on minor ways.
The concept of progress of
information model of interoperability of a brain stated in the third chapter
with environment in many respects coincides with the standard idea of evolution
of a brain of alive organisms.
We see additional argument in this
fact in favor of validity of the information approach, especially if to
consider, that the course of our reasonings was under construction on the basis
of logic of model when the author yet was not in essence a sign with
traditional concepts on this account.
Serious, in our opinion, the
attention in this chapter is given one of fundamental categories whom the
information is. We leave from traditional functional and attributive
interpretation of this concept and we develop a nonconventional sight at the
information as on original model of reflection of attitudes.
In this model concept the attitude
on the role is put on one level with concept of a matter. The idea on the
similar approach, naturally, was born not on naked seat: preconditions to it
met in many works read through about the information.
But, perhaps, a sight most clearly
interesting us though and under angle of vision distinct from ours, to us has
met in work [3]. Understanding of a special role of the attitude in a design of
a universe well is shown also in work [4].
We do not apply for that offered a
little below definition of the information it has appeared the most proper and,
especially – final. However it allows to express more distinctly such
difficultly definable concept as the sense and after this provides the way to
come close to interpretation of essence of human consciousness.
It has to be noted, that the
information model stated in the third chapter has especially illustrative
character. Classification of types of the brain, given in this chapter, is
necessary to us for confirming the validity of other models - evolutionary and
Turing which description will be presented in following chapters.
The special attention in the third
chapter also is given a background of the information concept of work of a
brain. The reader will see, that, having accepted a postulate on the
"algorithmic" nature of work of a brain, we shall come to denying the
certain part of this postulate. And, probably, it is necessary to see display
of laws of dialectics in it.
The key to understanding of a
problem of consciousness, consequently, to immortality hidden in the Turing
model (its basis is the Turing machine makes), the essence and various which
aspects of display are stated in the fourth and fifth chapters. It is
necessary, the truth, all time to remember, that it will be a question of
properties and work of model, instead of an actual brain.
Therefore the big seat in these
chapters borrows comparison of properties of model to the fact sheet received
within the limits of such scientific disciplines, as biology, psychology, the
theory of evolution, and connected in the certain aspects with a considered
problem.
The special seat in these chapters
is given the description of the property designated by the term self-applicability
of model as it, in our opinion, is responsible' for occurrence of a phenomenon
of consciousness. The author does not know about existence in a brain of any
specific process yet, comparable to property of self-applicability.
Especially, we cannot describe the structure possessing this interesting property.
But that similar process and similar structure exist, for us is not a subject
to doubt. To possible 'traces' of their display in the fifth chapter pays
attention.
In the sixth chapter on the basis of
the results stated in the previous chapters, we again come back to the concept
of immortality (more precisely, an eternal existence). Unlike the mental model
described in the second chapter, the given concept gets the certain theoretical
background, and as it seems to us, gets capacity to represent itself as a
scientific hypothesis. It is especially emphasized, that the offered concept is
quite materialistic. At the same time its essence, the truth, in « idealistic
packing » is shown, that, reflected in a number of world religions.
The seventh chapter, perhaps, the
most concise, represents a touch to boundless subject matter which could be
named as « Immortality and a social life ». Finishes the book a small epilogue
in which attempt to attract attention the reader on central instants of
questions discussed in the book is made.
It should be admitted, that the
circle of these questions far falls outside the limits our direct professional
work – computer science. In this connection it was necessary "to
shovel" significant enough volume of not profile literature, and selection
of quoted sources was accidental in the certain degree: sometimes it were books
which « came across under a hand », sometimes what managed to be got.
Undoubtedly, absence of system in
selection of quoted sources could lead any undesirable and, unfortunately, to
consequences invisible to the author from the point of view of conceptual
harmony of a statement of a material. But we see in it also obvious plus.
At all not quite organized so,
inadvertent (say for definiteness - accidental) selection of a quoted material
has given so much confirmings of the offered hypothesis on many questions
considered here and problems, that hardly it is possible to consider their
availability accidental.
The author realizes, that many
questions discussed in the book, first of all concerning consciousnesses, death
and lives after death, concern to borders of human knowledge and consequently
very much and very much are not simple.
The conceptual device which has
developed in occasion of these by that, is historically focused in such a
manner that does not give a simple possibility for their nonconventional
illumination. We shall not hide, that we experience difficulties for supply of
a material, especially, when it should be made in the intelligible form.
For overcoming such position
following reception is used: besides a statement of the basic sights and
backgrounds to them a certain similarity of
Ariadne's thread 'is stretched' through the text of the book, «bundles»
which paragraphs and the phrases italicized are.
It as though the direct reference to
the reader, giving to it orientation: on what it is necessary to pay special
attention why those or other questions are involved in consideration, etc. It
is possible to hope, that by means of similar 'labels' the reader with smaller
difficulties will manage to overcome a labyrinth in which it invites to enter
our book.
Acknowledgements
Author
eternally grateful to his wife, Polosukhina T.G., who played a catalytic role
of passive skeptic in relation to the author's innovation and an active
organizer of a stable environment for long meditations. The author bitterly
laments her death and believes that her memory for many years will continue in
this book.
The author pays tribute to untimely deceased professor
Abramov V.A., he actively supported the idea of writing this book. It should
express my sincere gratitude to Prof. Volkov V.A. (tragically died in 2002),
Kozlov V.I., Kostin A.E., associate professors Bystrov I.F., Pyanzin
A.J.,Volkov A.V. - the first readers of several successive versions of the
book. Their helpful advice and comments have allowed just the right accents in
the most critical locations. The discussions that arose during the discussion
of the book, is a peculiar activating factor enabling, when necessary, expand
the range originally scheduled for consideration of issues and in this sense
use occurred controversy and discussion is beyond doubt.
I would like to mention here laconic, but very
significant in this case approving comments about the book, made by the late
academician of the Russian Academy of Sciences, A.I. Larkin, and made by the
late member of the Academy of Sciences of Kazakhstan Akushskii I.Y.
It should be noted understanding and friendly attitude
to this work by co-chair of 'Information technology and software of computing
systems,' Moscow Institute of Electronic Technology, where at the time of this
writing, the author worked. First and foremost, this applies to the head of the
chair of the State Prize Laureate, Doctor of Technical Sciences, Professor
Shanginu V.F.
The author, preparing the electronic edition of the
book, considers it his duty to correct his mistake, made during the first
edition and pay tribute to the memory of Academician N.N. Moiseev, reading the
manuscript of a book that has made a number of useful comments and advice and
recommending a book for publication. Without his advice book would never have
seen the light.
The author also expresses appreciation to the
leadership of the Moscow Institute of Electronic Technology (Technical
University), represented by former rector of the Moscow Institute of Electronic
Werner V.A. and the present rector Chaplygin Y.A., as well as some technology
executives at the Centre MIET (this is primarily Basayev A.S. Konyakhin V.S.),
which provided material and moral support in holding the MIET
scientific-theoretical conference ' Information aspects of life, death and
immortality.
Thus, grain thrown. In order to make it
sprouted, two necessary conditions: the seed must be viable, and the soil is
prepared.
Chapter 2. Arm in arm with religion
Grandpa, - all men die?
- Yes, dear, everything.
- It's a pity. And
in England, too, die?
- And in England die, my
friend.
- It's a pity. Grandpa,
and those who died will never grow up?
- No, not grow.
- I am sorry, Grandpa, that does not grow
From a conversation with his grandson
The idea of
immortality
To the grandson was
five years when this conversation took place. At such age children always
specify challenging questions. The most unexpected for the grandfather there
was a mention of England. Eventually, he has regarded it as a kind sign: in
England there lived A.Turing.
As they say, only
costing on his shoulders, it was possible to make out through foggy to a smoke
sparkling peak, so similar to a mirage. To the grandson had to answer
traditionally though to the grandfather absolutely other answer was known. The
grandson has been disappointed. – it is a pity to the grandfather of the
grandson. And how to answer differently? Our today's knowledge about
nonexistence, what will be after death (as it – nothing will be?), is the
knowledge constructed on ignorance; knowledge – faith, knowledge – the general
arrangement. Here to be better for it together with all.
That the idea on
immortality has occurred the child – clearly: he opens the world new to, the
world of existence. In this world it is a lot of questions, but it, the world
of existence, in any case is more clear for children's consciousness, than the
world of nonexistence. We shall let alone the child and we shall state the more
definitely our first question.
Whether the problem of
immortality agitates people? In the past – it is doubtless, yes. The subject
matter of immortality very and very agitated human mind about what speak numerous
myths, legends, fairy tales of many people. Finally, the religion – the most
ancient and till now an alive organism of human culture – is inconceivable
without subject matter of an eternal life.
However if to carry a brought
attention to the question to times today's, the answer to it is represented not
so unequivocal. Scientific as it is accepted to speak, thinking, having taken
hold of a lot of minds, has not left seat for similar subject matter; at least,
in an ordinary life it is not accepted to speak about it.
It is not accepted to extend
especially now and in occasion of an antipode of immortality – death. Really,
it is the delicate subject matter which is not suffering idle talks, mentions
in vain. But to collide to us with it, alas, it is necessary often enough, and
we submissively and it is obedient we accept it.
As to subject matter of
immortality in conditions of the religious environment as it has noted been, it
quite in some detail is discussed, and it looks naturally enough. In an atheistic
environment the similar subject matter, as a rule, is not considered by virtue
of prospective absence of a point of issue.
Above the author as though has a little bit uncertainly expressed in occasion
of the question stated by it only because has no personal observations. The
data resulted in the book of Kryvelev I.A. « The criticism of the religious
doctrine about immortality », draws a following picture: for example, third of
Americans are trusting in afterlife, three quarters of religious Americans also
trust during a life after death [5, p.5].
Full data on our country at the author are
absent, but the selective interrogations lead in some regions, allow to assume,
that the same three quarters of believing residents of some areas of the
central Russia also trust in afterlife [5, p.5]. It appears, both the subject
matter is, and the subject matter for discussion too is, only there is it in
space of default.
Now the second question on which we, the truth, do not assume to answer. The
idea of immortality whence has undertaken? Daily experience learns us, that all
alive is mortal. Fabrics of an organism can be destroyed is artificial or to
grow old naturally, in itself: both and another brings that to ruin an
organism. It is considered to be, that in the certain conditions the elementary
particle of an organism – a cell is immortal only: it know to itself, shares.
Thus the truth when we speak
about immortality of a cell during it karyokinesis somehow we do not give a
thought, that initial quantity of atoms in the cell taken, say, after the
100-th division in ten with thirty zero less, than in an initial cell, that is,
as a matter of fact,it is not the cell. But we, nevertheless, speak about
immortality of a cell it for is identified by us not on nuclear structure but
only on functions carried out by her. We shall refer to this circumstance a
little bit later.
Question, the idea of
immortality whence has undertaken, has obviously intriguing, but all the same
laying away from our discussion, character. It, maybe, simply dream which has
born, as the protest against the law of general dying. Some people are inclined
to think, that this idea is brought in a human head by the Supreme Essence. And
maybe, it was born in this head as a result of the certain conclusions? We
shall not guess, and we shall simply estimate the fact of its existence as
argument in favor of that the author has undertaken not for vain business.
Entering into a discussion of a problem of immortality, it is necessary to
define a point of issue neatly. In introduction attempt to outline considered
area has been made; we shall make it now more thoroughly. So, onwards it will
be a question of concept of the eternal life taken concerning as though
separate person.
Till recent times in this
concept extremely religious sense was put. Atheistically thinking authors if
spoke about an eternal life, as a rule, with a sign a minus.
For the further statement
though it too costs on atheistic positions, even simplified classification of
the individual immortality taken in religious sense is required to the author.
However all over again – a little the general, connected with religion,
remarks.
It is possible to look at
religion from the different points of view. One of them declares religion
imagination, a deceit: anything such about what it speaks, actually does not
exist. Therefore supposedly does not follow it, at least, in sense of knowledge
chrism of an arrangement to give any serious value.
The similar point of view is
widely enough widespread; it is simple if to not tell more. Other point of view
assumes, that the religion is the divine revelation, given to the person from
above. Who similar revelation receives, that, as though knows, that all indeed
actually. The same people who do not possess supersensual experience, are
called up for faith. The given sight at religion is peculiar, first of all, to
the religion.
We shall stop on the following point of view.
The religion is the system of knowledge received by mankind on a long way of
progress of civilizations by means of reasonings, supervision, comparisons and,
eventually, conjectures and so-called supersensual experience (last – subject
matter of the special, complex conversation which is beyond the present book).
Not rejecting the given phenomenon in essence, we for ourselves consider more
convenient to name it « a non-standard condition of a brain ».
As any human knowledge is structured (more
about this will be discussed in the section 'Was the first word?'), that,
speaking about an inaccuracy or debatableness of this or that system of
knowledge (for example, religions), it is necessary to distinguish neatly, what
elements or attitudes of this system are false.
The given statement requires the explanatory.
We shall take an example of the elementary knowledge about « the house which
roads » cost nearby. In this knowledge there are only two elements – 'house',
'road' and a sheaf – « to stand nearby ». It is possible to concern to similar
knowledge as to true: really, why to any house to stand about any road?
However if in the same phrase to take advantage
of a sheaf « to walk nearby » the knowledge turns to a fable. In a similar way,
if in the same knowledge, even at conservation of an initial sheaf, an element
'house' to replace with an element 'angel', again it turns out fantastic (not
for everything, certainly) a plot. On the basis of told, we always, mentioning
any religious concepts, shall mean structure of this knowledge in the sense
resulted just.
So, we shall return to subject matter. It is
possible to allocate three types of immortality - personal when the person
after death does not disappear and continues in others, outside of human, forms
to exist further (christianity, an islam), - immortality without personal type
(for example, the Buddhism), representing infinite (under certain conditions
final) a circuit of transformations 'I' of the person in different living
beings, - immortality as not dying.
Bringing a attention to the question on materialistic understanding an essence
of immortality (the objective of the book is those), apparently, it is possible
to speak only about last type. But, as it will be visible from the further, the
concept of reincarnation, being separated from the
religious content, can get quite rational type. Only after that it has not the
right to use the habitual name - the reincarnation.
Now once again about the term
immortality. It is necessary to recognize, that the the term immortality opens
an essence of concept ambiguously. Really, the death exists, and against this
fact to object it is not necessary, therefore religious immortality usually is
understood as an infinite life after death.
In the same way (that is as
the life after death) the term 'immortality' and in the given work will be
understood. However the basic instants distinguishing our understanding of
immortality from religious, will be either forms, or ways, or both that and
another together.
However, it is necessary to
tell, that there was a number of publications of quite materialistic sense, for
example, Vishev I.V 's monography « the Problem of personal immortality » [6]
where the term immortality is treated in its true sense that is as absence of
death, but about it a little bit later.
Let's set, finally, within the limits of the
first set of questions (and them still more many) the third, the basic on which
the answer will be necessarily given. So, whether there is objectively
individual immortality or not?
The materialistic doctrine till recent times
concerning both forms of immortality unequivocally and categorically answered
"is not present", and concerning the second, without personal, the
given answer sounds and now. The religion not so unequivocally, but more or
less categorically speaks "yes".
The author, remaining as it considers, on
actual ground, too speaks 'yes'. Thus, not excepting the positive answer to a
question on the first type of immortality, we speak 'yes', with an referring to
the second, without personal type. This short 'yes' we have placed itself in
rear position at once to two points of view: religious, for we shall try to
give a rational explanation to that till now has extremely religious, mystical
interpretation and materialistic for we shall try to prove a reality of that
the materialistic outlook while denies (or if to speak more softly, prefers to
not make comments).
In similar rear positions, naturally, not maybe
compromises. And, nevertheless, starting disentangling a ball (see an epigraph
to the first chapter), we shall begin … with specification of positions.
A gainless lottery?
The materialism, bringing a attention to the
question on death rate of all alive, in, particulars of the person, means death
rate of a body – an objective reality which anybody from materialists never
cancelled. In relation to the person the materialism is guided by a principle
of monism, uniform essence, in this case – unities and indissolubility of a
body and 'soul'.
We take
away last word in inverted commas. Existence of soul, neither as mystical
essence nor as material category, in the materialistic doctrine does not admit.
And though between an alive and dead body there is a fundamental difference,
supporters of materialism never considered, that the dead body 'turns out' from
alive withdrawal of 'soul'.
Simply it
is a question of the termination of functions and processes which soul not is.
Only for convenience these processes in a daily practice are often designated
by this word.
Rather recently in
mass media has passed the message that scrupulously verified experiments on
weighing alive and the same, but already dead body.
In these experiments as
the press informed, were carefully considered possible reduction of weight of a
body because of direct and indirect losses of a liquid, gaseous substances,
etc.
Nevertheless, deficiency
of weight in the mentioned experiments has made the order of three gram.
Weight, certainly, small though experimenters were ready to fixing
significantly smaller values. While, how much we know, it was not possible to
allocate any known material substance which could cover this deficiency.
An existing
information are too avaricious, but it is possible to assume, that one of forms
of interpretation of the resulted fact will be connected with human soul. The
author does not have intention to use any elements or ideas of similar
publications for the objectives as models considered in our book do not require
it. We do not gather and to enter a debate on the given question as it would
withdraw us aside from the main subject matter.
Anybody who are being in
senses, will not deny, that the body after death collapses, and, consequently,
about any extension of a life in what did not become (or it becomes fast not)
to speak it is not necessary.
Provide extension of a life
could, perhaps, the immortal soul, or wonderful revival, but existence of these
a science does not admit because of absence, in particular, any confirming
facts or data.
All, apparently, is clear, and it would be possible to leave this question if …
in materialistic treatment of the person (and it in turn will appear connected
with a problem of death and, consequently, immortality) at thorough examination
did not detect some weak "items" or, if to use the offered
M.Mamardashvili [7] term, – "clearances".
Let's pay attention to these
"clearances".
Materialism is traditionally views a
person as a unique and unrepeatable entity. It would seem that the way it is -
all people are different, both physically and spiritually, and this difference
is constantly emphasized and declared. To admit
otherwise in this philosophical conception can not be - it is a principle
position.
Let's take a reasoning on this
account from K.Lamonta's monography « illusion of immortality ':' Thus, if the
specific synthesis of germinal cells which are taken place in my case, has not
been carried out during a mature life of mine of the father and mother, the
possibility of my existence would be for ever excluded, irrespective of, how
many millions others synthesis would be carried out before the termination of
times … Thus, not only the person of a man depends on a unique combination of
genes, but also occurrence of this combination first of all depends on the
unique coincidence of circumstances grasping for a long time last times » [8,
p.81,82].
The similar train of thought is
characteristic not only for K.Lamont; similar reasonings in the given occasion
meet not too seldom. Here, please, aphoristic judgement on this account: « I –
result of night accident. So we come to the world without the slightest
grounds, and we leave with inevitability » [9, p.41].
Consequently, proceeding from the materialistic
concept of essence of the person, it is necessary to recognize, that the
probability of a birth specific 'I' is insignificant if to think, it in general
vanishingly smalll, though all new and new 'I' continue to come into existence.
An original lottery in which large prizes are declared only. They are rare, but
someone all the same wins.
About uniqueness, to originality of the person speak also many religions, in
particular, the christianity, though a background of this uniqueness in
theology and in the materialistic doctrine, naturally, are various. It is
difficult to us to judge, this concept for theology is how much important. As
if to materialism here it is necessary to allocate two instants. Instant the
first: uniqueness of the person is caused by originality of external
circumstances, including – set of social attitudes; with it, perhaps, it is not
necessary to argue.
Instant of the second: the cellular, genic
structure of the person is unique. The science practically confirms also it.
However attempt to connect uniqueness of the human person with originality of a
genotype of the person encounters some, maybe and undistinguished, an
incorrectness.
So, a lottery. However in usual lotteries
unhappy numbers are known not only advantageous, but also. Who that loser in
game, where the rate – the future life? Alas, nobody knows numbers of empty
tickets, because it is impossible to know what is not present. In the given situation
two assumptions are admissible. The assumption the first. The birth specific
"I" should be considered as accidental sample of some set of
elements. However the set is not certain at all and consequently the statement
of the problem about a choice is represented problematic.
Nevertheless, if to be guided by concept, that each specific life – « gift
accidental » (and it is the traditional approach), that, means, its majesty
defines the Case and sorts: that is not that, there - not there, early – it is
time. Whether accident it? No, here the materialism obviously starts to walk
under the handle with some lady.
Really, if I writing this book (the author have
dared to lead this reasoning in relation to myself, the reader can act in a
similar way), being unique on genic structure, was born on April, 20th, 1932
then why this structure was formed to this date, instead of, say, by June, 6th,
1799 (sorry, for the shown immodesty) or by January, 1st 3175 years? All right,
let it was formed to this April date but why it has arisen in the certain
geographical item, and, finally, why at this time and in this item this
specific person, instead of any another was born. As speak, questions are,
there are no answers.
The second assumption. Lotteries are not present, in other words, there are no
empty tickets, all of them – advantageous. But in this case communication of a
specific genotype with specific 'I' is done extra, and there is admissible more
rational interpretation.
'I' am born not, the body in which then there
is a person who together with a body and capacity of this body to subjective
perception defines 'I' is born. Differently, the formula « I was born » it
is necessary to replace with the formula – « who was born, that and I ».
Quite reasonable reasons in occasion of "lottery" are stated in work
[10]: « Apparently, exists the reasonable explanation of so improbable our luck
consisting the assumption is unique, that the prize falls and on other numbers
of a lottery and that the fact of the life, the consciousness should not be
connected with a unique genic combination,
realized
actually ».
At the given stage of a statement we still do not have special bases for quite
unequivocal choice of one of the offered alternatives (though all we
traditionally adhere the first point of view), there are only intuitive
intentions. However the subsequent conclusions and reasons should force us is
well-defined to choose the second way.
The Weak "points"
We continue the
discussion. Since the number of genes and cells in the body is large, the
number of possible combinations indescribably huge, but ... still finite, the
maximum possible number of us, different people, if not to allow
"overlap" is, is the theoretical limit. And this is not the limit,
which could be due to degeneration, no - it is something like universal
constant, not related to the essence of life.
Limit this practice, apparently, will never be achieved,
because the probability of occurrence of two completely identical in their
genotype is vanishingly small people: if you stand on the traditional view, it
is likely the same order as the probability of a particular person, if This guided by
traditional attitudes. Nevertheless, the possibility of the existence of such a
limit somehow violates the apparent orderliness of the theoretical constructs
of materialism about the human essence. This is not a catastrophe materialist
views on this subject, we are not so presumptuous to think that way. Just discovered a small "notch", for which
there "hook".
Further, speaking about
communication of a genotype of the person with it 'I', we shall consider one
more instant. We shall come out with the hypothetical assumption, that at
various times on the Earth two were born absolutely identical on cellular and
genic structure (let even two) the person.
From the point of view of the
detached onlooker it, certainly, different people: at them different, though
also similar bodies, and in them – different persons. Now, to speak about 'I'
the person, it is necessary to rise all over again on the point of view of one
of them, then – another. More 'thin' reasonings, greater attention here be
required.
Let's designate first of them
(who lived earlier) as the person 'A', another – as the person of 'B'. Needs to
be noticed, that « to rise on the point of view » – means, in this case to
identify itself with the person 'A', then 'B'.
So, I writing this book, - the
person 'A' (the reader also can recommend to expand borders of the
imagination). I, as the person 'A', live the life which has been released of
this person, and I die. Whether through any time there is a person of 'B'. It is possible to tell, what I shall
live now a life of the person In as In differs corporally nothing from 'A',
that is to live one more life, naturally, nothing knowing about the first?
Let's consider both of the possible answer. « Yes, I shall live repeatedly a
life of the person 'B' ». But at such answer uniqueness of external conditions
is ignored: the indispensable requirement becomes unessential. « Is not
present, I shall not live repeatedly a life of the person 'B' for it is
impossible ». Such answer does excessive the requirement about uniqueness of
the material organization.
The obvious contradiction to
overcome which it is possible two ways: or to remove a question on existence of
by all means rigid communication of the specific person with the specific
corporal organization (to deny communication of the person and external
conditions it is impossible – it is obvious), or to declare our assumption of identity
of genotypes illegal. But in the latter case at once there is not an
assumption, and actual circumstance.
It will be a question of genetically similar
persons living at a time. Such cases are not so rare, as this one egg twins.
Often twins-brothers or twins-sisters live practically in identical conditions.
For the detached onlooker they are different
persons, though the every possible funny things caused by their similarity, -
an inexhaustible source for draws, jokes, misunderstanding. And the main thing,
they never will mix themselves, each of them – 'I'. Here it is not necessary to
refer to genic structure, on external circumstances.
Thus, speaking about essence 'I' the person,
most likely, it is necessary to mean not so much the specific material nature
of an organism, not only results of influence of external conditions and
circumstances, and still something another.
It « still something » – capacity of the person
to be feeling, perceiving, conceiving subject, the capacity unique to the person
– and not to any other essence. Made observation become even more convincing
after consideration of some instants.
On the Earth, unfortunately, it is a lot of people who under various
circumstances had to go through loss of this or that body, more often external.
If to rise on the formal point of view the body has changed, sometimes this
'variation' happens very essential.
As to the person it perceives similar
misfortunes differently: one, weak spirit, get various 'complexes', those who
is more feasible, courageously experience happened and remain former.
Even if in some cases communication « a body -
the person » is observed, it is cleanly external dependence: to get this or
that 'complex', it is unessential to lose a leg or an eye. As to 'I', its capacities
to be the subject, in general a little that change the mentioned losses.
The given thesis can be developed, having used other example. There live
people, also it is a lot of them, lost not external, but internal body; their
ability to live is provided either artificial body, or similar, transplanted,
for example, from died, the person. And again similar cases are badly
correlated with the characteristic of the person, with its capacity to be the
subject.
If to finish our assumptions
to their logical completion it is necessary to remind, that the material
structure of a human body within several years is completely updated, and it in
any way (it is possible to express more cautiously – almost in any way) is not
reflected in personal qualities of the person, on it 'I'.
One more instant. In psychiatry the phenomenon carrying the name « a syndrome
of plurality » persons is described. Its essence consists that in one person
alternately there can be some independent persons.
These persons, as a rule, 'are unfamiliar' with
each other and can replace each other or with the certain periodicity, or is
unpredictable. Each person has the character, the manner to keep, the habits,
interests, etc. In fact it is different people, hidden in one corporal
envelope.
And the envelope can undergo the certain
variations (variation of biochemical reactions, display or disappearance of
warts, scars, etc.) depending on what person at present 'is realized' [11,
p.27]. The specified syndrome meets seldom enough and concerns to an obvious
pathology. In the fourth chapter we shall state our reasons in occasion of the
given phenomenon. Here it is mentioned once again to show only ambiguity and
mobility of communication of a material body and that we name a personal
content of the person.
Now we shall try to connect together all the
considered items and to compare with received 'sheaf' to the concept of death
'in a materialistic way', that is – with death of a body. And again we, the
truth, already concerning essence of death, meet with any roughnesses.
Really, a major factor defining death of the
person, the death of a body, at the same time in definition of essence of the
person (set of all public attitudes) it (body) – as though and not the main
element is.
These roughnesses do not break the general
luster of the theory, they are undistinguished, though are detected not only
us: « … we want that or not, but ours, apparently, almost obvious concept about
corporal kapsulizatsii of persons as not which isolated and complete essence
appears insufficiently adequate » [12, p.38].
However problems of death and immortality are
so dramatic, that for their original understanding, maybe, even seeming
discords in our today's knowledge of these phenomena should be considered.
What does the religion think in the given occasion?
By us there is passed still an insignificant
part of a way, and a little «nodule» is already noted. It – while only initial
attempt 'to shake' our traditional concepts about communication of a matter and
consciousness.
On the basis of these concepts communication of
essence of the person with a problem of immortality in its present
materialistic understanding is obvious enough: as I am unique and unique,
means, if my body will disappear, I never again will not be, and about any
immortality not maybe speeches.
Even if to admit vanishingly small probability
of occurrence of 'repetitions', it is too narrow slot for 'dragging' through it
of so dramatic problem.
Thus, according to the traditional
materialistic concept, the question on immortality at its practical statement
should be connected only with unlimited prolongation of a life of a specific
body, that while it is impossible.
Now let us recall, that in
occasion of immortality the mentioned lady, that is religion, as well as the
author speak « yes, is possible ». The time came to be defined on this question
and as it is accepted to speak, be demarcated now. Delimitation with the named
lady means. But all over again we shall get acquainted with a position with which
she borrows.
Not risking to run into
exaggeration, it is possible to approve, that in many religions the idea of
immortality plays not less key role, than idea of the God. We shall consider
briefly as understand a problem of individual immortality (it us are interests)
two of three basic world religions: the Christianity and the Buddhism.
We do not concern here one
more world religion – the Islam as the question on immortality is treated in it
as in the Christianity though with the differences, important, probably, from
the religious point of view, but not basic for our consideration.
Our description if necessary
will be superficial, with that degree of detailed elaboration which is
necessary for creation only sketches of the general picture. At reading the
next lines it is necessary to realize that internal essence of described plots,
undoubtedly, more difficultly, and their external surroundings - more richly.
For named and all religions not named here one general sign is characteristic:
in them the principle of dualism considering the person as set two essence –
bodies and showers is professed (in fact it is a Trinity: a material body and
two ideal essences – spirit and soul).
During human life of a soul
constantly is in a body and makes with it the indissoluble whole. However, and
on this account there is rich enough set of distinctions. For example, in
Judaism it supposed, that the soul during a dream leaves a body. Jew, departing
to a dream, uplifts to the God a pray: « In your hands I have lodged my soul ».
In the morning turns to Supreme words of gratitude: « I Thank you, the Lord
alive and eternal, that you have returned soul on the clemency ».
In some branches of the
Buddhism the output of soul from a body also is supposed, a so-called, astral output
when by means of special exercises it is possible to learn to leave the body
and to make fascinating travel at the desire.
After death of the person of a soul or itself leaves a body, or it is withdrawn
from it by force. Further in different religions plots somewhere various,
somewhere conterminous start to be developed. For atheistically brought up
person they, probably, are not so essential.
But we, nevertheless, shall
reproduce them on an example of Christian belief to receive even in general a
picture of Christian immortality. Here pertinently to note, that any of the
mentioned world religions does not insist so on idea of immortality, as
Christianity which has arisen as the religion winning death.
According to Christian canons of the two first day of a soul died though has a
freedom of movement, as a rule, is about a former receptacle, that is the
former body. For the third day (usually put funeral) the soul rises on the sky,
and there is its first concept Supreme.
It appears to achieve such audience much
easier, than at any terrestrial official. Then the soul within several days
gets acquainted with paradise. For the ninth day (the important day in
Christian a memorial ceremony) soul the second time appears at the God then it
sends on 'excursion' to a hell. Visiting of a hell and acquaintance with it
proceeds thirty days, then on the fortieth after death day (again memorial
date) the soul for the third time is caused to the Throne.
During this concept there is the so-called
private court defining a residence the soul
in paradise or a hell down to final, Terrible court. The Christian religion connects time of approach of
Terrible court with a doomsday. Timeframe of approach of this event is not
specified, usually it is caused by the second coming of the Christ. For
example, in Jewish religion this timeframe is defined differently: time of
Terrible court will come, when at the God will terminate has reserved the souls
which have been saved up at creation of the world. However the mere mortal the information
on the sizes of this stock is not available.
Very colourfully in the Apocalypse the picture of Terrible court [13] is
described. Essence of this plot that dead revive. Differently, occurs reunion
of the souls was up to it in paradise or a hell, with the former bodies (or it
gives new bodies, but same, as before), and above these, already corporal
essences is managed final court. Sinners and rithteous persons on a verdict of
finsl court as corporal essences, follow to seat of the eternal dwelling.
Thus, immortality Christianly (as well as in иудаизме, an islam) is an eternal
afterlife certain fantastic, though also corporal essences, in not which
abstract, though also similar on terrestrial, environment. It is important to
note, that the soul at Christians during the stay in a next world up to
Terrible court and then as a result of reunion with a body after the end of the
world keeps features of that person to which it belonged. Here, certainly, it
is possible to see many contradictions if to not tell more, but we shall not
stop on it.
Wonderland
Essentially the treatment of
immortality in religions of the countries of Southeast Asia (the Buddhism, the
Hinduism) differs from the
Christianity. At all distinctions of these religions (in something even more
similar to philosophical doctrines) in relation to a problem of an eternal life
they have a number of similar instants.
The main thing consists that
the soul after death of the person basically loses its personal features. It
can sometimes keep only some sketchy memoirs on the former life which then, at
mature age, forget. So, when speech comes about India – « the country of
miracles » - it is possible to meet descriptions as authentic such cases when
the child sometimes recalls separate elements of the former life. Here, for
example, one of them.
« I, Surezh Varma, the owner
of shop of the radiogoods in Agra. My wife is called Uma, at us by two children
», - speaks five years' Torah, or, what is his name in family, Titus. Thus thin
voice the rural little boy unexpectedly gets denser, becomes rather man's.
Having heard such for the first time, parents of Titus have apprehended it as
overindulgence.
However the boy repeated the
story again and again … « Once I came back home from work on the car … Here I
have seen two person, running to the car with pistols. Shots were distributed,
and one of bullets has got to me in a head … » Then the boy ran into a
hysterics, starting to throw in the father and mother plates, speaking, that
they not its parents.
Fatally frightened … parents
of Titus have gone from the native village Vadh, in 13 kilometers located on
distance Agra and have detected, that there certain Surezh Varma, the owner of
shop of the radiogoods really lived. Five years ago it has been killed by shots
in a head about the house. A name of its widow of Uma, at it two children … The
Case with Titus has drawn attention of scientists … Surveyed the boy and have
detected strange scar on its right temple. When scientists have familiarized
with results of opening of body of Surezh Varma it turned out what exactly in
this seat the bullet has got in a head … and has left above the right ear. The
big birthmark has been found in this seat at Titus … » [14, p. 38].
That similar plots have really appeared a
reality, one condition is necessary, at least: a possibility of information
transfer (thus on unknown persons to us to liaison channels) from a brain of
the dying person to a brain of any newborn. Such channels to date are not
detected, and to us any physical preconditions of are not known that they in
general can exist.
In Hinduism the
soul after death of a body as though again is born, reincarnates in any other
essence, what, in particular, maybe the person. The Buddhism, not accepting
existence of soul, also postulates transformation 'I' the person in a circuit
of new birthes in new persons. Famous Buddhologist S.F. Oldenburg writes, that « … Indians trust that living
beings permanently regenerate that after each death there comes a new life,
behind it new death, and so endlessly <…> In full conformity with ancient
tradition of Vedic religion the Buddhism unconditionally takes the doctrine
about resettlement of souls, or as it is accepted to speak, about
transformation: after the given existence right after death or after a while
the living being enters in a different shape new life … » (quoted on [15, p.
35, 36]).
Thus, « the ancient Indian philosophy
'overcomes' finiteness of individual existence by means of idea of resettlement
of the souls, doing death basically impossible. As Krishna in 'Mahabharata'
speaks,
… We were always – I and you, and to all people similar, for ever and ever
and onwards we abide … (quoted on [16])
Beliefs in resettlement of souls have been widespread and among ancient Greeks,
and the phenomenon carried the name «metempsychosis». For the description of
the same phenomenon the term – 'reincarnation' now is often used. Reincarnation
not only is a component of an eternal life, but also as writes
I.V.Bestuzhev-Lada referring to a number of the Indian philosophers, in
Hinduism « … is proved, that the idea of reincarnation is logically necessary
for a background of the theory of evolution » [17, p. 16].
It is
important to note, that in the Buddhism of reincarnation within the limits of
several terrestrial lives can be very numerous: depending on karma (about karma as some version of fate, destiny we
shall talk a little in the next to last chapter) it is possible to reincarnate
after death for the future life in various living beings.
«
Everything, in opinion of Buddhists, exists six types of regenerations. These
types share on two groups – «favorable or blessed rebirth' and 'unhappy, bad
fate ». People concern to the first group, Assyrian (malicious spirits) and
Tengri (inhabitants of heaven of the lowest order). To the second – martyrs of
a hell, animals and Birity (humanoids with a huge stomach and the most thin
throat, eternally suffering for famine and thirst) » [15, p. 85, 86].
It is necessary to note, that in the Buddhist concept regeneration in «bad
fate» is much more probable, than in «blessed»: « … after death in « bad speed
up » returns in it are equal to number of motes the extensive country, and
cases of a birth in « happy speed up » are equal to number of the motes taken
from a tip of a nail » (quoted on [15,
p. 86]).
In the
seventh chapter we shall see, that the given statement is quite comparable to
the materialistic model of a reproduction described there.
The concept about repeating terrestrial human lives can be met in the system of
knowledge called by theosophy (E.P. Blavatskaya, R.Shtajner, etc., see, for
example, [18]). This concept is entered there not in an arbitrary way, and to
the contrary, is as though logical consequence of the postulates accepted in theosophy.
These
postulates are those: the person is formed to three independent entities – by a
body, soul and spirit (or, being expressed by terms of this 'science', - a
physical body, a radio body and a body astral). In compliance with this
partitioning, the world also breaks up to the sensual material, sincere and
spiritual worlds. These last carry also the name supersensual, and by complex
image are structured. Through these worlds between each next death and the next
birth in a new physical body pass all over again in common soul and spirit, and
then – only spirit.
Describing wanderings of soul and spirit on
floors of the supersensual worlds, R.Shtajner 'scientific' language in fact
tries to do the same, that significantly earlier in more colourful form has
been opened' in «Tibetan Book of the Dead» (see, for example, [19]).
Let's engage
in meditation
In the corridor of a labyrinth
appropriating this section, at the first reading it would be possible to not
come, but in connection with conversation on religions of Southeast Asian
region it has simply arisen on our way. That we shall see here, is required to
us only more close by the end of our travel.
World outlook and philosophical
aspects the Hinduism and the Buddhism as complete systems lay away from our
subject matter. The certain interest for us can represent only one instant
connected with a case in point. It is a question of a meditative practice and
psychological aspect of a condition of a nirvana with which terrestrial
existence of the person ostensibly comes to an end. As both meditation, and a
nirvana – the important components of philosophy the Hinduism and the Buddhism,
as some elements of the concept the transformations developed in given
religious-philosophical systems,
in something have the general with
the model offered further and, finally, as the model of occurrence of
consciousness gives impetus to a rational explanation of meditation and a
nirvana, we consider it necessary to tell about the last some words.
Strengthens our confidence that we have properly acted, giving meditation in
connection with our basic subject matter the certain attention, the following
reason belonged V.V. Nalimov: « If want, meditation can be considered as some
form of self-hypnosis, using which meditating destroys the personal semantic
capsule and sends deep into semantic spaces.
Travelling, it generates new
components of the person, capable to reconstruct and such forms of perception
of the world fundamental to it, as physical existential restrictions. From here
and a possibility of that occurrence, that we perceive as reincarnation memoirs » [12,
p.192, 193]. (About similar sorts memoirs we shall state in the sixth chapter
some our reasons).
The meditative practice (on a Sanskrit -
dhyana) takes significant seat in departure of religious practices in religions
of the countries of Southeast Asian region. Lately the technics so-called
transcendental meditation starts to extend widely in the West.
It is considered, that meditation – the most
universal and a powerful method of harmonization of mentality of the person,
rendering beneficial influence on all organism. Experiments testify, that
regular employment transcendental meditation lead to decrease in arterial
pressure and a level of cholesterol, reduce demand for alcohol and tobacco
products (sceptics, the truth, can reasonably object, that the last is caused
simply by redistribution of time; we shall leave, however, this remark on
conscience of sceptics), facilitates a condition at an asthma, migraines, an
angina pectoris. At the same time as stable effect the efficiency gain of work
and activization of creative activity is marked.
Between
the western meditation and east dhyana there are certain distinctions. On
European mode meditation is treated as a condition of deep meditation; east
dhyana it is possible without any idea, at such condition of mind which would
be pertinent for comparing to such mirror which can reflect anything you like,
but itself it is invisible.
The
condition meditating is subjective is usually characterized by it as a
condition of slackness, and the mood is described as raised and in the certain
degree released from external influences and internal experiences. Anyway,
abundantly clear, that subjective sensations meditating are caused by any
special condition of his mentality, his brain.
Here descriptions of subjective impressions two different person, fixed during
different temporary epoch, in different geographical points. The first
impression: « I went somewhere. Suddenly there was no neither bodies, nor a
mind. Everything, that I could feel, was great, shining the whole – uniquitous,
accomplished and ennobled.
It was similarly to a comprehensive mirror from
which there were mountains and the rivers. My feelings were clear and
transparent as though the body and mind have disappeared ». The second
impression: « It was feeling unusual. Solemnly and silently in a stream, flowed
through me, everything has joined, that there was on the ground, and
everything, that could be in the sky. In pleasure, hardly transferable for
human heart, I felt so as if harmonous areas, it is sluggish rotating, floated
in a worldwide round dance, but through me.
And everything, that I could think or imagine,
was covered by exulting unity » (quoted on [20], p. 38]).
If to compare two these of the text, there is their doubtless similarity: it
both a height of style, and sensation of any integrity, unity, and at the same
time – not coherence with the actual world. Finally, in the resulted
descriptions there are no, in essence, specific forms.
To us it
should be clear, that composers of texts wrote them after an output from a
condition of deep meditation, and is felt, that they experienced greater
difficulties in selection of paints and images for the description of the gone
through condition. The author could concern with known scepticism to the
presented compositions if myself some times has not tested something similar,
the truth, quickly enough and, perhaps, not so deeply. And, nevertheless, it
was, yes, it was – something integral and escaping from the realized
perception, inexpressible neither a word, nor image. The author cannot tell,
that it felt thus any pleasure, but a condition of slackness, languors was.
Use of meditation as means of achievement of religious deliverance is
characteristic not only for the Indian or Buddhist yoga. So, in a classical
antiquity Platonists used this condition as the necessary precondition for
theoretical, in particular, mathematical thinking. Meditation both in Islam, and
in Christianity is used. Devoutly praying always are in a condition of
meditation.
Now it is brief about some psychological aspects of a nirvana. The nirvana is
the complex psychological condition, being the central concept is
religious-philosophical doctrines the Buddhism and of some other religions of
Southeast Asia. In Buddhist, for example, texts the nirvana is characterized as
something incomprehensible and inexpressible. For staying in a nirvana
sensations of internal completeness, pleasure, absolute detachment from
external life are characteristic.
« The nirvana is reached when have died away
all feelings, concepts have disappeared, the consciousness has disappeared –
there are no displays of individuality. There is no even a pleasure in occasion
of a victory over a sansara (an infinite circle of birthes and death, - B.P.)
in which there will be no return. Action of the law of karma is stopped.
The living being, unlike doctrines of other
religions, does not find a new eternal life in any other unearthly area of
life, and forever gets rid of any form of life, and that and sufferings. A
nirvana – full nonexistence » [21, p. 35]. If to take this, psychological, a
side of a nirvana and to compare to meditation from this point of view between
them detects much in common. Probably, it is possible to tell, that the
condition of a nirvana is the deepest, probably, any extreme form of
meditation.
Essential
features
Very essential feature of Christian personal
immortality (as well as immortality in an Islam) on which in the atheistic
literature devoted given subject matter, it is given, in our opinion is not
enough attention, consists that Christian immortality is postponed, i.e. it
while is not present, it takes place in the future, after the end of the world.
The assumption that soul of died exist now in a
hell or paradise, for us, alive, any role (if to exclude religious belief) does
not play, for neither material, nor information communication with a
prospective next world is not present. Some data, ostensibly calling in
question last statement, will be analysed in the sixth chapter.
In the specified feature –
display of the certain logic of a background of immortality. The daily reality
uncompromisingly approves, that the death exists. Consequently, the postulate
on immortality can become fair if it to carry to other times not observable
directly – future or for a long time the past.
Actually, according to the
Bible the first people have been created by the God immortal, and only then in
punishment for infringement of an interdiction have been deprived this divine
privilege. Now the Christian divinity carries immortality to the uncertain
future. Similar position – unique for a background of Christian immortality,
and it not maybe any other, as immortality personal.
The eternal life as a circuit of reincarnations unlike the considered Christian
immortality, is not postponed. According to postulates the Hinduism and the
Buddhism it exists in the form of reincarnations as though already now.
Proceeding from similar
postulates, there is impossible a background of visible reincarnation of the
same person, for a daily reality observable by us does not confirm such
reincarnation. But if reincarnation exists now the people now living,
naturally, require visible confirmings of this fact: from here, in our opinion,
the 'unknown' image appear sometimes 'memoirs' on the last life; the example of
one of which has been resulted above.
The logic of construction of
the postponed immortality (in sense of its background) is more faultless.
Probably, because of such vulnerable logic of a background, the eternal life on
the basis of reincarnation by many people, including atheistically conceiving,
concerns to the category more primitive, not deserving a close attention.
Something
about the prefix "re"
So, if to address to deep essence of
immortality « on religious », " in an idealistic way ", that should
be ascertained, that it consists in temporal to transfer from one carrier to
another not which non-material and constant essence named by soul or other
transcendental term.
Thus it is important to note, that
this essence in many religions is strictly individual and makes, in essence, a
basis of the person. Materialism, despite of separate roughnesses of the
explanation of absence of individual immortality (what it has been mentioned
above), undoubtedly, the rights, denying existence of soul and kingdom of God.
In it of its critic of immortality "in a religious way" it is
absolutely fair.
A little in another way it is necessary
to concern to Buddhist treatment of an eternal life. As it was already spoken,
the Buddhism does not accept existence of soul, and immortality (its
terrestrial part) in it is treated as a circuit of transformation
(reincarnation) human 'I'.
« The early Buddhism answered a
question on existence of soul: the soul does not exist in that sense as
ordinary people and representatives of other religious currents understand it.
But 'truly real' in each person which shapes all regenerations and which ultimate
goal calm in a nirvana, it was never denied by any direction of the Buddhism.
And than, how not original
interpretation of soul, maybe it « truly real » the Buddhism, operated by the
law of karma? … » [15, p. 89]. « The visible western expert on the Buddhism
T.V.Rhys Davids, that, having refused faith in soul, the Buddhism has been
compelled to look for « a connecting link » in the doctrine of karma.
Under this doctrine, as soon as the
essence lit up by feelings (the person, an animal, an angel) die, there is a
new essence in more or less burdensome material condition of life, by karma,
fault or a merit, the died essence » (cited on [21, pp. 32]).
Let's quote still: « Concept about a
soul-stream, about a soul as « continuity of eternally changing individuality »
or absence of concept about the soul directly connected only with the given
specific person, - the ideas which are peculiar not only the Buddhism. In this
respect last does not differ basically from many primitive religions according
to which doctrine, soul of the deceased, come back to the ground, being
installed usually in a body of the relative or the descendant of the died
person. These early religious concepts, having passed through the Brahmanic
doctrine about resettlement of souls, have received original refraction in the
Buddhist theory of regeneration » (cited on [21, with. 32]).
Here for us it is important to consider sense of words 'regeneration',
'transformation' and at all it is so much sense, how many their grammatic form.
The prefix 'feather' in this case has following sense: something, remaining
constants in the intrinsic basis, accepts shape new, changed, something
mystical is passed in time and space from one alive body to another. However
the fact of transfer shows something 'mechanistic', and in it one more element
of primitiveness, in our opinion, is shown.
Nevertheless, in the same Buddhism the aspiration to leave from that primitive
interpretation is traced, that we have connected with a mere verbiage, having a
prefix 'feather' in what it is easy to make sure, having read through the
following statement: « Characterizing Buddhist doctrine about regeneration,
O.O.Rosenberg (one of pre-revolutionary experts on the Buddhism,-.) wrote: «
So,
Under the doctrine of the Buddhism each person,
with all that it is and thinks, with all its internal and an external world,
there is anything other, as a temporary combination without initial and
infinite components, as though a tape weaved on a known extent from without
initial and infinite strings. When that we name death comes, the fabric with
the certain pattern as though is untangled, but the same not breaking strings
incorporate again, the new tape is made of them, with a new pattern.
Uncountable strings – Dharmas (Dharmas in the Buddhism – primary elements of
life and psychophysical elements of ability to live of the person, - B.P.),
from which the given person is weaved, those longitudinal strings which in a
fabric incorporate that in in other pattern make as though a bunch of strings,
as though 'basis' of a fabric: any cannot enter into other basis, in the
another's person who is the same isolated combination of strings ». The
Buddhist doctrine about regeneration not is resettlement of soul in a new body,
« it is literally regeneration, the same strings which have created Peter,
together with its body, with its world, will be Ivan, with its body, and its
world » (cited on [22, p. 20]). We recommend the
reader to pay attention to this citation: it will be commented in the sixth
chapter.
Though, as it has noted been above, the concept of reincarnation is included
the important component into some religions, the idea on existence of the
previous and subsequent lives can occur to any, not to necessarily religious
person. This idea is characterized as though by revelation, more often it comes
at children's age when there were no yet stable stereotypes about life and
death.
Feature of this idea – in
absence for it a verbal equivalent which would allow to express it, instead of
something other, banal enough. It, more likely, an idea-image, thus the image
deprived certain form, reminding imperceptible, there and then disappearing
association with something, also imperceptible, almost not realized. To us
occurrence of such idea not incidentally, in it is thought, that the certain
reflection of intrinsic bases of our consciousness, probably, is shown.
Comparison of the immortality accepted in Christian religion, with a
possibility of existence of following lives on Buddhist, for example, shows
religions, that the first type of immortality for the faithless person should
be represented more fantastic as in knowledge of such immortality take place,
at least,
two supernatural elements:
soul and a next world. Religious knowledge of existence of following
terrestrial lives assume availability of really actual elements (the person in
this and in a following life), however, connected by a supernatural sheaf –
reincarnation. We shall dare to quote G.K.Chesterton's taken from its book one
statement « the Eternal person » [23]. « Reincarnation - completely not
mystical idea; in effect, it cannot be named even religious idea. The mysticism
assumes though any knowledge of the beyond … But reincarnation repeats many
times our local, terrestrial experience ». Now we have approached to the
important point of our statement consisting directed by the following below a
question …
Is it
possible to immortality (eternal life) "in a materialist"?
Having discussed religious plots of
immortality and having recognized them not realness because of that absence
that could exist permanently (for example, a soul) and to be passed in time, as
well as, having considered a sight of materialism at this problem, we shall
change some angle of vision and we shall ask such question: « As the
materialistic model of immortality could look, if this phenomenon all the same
existed or could exist? »
The very first answer which
occurs: as much as long existence of an individual body.
Not we shall pay attention
while to that fact, that the body as an alive organism cannot exist unlimited
time, and we shall take advantage of our knowledge of for the present modest
achievements of a science in the field of implantation of external and internal
bodies.
Extrapolation of these results
in the future allows to speak, most likely, about a possibility of prolongation
of individual lives and to do them practically unlimited if to admit a
possibility of implantation at a cellular level. It has been above mentioned,
that the cell is identified not on the nuclear structure and consequently
perception the subject (as well as the sensation of the fact of the life)
though is defined by functioning of a body and its bodies, but at the same time
does not depend on specific material structure of an organism.
The given statement becomes
even more convincing if to recollect, that within 7-10 years the cellular
structure of an organism is completely updated. Thus, the similar model of
immortality is quite materialistic. It can have the variations, for example,
separate bodies of a body (and maybe, and all!) will 'be designed' by
implantation not natural, alive, and artificial cells. Or the former body will
resume with a method of cloning.
Other interpretation of this idea and as consequence – other 'technical'
realization of personal immortality is possible. If processes and functions of
a brain – an essence transformation, deleting, reconstruction and storage of
the information basically it is possible to speak about record of the 'brain'
information on intermediate inorganic carriers and its carry to other brain.
However similar ways of realization of immortality, at least, at the
given stage, are not so interesting to us owing to two reasons. First, ideas of
such immortality it is trivial are simple and in any way do not open essence of
its contrast – death.
Secondly, technical realization of these ideas, to the contrary, is
extremely complex and it is yet known – whether the aspiration to similar
immortality is justified. (in the given occasion other point of view is stated
to I.V.Vishev in its monography [6], but, it appears, that time for a debate
has not come yet.)
So, refusing existence of immortality 'in a religious way' (something mystical
is passed in time and space), leaving behind frameworks of the book trivial (as
a matter of fact, instead of on realization) immortality as a life though and
updated, but all the same the same bodies, and, consequently, the same persons,
we shall make attempt to construct one more, quite materialistic, model of an eternal
life. It to us « will cost nothing » because, apparently, it is already
realized by the nature. But to approach to an essence of this model, and we
shall come close to it stage by stage, we shall consider a following plot.
About some vital
metamorphosises
Imagine such
situation: how many years ago, even before perusal of these lines, in your life
have occured abrupt crisis.
All has changed –
the satellite or the girlfriend lives, city or even the country of your
residing, friends, you began to profess, if you the believer, other religion,
the image of your life has essentially changed, by means of plastic operation
you have changed your appearance, etc., etc. Everything has changed,
apparently, and is clear, that such changes do not pass without serious
consequences. However one remains is yours 'I' which can feel this morbidity.
You can compare yourselves former and present, estimate a degree occurred with
you metamorphosises and, nevertheless, conclude, that before and after is all
your 'I'.
Now leave area of
assumptions and address to yourself such what you are, - and it again your 'I'.
Let's shift in the considered vital collision
an instant of its occurrence for the period of the early childhood. We shall
admit, a certain child was born in family with the limited material
possibilities (by the way, is the most typical case if it to consider in scale
of all mankind for children will be born both in palaces, and in huts, but
immeasurably it is more than last), grew up in an adverse social environment,
has not managed (or has not wanted), having matured to be pulled out from this
environment and as a result it was realized as very limited person.
Now we shall admit, that the same child even in
unconscious infancy has appeared in the environment, differing a material
prosperity (the hackneyed plot of many works of art) both rich with cultural
and moral traditions. Most likely, this child, having matured, is realized as
other person who is distinct from discussed above.
And how to be from it 'I', with its subjective
capacity of perception of life? The specific child described by us cannot
really live two lives to make comparison of the 'I', developed in different
conditions as it is was offered for making above a little to the reader. But
that is impossible actually, is admissible to carry out mentally.
The materialistic treatment of the person which are
starting with uniqueness of genic structure of the person and its private
world, induces to do in this case unique, logically consistent conclusion. It
will be the same 'I', because objectively a genotype of the child (and then and
the adult person) in the offered plot the same. As to uniqueness of private
worlds (and they in both cases essentially differ), the private world of the
person according to the same materialistic treatment is reflection (and no
more) in his head of the world external. If to admit, what an external world,
being reflected in a head of the subject, changes its capacity to perceive this
external world and including (i.e. internal 'I' change it as though), why it
could not occur in case of offered before a collision of a vital way of the
adult person?
To not run into the contradiction, it is
necessary to recognize, that a private world of the person as reflection of the
world external is valid, it is unique (from here – uniqueness of the person),
but this reflection cannot change a certain intrinsic basis which we name
capacity to subjective perception of and an external world (for brevity – the
subjective beginning). From here capacity of perception of as realities –
the internal property of human mentality resulting action any immanent human
nature of mechanisms. In the subsequent chapters we shall try to prove not only
a reality of existence of these mechanisms, but also to open their information
nature.
Naive, but tricky question
The plots resulted above with metamorphosises
and collisions were necessary for us with one objective: to force the reader to
give a thought on essence of the "I": whether it is valid is unique
and unique or in it, alongside with existence of a unique part, there is the
certain constant which is not subject to time and circumstances?
Writing of these lines we, undoubtedly, have placed
itself in a vulnerable position in relation to critical statements from the
experts adhering on this account of other point of view. However other output
at us is not present: the internal logic of materialistic model of eternal life
offered further forces to make this step.
So, an eternal life on the
basis of transfer on axis of time of soul as a baton, it is impossible because
the soul as such "stick" does not exist. The material biological body
also (at least while) cannot exist eternally. So, maybe, there is any other
baton?
Give, change point of view and
shall look at immortality as on capacity of the subject (and it exists
objectively) constantly to perceive the life, and, consequently, and life of
the world surrounding it. In this case we have, what the subject is not
constant, and the perception of life is constant? A nonsense!
Let's allocate all over again
for consideration a word 'constantly': it here in the certain sense arbitrarily
as the person perceives life by the portions divided by conditions of a dream
dreamless, a narcosis, possible faints and which at whom, as they say, do not
give the God, - instants of clinical death. But if intermittence of
availability at the subject of consciousness – not the basis for refusal of concept
« a constancy of perception of life » we shall try, proving 'inconstancy' of
the subject to set as though naive but as it will appear, a tricky question.
Whether instead of can in a
number of the mentioned unconsciousnesses interrupting a continuity of
perception of the existence, to get and death which too is connected with loss
of consciousness?
Naivety of a question is concluded as though in ignoring the obvious fact: as a
result of awakening after a dream there is" a same subject, and after approach
of death the same subject cannot "arise". And consequently because of
naivety of a question the answer is obvious: certainly, cannot.
But our question as it has been told, has also the tricky side,
consisting that it because of the naivety has provoked us on immediate,
apparently, unequivocally negative answer. However we shall concern to a
question more closely.
If to mean Buddhist transformation "I" then still it is possible to
consider, that "something" from died "reincarnates" in
"something" at born, and the constancy of perception of life is as
though kept. But we in the model have vigorously refused all such, that is
maybe characterized by a noun with a prefix "feather": transition,
moving, transfer, regeneration, transformation, etc. But if there can not
be" a same subject any another can? Apparently, yes, as result of a birth
of the new person.
Man
"rip"
For the further unusual enough concept – «
a copy of the person », concept absolutely unacceptable for religion is
required to us. A copy of the person – an invention of visionaries. But we are
not going to design entertaining fantastic plots, and the concept of a copy of
the person is required to us for construction though also conceivable, but
quite admissible situations if want, models. Therefore we shall define this
concept. The copy of the person and its original on the outside,
morphologically, as well as on a genotype are identical each other.
Are identical also their subjective to
essence. The term "identical" here quite is maybe replaced by a turn
– precisely same. We do not bring a attention to the question here how this
identity to receive, and we define only.
Apparently, that if in any point in
time there is an original and a copy in the subsequent instants their
isomorphism should be broken, at least, owing to two reasons. First, by virtue
of the materiality they borrow various areas of space, and this distinction
will inevitably lead to distinctions in their behavior.
Secondly, spontaneously arising
various internal promptings of the original and a copy also will lead to
infringement of their isomorphism. Thus, the concept of isomorphism of the
original and a copy is an one-stage concept, but of our constructions it is not
required to consider simultaneous existence of a copy and the original. For us
the question on similarity of following two situations is important.
Situation the first: the behaviour
of the original on a temporary piece from t up to t1 in some fixed
point of space is considered. A situation the second, connected with return
again to a starting point t, reception often used in the theory of automatic
devices. In an instant t in the same point of space the original is replaced
with a copy created in the same instant t, also the behavior of a copy up to an
instant t1 is observed. We have all the bases to consider, that
behavioral reactions in both situations will be identical, and, consequently,
the original and a copy in an instant t1 for the first and,
accordingly, should be identical to the second situation each other. However,
given statement is fair at performance of two important conditions: the first –
to a original and to a copy is not informed on the fact of the substitution,
the second – the considered system including in the first situation the original,
in the second – a copy, as well as environment surrounding them, represent
isolated system, in which accidental processes in fact are pseudo-accidental.
Certainly, the described situations are abstract. But for us it is important to
not look through at this abstract level of any logical contradictions we while
for build only abstract model of an eternal life.
Let's return to our subject and we
shall state a following question. What will change, if instead of one
perceiving subject on axis of time consistently to arrange some such subjects
(spears)? We shall estimate a situation developing in this case. If, for
example, during a dream the person is replaced with its absolutely precise copy
from the point of view of has occured experimental nothing (we shall remind,
that experimenters are able to hold language behind a teeth), and it assumes
the existence continuous. In offered mental experiment it is considered, that
further "destiny" of the original we are not interested.
Anything, in effect, does not change, if the specified substitution to
carry out under the attitude not to fallen asleep, and to died (for example,
from illness) to the person. In this case, the truth, supposed, that a copy
created, naturally, to death of the original and shipped for the time being in
a dream, should have hidden, but essential to overcoming an illness distinctive
feature. As the person cannot subjectively perceive an instant of approach of
death, just as it is not capable to catch an instant of the falling asleep
"person-copy" will be quite satisfied by the message, that it has
fallen asleep or has lost consciousness, and, consequently, for it subjectively
perceived constancy of life though the fact of death objectively took place
takes place.
Thus, the first and main difficulty has
been overcome: for eternal life in terms of continuity of the subjective
perception of being no need for the continuous existence of the same essence,
say, body or soul. Instead of the same substance it can act consistently
several of a few same essence.
In the given occasion it is not out of place to recollect simple, but a
wise national fairy tale on how the hare competed with a hedgehog in run. The
hare, like mad, rushed from one edge of a field to opposite but as soon as it
reached seat, because of bush there was a hedgehog and spoke: « And I already
here! ».The inscrutable hare did not know, that was two hedgehogs – it thought,
that the hedgehog was one.
From the
abstract to the real - one step
We needed to make a following, not
less responsible step in construction of our materialistic model of an eternal
life - to inhale it a life, otherwise, first, to replace in model an abstract
copy with the actual person (this person, certainly, there should be a
newborn); secondly, instead of abstract isolated system, where all is
determined or, as a last resort, pseudorandomly to pass by an actual life over
which its majesty the Case dominates. Who is born by a woman? Certainly,
the person who has incorporated a certain integrated quantity of the human
properties strung on the general vital string is born? The human nature is
those, that it creates 'copies' most naturally. Whether copies it in that
understanding how it was required for our model?
The mind-reader should understand, that destiny
of the rate, staked immortality, depends on the answer to this question. We
shall answer "yes" – and basic difficulties behind, there are only
"technical" details; we shall answer "is not present" – the
model falls, as a house of cards, and hardly it is possible to construct
another.
Absolute similarity of people – conditional concept; naturally, each person is
unique also something differs from any to itself 'similar'. At the same time
the offered model of an eternal life provides availability at not which each
person of constant essence, thus not any minor for the given model (for
example, five fingers on a hand or two eyes, etc.), and establishing, defining
the status of human consciousness, his 'I'. This constant essence, arising each
time at a birth of the new person, also should create constantly sensation I,
as realities. In the subsequent chapters it will be shown, that mentioned «
constant essence » – not author's concoction.
Thus, not having for an embodiment of immortality of a possibility of artificial
creation of a copy of the person, we can 'console' themselves in that copies of
the brain mechanisms providing occurrence of capacity of the subjective
beginning, are created in an actual life permanently by means of the natural
mechanism of reproduction.
Transition from the abstract isolated system in which abstract original and a
copy operated, by an actual life brings a basic corrective amendment in a
considered picture: in abstract model at uncountable copies we had in fact
personal immortality; in reality immortality becomes impersonal. Differently, existence on behalf of newborn children
of spears (we shall use further the term of reproductions) quite proves actual,
objective existence of a phenomenon of an eternal life as cyclically repeating
and dynamically changing from elementary to more complex inside of each cycle
of capacity to subjective perception of and world around. Boundless, individual
life each time in an image of person again shaped in a new body, each time in
new, novel and, nevertheless, the old world.
When I, the author of these
lines (here, really, it it is more convenient to pass to the first person)
shall die, for me it will be as though falling asleep after which necessarily
there will come as though awakening. But it will be the awakening having two
properties, distinguishing it from usual awakening after a usual dream
(therefore we and name it « as though awakening »). First, it will be similar
to the occurrence which is taken place in the childhood of everyone; secondly,
I shall remember nothing (the more precisely, I shall not know) that was with
me before this awakening. 'I' in first half of phrase « when I the author … »
and 'I' in the beginning of a following phrase « … I shall remember nothing … »
is 'I', belonging different persons but as subjectively perceived and
perceiving reality is one 'I'.
We are "bisecting" consciousness
Now we can come out with the following
assumption: that the model of impersonal immortality "worked",
availability of structure of human consciousness is necessary. However, we yet
do not know, that such consciousness (about it is speech ahead), but to us it
is already clear, that it should consist, at least, of two parts – a constant
and a variable.
One part – a variable caused by the genic
nature of the specific person, features of the social environment in which he
lives, quite satisfies to the actual fact – uniqueness of the human person.
Further we, already at other level, shall track, as the model of this
originality and as it (originality) could correspond with a problem of human
consciousness and with a problem of subjectively perceived immortality is
realized.
Other part, identical at all people, also is
that reproduction which should in offered model to provide a constancy of
perception of life. This immanent to each person the property caused by
structure of its brain which we name « capacity to occurrence of the subjective
beginning » and which in borders of existence of this capacity is identical at
each person and is reproduced naturally.
In this part of the book we
are yet ready to approve, that the mentioned two parts of consciousness really
exist. We simply ascertain: if the consciousness has been structured in the
specified sense the offered model of subjective immortality could exist really.
With all definiteness it must be said, that the model of an eternal life
designated here does not define immortality as those, that is denying death: in
the given model the death is present, and at it the deep philosophical sense,
probably, is concluded. In the offered model refer two dialectic contrasts –
death and a new life. From this point of view for the given phenomenon the term
"immortality" as we earlier have noted, not at all is successful.
However, not excepting concepts « eternal life », we shall use also this term,
always with an eye to not absence of death, and something similar for a life
after death.
There is passed one more part of a way. Having rejected the eternal life
offered by theology and theosophy, we "have thought up" the model of
immortality as sequence of usual human lives. This model assumes special
"arrangement" of consciousness. We yet do not know, whether so it
"is arranged", and in general, that such consciousness. However
clearly one – in effect consciousnesses is hidden that we should understand.
Lesson
geometry with a physical bias
It would be disrespectful to the
idea of immortality if through ten pages after its announcement it would be
understood by all; for this purpose, maybe, there is not enough perusal of the
book. Besides we are not assured what to understand – means to accept. Not
trivial ideas begin not with processions on the triumphal areas, their destiny
– slow procrawling on maze of gyri. The
idea on a continuity of perception of life in case of death of the subject
actually is unexpected and so difficult for rational understanding, alien for a
habitual way of thinking, that it is obviously necessary to us besides stated
above theses to offer still any analogy, to come close to understanding the
given model.
When speak about subjective, often use concept
'point of view': my point of view, the point of view John Doe, etc. We shall
take advantage of 'point of view', making a start from physical and geometrical
sense of this concept. People are points. The more precisely they are born
points (excuse for a tautology), as a point is elementary simple. In a
consequence they, becoming complicated, turn as though to the various closed
figures: circles, ellipses,squares, asterisks, triangles and etc. On a boundless plane of a life each point
(in the further we shall name its central point) or the figure has the and only
the coordinates concerning some 'world' system of readout, and they remain
constants from the moment of occurrence of the central point, at a stage of its
growth up to a figure (in this case with the central point of a figure it is
identified, for example its center of symmetry), and before disappearance of a
figure. We can admit cases of moving of the central point within the limits of a
figure belonging it. The assumption it is done for the sake of satisfaction to
sense of one often used phrase which will be resulted below.
Absolutely precisely on seat of the center of
symmetry disappeared figures we regard occurrence of a new central point as
event, almost improbable. In our analogy it would conform to a repeated birth
of an absolute copy. It is not necessary to mix moving us, ordinary alive
people, in our ordinary three-dimensional space with possible movings on an
imagined plane of a life; on it each element takes the constant seat at all
stages of the existence.
Let's continue consideration of analogy. After 'birth' the central point starts
to expand in a certain figure. Here one more condition. It can seem to much
weak point of analogy, but we, naturally, do not apply for its perfection. It
is a question of that each expanding figure has initially such vital space,
that, expanding to not borrow space of adjacent figures. It is clear, that here
the neighbourhood has no directly municipal shade. It is possible to connect
occurrence of new system of coordinates with each central point, in which
coordinates of set of points of an expanding figure are counted from its
accepted center, i.e. – from the central point. Now – comparisons. The form of
a figure, its sizes are a hereditary luggage and social experience of the
person.
Comparison is pertinent: probably forming a
specific figure it is caused by those at adjacent figures but so that the
indispensable condition was not broken – figures should not be crossed.
Designated by us as the center of a figure a point (i.e. 'point of view') in
any instant strikes root the given figure for the center of coordinates of ' a
plane of a life ». Now all is counted from this center: everything, that does
not belong to 'my' figure, is an external world, on which at 'me', as distinct
from all other figures is the 'own' point of view. Points belonging 'my' figure
– 'my' private world, «is mine I ». Still the condition – 'sight' from the
local center can get for limits of borders of the figure into any zone of ' a
plane of a life », except for internal zones of other figures.
Let's connect the offered geometrical model
with a phenomenon of subjective immortality or a phenomenon of eternal life.
Figures different, their site on « a plane of a life » a miscellaneous,
instants of occurrence of points and disappearances of figures are various. All
this so conforms to uniqueness and originality of the person. Immortality
requires a constancy, similarity of any elements defining essence of a life.
Where they, these elements? First, the fact of occurrence of a point: in fact
it could not appear. It is necessary for us, that all over again there was a
point, instead of something other. Means, behind occurrence of a point there is
a certain, same physical essence: occurrence of a point is caused by something.
The point, in our opinion, in the given
analogy, is capacity to occurrence of the subjective beginning, and all points
are identical. Further, secondly, all points have an identical capacity to
expand in figures (let and different). And, finally, thirdly, for all
considered « planes of a life » on which there are figures, there is a same
metrics (the metrics is some mathematical characteristic of space.– B.P.). Instead
of a plane it would be possible to take, for example, a surface of area, but
for it the metrics, the truth already another, it is kept. Each perceiving
center 'is adjusted' on the same metrics. Therefore carry of a perceiving point
to other seat of vital space changes nothing.
As the physicist, the system of coordinates
connected with the central point, invariant to its moving on « planes or area
of a life » would tell in this case. Differently, all the laws existing in such
system of coordinates, all processes, in it proceeding, do not change at its
moving concerning world system. Proceeding from this analogy, it is possible to
tell, that capacity to subjective perception of life at all people is
identical. As the local centers are invariant, the central point cannot tell in
what in some detail to system it is. About a phrase « my point of view on … Now
is a little has changed ». In a life often happens such. It also is
displacement of the perceiving center inside of the figure. The center of
coordinates, from it displaced was displaced, all sees differently, but
property of invariancy of the central system of coordinates thus does not
change.
We would not like, that the described analogy was perceived as attempt of the
proof of validity of the thesis about a continuity of subjective perception of
life in case of death of the subject. If such attempt to make it is possible to
set of questions which only will destroy sense of this analogy.
For example, at an assumption of the various
metrics in each point of ' a surface of a life » we shall come to the statement
opposite admitted. Therefore the offered analogy – only descriptive model. The
certain type of "proof" of validity of reproductive model will be
developed in following chapters for now once again we shall remind of an
example with a vital metamorphosis.
In this example structure of human
consciousness, availability in it both by a constant, and a variable of making
parts just as in geometrical analogy of a point figures, from them
"growing" are identical, and is obviously guessed, are various.
The reproductive model of
subjective immortality (more precisely it can be named « immortality on the
basis of a reproduction of constant capacity to sensation of the reality ») is
based extremely on quite actual reasons, without attraction of supernatural
attributes.
For a background of a reality of a similar type of immortality understanding
true essence of human consciousness is important. The subsequent three chapters
also will be devoted to consideration of this question. In them the impatient
reader wishing as soon as possible and is more to learn about immortality, in
fact never will meet this word. But these of the chapter include that
information, ideas and comparisons which will allow us to translate immortality
from a rank of mental model by what it is presented in the given chapter, in
the status of a scientific hypothesis.
Chapter 3. Approaching abstract
Who made me hostile power
Out of nothingness called,
My soul filled with passion,
Mind with doubts stirred?
A.S. Pushkin
We - for the
informational approach
Recollect, the reader as you were born, arising
from nonexistence. No, it is a question not of a birth, we do not remember it,
though precisely we know, that cabbage and storks here there is nothing. We
speak about occurrence from nonexistence. First – any inconsistent, not
connected with seat and time of a sparkle the consciousnesses which have
remained in our memory for all life. Interestingly that in these memoirs of the
earliest childhood, as a rule, there are no ourselves: we remember something,
but then we did not understand, that it we (I, you, it, it), understanding has
come later. One step at a time, to years to five-six, memoirs become more
integral, we can specify a scene of action, still we give a thought on
ourselves as about the subject of action more few. All this will come later and
there is our consciousness, to ours "I".
So such « ours I », whence it has arisen, what
mechanisms if they are, have started it in what the essence of our
consciousness where we disappears "I" when the organism dies, whether
disappears it in general? Here the questions fundamental to a science, art, religion, for a
household level of perception of each person.
What's the matter? Why there is in the
world nothing closer to us on the availability and more distant for
understanding, than consciousness. If in its basis – transcendental laws either
their displays, or transcendental will then its incomprehensibility is clear.
But « … if the consciousness really is function highly organized matters why till now there was no model,
explicatied this statement? » [12, p.7]. Alternatives two, and an output at us
one – to accept a call.
In recent years in connection with
rapid development of computer science and computer facilities not less violent
progress is observed in the field of the knowledge, named « problems of an
artificial intellect ».
Apparently, in borders of the
decision of these problems and if is wider, within the limits of methodology of
the general theory of systems [24], it is possible to try to find answers to
the questions put above. Not applying at all on the final decision (whether
under force it is to one person?), we shall come out with some assumptions,
providing a way if to not solve the put questions, then to promote in the
necessary direction.
Now many divide regulations about volume, that
from the point of view of principles of its functioning it is possible to
compare with a brain of the person with complex, even the extremely complex
information system.
Let's result only one of many confirmings this
idea: « … the treatment of the mental phenomena as the information processes
which are carried out by a brain, opens wide methodological possibilities for
development of a problem « consciousness and a brain » [3, p.19]. This system
has (the some people consider, that has no) the certain algorithm (or set of
algorithms) functioning. In the fourth and fifth chapters the reader still
should adjoin to complex mathematical concept of algorithm a little.
However to it will be enough basically the
intuitive, simplified understanding of algorithm as certain, final sequence of
rules, carrying out which final number of times, it is possible to receive the
solution to the problem.
Evolution of
model
That it is better to present model of
functioning of the information system similar to a brain, we shall consider
possible stages of evolution of model of biological system from simple to
complex. First of all, it must be said, that the model of any biological
organization which are being conditions of the actual physical world, should
stay in information-power interoperability with this world. The most simple
model has only two channels. One channel entrance on which information-power influence,
for example the bunch of light, arrives at an input of model. Other channel
(too information and energy) represents reaction to entrance influence, those,
for example, maybe moving of model from light space on more dark site.
Figure 1 The
simplest model
For the
readers who have got used to dry language of drawings and diagrams, the
elementary model is shown on fig. 1 in the form of the model accepted by
cybernetics of " a black box » in which to us it is not known (or us
internal "stuffing", an arrangement of this box (in picture –
information model of an alive organism does not interest)).
To the
researcher the information on an input (for an alive organism this influence of
an environment) and an output of model (with reference to an alive organism it
is necessary to consider as the target information various reactions of an
organism) is available only. Language of concept of the information in the
world surrounding us is inexpressiblly rich and practically is boundless,
though we know not too many ways of information transfer.
These are
various oscillatory processes: a sound, light, radiowaves; a different sort of
radiation: thermal, radiating; various fields: gravitational, magnetic,
electrostatic (lately began fashionable to speak about biofields). The
information can be transferred by a stream of particles, mechanical influence,
etc.
Each
living being is capable "to understand" any particle of language of
the nature. Only in borders of this information environment the organism can
function effectively.
For
example, some elementary organisms (and not only they, certainly) are allocated
by capacity to respond to an orientation of a magnetic field; but, how many do
not read to an amoeba the Bible, it does not become from it to the believer. Let
religious people will not find similar comparison by blasphemy – the author
wished to emphasize only a pettiness of the first and greatness of the second.
In model on fig. 1 there are only two channels
of information transfer. On first of them the information acts in model from an
environment. The target channel – observable reactions which can be:
acceleration or delay of movement, variation of its direction, etc.
In the elementary model availability of very
limited characteristics of entrance both target channels and rather simple way
of transformation of the entrance information in target supposed, thus, most
likely, it eventually does not change.
In what direction the elementary model could
evolve? It is necessary to mean, that reaction as soon as it is carried out,
becomes not only property of model, but also as though a part of an environment
as reaction is the attitude arising between model and environment of its
dwelling.
More viable so, and accomplished the model is
represented, capable the given attitude to perceive, that conforms to
occurrence of the channel of a feedback (fig. 2). The model possessing a
feedback, receives the new quality named by memory that allows it to be
trained. Training – the important quality enabling model is better to adapt for
changing conditions of an environment.
Fig.2 The
simplest model with feedback
Feedback – great 'invention' of the nature. Some words, preceding as
though resembling about the reasons for its occurrence, cannot be named even by
pathetic leptons put by us on an altar of the Nature. But to add, in essence,
there is nothing more.
As the justification it is reasonable to refer on authority: « … as if
to feedback mechanisms, … which are inherent in all alive their occurrence and
today remains a mystery » [21, p. 88].
Till now the accent was done on power influence on model. However each
such influence has the borders of variation of intensity, various influences
can alternate in the certain natural sequence or accidental image. The model,
consequently, appears not only in power, but also in the information
environment.
The further progress of model is maybe connected with enrichment of
language of concept of the entrance information and language of reactions, that
leads in turn to complication of rules (and, consequently, structures)
transformations of the entrance information in target.
As 'life' of model proceeds in mixed
power and information to environment,
probably, that more stable to factors of such environment there are such models
which are capable to spend power and information influences on different
'departments'. In this connection at the certain stage of evolution in model
there can be new operating special-purpose structures which should be
correlated with occurrence in an organism of a site of the body called by a
brain. The information model of such organism is presented on fig. 3.
Fig.3 A simple
model with the brain
We shall not be asked here by a question why a direction of evolution of
the organisms, got a brain, it has appeared more perspective, than hypothetical
evolution of brainless essences or fantastic essences with many brains.
The general principles of
construction of artificial cybernetic systems suppose existence of
arrangements, as with central, and distributed management. An example of the
last are the matrix structures, homogeneous systems of automatic devices,
multiprocessing systems, etc.
Apparently, the brain is not system
with the central management, most likely, it should be carried to distributed
to the system consisting of set of in parallel working "processors".
However, considering a brain as uniform information and operating system, it is
necessary to note, that the nature has gone on such way when one organism is
conformed with one brain. However, the opening connected with asymmetry of
hemispheres of a human brain, allow to ask a question, whether really one brain
at the person.
Perhaps, their two, working in pair? But it is other question, while it
is more convenient to us to be guided by the traditional approach. The model
shown on fig. 3 though possesses a brain, but under the qualitative
characteristics essentially does not differ from previous model, and it should
be considered as transitive on a way to following, more perfect, represented on
fig. 4.
Fig.4 The
model with the brain of the first type
In process of complication of functions of a brain, escalating of its
structure and an increase of weight it becomes more and more isolated part of a
body which, eventually, becomes for a brain as though an environment. Therefore
there are specific channels 5 and 6 (see fig.4) which role is to some extent
similar to a role of channels 1 and 2 accordingly, but only not in relation to
an environment surrounding model of an organism, and in relation to a body as
to an environment for a brain.
Channels 5 and 6 is a typical
feedback between a body and a brain. It is known, that a principle of a
feedback – a fundamental principle of construction of cybernetic systems.
Certainly, we do not think, that the nature was guided these by a principle
because 'knew' it. Probably, when as a whole parts were allocated, there should
be communications between these portionwise, differently the whole would cease
to be it. However, it too a principle, the truth, from area of other science.
Here it is important to emphasize essential difference of the fourth
model from first three in which the environment was active, and reaction of
model of an organism – is passive. In model on fig. 4 interoperability of
channels 5 and 6 back: active it is necessary to consider the channel 6. In
other words, the brain, being active, now itself becomes as though an
environment for a body which it operates.
By several lines it has been above told, that the body acted as an
environment for a brain. Now – to the contrary? No, the body and a brain is
simple form the closed operating contour. Because of it the concept
"spur-reaction", characteristic for passive model, becomes obsolete,
therefore in the subsequent models it is replaced by concepts « the information
of an environment » and « the target information of model ».
As channels 5 and 6 are specific, as serve internal demands of model of
an organism and directly are not connected with information interoperability of
model with an environment, they in picture are represented differently.
Probably, will not be a mistake if we shall consider channels as 5 and 6
channels of transfer of the physiological information unlike others which
should be named information.
The following step of progress of
model of an alive organism is presented by model on fig. 5. In process of
evolutionary progress the brain becomes more and more complex information
system.
If in the previous models it
received messages only from an environment and the 'physiological' information
from a body now for its normal functioning the information on its own work not
only as physiological but also as information system is required.
Differently, the brain from the information point of view becomes an
environment in relation to itself, that emphasizes its escalating activity.
This active role as it seems to us,
the channel 7 is capable to carry out. Apparently, in this model it is possible
to speak about availability of one more channel 8. Its role will be easier for
presenting if to subdivide all channels into two types: 1) the descriptive
information; 2) the executive (command) information. Channels of the second
type on fig. 5 are shown by darkly dark blue color. The given division of
channels on types represents the certain analogy to division of channels on
declarative and procedural channels. Such division of channels it is accepted
in a number of works on an artificial intellect. See for example, D.A.
Pospelov's book « Imagination or a science » [22, p. 162, 163].
At such classification the channel 8
is the channel of transfer of the executive information from a brain to itself,
i.e. the active channel.
Fig.5 The
model with the brain of the second type
In model on fig. 5 essential that circumstance is represented, that the
brain and a body from the information point of view are not separated,
therefore the channel 8 is only a branch of the channel 4. In a similar way,
the brain cannot distinguish the information acting through sense organs from
an environment and the information on an environment, occuring in it, that is
shown in picture by association of channels 3 and 7.
The
following stage of evolution of information systems as models of information
functioning of alive organisms as it seems to us, is maybe presented by the
sixth model under the account (see fig. 6). The essence of this model is clear
enough from picture. Really, the brain from the information point of view has
stood apart from a body and an environment, becoming своею an environment. (It
is necessary to emphasize, that in considered models physiological and
information channels though are shown separately, actually, certainly, are not
absolutely independent.)
If to compare with hypothetical evolution of
the information model offered by us as though to actual evolution of actual
organisms the certain similarity of hypothetical and actual ways of progress
rushes to eyes. To
the elementary organisms described by model fig.1, it is possible to carry the
nuclear-weapons-free organisms (microbes) which have appeared on the ground 3-4
billion years ago. Process of processing of the information by such organism is
very simple.
Responding, for example, on a gradient of
chemical concentration of any substance in an environment by means of special
chemoreceptors, located on surfaces of an envelope, a microbe is capable to
move along a gradient, reducing the special albuminous structures which are
being from an external side of an envelope.
Similar primitive reaction was shown also with
other unicells which have appeared 2 billion years ago. However language which
they "understood", was richer.
For example, the ciliate-slipper, one of the
elementary organisms which have kept up to now, shows reactions not only on
chemical, but also on mechanical, light and thermal influences, as well as
possesses basic skills of training.
Unicells also have no brain that is quite
entered in the concept of information model on fig. 2.
Fig.6 The
model with the brain of the third type
Nearby 700 million years ago there
were the metaphytes possessing a brain. However the basic characteristic of the
first brain (a brain of the first type) was it rigidity, i.e. rigid
pre-programming. . The brain, having received the program of work by right of
succession, could not reconstruct it during a life of the individual (model on
fig. 4).
On the second constructive version evolution
has generated a brain which « was not the slave to an instinct: it could
independently « understand » the acting information, to remember it » [22, p.
13]. However (we shall see it in the fourth chapter), a range of similar
"explanation" is limited and congenital, it is impossible to change
it (model to fig. 5).
Finally, the third version of a brain – a human
brain. Its capacities to training and adaptation practically are boundless, the
human brain unlike first two versions of a brain possesses consciousness. Why
the material brain generates not material consciousness?
As the material brain develops not a material
idea, produces not material consciousness is a question from questions. We
precisely do not know, how it is possible to answer it. But we are ready to
offer a working hypothesis (unfortunately, hypotheses happen erroneous?!),
hinting at existence of the area including the true answer.
Was
whether the word from beginning?
The concept of the information is central in
construction of model of consciousness and a background of the concept of
subjective immortality, therefore we shall concentrate attention to this
ordinary and mysterious 'subject matter'. The information fills our life. But
last word about it – ahead, even because about its nature still there are
scientific disputes.
Even definition: the information is « … an
exchange of the information between people, the person and the automatic
device, the automatic device and the automatic device … » [28], poorly
intelligibly, short of impeccability of translation of English «information» on
Russian 'message', 'information'. About what of the information, what for
messages? Such question to answer it is impossible. For example, « tomorrow in
Moscow cloudy weather with clearings … » is expected or « the commercial fiasco
was sufferred with the Uzbek currency stock exchange … », or « she gave me a
quick look needle and registered mistake ». Messages – uncountable set: «tris
zenymyats Doogra si» - too the message. The conclusion arises: the intelligent
English phrase and an accidental set of English characters give some reference
point at movement to the answer. The information as a code as the material
carrier of sense is one, and its sense – quite different. Speech about code concept
of the information for the given question is not connected with our subject
matter Here will not go. Let's talk about senses.
It would
seem, apparently, that the sense to all is given by the person. From here – one
extreme measure: the information is connected with the person, and outside of
it, it simply does not exist. The similar sight quickly encounters absurdities
if it to direct on quite 'intelligent' action of the robot. All right, Let it
pass, with the robot: it supposedly all the same was comprehended by the
person. Extreme measures are tendentious, therefore we shall depart from edge.
The leader submits a blare – a signal of
danger, and multilegged herd, raising a dust, is born away from the predator
who has hidden in thrickets. Here there is no person, but there is a sense
clear even hummel calf, who has received the disturbing message. Hence, the
sense, is more precise that refers to as this word, concept not cleanly human.
What is such, what refers to as a human word
'sense'?
The modern sights which are going back to
Platon according to which the sense is a certain primary essence take place: «
Our initial postulate on primary existence of the senses ordered on a
continuum, it is possible to consider as the further progress of key points of
Platon about primary existence of ideas » [25, p.10]. If so, the semantic side
of the information lays outside of the person though, in essence, is all the
way through anthropic. Really, the hand somehow does not rise to allocate on a
continuum the point appropriating 'sense' described above flight, from 'point
of view' rescueed from a pursuit. Perhaps, it would be one more extreme
measure. But then why the report of information «atando» (on a modern slang
«atas»), subjecting boys in panic flight from a apple garden, is allocated by
the certain sense, and cry the leader of herd is senseless? Or it is allocated
by sense only for the person? Then why antelopes run? No, here something not
so. Sense hardly maybe the primary essence which has been torn off from the
person and at the same time belonging only him; behind it as behind a semantic
side of the information something is guessed such, that is uniform in the
variety and varied at the unity.
During suitable time the told word raises in
the price. Probably, it also is fair and for citations: « … we can think, that
the world in all displays – physical, biological or psychological – is arranged
by some identical image. Its core is the certain initially set reality
revealing through number » [9, with. 229]. As in children's game – it is
already hot! Only, why non-material number, instead of the non-material
attitude? To us it is thought, that a fundamental role in construction of the
world – that we name the attitude, Pythagoreans understood still. However, in
their interpretation not, and the number too referred. Perhaps, because it is
incomprehensible, but available? Now we understand, that the number acts as the
quantitative characteristic of any attitude: « … any mathematical theory
studies the certain algebraic system, … studies set with the attitudes
allocated in it » [30].
If to
consider various levels of the organization of objects of a material world from
subnuclear up to galactic all of them are conformed with the certain
generalized model: all levels will be organized on the basis of specific to
each of them of interactions of elements making them. However this model is
represented enough trivial, and, consequently, unproductive for our analysis if
elements of each level to consider only material образованьями, and
interoperability to reduce only to the category physical. The model is
essentially enriched if to pass to broad interpretation, i.e. if to admit as elements
not only material, but also non-material 'objects', and interoperability to
replace with generalizing concept 'attitude', into which 'influence' or
'interoperability' enter as a special case. The possibility of similar
expansion is quite proved, as it is reflection of a true state of affairs, that
a little below will be subject by a number of examples.
The
offered model to some extent conforms to mathematical concept of set. Set,
certainly, concept abstract. Within the limits of a task in view (to understand,
that such sense of the information) we shall try to leave from extreme
abstraction as we shall use concept of set not as formal mathematical object
but only as the conceptual structure having an actual content. We shall explain
told by following analogy. From the conveyor of car factory for any interval of
time has descended, for example, twenty motor vehicles of one model. We shall
consider various versions of realization of different attitudes.
Version the first. All twenty cars as elements of set are in one
attitude to each other: let all of them – cars of one mark, for example the
Ford Focus.
Version of the second. This set breaks up to a subset from
five cars connected by the attitude "white", and a subset from
fifteen cars, connected by the attitude "cherry".
Version the third. All twenty cars are concerning « with
automatic transmission ».
Version the fourth. The set from
twenty cars breaks up to two subsets on ten motor vehicles with attitudes for
each subset « have descended from a line №1 », « have descended from a line №2
».
It is easy to see, that it is possible to
construct attitudes of the same elements (cars) both for the fifth and for
sixth the and for other subsequent
versions. Also apparently, that mentioned (and not mentioned) here attitudes –
not pure abstraction: they can serve as the basis for creation of the
information on work of the given automobile conveyor.
Now it is
necessary to stop in greater detail on concept 'attitude'. The attitude is the
patrimonial concept which is not reduced to other, more elementary (here there
is no speech about formal mathematical definition). However, it would be
possible to take advantage of recursive definition, for example: the attitude
is an attitude of acquaintance, the attitude of equality, the attitude of an
inequality, the attitude of divisibility, the attitude of interoperability,
etc., etc., finally, the attitude is an attitude.
Just as once N.Wiener has defined: « the
information is an information ». But recursion does not rescue, as for
definition of the attitude with its help it should to list uncountable set of
every possible attitudes that is, certainly, senseless employment.
Easier to
divide attitudes into three groups. First, attitudes of type of direct
interoperability when between elements power communication (gravitational
interoperability, electromagnetic forces, intranuclear interoperability, etc.)
is established. Secondly, attitudes of type of direct information
interoperability.
In
attitudes of a similar type take place also power (even material) exchanges as
the information cannot exist without the power or material carrier. However, it
will be a question of the information further. Thirdly, - attitudes abstract,
mediated. In attitudes of such type there is no direct communication between
elements, there is no their direct interoperability, but the attitude,
nevertheless, exists.
It is important to note, that the above-listed
types of attitudes exist not necessarily only in unique of the specified forms.
So, for example, one of the cores in the world of macrobodies of attitudes of
type of gravitational interoperability is shown not only in the form of
movement of planets. The form of expression of the same attitude is abstract
formula F=km1m2/R2.
The
attitude if it only is not power interoperability, it is impossible to consider
material in the sense that not the matter as those defines an essence of such
attitude. And in this sense it can take place, as between material elements,
and non-material intangible entities.
In particular, as similar non-material essence
the attitude that brings to existance concepts « the attitude of attitudes »
can act again. Let's result enough a simple example, using concept of equality.
Say, it is possible to speak about equality of weights of two stones, or –
about equality of their volumes, or about equality (concurrence) of two musical
tones received from different tools, or about equality of members of the
equation, etc., etc. Apparently,that for realization of this attitude absolutely
it does not matter whether – the nature of compared elements is material or
non-material – the result of comparison is important, and it – is obviously
non-material. At the same time non-material attitudes are quite objective and
can exist outside of the person.
Here it is necessary to note, that non-material
attitudes expediently to divide into two classes – the realized and
non-realized attitudes. In this connection the question on objective existence
of non-material attitudes is more reasonable for carrying only to realized.
Equality
of quantity of valent electrons at silicon and carbon – the realized attitude
as it is objectively shown in the certain chemical similarity of the named
elements. At the same time hardly it is possible to speak about actual display
of any attitude, for example, between a boulder, laying in ten meters precisely
on the south from the top point of the Everest (maybe, in this seat and there
is no boulder), and atom of hydrogen, 10 light years being at present on
distance on a line connecting an eye of the author with an Alpha Ursae (atom of
hydrogen there too it can not appear). However the given exotic attitude has
immediately generated in that model of the world which has appeared in a head
of the author in an instant of a writing of these lines.
Let's
give some more examples of the attitudes existing between non-material objects.
Let there is a message (information): the number 'A' totally divisible on
number 5 ». Let there is a second message: the number 'A' totally divisible on
number 2 ». Each of these messages – is non-material, though, certainly, and is
written in this case on the material carrier – to a paper, for example. What
new attitude is maybe constructed from mentioned? For the person absolutely
distant from mathematicians, between these messages there is no attitude. But
the person even little bit familiar with concept of divisibility (i.e. the
attitude of divisibility), the new attitude between number 'A' and number 10
detects. Data, certainly, very simple example can be interpreted as follows: as
a result of realization of the attitude between attitudes there can be that in
an ordinary life name a word 'information'.
Let's take other example. The shadow from
subject matter shined by the sun (buildings, a tree, etc.) falls on a surface
of the ground. A shadow as seat dark by direct solar beams – it is non-material
(though, 'seat' - is obviously material).
At the
same time it exists and is not than other, as result of realization of the
attitude which have arisen between the sun (is more precise, a stream of the
light energy going from it), a building and a platform of the ground. There,
where the shadow comes to an end, display of other attitude takes place:
attitudes of solar beams and surfaces of the ground (if there were no solar
beams, there would be no brightly shined seat but if there was no
"seat" « brightly shined seat » too was not).
At the
same time the platform of the ground shined by a sunlight is material, as a
mixture of splinters silica, limestone, organic particles, etc. instead of
because it is shined just as the shadow is non-material. On border of the site
shined and dark by direct beams (light and a shadow) "light-shadow"
refers.
As a
result of a various degree of heating of ground in the shade and on light (on
border of a treatment of light and shade) in ground basically can appear any,
let and undistinguished, mechanical pressure and deformations. That is the
attitude of non-material elements (light exposure and a shadow) can, as though
generate the phenomenon of the material order. Character of distribution of
microcracks in ground in this case contains the information on a course of a
heavenly body, geometrical parameters of a building, properties of ground,
availability of clouds in the sky, etc.
It is important to understand, that here it is
a question of methodology, instead of about the physicist and, consequently,
told it is not necessary to understand as capacity « not matters » to create a
matter. Certainly, microcracks in ground have appeared not as consequence of
action сущностей type
"shined" and "dark".
Microcracks
are result of display of dependence of mechanical strength, for example,
limestone at its expansion (compression) from a degree of heating or cooling.
But it is physics. At a level of the philosophical analysis given, let and
private, an example it is more convenient to use concept "attitude".
The considered example shows, that the information of concept
"attitude" to concept "interoperability" narrows the first
and complicates the generalized analysis of many phenomena. From few examples
listed here it is possible to draw the certain conclusions.
The
first. The attitude can apply for a role of the uniform conceptual concept
allowing on the basis of one methodological approach to consider the most
different displays of the world of the material phenomena and non-material
essence. Differently, the attitude alongside with such concepts as space, time,
a matter, consciousness could be carried to a rank of philosophical categories,
having removed with it frameworks only mathematical or only household
definitions.
The
second. The attitude inherently is non-material (except for the attitude of
type of interoperability), but also and it is not ideal if to treat ideal as
something such, that belongs to extremely human consciousness as it can
objectively exist outside of the person, irrespective of the person.
For
example, it is known, that weight of the Earth approximately in eighty times
more lunar. It is the objective characteristic, not dependent on someone's
consciousness; differently, the attitude « in eighty times more », considered
with reference to the given case, exists really. It, certainly, would not be
realized, besides with reference to the given case, without existence of the
Earth and the Moon. Planet the Earth and its satellite the Moon (we shall
consider them for simplicity without the Sun) cooperate among themselves,
certainly, not because their weights are concerning « in eighty times more »
that is why, that they are subordinated to action of the law of universal
gravitation. But by virtue of objective existence of the attitude « in eighty
times more » which is realized by means of existence of weights of the Earth
and the Moon, the Moon is Earth satellite, rather the reverse.
The
attitude is not primary essence in the sense that can exist irrespective of
elements between which it arises. For occurrence of the attitude availability
even one element (the attitude of a reflection) is necessary. In the
mathematician (in the theory of sets) similar attitudes also refer to as
properties.
It is
represented to us, that the term "property" is very successful not
only in mathematical, but in ordinary and philosophical senses. What it means
the attitude of separately taken material element to, certain as property?
There is,
for example, such definition: « Property is a philosophical category for a
designation of internally inherent objective reality of capacity to detect
those or other sides in processes of interrelation and interoperability » [31,
p.77].
It is
thought, that through property as the single attitude is realized a way of
existence of an element as existence just and is shown through its properties
(property « to borrow the certain volume », property « to be rigid », property
« to be heavy », etc., etc.).
The similar idea can be met, for example, at
hardly above the quoted author: « … properties of subject matters represent
itself as some potential life » (in the same place p.75). Differently, nothing
can exist outside of the attitude of a reflection (here the term
"reflection" has not psychological, and more likely, mathematical or
physical sense).
The definition of property resulted above is
based only on a private type of the attitude (interrelation and
interoperability), and in this case property is the characteristic material and
can be treated as attribute of a matter (red, heavy, slow, etc.).
However if to admit wider interpretation of the
attitude (thus as elements also to take the attitude ») the category
"property" can be distributed and on non-material essence.
So, for example, property « to be identical »
belongs not only to material objects (say, two identical cones), but also to
objects non-material (the identical formulas identical to an idea, identical
attitudes). And as property acts as display of potential life objectively there
are and not material elements. At the same time in a sheaf
"material-ideal" these non-material elements cannot be carried to a
category "ideal" if last to treat in the traditional image.
We are distant from intention to distribute
ideal from "human" up to "divine". It is more logical to
admit: that usually refers to "ideal", - also attribute of a matter.
From here it is possible to see an all-important conclusion.
The
element (it does not matter whether – material or non-material) cannot
staticize itself outside of the attitude (generally not necessarily material
order). Material and non-material are indissolubly connected, both outside of
this communication and without this communication there is nothing real:
original monism, overcoming sidedness of classical monism (deductibility of all
real only from a matter) and bilateralism of classical dualism (independent
existence of a matter and spirit). At the same time we would not like, that the
similar statement was reduced, for example, to teyyarizm (some links on
Teilhard will be given in chapter 5), in which (as display ideal) is considered
mentality indispensable attribute material. The attitude as non-material
generally the concept, not is mentality, it – only a basis for occurrence of
mentality.
Feature of a category "attitude"
consists that it in the certain sense invariant, i.e. is not so unequivocal
correlated with elements between which this attitude takes place. Really, if
again to return to the attitude « gravitational interoperability » character of
its display in empty space does not depend at all on, whether this
interoperability between two down pillows or metal balls of the same weight is
considered. Similar it is possible to observe and concerning
"equality": absolutely it does not matter whether from the point of
view of realization of this attitude – whether there is a speech about equality
of two numbers or equality of weights of two planets.
Similar invariancy of the attitude to a reality
of elements between which it arises, well is correlated with a principle of
invariancy of the information to its physical carrier [32], that, probably,
confirms deep communication between concept "attitude" and concept «
sense of the information ».
It is necessary to note, that weak correlation
of a category "attitude" and concepts "element" - a basis
of modelling. Any model (including abstract, mathematical) that also differs
from modelled object (phenomenon), that it is constructed on other to "
element base » more often, but to some completeness reproduces the attitudes
which are taking place in modelled object (phenomenon).
The similar idea, the truth expressed with use
of other terminology, met and earlier: for example, speech can go about
allocation « conformity of an image to the original which depend not on
similarity of their elements or substrata, and from similarity of leading
groups of attitudes between elements or subsystems of that and another » [33,
p.264].
Visible innumerability of attitudes in the
nature and a society, apparently, does not leave any hope for their
classification or ranging (there's nothing to be done – the destiny of a
science is those: to display all on shelves). But, perhaps, concerning the
lifeless nature such attempt is maybe undertaken.
Space,
time, their metrics and, finally, forces of action (interoperability) – here
the form and at the same time a content of a material world. The space proves
through the attitude « to be on distance », time – a chain of relationships of
cause and effect or attitudes. The metrics is maybe opened through attitudes
"equally", "not equally" it is, " more ",
"less".
This, for
the present not working mechanism, - three ones for each "part"
making it does not exist in itself but only in indissoluble communication. Any
mechanism is dead, its purpose is not realized, if it is not started, if it
does not work. Forces of the nature (the attitude of action) – here a spring,
giving to the mechanism eternal movement. Probably, this accidental concurrence,
that fundamental forces of the nature, as well as the attitudes, too four:
gravitational, electromagnetic, nuclear and weak interoperability. The named
forces also do not exist in itself: their nature detects by means of space,
time and the metrics, i.e. by means of those attitudes which they
"start". All is fastened in a dense ball. Whether there is an initial
end of a string?
Now we
are ready to speak about « a content of the information » (sense) as not
dependent on a material basis of adequate model of the attitude (the
estranged attitude). At the same time
the information cannot exist without any material carrier which is primary in
the philosophical plan, but does not play a defining role in disclosing sense
of the information.
Existing ambiguity in treatment of the
information (especially its sense) in the lifeless nature and outside of the
person speaks, probably, that the alienated
attitudes in the lifeless nature act in its forms and, consequently,
cannot be (or can be hardly) are allocated as the information, instead of as
the independent natural form. On sedimentary breeds it is possible to look as
at a reality, and it is possible to see in them the alienated attitude of
causes and effects at variation of climatic conditions or the seasonal periods.
On movement of galaxies and planetary systems we look as at a universe. Whether
and it is possible to look at them as on
the alienated attitude in forms of the nature display spatial, metric,
relationships of cause and effect and a full set of physical interactions? The
answer, probably, is obvious.
Till now the most abstract model considers
model mathematical (in it, as a matter of fact, there are no material elements
and there are only attitudes). Probably, on a degree of abstraction from material
essence it is necessary to consider as relatives and the images arising in a
brain and being information reflection actual, external essence. Thus, the
concept commonly used and taken, probably, from philosophy "image" in
essence coincides with concept "model".
Confirming told can be met and at other
authors: « the actual equivalent of subjectively experienced image in a brain
is not set of neurons, and only orderliness, as embodied in this set » [3,
p.148]. It is easy to see, that here speech in fact goes about model of
attitudes.
The
popular belief is wide enough, that the information processable by a brain,
forms the certain information field displaying an external world and being
model of this world inside of a brain. In a brain of an animal – one model, in
a brain of the person – another, and, certainly, at different people of model
something differ.
Speaking about the information processes
proceeding in a brain, it is possible to use as explanatory analogy the
examples taken from area of TV. We shall result one of them.
To television studioes there is a
videorecording performance. Actual attitudes between its participants will be
transformed by means of the equipment to attitudes of a different degree of
magnetization of various sites of a magnetic film.
Through any time when participants of
performance will be to each other absolutely in other attitudes, them earlier
the recorded attitudes by means of other equipment will be translated in
attitudes frequency (or others) characteristics of the electromagnetic field
created by the radiating aerial of a television center. Let's stop contrary to
physical laws for some time a wave and we shall reflect. Any complex collisions
of human attitudes, in the given example born by the playwright and embodied
during a life the director and actors, have turned to actual attitudes of sites
magnetized substances or intensity of an electromagnetic field.
What the
general between a smile of the actor and orientation of ensemble of magnetic
domains? It would seem, anything. And, nevertheless, the spatial attitude
between corners of lips and, for example, a tip of the nose, taken place on the
person and the undergone variation when lips have developed in a smile, was
completely transformed to the attitude of a different degree of magnetization.
Optical and electronic devices have created in the cardinal image a model
differing the original. But this cardinal transformation has kept in the
certain degree one fundamental essence – the attitude. During transformation «
performance – magnetic record » allows to speak invariancy of the attitude
about a possibility of return transformation. Therefore we shall follow a
television signal further.
Now, already by means of the reception
equipment, it will be transformed to the image (only in the image, instead of
in alive actors! In it is incompleteness of transformation) and in a sound. The
playwright who has composed the play, has died the last century, the director
has left abroad, actors – one are borrowed in other performance, others – by
house affairs. Therefore that we see on the screen and we hear from a
loud-speaker of a television receiver, most properly to define a word –
"phantom".
Than, the
phantoms visiting screens of our TVs differ from the substantial analogues? The
answer, apparently, occurs in the question: phantoms like also are immaterial;
people appropriating them – from a flesh, the car - from metal, mountain – from
a stone, a cloud – from vapor, etc., etc. But strange, the similar fundamental
difference is often ignored by us: the emotions wakened in us by the
telescreen, are at times indistinguishable from the emotions caused by an
actual life. People similar reserve of TV (it is equal, as cinema, somewhat -
theatre) willingly accept. From a field of vision other, not less basic
difference of television phantoms escapes the actual analogues: attitudes
between phantoms though are similar on original, however it is absolutely
others, than between actual objects. On the telescreen information interchange
between phantoms only seeming. Actually between various sites of the screen on
which images are projected, for example, the talking people, no information
interoperability occurs.
The image of the television phantom, in our
opinion, is the successful model describing a picture of display by a brain of
realities of an external world. The information processes proceeding in a
brain, are a basis for construction some kind of phantoms. For understanding
their essence not so the physical nature of their display is important.
Certainly, it is not those, as in the TV;
especially, the television phantom is passive, its activity – is illusory.
Phantoms of our brain are active, they are among themselves in attitudes enough
adequate subject matters which conform to their actual analogues. In
particular, between them there can be processes of information interchange.
What forces phantoms of our brain to be active?
It, undoubtedly, an interesting and important question. We have partially
answered it in section « Evolution of model ». Its further explanation will be
given below, in section « Two processes ». But even without this answer we see,
that the riddle of transformation of material nervously-electric signals of a
brain in non-material consciousness and thinking is concluded in transformation
of attitudes. The complex of attitudes is an information. We, people, with the
information often compare with a word. And as the information is born from
attitudes we have the right to give a hint on the answer of the section of a
question put in heading.
And the last about what it would be necessary
to tell in the given section. Sometimes it is possible to hear the statement –
yes, the brain is information system, yes, processes of thinking can be
interpreted as information. But the brain can do still "something"
which are not keeping within in any way in information-algorithmic box.
And in these other-wordly limits to a science
with its logic, with its rationalism, there is nothing to do supposedly. It
would be possible to concern with valid understanding to it
"something" if it did not detect itself, laying on same the box.
Let's
make, as mathematicians speak, a strong assumption. However, in this case it
will be strong not in mathematical, and in world outlook sense. We shall admit,
that Space reasonable force, the God, finally, exists. Certainly, the
interoperability of the person with these transcendental forces occurs not
differently, as by means of "something". But if to look at a pray,
revelation, clairvoyance, a condition of deep meditation, etc. a unbiassed
sight except for information "channels", the truth, with other
worlds, we of other do not see anything.
Unimportantly, at the made assumption, that the
information interoperability is based on outside of sensual experience (the
information "has come off" the material carrier). Another is
important – everyone outside of sensual experience on the purpose does not fall
outside the limits attitudes between elements. Pray – the intelligent text
passed "there", revelation – too or the text only passed
"back", or an image (i.e. – the model something), – freakish image
the drawn picture of difficultly represented images, etc. Also speaks a
condition of a death-trance to nothing that work of a brain even in the conditions
named transcendental, falls outside the limits information processes.
The "strong" assumption appears
extra: it does not bring anything new though, certainly, and does not prove
impossibility of similar "course".
The long
road to consciousness
If someone will make attempt of us to define,
that such consciousness it will inevitably collide with insuperable difficulty.
And business not only that it till now did not manage to be made to anybody,
and at all that consciousness as, for example, and the matter, concerns to
categorical concepts, to define which especially difficultly. Essence of a
problem in other: it is a question not so much of search of a definition - it,
eventually, always it is possible to think up - how many in understanding that
such consciousness in general as the phenomenon.
What is the consciousness - the natural
phenomenon which is not reduced to any other natural bases or it is
epiphenomenon, resulting from any other bases, for example, as consequence of
the special system organization, or it in general a supernatural product? About
the last we shall not speak. The first two points of view pertinently to
support with links on authorities. The
link the first. « The consciousness in sense of a phenomenon of understanding,
is final, directly authentic and final reality further which we do not go in
our analysis and understanding... The Nature think - not a problem of a
positive science ». The link the second. «... The subject... is an objective
reality, a particle of the world, and that from it proceeds, eventually, starts
with a basis of the world, in fact even the most rare and improbable living
being carries on itself and the general feeds for all of us the ground ». The
first quote belongs to the philosopher Merab Mamardashvili [34], the second - a
psychologist Carl Gustav Jung [35 p.62].
If to follow the first link there is a puzzled
question to which for some reason often do not pay attention: why the
consciousness maybe, and can and to not be (for example, on its Earth all over
again was not, and has then appeared). The matter is not destroyed and does not
arise, it only passes from one form in another. Perhaps, and the consciousness
exists in different forms? Anyway, such sight takes place. But it is more
realistic for us is the second link, which opens the way to the basics of
consciousness, and we will adhere to that concept.
The
vision of an object depends on the point of view: If you see a straight line
from the end, it becomes a point. In the consciousness of philosophers viewed with
special reverence, and even trepidation, as befits a look at the mystery.
Teilhard expressed an indisputable idea (perhaps not only) that phylogeny is a
growth of consciousness. Here the term consciousness is used generalized way:
the worm it occurs as a primitive feeling, on top of the pyramid was magnified
homo sapiens. Why does consciousness as a means of opening the world should
grow? Perhaps asking this question, we have the answers and the rest? One
answer seems to be laid in the question itself: the higher consciousness, the
more adequate contact with the world and more secure existence in it. However,
as is the evolution of the urban unconscious insects? Another response - it is
self-consciousness of the world itself through the individual is generated by
the above-mentioned respectful point of view, and usually leads to a series of
unanswered questions. There is one - to leave the traditional view and try to
find a new one.
Major problem in understanding consciousness is
communication physical with mental. In other words - as individuals or, more
precisely, the physiological processes give rise to psychological? It must be
admitted that so far no scientific subject failed in their part to solve this
problem not a single experimental fact does not answer to this question. True,
the computer analogy suggests eligibility comparisons of brain processes that
give birth to consciousness, with the information. But the computers themselves
do not possess consciousness, so such a comparison, many experts and many more
non-specialists regard as unacceptable. Despite the impressive progress in the
development of science, the modest results in terms of psycho-physical problems
are caused, in our view, we ask the wrong question:
we quickly want to know, which device should have a material structure, that
this device could give rise to consciousness. However, it seems more correct to
put the question differently: what is consciousness, what the evolution of
living systems has taken the path of its creation?
Going down the stairs of an involution of life,
it is appropriate to ask the intriguing question. To what step should be to
stand up, that to say with certainty, it is no consciousness? Range of
responses are dangerously high: some scientists believe that even at the last
step, before a man talking about, consciousness is not necessary, and someone
say, that down to the deepest cellars of the material world, offering search
even in the consciousness of the electron. If the thought of the consciousness
of an electron is taken literally, what could it mean? Understands himself
electron, as for example, it sees the device, in which it had to work and that
the people calls the electron microscope? A literal understanding of the
electronic consciousness adds nothing to our knowledge about consciousness as
such as compared with the rejection of conscious activity in mammals. But if
the consciousness of an electron is a metaphor for, well, this could be
acceptable. In fact, what is manifested in humans in the form of consciousness,
perhaps, is inherent in the properties foremothers? Then the evolution of
consciousness, the growth of consciousness in the words of Teilhard, should be
understood as the accumulation, development, disclosure of these properties.
If a property is to have a white color belongs
to some object, then the property does not change the geometric dimensions of
the latter: there are white snowflakes and white steamers. Consciousness can
not be large or small. These words can be assigned to
another concept – awareness. Speaking about the nature of consciousness,
we must clearly understand: if at some stage of the evolutionary ladder
appeared consciousness (though we can not say what it is), then at the previous
step should look for its background. The below - not mean - the easier.
However, if a large result is due to a small cause, the conditions may be
available for analysis. It seems that the evolution of life strictly follows
this law. At what step we need to stand up, if we will go down, or, equivalently,
if we will go up?
Our assumption is this: even if you include the
emergence of consciousness bottom of the ladder of life, it should search for
the sources in the structure of inert matter, and a metaphor for the American
physicist Bohm on the conscious of the electron is appropriate. However, the
experience of the electron in the consciousness of the physical methods are
unlikely to succeed. The scalpel should be thinner. The information not be a
matter of physics, however, would not call it and the metaphysical concept. In
this sense, our efforts will in no way go beyond the competence of science.
Previously, it was suggested: to exist - then
be on to something or someone ratio, or - as a universal method of determining
the existence - to be in the reflex ratio itself. Incidentally, such a
definition is fully consistent with usual - have a place or to be in stock. In
other words, be in relation to a certain place or be in relation to some
person. Hard to think about the question. The stone knows whether, that it exists? If you refuse esoteric quest, it
must be said - the stone do not knows that it exists. However, there is an
fundamental difference: something not exists, or something exists but not knows
about own existence. From the inside, if such a view was possible - the same
thing. Due a endeavor of the inhabitants of our planet, Earth, will blow up and
it will become as legendary Phaeton. For humanity there is difference: it was a
people who did not become a persons. For the Earth - no matter - it does not
know own face. We gave up extravagant attempts to ascribe the Earth as a
planetary body, the mind. However, dissatisfaction remains - the existence of
inert matter in relation to itself is
tantamount to not existence.
This dissatisfaction was troubled by M.
Heidegger [36], he was constantly asking - why is
there something rather than "nothing" - it could be simpler? Logic
dictates our thinking: there is "nothing" to say and say there is
"nothingness" then say the same thing. Let's try to understand. The
first sentence denies the existence of all - even with respect: we all agreed
that without a relationship anything can not exist. The second sentence
presupposes the existence anything of as soon pronounced "exists"
(there is). There are two possible arguments: "nothing" is taken in
respect of itself, or is it that "nothing" is considered in respect
of, for example, a man. However, what is it then "nothing"? So is not
contradictory, it would seem, is the first option. In fact, it also introduces
a logical dead end: there is "nothing" there, because there is
"nothing" related to itself, ie there exists a pair of interconnected
but distinct objects - "nothing" and "relationship". This
is not "nothing". Logical casuistry provides an answer to a nagging
question - "nothing" there, because its existence is impossible. We
repeat it again: the existence, it means to be in relationship.
Thus, the inert world is doomed to exist no
matter what - or in the form of Receding galaxies, or as isotropic in all
respects the physical vacuum. This world (if we take all its real and
imaginable incarnation) not could, not be, and therefore, could not be created,
can not it destroyed. So the question - whether the world knows about own
existence, or should it know of itself existence - a matter of simple human
nature, without man, he does not make sense. But "somehow" the world
"wanted" to know this, and ...was origin of life. The answer to
"somehow" still waiting for its treasured hours.
There are many definitions of life. Let's give
another: any life is differ from nonliving by increased exchange of information
within the living, as well as - between living and inert. Owning information -
this is, after all - the possession of knowledge. In a living organism, as opposed
to dead matter appeared potential: to know. Much can be known, the first and
the foremost - to know that you exist. Thus, the existence of stone, for
example, and the existence of rights is a fundamental difference: the stone
does not know about its existence. The man is know.
It is therefore necessary for the existence of
inanimate objects and the existence of a man enter different terms: a stone is
exists, the person not only exists, he it is. We shall refer to the existence
of human, being. At the scene except for the predicate (verb) 'to exist' beyond
the second act a predicate appears 'to be'. We will check whether all the terms
mentioned here have a clear definition. "To be" - is enriched with knowledge about its own
existence. Nothing - without the existence of knowledge about myself. Nothingness is or is not the existence or existence without the
knowledge of his own existence. The question remains. What does
"own"? Let us ask ourselves - what do you need do to answer this
question?
Much of the initial formation of the living
unknown, but one determined unequivocally: a living from nonliving detached
sheath, membrane, and later - shell, skin. One stone on another stone, or stone
from the air are separated ... by the same stone or ... the very same air. Life has created a new
concept - an organism, which must necessarily be separated not only in space
but also physically from the environment and other living organisms (human). It
is known that the body communicates with the environment of matter and energy,
and if did not work the principle of somatic (body) of individualization, as it
differed matter and energy, belonging to the body, belonging to the medium? It
would not be this distinction, there would be no body because the separation is
necessary for something like a fence. However, somatic segregation - it is only
an external manifestation of individualization. A living organizm to require
information of individualization: it's you, but it's not you. Does knows a
living organism, that it exists or does not knows? Since all living things
receive from the world's information, and generates own internal, they must be
able to distinguish internal from external. The greater the correspondence
between the external and internal information in an organism, the more adequate
the behavior of the organism in this environment.
Can we, by analogy with the principle of
individualization of somatic talk about the principle of informational
individualization? I think yes. Informational individualize yourself, it means
to know, what there is "you", and that, is not "you". The
possession such knowledge, is a very difficult thing. At our level human,
understanding we're talking, it would seem, about trivial things. Each of us
can distinguish self from non-self, but it is possible precisely because we
have the consciousness. Russian word, 'consciousness' (in Russian it means -
'knowledge of himself') is surprisingly accurately conveys the meaning of this
phenomenon. Can we review the method of
this discernment more carefully? Suppose that in the nerve fiber of an organism
arose excitement. Excitation appeared in and the reason it could be, both
inside and outside. In somatic individualisation, internal is under skin,
external is beyond. How to divide information? The skin does not help here,
metal screen generally, may interrupt, the flow of information. There is a
contradiction: simultaneously information must be open to the world and closed.
Imagine
starting the simplest living organism, perhaps even prokaryotic, but something
even more simple, as we do not know. But this organism, however, as acting,
there is a primitive metabolism. The question arises: do is a automat the
organism or is not? The automat is a closed or open system, operating in an
environment independently of a specific fixed or independently modify the
software. Then the first two levels of living, suggest, are biological machines
with a fixed program or with automatic variable program.
Simple or complicated program had
these organisms, we are not so important. We can assume that the automaton with
a fixed program could prove more difficult machine with flexible program.We
have important premise, but it is as follows - the first living organisms were
on our definition of machines. In determining the machine particularly want to
emphasize - it exists, not knowing about it. It's terrible: exist, and how
would not exist! But "in terms of the body", mechanisms to preserve
of life, let's work: escape in the darkness, in the heat, or vice versa - in the
cold, avoidance of certain chemical reagents, etc. However, no have information
mechanism, that distinguishes the being off the existence, or the same thing -
the being off the nothingness.
Next, a fundamentally new stage in the
formation of the living is the emergence of a mechanism of distinguishing the
being off the existence. Thus, the living organism to learn that it exists:
found - means that it had got information about its own existence. To do this,
information and distinguish yourself from the environment and to establish that
its own - it is your own body and the information stored in it, and everything
else - not own. It seems that since the advent of the "informational
machine" distinguish the being from the nothingness began, unimaginably long
step further formation of life. If you let your imagination run wild, you can
imagine how painfully difficult was this process of individualization of
information. A worm was pressed down a stone, but the worm does not know what
he worm, that there is a stone that can to press down. The life convulsively
writhing in dreadful convulsions, and trying to distinguish themselves from
non-life and other lives.
The life
came out of nowhere, so as not to go into oblivion again, was obliged to learn
to recognize the being-nothingness. Its task is an attribute of life, and
therefore, information individualization is and its attribute. If you introduce
the concept of the degree of information individualization , it can be
expressed quantitatively, eg, from zero to unity. A value of zero degrees can
be mapped to inert matter, full of information corresponds to the
individualization of man. It is permissible in our view make the following
statement: an increase in the degree of individualization of information - this
is the growth of consciousness. Full of information individualization
incarnated is the human consciousness.
Specialists when they talk about consciousness,
often the most important feature of consciousness is called property bimodal,
ie the ability of consciousness to form "I" and distinguish it from
the rest of the non-ego. In our proposed interpretation of the need to turn
upside down (in the sense of consciousness, we always stood and still stand on
his head, so with a consciousness so difficult).We must speak: do not mind
possesses the property of bimodal, but the bimodality is incarnated as an
information individualization, and we call this consciousness.
We are so elaborated on information
individualization, because we believe its the principle that determined the
emergence of consciousness and its growth. In fact, as we have seen, growing
individualization informationally release itself from the world. The growth of
consciousness, or in another way, the growth of mental is growth of increasing individualization of
information. The animal, being physically is separated from the world,
psychically else is integrated in the environment. And only a person who
created inside "I", and not-I
", completed this process of
individualization. With the proposed view, the consciousness is holding in
trust a secret in origin, but it becomes clear how phenomenon. From this point
of view we see consciousness as great consequence by simple reason and such a
thing as cosmic consciousness is the great chimera. It turns out, not only in
everyday life, but also in world outlook is important to see - in what order
are the cart and horse. We think that nature is not so wasteful that originally
put out of sight the ready consciousness in own secret storeroom. If so, would have
to acknowledge it uncanny foresight and an unnatural patience. Thus, the growth
of consciousness, can be represented as the growth of the pyramid (Fig. 7).
Fig.7 Pyramid
of the growth of non-being to being
(Note to figure:
the lower black rectangle - speculative nonexistence,
the brown box - the existence of inert matter;
relationship, as the initial mentality
the blue rectangle - the beginning of information
metabolism, biological machines,
the green rectangle - incomplete information individualization
(Animal Kingdom)
the top
of the pyramid - full information individualization (the man).
Man as body-mental body, indeed, stands at the
top of the pyramid, but his duality is seen is not mysterious, out of nowhere
adscititious essence, it - a real reflection actually existing world.
Therefore, if we want to understand consciousness (and after it death to
understand), we need to establish - through what mechanisms is implementing
individualization. Make it more convenient than the example of a living
organism, and using the concept of an information system.
Let there be an information system, and as soon
as it is, there is a description of its structure and rules of its work in the
form of some schemes, programs, perhaps - formulas, texts. All this - the
information the system description, however - in human terms. In terms of - its
own description it is, taken as a set of relations among its elements. In order
for this system, earned a mechanism of information personalization, it must:
-
That
the system can read its own information "sheet" (this way it gets
information about yourself),
-
That
the system can read information about its environment (this way, it receives
information about not its self ),
-
That
the system can distinguish the first description of a second.
A closer look reveals that these requirements
are redundant: just two conditions - the ability to read your own description
and ability to distinguish it from the rest. To satisfy the second condition of
the language's own description should be different from the language of
"everything else". Consequently, the basis of information
individualization, and on our hypothesis - and consciousness is a mechanism for
reading its own description.
Fig.8
Traditionally understood location of psycho-physical boundary
Fig. 9
"Covering" of the brain by psycho-physical boundary
It is
important to emphasize that the mechanism of reading its own description should
be an integral part of the system. The search for a clear mind-body border
between the brain and psyche (Fig. 8) seem untenable. Because the information
process of reading its own description should be assigned to specially
organized system, ie to the brain, and take it - physics, the elusive boundary
should be drawn not between, and entirely belong to one of the sides (Fig. 9).
Unusual nature of such boundaries is that it is created physics and runs as if
on its territory, but manifests itself as an invisible foundation of the
psyche. Thus, the brain's ability to read itself is created by nature, and
everyone is born a normal brain, including human, originally should have this
ability. It is pertinent to recall here the statement V.V. Nalimov [12], which
compares consciousness with text that reads itself.
Next to be extremely strict, and rigor required
- not pawns in play - we should combine the ideas with the material the next
chapter, which will be presented to an abstract mathematical model - the Turing
machine and disclosing important concept – self-applicable Turing machine.
Self-applicable Turing machine is the machine Turing that is in read mode its
own description.
While we have introduced the concept of
"brain's ability to read itself", in what follows, we will associate
with the process of self-applicable Turing machine, and it will become clear
that the Self-applicability is not artificially created by our process - that
supposedly will happen if the Turing machine will read its own description. In
fact - this is the only conceivable model of information individualization.
Nature took advantage of this model that is depicted in Figure 10. For Figure
8, 9, 10 we should give an explanation. While the psyche is "inside"
the body, we represent it out to emphasize the openness of mind, consciousness
of the outside world. If we relate the description of psycho-physical
boundaries of the brain's ability to read itself as an independent structure
that allows it "to tear off" the "I" from our body (more
precisely - of the brain). Hence, the birth of each new brain occurs (born) one
and the same ability to be I like the ability to separate "being"
from "nothingness". Here again it is appropriate to emphasize - to
properly understand death, and all that is behind it "happens", it is
necessary to talk about birth.
Fig.10 Value of consciousness and the brain
Now we note one important feature. The process
of the brain's ability to read itself (on information models of the brain of
humans and animals will talk in the next chapter) can not be realized if at the
same time the reading will not go the other information process, which is named
in Figure 10 processing of external information. If the thickness of the layer
1 in Figure 4 is constant and given the design of the brain, then the layer 2
may have a negligible thickness (newborn brain) and very large (the brain of
gifted person). Word of the layer is also conditional, it is comparable only
with the image of the figure, and - not with some layers in the real brain.
Co-occurrence of two information processes in the layers 1 and 2, if these
processes are attributed to the real brain and will create the consciousness.
Turing model shows us that each of the information processes in the layers 1
and 2 can not proceed independently of one another: only together they form the
consciousness (in Figure 10 - association areas, painted blue and green).
Plans to fig.8-10 provide an opportunity to
make some comments about a number of old and modern concepts of consciousness.
If left on the psychophysical boundary lines between the brain and psyche, we
have the body and mind, which can be separated from each other, which
corresponds to the religious, idealistic concepts. The same position of the
boundary is established and modern materialism, but, while there were two
"no": a postulated - can not detach the psyche from the body, another
insuperable - you can not find the border, though it is. One of the modern
attempts to find the elusive boundary is to assume the existence of special
material particles of consciousness - psihons.
If we assume that they exist, these particles
must fill out sections 1 and 2, and then the question arises about their
interaction in layer 1 to the brain. Or the whole psyche is a layer 2 (layer 1
is missing), then - how could embody the principle of individuation? Or is he
in this case not? Somehow there is an allusion here to a very familiar:
"If there is no resurrection of the dead, then Christ is not risen. And if
Christ be not risen, then our preaching is in vain and our faith. "
Noteworthy is one more important point that
arises when considering the psycho-physical boundaries in the traditional and
the proposed interpretation. The situation is traditionally understood
boundaries established more or less certain: somewhere between matter and
consciousness (Fig.8). While the border itself is not visible, clearly defined
what lies on either side - matter and consciousness. You can even watch a
separate one of the parties - the unconscious matter. Consciousness without
matter personally invisible, but the assumption that it is possible - a key
principle of idealism and religion. The proposed provision of psycho-physical
boundary is marked by us otherwise - "inside" of consciousness, but
its visibility as fundamentally non-existent: the death of the brain leads to
the disappearance of borders, because it passes between the death of a
vanishing (faint, deep sleep, lethargy, clinical death) information process.
But in life it can not be localized using the tools: with its localization
consciousness along with it disappears. The nature has reliably hidden it from
our curious looks.
Introductory lesson in
mathematics
It is known that there is little maze in which there
would have been dead ends. Well, the thread of Ariadne is likely to lead us in
this corridor. We really want to see, to know - whether the brain describe
purely mathematical methods. Then - in addition to the scalpel, electron
tomography, or EEG recording and analysis, interviews with a psychiatrist and
so on the entire brain can be "written" mathematical symbols in computer
memory, and further, with the help of computer analysis - to reveal his
secrets.
We did not expect further (at least in this
book) to build and develop a mathematical model of the information structure,
which was presented, for example, in Fig. 6. Too little we know about the
processes of the brain to try to create a complete picture of formalized its
workю We do not even
know whether, in principle, by means of mathematical apparatus to do so.
However, one formal aspect would like to draw attention. If the information
model of Fig. 6 denote the input information symbol X, the information
circulating through the 2, 3, 4, 7, 8, respectively, through R, W, L, I, P, and
algorithms for data conversion channels - as unknown operators A1, A2,
A3, A4 , A7, A8, it can be
represented by the following, admittedly very simplified, the system of
recursive equations:
R=A2(L,A1(X),A1(R)),
W=A3(L,A1(X),A1(R)),
L=A4(W,I,P),
I=A7(W,I,P),
P=A8(W,I,P).
Readers who studied
math at school, give a little explanation. The word "recursion" means
"return." The intuitive meaning of recursion is that the value of a
function (in this case the values of W, L, I, P, R) at some point are
calculated by the values of the same functions in other locations. For example,
the first, fourth, and fifth equation is clearly consistent with this
definition, because the values of R, I, P found in the left and right sides of
equations. If we substitute the values of left-hand side of some equations in
the right part of the other, it is easy to make explicit recursion and for the
rest of recursive values. For example, substituting the value of L from the
third equation into the second, we
W = A3 (A4
(W, I, P), A1 (X), A1 (R)), ie, the recursion for W.
Recursive equation (or system of recursive
equations) can be solved in the performance, at least two essential conditions:
firstly, should be given the initial value of variable (s) on which the
recursion, and, secondly, be aware or the number of steps of recursion, or the
value of a recursive variable must converge to a certain value.
The emergence of recursion equations in this
system is not an accidental phenomenon. We received a recursion, moving, so to
speak, from the heuristic information model of a living organism. By recursive
methods account specialists working in the field of artificial intelligence,
based on the formalization of ideas and methods underlying computer science.
For example, A. Andrew wrote: "Recursion has become an important
characteristic of the special programming language designed for solving
problems of artificial intelligence" [37, pp. 223]. So, to solve even very
complex task in the field of artificial intelligence (eg, the task of finding
the shortest way out of the labyrinth (!) scheme, which, however, is known),
you can use specially developed for the problems of artificial intelligence
language of the "Prologue" [38 ]. It is safe to say that compiled for
this task program (correct to say that the computer program will make itself
and the expert gives it a certain set of input data) will contain a sequence of
recursive calls. We can make one additional argument: the presence of recursion
confirms widely held thesis that the brain can be likened to a kind of
"reflective machine, and intellectual activity - processes occurring in
it. We will specify, that the mathematical model of processes occurring in
the reflective structures just and may be a system of recursive equations.
Get to, and solve using a computer such a
system, at least for the beginning of that, just what is written above! But we
can not do it because we do not know how to clearly write down the unknown
operators A1, A2, A3, A4, A7,
A8 suppose to start in human language, and then - on the computer.
Can we say that we face an impasse and we need to return? In our journey we
will do so. However, we note that the impasse can be different: in one case -
this is impracticable, in principle, a monolith, in the other, a thin wall or
to be clearing the blockage.
The work of our compatriot, the famous
Russian-American scientist, professor, University of California, the founder of
a new scientific direction - the reflexive management – V.A. Lefebvre let's
hope that this is not a monolith. In his book "Reflection" and
"Algebra of Conscience" (as well as in earlier works) contain ideas
and specific techniques that may help overcome the impasse. Unfortunately, the
author, for some reason could not read the books mentioned. True, the author is
familiar with the earlier ideas of V.A. Lefebvre [39], which are based on the
use of the apparatus of Boolean algebra. Even on the basis of reading the work
the author allows himself to make optimistic conclusions. Next, we mention the
recursion will not, and if this word, no, no, will meet on the text, then let
this be a reminder that mysteriously, hopeful, alley we all the same visited.
While noting the practical and theoretical
importance to the work of V.A. Lefebvre for the study of reflective structures,
and the potential of an approach based on the study and solution of systems of
recursive equations (assuming an explicit specification of member operators), we choose other path,
that not brings us closer to the mountain too close distance. We note only that
the presence of recursion in the system which included unpredictable external
stimuli, suggests that discusses the information model (see Fig. 5 and 6) are
cannot hard-coded machines. Theirs behavior can be very flexible and in a
sense, even the unpredictable: "For here ... interfere authoritatively,
cut, breaking the chain of ready-made, and then closing it ends in a new way
each time a different way each time, in agreement with the new, previously not
provided for any final circuit conditions and circumstances of external
influence, an additional link - "thinking" [40, pp. 39].
A reflective machine, Boolean algebra, a system
of recursive equations and ...
consciousness, thinking. A Dryasdust a "food" perceives quiet,
but the humanities, my God! He's so bait "does not take." To each his
own. The quivering fallow deer prints the trace on pliable ground of the field
sprinkled by dews an intricate pattern of freakish associations, and the the
workaholic- horse drags own heavy vehicle on stony road.
The brain and an algorithm
When in
the beginning, at our input in a labyrinth, the concept of algorithm with
reference to work of a brain has been mentioned, it would be possible to
recollect old and not so old disputes in occasion of the nature of its work –
algorithmic it or not. And though these disputes have terminated as though
anything, and debaters dispatch on different angles of a room, last works on
creation of systems of an artificial intellect, in particular, - robotics, more
increasing and more as though confirm correctness of "algoritmists".
If earlier only « desperate cybernetics », one
of which was academician A.N.Kolmogorov, could tell, that « do not see any
basic restrictions in the cybernetic approach to problems of a life and
believe, that it is possible to analyze … and human consciousness with its all
complexity methods of cybernetics » [41, with. 44], that now similar statements
on sense are perceived by many easy enough, and for their confirming it is not
necessary to refer on authorities at all.
Not going into detail of discussion of this
interesting and extremely important problem, we shall state on this account
some reasons which, certainly, have supporters and opponents. One of the main
theses of opponents of the algorithmic concept of work of a brain reduces to a
question: and how to be with creativity? The certain answer to it has given a
number of the published works. In particular, one of books L.S. Altshuler and
refers to, defiantly – « Algorithm of the invention ». The results received by
D.S.Pospelov, D.Michi, I.N.Gorelov and some other authors can be carried To the
same number from known to us of works.
Let's result some citations. « In often
repeating situations of dialogue our daily speech is more similar to the
standard standards, than on individual creative behaviour ». Or: « … it is easy
enough to show, that the greater or smaller degree of stereotype of behaviour
(and thinking) perfectly gets on in a head of the person with belief in its own
non-standard, dissimilarity on others ». (we Shall add from themselves: than is
this belief, how not a stereotype?). Further: « … thoughtless assurances of «
originality », and even « greatness » everything are not less harmful, that is
made by the person » [42, pp. 8, 14, 31]. Or such statement: « Many complex
activities can be presented, using a set of the cores primitive
» [43, p.224]. And, finally: « … psychological researches lead to the
conclusion, that the brain stores the information in the form of patterns »
[44, p. 84].
Completely agreeing with quoted authors, we
also consider, that work of a brain including during work, can consist in
realization of sequence of stereotypes. And unless a stereotype – not the same
algorithm, hidden under name more familiar to general public? To us it is
thought, that elementary steps, «bricks» of which process of thinking is under construction,
not so are complex. The number of initial stereotypes at the person is not so
great and if to take advantage of the classification of numbers offered by
A.N.Kolmogorov it should be carried to averages that makes thousand or, as a
last resort, tens thousand. Naming these numerical values, we start with
quantity of concepts with which the person as each concept is conformed with a
word operates, sometimes – group of words. The dictionary structure of actively
used part of the majority of languages just makes such quantity.
And further the combination theory begins. From
pair simple elements which and only, for example, one thousand, it is possible
to receive half a million various combinations, and from three – more than
hundred millions. The received combinations also can be combined among
themselves, forming such a plenty of combinations which is comparable with
greater or supergreater (on mentioned above classification) numbers to which do
not have analogues in the Universe either by quantity of atoms forming it, nor
on weight of a substance occuring it, etc. is unimaginable.
Any problem can be solved with the four
arithmetic operations, which in turn reducible to a single operation -
addition. Turing machine (which will be described in chapter four) perform all
four basic steps: recording a character, read a character and a shift of the
tape (or read head) in one discrete position, the change of state control
device. However, various combinations of these elementary operations can be
designed all of the existing algorithms, and all those which are created in the
future. The difference is only in the order of folding "bricks" in
their numbers. The most important feature of the human brain is the conscious
ability to change the order of "placing" of stereotypes and, if
necessary, change their content, preserving the form, ie, the essential feature
of the algorithm.
With an enormous number of possible chains of
stereotypes is difficult to escape the feeling that the next chain, generated
by the brain, can not a stereotype. Not all stereotypes chain or chain-chain
stereotype justified. Most of it is meaningless and have no right to exist. Of
course, an absurd decision, which sometimes takes the human brain, show that
the senseless chain sometimes also go to the "business".
Nevertheless, the brain must be able to perform a procedure of choice. Will the deal in one or another variant? The easiest way
to choose, certainly not realized in practice, except for the simplest cases -
the so-called algorithm of the British Museum, ie, the exhaustive search of all
the options. We can point to methods that substantially reduce the selection:
the principle of dichotomy, branch and bound method, etc. Incidentally, the last time specialists pay close attention to
the so-called "genetic algorithms". These
algorithms are based on the same process occurring during the recombination of
parental genes during the emergence of a new organism, lead to acceptable
solutions. Why would our brain is able to fulfill part of their work using
genetic algorithms?
Specialists who are opposed to the idea of the
algorithmic work of the brain all the time worried about the question of
creativity. What about creativity? Professionals may be concerned about the
idea of the difficulty of placing the art in the Procrustean bed of
formalization. But creativity, if it is a real creativity, always ends with the
result. And as long as the creative result marks the end of a particular
creative process, this fact would allow to assert that the brain works
algorithmically. The last statement (in fact, deliberately expressed in the
subjunctive mood) will now be discussed in the greater detail.
If conditions
(baseline) of the creative process - the essence of the variables x1,
x2, ... xn, and the creative result - the value of S,
then we can assume that the function S = f (x1, x2, ... xn)
is effectively computable [45, p.15 ]. Then, based on Church-Turing thesis [45,
s.75], we can assert that the function f is computable by Turing, in other
words - any creative process can be simulated on a universal Turing machine
(see Chapter 4), ie, given a certain formal scheme.
On the other hand, the analysis of most of the
creative process clearly shows that what is happening there is little
resemblance to formal action. Why is this happening? I
think that allowed the following options: 1. Church-Turing thesis "not
working" as applied to information processes of the human brain (and,
perhaps, and the brain of an animal). 2. There should be such a model, which, as
a formal, in essence, would leave room for informal constructions. The first
alternative is to find at least one effectively computable function (or the
proof of its existence), which would be not computable by Turing. Of course, if
it succeeded, "it" would look very convincing rationale not
algorithmic nature of the brain. But "it" has not yet been done to
anybody! Emotions about the informal nature of information processes of the
brain just convinces the gullible. At the same time, one of the possible formal
models with the "informal" displays will be shown below. As far as it
is convincing - not judge us.
So, the creative process is completed, not only getting creative
result S, but an algorithm f for this result. The aim is achieved by
constructing the way to it, because if the algorithm f was not a man created,
then there would have been the result of S. Church's thesis - Turing remained
unshakable! Creativity, therefore, is first and foremost in the creation of the
algorithm works. Sometimes, this algorithm remains unconscious, as some stages
of its creation take place at a subconscious level. Another puzzling question:
how to create "algorithm works"? Carry out the reasoning by analogy.
As soon as the function f is
effectively computable, then the Turing procedure can be specified as f = φ (z1,
z2, ... zk), where φ - an algorithm
to construct an algorithm f, using a certain set of assumptions z1,
z2, ... zk. Further, we can set φ = ψ (u1,
u2, ... um), where u1, u2, ... um
- a lot of new premises and carry out this process, if necessary, further. Получается
своеобразная рекурсивная «вложенность» алгоритмов f(φ(ψ(…)…). It is logical
to assume that some function f (φ (ψ (...) ...),
built under the scheme of sufficient depth of nesting, which has to form a very
complex, as it were, an informal structure, can actually be put into
correspondence with a sequence of quite formal procedures for φ, ψ etc. Human
creative programs are, apparently, a great depth of nesting, but what - this is
likely to be able to answer specially organized joint research of psychologists
and mathematicians. The first (lowest) level of human thinking -
thinking on the algorithm. In other words, the algorithms were once perceived
and then remained unchanged, or subjected to minor modifications (stereotyped
thinking). Extreme degree of such "thinking" Ilf and Petrov showed
the example of the infamous Ellochka. Creative thinking implies, at least at
least two levels, when the first level there are "blanks"
(stereotypes), of which at the next level (again, on stereotyped procedures)
creates new procedures that, in fact, not will seem so stereotypical.
Obviously, the creative force of intellect to be in direct proportion to the
depth of the procedural levels. This does not exclude mutual influence of these
levels. The depth of creative thought - not direct dark well, it - most likely
a tunnel created by lit and located opposite each other mirrors.
So, whatever it was, until the stop on the
premise that the brain works algorithmically, but will not be distracted by the
search algorithms of its work, limiting the presentation of their
combinatorial, recursive nature. For us in this case is important not the
specific algorithms and their design philosophy. But the remaining problems in
the methodology of artificial intelligence, we, nevertheless, give up the
attempt to discover these principles in some specific algorithms for simulating
various brain functions. Such an approach is justified by the chosen strategy -
not to approach the mountain is too close. Therefore, try to find a solution by
moving along the conceptual path, in other words, based on fundamental results
obtained in the theory of algorithms. But the more about that in the next
chapter.
Chapter 4. The key to the secret door
When
the process will be divided into
parts,
studied and understood, it appears that
Intelligence
disappears.
P. Winston. AI
Stopping the "Turing
machine"
Offered
in the third chapter of the information model of interaction between brain,
body and environment when describing the various stages of evolution of living
matter from faintly enlarged, low-quality picture. They reflect our desire only
to answer the question - where and how information is transmitted. At least
(most likely - or more) important issue - how this information is processed? The
importance of this "how" has become for us even more obvious after
attempts in the same third chapter "find" the location of the
psychophysical boundary. Such an approach would seem to doom us to the
inevitable failure in an effort to get an answer, because a holistic view of
information processing the brain does not exist. Much of his work is unknown,
especially when it comes to the conscious action of man.
Therefore, we will not talk about specific
algorithms for processing information by the brain, but only of the principles
of its processing. What's in this case is understood by the word
"principle"?
Professionals working in the field of computers
and programming (and not only them) aware of the principles of information
processing in modern computers: the separation of information on the programs
and data, team principle of operations, integration of teams in the program,
the ability to interpret programs as data (in some cases vice versa), etc. This
is all the principles.
You do
not know how to implement specific algorithm, but, knowing the principles of
its implementation, it is possible to draw certain conclusions on the computer,
including on its structural organization. This methodological approach (from
the principle of information processing to some of the principles of the
brain), we will use to find the answer to the above question.
Say
immediately that the knowledge of those principles of the computer we have
almost no help, because, firstly, they are far from the principles of the
brain, and secondly, they are initially difficult. At the same time accepted
that the nature, building complex, has always been of prime. For this reason,
as well as the previously mentioned thesis about the alleged
"algorithmic" nature of the brain seems to us that the basis of a
conceptual consideration of the problem and we should set that is denoted by
the term "algorithm".
It is worth
mentioning, and another, perhaps even more crucially, our choice. A. Turing,
working principles of the machine, which became his name, guided by no means
least one technique that is used in solving problems of mathematics.
Mathematics - first of all people, therefore, solving the problem, he uses not
only the professional techniques and methods of their science, but above all the
ability and capacity of their mind. Thus, the idea of a Turing machine is
inherently a certain qualities inherent in the thinking brain.
And
finally, as if further confirming our choice, we agree with the statement of J.
Veytsenbauma: "In the end, because everyone can learn how to simulate a
universal Turing machine (on a universal Turing machine in front of it. –
B.P.), we have by definition themselves have a universal Turing machine ".
True, J. Veytsenbaum immediately adds: "This means that we, at least, the
universal Turing machine" [46, p.109], indicating that "at
least" the fact that we are any more complex machines, in us there is
still "something", is not in it. Then we'll see what can be under
this "something" to hide.
Turing
machine, despite the fact that there is some temptation to see it structured
education, first and only - a mathematical model of the processes of
transformation of information. An attempt to "see" it brain structure
is doomed to failure. We refer to the following example. The differential
equation of the form:
a mathematical model of oscillatory processes,
depending on the physical meaning and values of the coefficients a, b, c, f and
a variable x, this equation describes the mechanical vibrations of piano
strings and invisible electrical processes in the oscillatory circuit to radio
or television receiver, etc. Physical and structural differences piano and TV
are obvious, but the essence of the processes are similar, which confirms the
above equation. However, no one would think based on the similarity equations
say that the piano and TV are similar.
Similarly, on a Turing machine can, in
principle, to reproduce the process of computer calculation of monthly salaries
(practically do it in a highly unwise) and the same process when it executes
man (we're talking about the possibility in principle of such a description).
In each case, their principles of encoding information, their algorithms, etc.,
and therefore concludes that the Turing machine and the brain are similar, although
they solve the same problem, then go against common sense. This is the most
delicate definition of such intent.
Well, if compared Turing model with a
functioning brain to look for non-structural congruence, but only an analogy in
the principles of information processing? At best, then to say that this model
can more or less adequately describes the process of information processing in
the brain only, provided that the specified process algorithmic. However, we
can not describe the Turing model in detail, since we do not know the specific
algorithms for brain. The only thing that we can contend
with a greater or lesser certainty - is that the principles of information
processing in the Turing model is acceptable to use as an abstract model of
information processes in the brain. Not enough right? Unfortunately, the
really little, but, as we shall see later, even this seems to be extremely
limited approach can be very far-reaching conclusions.
We will show that there are two types of Turing
patterns - specialized and universal. On the basis of differences in these
models (with substantial differences in principle) can be quite legitimate
conclusions about the difference between the processes occurring in the
simulated objects. Conversely, if some model processes the same, then there is
reason to believe that the simulated phenomena occur equally. We remind once
more that should be more cautious approach to the question of correlation of
model processes and structures of the simulated objects. Turing model - a very
abstract concept, so it can be in all cases are directly linked with the real
processes occurring in the brain, and especially with its structure.
At the end of this section, we consider it
necessary to explain again - why, trying to comprehend the essence of
consciousness, we stopped for a Turing machine. Step one: the brain - the
"machine", processing information. Step two: we were guided by the
assurance that consciousness "is" in the brain, so the origins of
consciousness should also look at processing information. Further, the third
step we have taken as a postulate that the information is processed by the
brain to some rules, the sequence of which - the essence of the algorithm. And
finally, since the formal submission of the algorithm is a Turing machine, on
the fourth step, it became clear that a formalized model for convenient
searching essence of consciousness can be taken exactly it.
This
explanation we do exclusively for readers of the first edition of the book (and
possibly the second), which had criticized the author's primitivism approach to
solving the problem. They say modern computer technology operates at the level
of supercomputers, and the author of "busy" with some kind of
"Turing machine". It's the last (now literally) age! This approach -
the same as that of micromodules and microchips go to the level of punch cards
and neon lights. These readers can answer is: it is not about implementation,
but about principles; they tend to be sought not in trouble, but in a simple,
but deeply, so quietly hidden.
Now a few comments to the layman. They can
choose one of three lines of conduct. First - to gather the courage to continue
to carefully and thoughtfully read more. Second - read understandably, do not
attempt to delve into the complex. Third - look through the chapter to the end,
which will be followed by the conclusions, and more to her not to return. The
second option after the findings could return if they wish, and re-look at the
complex to their proper positions.
Description of the Turing machine has a
sufficiently large number of sources, including the popular, and could refer to
its. But to the reader, layman could understand the essence of the future and
to not turn to him reading the book in scientific researches, devoted several
pages describing the principles of operation of this machine.
How it works?
Turing machine - is not a machine in the sense
in which that word is generally used. This computational model or model of
information transfer, however, in describing the structure of the machine and
the process of its operation uses some technical terms that can probably use
the term "machine". It is important to note that, firstly, a Turing
machine works with the alphabetical presentation of information, ie, with words
or word sequences, and secondly, it is proved that any, is the arbitrary
information without loss can be encoded in any alphabetical the representation
(language). For example, those who work or have a computer at home, know and
understand that any information provided in the computer (text, numbers,
graphics, sound, moving images) will eventually be written as a sequence of
binary digits (0 and 1), called binary words or binary codes.
Turing machine - a computer model in which the
computational process brought to the most, that neither is on the most basic
steps or operations. Everybody knows that any calculation of how difficult they
would not have been reduced to implement the four arithmetic operations -
addition, subtraction, multiplication and division. In this sense, the Turing
machine, too, four operations, but much more simple than those referred to
arithmetic. What kind of operation will be discussed below.
But first let us ask ourselves the question -
why we want to reduce the conversion of information to the consistency of some
of the most basic steps that could be called a "quantum of information
processing? The answer is simple: it gives us an opportunity to distract from
the content information (content information in the world, one might say, varied
to infinity, and a variety of often fails to see the essence of the
phenomenon), and focus only on the principles of its treatment. In this sense,
any problem (the problem) on a Turing machine is solved in the same way.
Turing machine can be imagined as a
"device" consisting of the following "parts":
-
Infinite
or semi-infinite (ie, bounded on one side) tape divided into cells, in each
such cell can be written in one alphabetic character (a letter);
-
-
Reading-writing head (say, like a tape);
-
-
Control unit, which is one clock cycle of the machine performs the following
operations: 1. read from tape cell, which is located opposite the head, one
character 2. entry into the cell a new symbol, 3. move the head one cell to the
right or left, and finally, 4. change it status.
The sequence of these operations is given the
structure of the control device, and under the structure does not refer to
some, say, an electronic circuit, a record that defines the way the functioning
of machines. Often one form of such a record is a rectangular table whose rows
correspond to the symbols of the alphabet, which operates the machine, and
columns - state of the control device. The cells of the table are written by
groups composed of three characters (the troika): symbol input alphabet, the
symbol of the direction of motion of the head and the symbol of the state.
Schematic representation of the Turing machine, as well as some version of its
tables are shown in Fig. 11, 12.
Fig.11 Scheme of the Turing machine
In these figures the following notation: Si
- character read from tape, Sj - a symbol that is placed on the
tape; q0, q1, q2 (in summary form - qi,
qj) - symbols of state machines; ! - The symbol of the state of
stopping machine; Q - symbol of memory that stores these states, the symbols H,
R, L denote the direction of the head, respectively, right, left, the team head
to remain stationary; P - the symbol of the device that controls the movement
of the head, and finally, in our particular Example 1, l, + - symbols outside
the alphabet, are written on the tape, while, as is often the custom in the
description of a Turing machine, the Greek letter l is designated as "null
character", indicating that in the corresponding cell of the tape is
blank.
Fig.12 Table
functioning of the Turing machine, summarizing the number in unary notation
little system.
The work of Turing machines, using, for example
a table (see Fig. 12) can be described as follows. If at some point in time the
controller was able to q0 (vertical column, labeled q0),
and the head of the cell opposite to it at this point was, reads the symbol 1
(the horizontal line of the table, marked with 1), then this cell is recorded
an empty symbol l, ie, erased recorded there earlier character, the head moves
one cell to the right, and the controller goes into state q2.
Described the action as one tact of the machine.
Usually, when considering the operation of a
Turing machine, it is believed that the initial time on the tape recorded some
input word consisting of a sequence of symbols, the head is in a standard
position, for example, opposite the left-most symbol of the input word, and the
controller is in the initial state designated, say, a symbol of q0. This initial position is often called the term "initial
configuration of machine.
If the problem has a solution, then after a
finite number of cycles the head movement is terminated (in this case it
appears in a standard position), the controller goes into a specific final
state, and the tape is recorded for a new word. Primary input word can be
identified with the initial conditions of the problem, outgoing (output) - with
the solution. In this final word may be in the area of tape, which was first
input word, which, of course, erased, and can be written in a new place
ribbons, ie, with preservation of the input word: everything depends on the
specific type of machine table.
It is convenient to consider the work of the
Turing machine as a sequence of so-called configurations. Other single
configuration - this word is recorded on tape to this tact of the machine.
Under the letter, which are situated opposite the crown, the symbol of the
state is signed, which is a machine. An example of the first three neighboring
configurations for the machine shown in Fig. 12 with the initial configuration
l 1 1 1 + 1 1 l,
q0
shown in Figure 13. The original word in this
case is a record of conditions: to lay down in the unary numeral system of
three (3 edinichki) and 2 (two edinichki). If we trace all the configurations
that arise in solving this problem, the final configuration will
l 1 1 1 1 1 l,
!
ie actually received the result 5, presented in
unary form.
Fig.13 Configuration of the Turing machine
We have already said that if the problem or the
problem has a solution, it can always be constructed Turing machine (ie,
composed of the table), which has a finite number of cycles will transfer the
initial configuration (problem conditions) to the final (output) decision. Use
a Turing machine as a practical calculator, of course, makes no sense. First,
not all information is conveniently encode in alphabetic form (but possible).
Secondly, (this is especially important), the reduction of computation to the
very detailed sequence of elementary steps makes this process so slow that even
very simple tasks on this model will be solved too long, not to mention
difficult. In this connection, never, apparently, has not had the idea of
constructing a Turing machine for solving practical problems, but as a
theoretical model, it was very convenient, important and necessary.
Described by us model a Turing machine can be
called a specialized model, since for each specific task must be developed its
own specific table machine. After reviewing the work of specialized Turing
machine, we want to draw attention to one important fact. Elementary structural
unit of the machine is a table cell. The information contained in a cage, gives
one measure of the machine, which consists of the following: perception from
the tape input symbol (an incentive), changes in machine status (the equivalent
of the feedback), recording to tape a new symbol (the reaction). This cycle of
the machine may well be associated with the accepted mechanism for advancing
the psychology of excitement: the so-called scheme of T-O-T-E
(test-operation-test-result).
Internal language
It is proved that the solution to any problem
having a solution can be constructed so-called universal Turing machine, ie,
such a machine, which has a single, strictly fixed table describing her work. For
example, for a universal Turing machine, that utilizes a binary alphabet, a
table (chart) of its control unit can be found in the monograph of Minsky
"Calculations and machines" [48].
Figure 14 Universal machine; distribution zones
in the interpretation
The idea of a
universal machine is that its initial configuration on the tape is not only
from the input speech, referred to earlier, but still one word that can be
called a description of any specialized machine (see Fig. 14). This description
is nothing like a sequence of linear two-dimensional record table. For example,
a table, shown in Fig. 12, if it is deployed from left to right and top to
bottom, can be represented as a sequence of "fives" symbols (input
symbol, a symbol of status and "troika" of characters, recorded in
the corresponding cell of the table):
1q0lRq21q11Lq11q21Rq2lq0lRq0lq1lRq0lq21Hq1+q0lH!+q1+Lq1+q2+Rq2
In the future, such a linear entry of the table
of the Turing machine is called the term own description. The work of the
universal model can be described as (of course, very simplistically) as follows.
Universal machine, while in the initial
configuration, reads the first symbol input word (problem conditions). Then,
according to the state, which should be modeled specialized machine, is in the
word - write the simulated machine - the appropriate "top five".
Further, by recording the remaining three characters of the "five"
defines the new state of the simulated specialized machine, which is written on
the tape character and direction of movement of the head of specialized machines.
Then read the next character input word, is the next "five" and so on
to obtain the final configuration.
The purpose of this summary can be opened in
this way. Universal machine as it reads on the tape is an explanation of a
specialized machine and from this description does what it did to a specialized
machine that is working on the principle of interpretation (emulation). The
very principle of interpretation lies in the consistent implementation of once
and for all laid down rules (instructions). We use to explain quite simply
interprets the instructions, taken by us with minor changes from the book of BA
Trakhtenbrot "Algorithms and computing machines" [46, s.126].
Note 1. Survey on the tape cell (single), which he
signed the letter. (Here and further, in this sequence of instructions, signed
by unit letter denotes status symbol interpreted by machines.)
Note 2. Look for a table column, labeled the same
letter, which was signed by the surveyed cell.
Note 3. In the column survey found three letters,
which is located at the intersection with the line, designated the same letter,
which is inscribed in the cell being.
Note 4. Replace the letter of the cell being the first
letter of the surveyed three.
Note 5. If the surveyed "troika" (three characters) the second character is a sign of
completion of calculations, for example, the sign "!", Then stop -
the process is completed.
Note 6. If the surveyed "troika" second
symbol is the symbol breakpoint heads - the letter H, then replace the letter,
signed by the cell being the third letter of the surveyed "troika".
Note 7. If the cell being the second symbol is a sign
of movement head to the left - the letter L, then erase the letter, signed by
the surveyed cell, and left its record third letter of the surveyed
"troika".
Note 8. If the surveyed "troika" the second
character is a sign of movement head to the right - the letter R, then erase
the letter, signed by the surveyed cell, and the right to write the third
letter of the surveyed "troika".
Note 9. If you view the input word is not finished, go
to the direction of 1, otherwise finish the process.
If this system to encode instructions for the
chosen system of "fives" (which, of course, is an extremely difficult
task feasible), the resulting record can be regarded as the own description
of the universal machine. It is noteworthy that the description of the
algorithm (ie, a sequence of instructions) almost does not use symbols outside
the alphabet interpreted by machines, and therefore this algorithm can be
written to a "home" language of the universal machine (in the above
written instructions - this is an ordinary Russian, in translation - English).
In fact, in his own description, made up of instructions 1-9, the symbols
interpreted by machines will be used only three standard symbols R, L, H. This
shows that the reading the description of the algorithm of a specialized
machine versatile machine is a standard way, as the system requires the
guidance and does not depend on the specific form of the description (if
adopted by the system of coding information). In other words, if we have a
universal machine, it is unchanged its table can solve any problem. This
circumstance, we attach the utmost importance.
It is easy to see that the work of the
universal model is still slower than the corresponding specialized, but this
circumstance we should not worry because it is not a practical implementation
of a structure, whether specialized or universal, but only on the model.
Of course, referred to several earlier quantum
information processing biological model (a stimulus change in the state,
response) if the latter is a universal Turing machine, in fact ceases to be so
as it turns out to consist of a sequence of more elementary steps to ensure the
mechanism of interpretation. But each such new elementary step again consists
of: read-write character movement heads, changes in the state. In other words,
the principle of the universal Turing machine is the same and specialized,
although the principle of the implementation of the algorithm - a qualitatively
different.
The brain and the Turing machine
When considering the Turing machine as an
"algorithmic" model of the brain of an animal or human, we can still
only talk about the most general properties of the model in its most general
form. These common attributes include: the ability of models to learning, its
evolution, plasticity and stability of the model, as well as another important
property, which will be discussed below. We turn first to a specialized model
shown in Fig. 15.
Fig.15 Tapes for specialized models
Specialized model operates with the following
set of characters:
- Input symbols tape
- Output symbols tape
- The characters, describe the table control
device.
Input symbol can be associated with the signals
of the external world, enters the brain through the set of relevant receptors.
This definition may also include a portion of the signals produced by the brain
and the circuits of feedback sent to the input and therefore are like part of
the external environment.
Since the output symbols can be compared
various command signals to the body organs. To output information can also be
attributed some portion of the memory elements created in ontogeny. However,
under certain conditions, the latter can be input, since, despite the fact that
this group of characters relates to the internal manifestations of the model or
the simulated object, in fact much of it is "addressed" to the
outside world.
Let us consider the group of characters
describing the table control unit in more detail. It, in turn, can be divided
into three subgroups.
The first - a subgroup of external symbols that
identify the table row. It is important to note that when it comes to the
Turing machine as a computer, then this subgroup coincides with the previously
mentioned input symbols tape. But when it comes to the Turing model of the
brain, something about the coincidence not speak, we should talk only about the
conformity. For example, to "external symbols tape we could, for example,
include an image imprinted on the retina. The corresponding external symbol of
the subgroup of characters that identify the rows in the table, it is
apparently "standard" of the image stored in memory (in fact, the
visual image itself consists of a set of elementary symbols, but as examples to
the said comparison is quite acceptable). Although considered a subgroup of
characters matched by us to external signals, it actually has a dual nature: on
the one hand, this is a reflection of the external world, on the other - a
reflection of the internal functional and structural characteristics of the
brain that appear in the phylogeny and ontogeny. For the rigid model of the
brain of a subgroup is constant during the life of the individual; model of
brain plasticity allows for variability subgroup.
The second - a subgroup of internal characters,
which identify the columns of the table. For the Turing machine symbols of this
subgroup form a set of states of the model. The higher the power of this set,
the more difficult, ceteris paribus, a possible behavior of the model. Many
states of the model is discrete. When it comes to the brain, then a discrete
set of its states may be only a convenient abstraction, which allows to
describe the place in it a continuous process. It is obvious that a group of
characters states characterized by a purely internal nature of the model, and
thus the brain.
Third - the subgroup of characters, forming the
troika of the table. Among the symbols of each of the troika - the ones
mentioned earlier external symbols and symbols of states. But if these
characters are in another place the table, then one must assume that
corresponding to the real brain signals have a different code representation.
In addition, among the symbols of "triples" there is another symbol
that controls movement of the head in the model. And we have also attributed to
internal symbols having the nature of similar nature, character states.
In the specialized models can try to consider
two ways to separate tapes into zones to represent different information. One
way in which information environment and information about his own description
presented in different zones of tape, which underlines the incoherence of these
types of information (tape "a" in Fig.15). The second method, when
both species are recorded in the same zone (Ribbon «b» in Fig.15). Soon we
shall see that the first way of specialized models actually can not be
realized. It should be specially noted that the presence on the tape "of
his own description, if the model is regarded as a computer, just do not want,
but when it comes to the modeling of information processes in the brain, the
existence of such a description is necessary.
In the specialized models, as noted above, the
structure of the control device is configured to solve a problem or a single
set, considered as a single task, which corresponds to a set of algorithms.
Such a model can work as follows. Reading head reads the words from the band
"information environment", it produces a reaction in accordance with
laid down in the controller algorithms, and writes them in the zone
"reaction to the external environment." Information recorded in this
zone is temporary in nature: there is a new external action, is written a new
reaction, and the old is deleted. In addition, this model provides for each
pair of stimulus-response "to record in the area of memory.
Getting to classify models
Purpose of this and the following sections - an
attempt to bridge the gap between the evolution of the emergence and growth of
consciousness, described in the section "The long road to
consciousness" and the Turing model of consciousness. The possibility of
constructing such a bridge - a certain guarantee of conjecture about the nature
of consciousness.
If we take the model in Figure 1, it can be
placed in the specialized Turing machine with a rigidly fixed table control
device. Various simple organisms, multicellular simple - worms, insects, etc.,
with different algorithms for processing the input information in a specialized
Turing models correspond to different tables. The main characteristic of this
model - its rigidity. The behavior of the organism can be quite complex (eg,
bees), but nevertheless, it is determined by a rigid program, which in the
model corresponds to a fixed structure of the control device.
The diversity of the simplest organisms in the
surrounding nature can be assigned a different set of specialized models with
fixed structure. We call such a model - "Specialized rigid model."
In what direction can develop such a rigid
model, to become the more flexible and thus the better adapted? In the
information model, we have seen, the flexibility achieved by the emergence of
feedback loops. How can this be implemented in the Turing model? Obviously,
this can be achieved with the advent of the properties changeability structure
control device.
Variable structure can not realize a rigidly
fixed algorithm, and the set of algorithms, which makes the model an important
property of ductility (flexibility), it is comparable with similar properties
inherent in the real brain (the brain of the second type). We call a model with
reconfigurable structure - "a specialized plastic model."
The theory of algorithms are not described
Turing machine with reconfigurable structure, since the ability to rebuild does
not make the theory of these machines is nothing new: this machine can always
be considered as a combination of several specialized machines with hard work
programs for each. As a theoretical model mutability can be used automata of von
Neumann [49], which at one time have been proposed as a model of reproduction.
However, all these very interesting questions lie beyond the scope of our
consideration.
Self-applicability or continued classification
It should be borne in mind that the volatility
structure control device can not be controlled, otherwise unpredictable
influence of the environment, as well as mutations can lead to, say,
superplasticity models that would be "disadvantageous" to preserve
the characteristics of the simulated body.
The monitoring process, of course, must go
through the feedback that we have previously observed in the information model
in Figure 5. How this control can be implemented in the Turing model? This
requires a mechanism for reading information describing the structure of the
control devices, and devices for feeding this self-description on the tape
machine, then it may be, for example, compared with the record of a certain
standard that is stored on tape. The comparison can be produced by a series of
symptoms that signal the admissibility or inadmissibility of the borders
mutability model. However, in such a use Turing model, generally speaking,
there is no need to introduce some standard and carry with him the comparison.
In the theory of Turing machines are known
concept of self-applicability machine and, accordingly, not self-applicability
machine. They say that a Turing machine is applicable to its account
(self-applicability), if it recycles its own entry in the table control unit
(own description) in a word and stops. If the station does not occur, or if the
resulting word is read in non-standard head position, then the Turing machine
not self-applicability. The reader is recommended to remember that the
mechanism of reading its own description, we talked in the section "The
long road to consciousness".
Usually, the terms self-applicability, not
self-applicability understood to be the property of machines or
self-applicability not self-applicability. In our work, the term
self-applicability is given a broader interpretation. Self-applicability - is a
process, as a result of a machine that is applicable to the description of its
own. Similarly, we can expand the concept of not self-applicability. Thus, when
it comes to self-applicability or not self-applicability Turing machine, it is
assumed that in such a car "built in" additional mechanisms of
recoding the two-dimensional table, the control unit into a linear recording
and filing the record on tape. If no such mechanism, then a case can be denoted
by the term "Turing machine without the self-applicability."
Attribute self-applicability model can be
associated with such its ability as "recognition of itself." We
assume that any well-functioning model of the self-applicability. If the model
self-applicability - so it identifies itself, not self-applicability - hence,
the model has changed, do not suggest that it is - the model as it was before,
as self-applicability.
Thus, self-applicability model can be regarded
as a model of information processing in the body with enough plastic in control
brain. The boundaries of the plasticity of this model are determined by a zone
of self-applicability, which has a specific range for each of the specialized
model. Between the structure of the control device of specialized models and
boundaries of its self-applicability surely there is a rigid connection: some
structures allow for more variability, while others - less. This point can be
related, for example, the ability of different animals to varying degrees of
education and training. Henceforth we will call such a model - "a
specialized plastic model with self-applicability.
Assume the following analogy (it seems quite
acceptable). Information on the tape - it's all or almost all of that
accumulated experience as a model in the "ontogeny" (in real life -
reflections, worked out an animal, or social and personal experience of a
person). Exclusion of "almost all", perhaps, is his own description:
it must appear when you create a model. You can, however, propose a mechanism
for reading out information from the control unit in the area of
"self-description" in the process model, but it will not be quite a
Turing machine, and something more, as noted above. The information is a
description of the structure of the control device, can be identified with that
part of the information that animals (and, in particular, in humans) is
transmitted genetically. This division of the information accumulated in
ontogeny and phylogeny, we assume a sufficiently conditional: it is possible
that some types of data recorded on the tape can be transmitted genetically,
and, conversely, certain changes in the structure of control device appear in
the "ontogeny".
Therefore, as some of the subtotal note the
following. The information accumulated on the tape during the "life"
of a separate instance of the model, we assume individual experience model,
this information is at the "death" model instance is lost and
"reproduction" models "posterity" is not transmitted.
Information forming the recording operation algorithm control device, also lost
in the "doom" a separate instance, but since it, in our assumptions,
a "genetic" in nature, such information can be transmitted to
posterity. "Evolution" of such a model can be thought of as a slow
down from generation to generation, modified entries algorithm operation
control device. Here we can assume two mechanisms for the implementation of
this change.
The
first mechanism. Some of the information recorded on the tape, re-encoded and
transmitted in small portions in the recording of the algorithm operation
control device. However, it follows, first, that "personal
experience" too, as it is transmitted genetically. However, the pieces of
information transmitted from a "population" to the other can be so
small that even with long-term monitoring will remain elusive. Secondly, this
corresponds to a peculiar conception of the Turing machine, working together
with the von Neumann machine. On such a "tandem" we mentioned above.
I should say that the theory of the two co-working models yet.
The second mechanism. Small changes directly in
the recording of the algorithm functioning control device, ie in the table of
the Turing machine, arise spontaneously. The positive "mutations" are
fixed, negative - are lost. This second mechanism of evolution of specialized
Turing model corresponds to the traditional view of the evolution of living
organisms. This model, although has the ability to study and control of the
property of self-applicability, has a significant disadvantage, for just the
limited properties of learning.
Recall that the structure of the control device
in the specialized model is actually fixed, and "birth" of each new
model instance by passing the original, raw version of the framework (we're not
talking about those skills that are passed on "hereditary" and had
been recorded in the control device) . Thus, learning each new version of the
model in addition of new records on the tape must be accompanied by some change
in the structure of the model.
We can assume that if Turing machine with such
a simple table has the property of self-applicability, it is enough to make
this table a small change in how the machine ceases to be such, and therefore
disappears ability to control the limits of the plasticity. Of course, the not
self-applicability machine also implements some algorithm. But what is
permissible in the model, can be fatal for the organism. Perhaps the table of
the Turing machine, which describes the actual processes of information
processing in the real brain, if such a table was created, would have been less
critical to small changes. However, the existence of the borders of these
changes in the specialized model is easy to guess. This establishes for each
plastic model with specialized self-applicability hard limit - the ceiling of
its possibilities, therefore, each such model, we can say fatal predestination.
When we reviewed the work of Turing machine,
then outside our field of view, the question remains, how the information is
considered to be the input for the machine, gets to the tape in the zone input.
Indeed, when we are talking only about the input information, the issue is not
important: on it and input that comes from somewhere, and, consequently, its
mechanism of entry into the input area does not apply the principles of the
model.
The question is posed differently, if some of
the information from the output of the model arrives at its input (channels 4
and 5 in Figure 5). What is this information? If we continue the argument in
terms of the Turing model, it should be noted that the information or we
rewrite in the front zone of a feed from her other bands, or the information
coming in through the entrance area of the control device. Regarding the first
case (that is, rewriting the data in the input area from other areas), then
this process is described by the standard, as defined in the Turing model, ie
introduction of additional teams in the table describing the operation of the
control device.
Return to the self-applicability
Mechanism of transmission of the second type of
control device to the tape, ie, transfer records of the algorithm of the
machine (for example, recording a two-dimensional table as a linear sequence of
"fives") at the outer zone of the tape as the input word, we defined
as the process of self-applicability.
Question of the self-applicability Turing
machines so far not developed far enough. Therefore premature to speak, for
example, on the theory of self-applicability, as the section of the theory of
algorithms, although, in our view, development in this direction would be
relevant.
If the machine self-applicability, in that it
recycles its own entry? We believe that this is one of the most sensitive
issues relating to the study of self-applicability, and in this sense it is
closely linked to the second question in the part, which finds its Insufficient
developed.
It is appropriate to bring a single utterance
of M. Minsky: "...what happens if the machine (universal. - B.P.) to
compare its own description? We can expect that in this case the machine will
be "paralyzed" because it would be endlessly repeating cycles of
interpreting and will never make any calculations. First, such events seem to
be entertaining, then they are a nuisance, and, finally, we are forced to conclude
that they demonstrate insurmountable obstacles to our research” [48, с.143-144].
Instead, the concept of self-applicability
seemingly can use the more common term - feedback: it is essentially the
elements of such a connection in self-applicability Turing's model are present.
Practice analysis of control systems, both living and man, shows that the
presence of feedback in such systems the rule rather than the exception, and
therefore communication process self-applicability Turing model to the
circulation of information in the feedback channel must not sound strange.
However, this is not quite normal, so to speak,
classical feedback in the organization of which a portion of the information
processed by the system, is transmitted from its output to the input: here the
output of the input is not circulating in the system information, and
information describing the system, if you want - information constituting
"image" of the system, so more correctly, seems to say that the
information is transmitted to the input from the output, as well as from inside
the system. The theories of such "feedback" does not exist yet, but
it is clear that such "feedback" can bring in the new system quality
characteristics, different from the traditional, such as changes in stability,
sensitivity, etc. If we use philosophical terminology, it seems, we should
recognize that self-applicability is a reflection of a model of its own
structure, a way which is its own description. For such self-reflection can be
employed and another term - a reflection. It is worth noting that the
mathematical analog of this phenomenon is recursion, which we mentioned in the
previous chapter.
Everything in this world is somehow often
unclear to us, purposes. In other words, there was no or useless things. Even
the bell in the dome clown played its scanty, but the mandatory role. A measure
of utility, applied to the "forms" self-applicability , without much
inquiring glance on our part, points to the answer: self-applicability and self-control are related.
Natural biological systems, in contrast to
artificial cybernetic do not have a specially designed embedded control
devices, control functions are performed by the system itself. It follows that
if the model is covered by a similar type of "feedback" and is then a
self-applicability, it confirms the identity of itself and, consequently, the
validity of the algorithm implementation on which it is configured. It is
therefore quite justified the assertion that the process of
self-applicability (primary reflection)
- is a process of self-control, arising evolutionarily and employee goals more
stable and more complete adaptation of a living organism to changing
conditions. If plasticity is needed as a mechanism for adaptation to the
environment, the self-applicability -
this sensor is saying - necessary changes. But at the same time the
self-applicability is - a watchman, warning against excessive enthusiasm
restructuring.
Can the brain, a model which is a specialized
Turing machine with reconfigurable structure and the self-applicability, give
rise to anything more than a plastic model of the brain with the property of
learning and controlling mechanism? The answer to this question must be sought
in the analysis of languages, works with specialized plastic model with the
self-applicability.
We can point to the existence of the following
languages:
- The input language (the language of the
environment, the language of incentives);
- Representation Language reactions;
- The language of information in memory;
- A language for describing the control unit
(language for writing "fives" from which a table).
This last (the fourth in this list) is made up
of some code representations of characters input language (character stimuli),
the output symbols of language (symbols reactions), as well as symbols of
states of the control device and the symbols that denote the direction of
movement of the head, which by their meaning can also be attributed to the
group of characters states.
If the first two components of the fourth
language, as well as the first three of these languages can be considered
extrinsic to the model, the latter three components of the fourth language of
purely internal. But this is precisely the components of language, not the
language itself. Therefore, it seems that something solid, having completed a
certain quality, specialized models with the self-applicability can not produce
(in addition, as mentioned above). It must, however, note the following.
Process of the self-applicability in addition to their basic control functions
passing model provides an opportunity to "dating" with a description
of its own structure, that is, as it allows it to "realize" itself.
Nevertheless, a true "understanding" its own structure in a
specialized model does not work, because in the self-applicability this model
to its input receives mixed characters of the alphabet, as was mentioned above,
the model has no mechanism to separate them on the external characters of the
alphabet and their own, internal symbols.
Wanting to find the self-applicability
specialized machine any familiar analogy, we can probably imagine a strange
mirror. It reflects not our whole figure, and some of its fragments. Missing is
replaced by being behind us the background, and we looked in the mirror, for
some reason can not understand - what pieces of reflection consistent with our
body, and what - background.
If we compare with a similar model of the
mammalian brain, it must be said that the latter, apparently, there is an
element of self-awareness, but it is integrated with the perception of the
environment. Therefore, the animal is unable to perceive themselves apart from
the surrounding world, in other words, in the brain, described by this model
can not be true consciousness, a sense of self, identity. That is why it makes
no sense to tape a specialized machine to allocate a separate area for their
own description, as mentioned above. This fact further confirms the
"underdeveloped" channel feedback model in Figure 5.
Now consider the model described by a universal
Turing machine (Fig. 16). A universal model for working with the same groups of
characters that were listed earlier for the specialized models, though, you
need to keep in mind that all the characters of these groups are now the only
symbols of the tape. As for those it, form the table of the universal machine,
it is a purely internal character. They can, in extreme cases, only match tape
symbols (for example, symbols of states), otherwise they have their own special
inner essence, not necessarily reflect the nature of input and output signals
of the model. In this model, the information contained on the tape or come to
it, can be divided into the following areas:
- Current data from the external environment;
- The set of algorithms to model;
- Collection of data about the environment;
- A set of data models;
- Own description;
- Data on current reactions.
Note that between the information in the areas
of "collection of data about the model" and "own
description," there is a fundamental difference between: the first is
stored in the ontogeny "model, the second are the structural properties
and, in particular, is genetically determined. In addition, the first, as we
shall see, is "conscious" information, the second - is data on the
structure of the model that "awareness" is not directly subject. The
control unit of this model performs standard operations such rewriting words,
placing signs, localization [48] and, possibly, a number of some standard
operations to ensure the universality of the model, ie, its work on the
principle of interpretation. At the initial stage of the model almost all areas
of tape almost empty: the one among a few, there should be written translation
algorithm (translation) pairs the external effects - output the information
"out of shape" the data in the form of "algorithm" (the creation
of a stereotype). The principle of interpretation of the data as an algorithm
(program), as well as the algorithms as the data is known in the practice of
modern programming, and, apparently, this "discovery" is a reflection
of real-world phenomena.
Fig.16 Tape universal model
Zone tapes - from left to right:
-Info-environment
-Description of the algorithms and memory
-Self-description
-Output Information
Even at a fixed algorithm for creating
stereotypes (ie, a conversion of data in the program) of the last in this model
can be arbitrarily large. And if you admit the possibility of even a limited
change in this "persistent" algorithm, stereotypes may no longer seem
so. We can see that learning in this model is not the way the restructuring,
and by recording on tape (if necessary, then erase) all new and new algorithms.
Thus, we can suggest that the upper level of learning of the universal Turing
model has no theoretical limits and is limited only by memory and time factor.
As for "evolution" of a universal model, it must have the same
mechanism as in the specialized model, ie carried out by slow changes in
recording operation algorithm control device. However, as the principles of the
functioning of the universal model (at least from the perspective of today's
level of understanding of this issue) is optimal, then the changes should not
touch the structure of the control device, ie, operating principles, and, for
example, the empowerment of conversion algorithm, more memory, etc. In contrast
to the specialized models, where the variability structure was a measure of its
plasticity, a universal model of the structure of the control unit should not
be tunable, because the variability can easily lead to a loss of universality.
The plasticity of this model is achieved by modifying the information on the
tape. Therefore, we call this model - "rigid universal".
The author does not currently known to work,
wherever conducted studies on the classification of the universal Turing
machines or are considering the relationship of certain specific structural
features of the property of universality. But it is safe to say that their
number (for the chosen system of coding information) is not so great.
Therefore, the universal model for the role of the self-applicability, if the
latter, there must be some - namely to prevent the process of
"mutation", "recombination", etc. a restructuring of the
control device, in which she may lose the property of universality.
It should be noted that the realization of the
self-applicability in a universal Turing machine must not be pursued as a
specialized model. There was enough to file as an input word own description
and implement surveillance: the self-applicability or not the
self-applicability. According to the original location information on the tape
of the universal machine to put it in the conditions under which could be the
process of reading their own description, information on the tape must be
recorded as shown in Fig.17.
The right side of tape - this entry in the table
of the universal machine U in the form of "fives", this part is
interpreted as the control device U algorithm. The left side of tape (in the
normal situation here is written input word is processed by an algorithm,
located on the right tapes) - also own description, subject to interpreting
processing algorithm. With this arrangement the initial information, both on
tape Fig.17, and under the principles of which are incorporated in interpreting
the algorithm, we must come to the assertion that a universal Turing machine
interprets not self-applicability.
Fig.17 Tape
universal model for organizing the process self-applicability.
Indeed, the algorithm is written on the tape on
the right (machine description U), - it interprets the algorithm: all that it
"can do" - an interpretation of the words on the tape on the left, as
the algorithm. But the left, in fact, written algorithm (machine description
U), moreover, the algorithm interprets.
Therefore, treatment of left word actually comes down to his interpretation
and, consequently, the implementation of the algorithm. This leads to the fact
that the reader head of the machine U will move to areas of tape to the left of
those shown in Fig.17. If there is nothing written down, then the head will
move to the left indefinitely, which leads to the conclusion that not
self-applicability universal model, if its tape will be organized as shown in
the figure.
Fig.18 Tape the self-applicability universal
model
Zone tapes in
the picture - left to right:
-
The
test word
-
The
algorithm specialized machine
-
The
machine U description
-
The
machine U description
However not self-applicability interpreting the
model can be made the self-applicability, if left two areas shown on Fig.17, to
arrange two more zones, one of which is to write an algorithm of some
specialized machinery, and in the far left - for some input word processed this
specialized algorithm (see . Fig.18). We can not tell anything specific about
this algorithm and the word that it handles, but if we start from the principle
that the system is itself a controlled, it must be like to call, testing
algorithm, which handles some tested data (input test) . If the principle of
self-control to carry out consistently, it must be recognized that the input
Testing word must coincide with its own description of the specialized testing
machines.
Thus, we arrive at a kind of
double-self-applicability. It consists of interpreting the universal
self-applicability and self-applicability machine some specialized testing
machine, "built" in the tape machine interpreting. It is important to
note that the self-applicability can not be the first place without the second
self-applicability, and vice versa.
Previously, it was noted that a universal
Turing self-applicability model is
realized at some internal version, which is a consequence principle of
interpretation. Now, this conclusion should be clarified, as you have to say
self-applicability is also a testing machine. Principles of test programs to
verify that artificial cybernetic systems, in particular computers, show that
these tests are based on internal functional and structural properties of
controlled devices. Thus, the introduction of a testing machine does not
violate our conclusion that the process of self-applicability universal Turing model is performed entirely
on its internal language. If you come back to the mirror analogy, which we have
used in describing the self-applicability specialized model, the
self-applicability of the universal model corresponds to an ordinary mirror in
which we clearly see ourselves as separated from the surrounding background.
The two process
It is not
hard to guess that as soon as it was assumed that the basis of information
processes in the brain of animals, is a specialized Turing model, it is natural
to conclude on the comparison of the universal Turing model of the human brain.
Such comparisons will be made and in several subsequent chapters of the book.
However, for the sake of rigor, and not wanting to give the reader a reason to reproach
the author's bias, we will in this section to talk only about the models.
If we consider the previously mentioned processes of
the self-applicability in terms of their oversight functions in specialized and
universal models, it is necessary to note the following. The model does not
exist in isolation, but is in some medium and exposed by this environment, in
particular, informational influences. A "viable", of course, is such
a model, which sells its controlling functions are not occasional, but constant,
or - almost constantly. In other words, the process of the self-applicability,
because it has a duration, must be periodic.
In addition to the verification process in the
model occur, and other information processes, and therefore without significance
question and answer it. How is the interaction of control with the other
processes? Regarding the periodicity (for example, what is the significance of
this period in different types of models) to say anything definite at present
not possible. What is clear is that the magnitude of this period is due to both
the model parameters (eg processing speed) and some parameters of the medium
(eg, frequency and intensity of external influences). A definite opinion, we
think can be done on the interaction process control (the self-applicability)
and the other information processes taking place in the model.
Let us first consider this interaction as an
example specialized Turing model. Suppose that at some point in time the model
begins to transform words, which is its own description. If it is the
self-applicability, then a finite number of steps will occur processing of the
word, and read head the model stops at a certain standard position relative to
a fixed position. Let this position will coincide with the left symbol of the
input words on the tape, and a code mapping information received by this time
in the model of the external environment.
According to the algorithm prescribed table
model, the latter converts the input word, write it on the tape resulting word,
and again returns to the self-applicability. You will then begin processing the
next input word, etc. Regularities question. What happens if the input word in
the appropriate area of tape does not arrive? Obviously, the model will not
perform the prescribed her a specialized algorithm, although the process of the
self-applicability will be periodically performed. Thus, the conclusion:
information processes in a specialized Turing models (except the process of the
self-applicability ), activated the external environment.
We now turn to a universal model. Clarification
made in the previous section, says that the universal model is
self-applicability only (subject to the proper functioning of the mechanism of
interpretation), when the head model, after reading on the tape 'own
description, "moved into the zone tape, which recorded a specialized
algorithm. In the particular case, as noted earlier, this may be a test. This
leads, generally speaking, an intriguing finding. As the tape of the universal
model recorded specialized algorithms, for their revitalization does not
necessarily flow to the tape input word directly from the external environment;
algorithms can be activated internal process of the self-applicability. In
other words, the universal self-applicability Turing model has the property of
internal information activity. How can you not remember the activity of the
brain phantom, which we discussed in the section "Was the first word?
At the same time in this model is not prohibited by the situation where a
specialized algorithm, recorded on tape, will begin its implementation by means
of interpreting the mechanism after the filing of the input word, ie will be
activated directly outside influence. The latter situation, however, it may be
possible if the model of the process of the self-applicability is not
satisfied.
Thus, the universal Turing model admits two
fundamentally different modes of implementation of algorithms, recorded on
tape. If the process of the self-applicability is not made, then the algorithms
are activated by external influences. If the self-applicability takes place,
information processes, corresponding to different specialized algorithms, due
to this self-applicability and mediated by it. In this mode, the model goes
together like two interrelated processes: the process of the self-applicability and the process of information transfer,
with the first process can not take place without the second, and the second -
called first. Recall that the co-flow of two information processes, we briefly
mentioned in the section "The long road to consciousness".
We pay tribute to the difficult circumstances
So, we met with two models of the Turing
machine - a specialized and universal - and made sure that the detail of the
review, which we are confined, all there for the attentive reader is simple,
everything in sight. Now is the time to ask the troubling question. Where is
the consciousness, where is I ? That they are not in the model, it is clear:
the fact it is the model, but nevertheless, if we choose a model adequately
describes the essence of information processing the brain, it must at least
contain the elements that determine the flow of real brain processes, which
could be attributed the emergence of consciousness. If we translate described
earlier breakdown zones tape universal model with language specific terms in
common language, then to those listed previously to six zones can be related to
the following:
-
Visual,
auditory, tactile, and other information to the brain through the senses from
the outside world (including own body);
-
Data
to ensure that the flow in the brain processes that we associate concepts such
as thinking, thinking over;
-
Information
about what people currently know about the outside world, and his scientific
knowledge, philosophy, culture, social mores, etc. and so on, ie all data about
the external world is stored in memory;
-
Similar
information, but are not about the external world and of themselves, also
stored in the memory;
-
Data
on current reactions in the model, which can be associated with permanently
present in the human brain, the manifestation of his life (meaning no activity
or a physiological level, but hidden from the observer brain
"commands" that are the source of the activity)
The reader will notice that lists the five
items and the lack of zone "of its own description." This is not
forgetful of the author and a tribute to a difficult moment. The difficulty
lies in the fact that, firstly, the own description - it is not something that
the model knows about himself, because knowledge about yourself can be fickle,
and own description - it is a constant.
In the language model, we now know, it fits the description of the table
(algorithm) the operation control device. Perhaps, in the brain corresponds to
the structure of an unknown to us or functional entity. Secondly, the presence
in the model, on the tape's own description in itself does not mean anything.
It does, shall we say, advantage over the other zones do not possess, except
for one distinguishing feature: it is written in the internal language,
nowhere, nothing matches the language of the other areas of the tape. We do not
know yet of any "inner language" of the brain, which we might
associate with the internal language model.
A careful reader will notice also that, among
the above-mentioned characteristics and properties of human functioning brain
is not such a thing as consciousness. One might argue that was specified area
information containing data about himself and presumably capable of forming a
qualitatively new category, which can be compared with the concept of
consciousness. However, this objection is countered as follows. Information is
collected only through a comprehension of the outside world, through
communication with others. Knowledge of our merits or demerits, abilities,
propensities, in short, the knowledge of "what am I", is formed on a
basis equal to the formation of knowledge "that he is" because we are
all in the same environment, in a society. Another thing is that the knowledge
of their own, are sometimes characterized more fully than knowledge about
others, but this issue from another plane of consideration. Thus, nature
appears to models' aggregate data about the model "is the same as
the" set of data about the environment. Hence the conclusion is that,
since there is no qualitative distinction between information processing in
these areas, it is more likely, one should not expect to see a new quality of
reading information from a "set of data models.
Perhaps it is time to return a small debt: in
the second chapter, we promised to further consider the "syndrome of
multiple personality." We certainly are not going to explain it in the
language of psychology or physiology. However, the explanation in terms of a universal
Turing model looks simple enough. The above-mentioned zone "set of data
models" in the case under review, the syndrome actually be composed of
several sub-zones, exchange of information between them impossible. Each
sub-zone corresponds to a certain "personality".
What we see and what we choose?
Now back to consciousness - this is not some
mediocre property in a very unique, special quality, which has no analogues,
and therefore naturally expected in models of the presence of some special
properties fundamentally different from all others, who could try to associated
with the mechanism of the emergence of consciousness. However, what we see in
the model, particularly in its universal form? The tape can be recorded or
create any number of various algorithms: they can differ from one another on
memory, on-time implementation, between them, eventually, be some qualitative
differences. But the standard device manager they are all in the same regard -
it handles them all on the same algorithm.
From universal Turing model, we can expect not
only "outstanding" student's abilities and special evolutionary
properties, but also the elements of which consciousness is built. In fact, in
today's knowledge of universal Turing model - a threshold, where it is to honestly
ask and honestly answer them.
Perhaps the brain has a natural and
"algorithmic" in nature and should Turing model search for items that
simulate consciousness?
Perhaps the brain has a natural, but not an
algorithmic nature, and nothing of Turing models require that what is not
there?
Perhaps the brain has a natural and algorithmic
nature, but a Turing machine - is not something for which we accept it?
Maybe we do too narrowed the field studies,
focusing only on information processing? At this point you can lead and
cautionary statements, such as: "... now everything is becoming clearer
understanding that attempts to simulate the work of" naked "the brain
does not lead to success, you can not pull a" soul "of" the body
"[50, s.140] .
Perhaps the brain has a supernatural nature and
we can say - "Amen"?
And here on this stage, when you need to choose
an honest (and actually need to choose between first, third, fourth and fifth
questions, for Turing, like Julius Caesar's wife above suspicion), we can,
defusing the dramatic situation, to say that we pick until the first
alternative. Why is it uncertain "until", it will be clear from what
follows.
The side effect
The reader acquainted with the property of the
self-applicability specialized models and analyzing the comparison zones tape
in a universal model, perhaps, realized that a decisive contribution to the
mechanism of consciousness must make a vague yet for us, which takes place in
the real brain of the process model that can be the self-applicability universal
Turing model.
We believe that the implementation of the
self-applicability, whose main objective - control over the stability of the
structure of the control device, there is "collateral" effect. When
the model reads the signals outside world, it "learns" the outside
world. When the model reads the information about itself, it perceives itself
to that part which is also due to the external environment. Finally, when the
model reads its own description, it "perceives" itself in the part
which is connected with the description of the control device. There are like
two feedback loop, two loops, in which information is transmitted by various
codes: the first cycle - it is to work with all areas tapes, except for zone
"own description" in the second cycle of treatment is
"self-description"; as shown above ; this cycle, in turn, may consist
of two cycles. That in model refers to as self-applicability (and in universal
model in that part which is connected with the mechanism of interpretation, this
process that is very important, goes in internal language), in an actual brain
at availability of appropriating receptors creates a phenomenon which we name
capacity to occurrence of the subjective beginning. The by-effect becomes the
dominating factor. Truly, the nature is blind and does not see, that creates.
Again the word-combination « the subjective beginning » (first time it has been
used in the second chapter) has sounded. Basically, we are ready to pay to it
greater attention, but if necessary, because of composite features of a stated
material, it will be made in the following chapter.
Finishing the given section, we shall note,
that we have following sequence of algorithmic models, since more simple:
-
rigid
special-purpose model without self-applicability;
-
rigid
universal model without self-applicability;
-
plastic
special-purpose self-applicability model;
-
rigid
universal self-applicability model.
If in the given hierarchy to be guided only by
a combination of various properties of models it would be necessary to enter
still not specified here - plastic special-purpose model without
self-applicability and rigid universal model without self-applicability.
However from the information point of view it is necessary to consider such
models unstable, but vigorously to approve, that similar models cannot really
exist, probably, it is impossible. Last in the list « rigid universal model
with self-applicability » will be considered
of the most perfect.
But at once one more arises - «plastic
universal self-applicability model», as though, most the maximum and not
specified in the given hierarchy. What is it? The question very much and very
uneasy, is here again given only preliminary opinion on its possible decision.
Plasticity and versatility (in that understanding in what these terms were used
with reference to the Turing model) exclude each other as versatility of
structure assumes its stability within the limits of conservation of a
principle of interpretation, that is on idea should not suppose its plasticity.
If we argue formally, that the slightest change in the structure of control
device generates a new specialized model. However, when the specialized model
is compared with the brain of any animal, a small change is more convenient to
refer to the zone of plasticity, in announcing the very model of a model type,
class, unit, etc.
If we ask about the possible number of
specialized models, the power of their set can be roughly defined as infinite,
but countable. The set of universal models as infinite and countable.
Obviously, while maintaining the principle of interpretation, one model will be
different from the other only by their internal language.
It should be noted that the set of specialized
and universal models are not the same cardinality. If we use the metaphor, the
universal model - the islands in the ocean of specialization. Structural
plasticity contraindicated universal model: it blurs it into a specialized
vast. Therefore, if guided by the thesis that universalism is based on the
principle of interpretation (another principle we do not know), the human brain
should be associated with the fourth - the universal self-applicability rigid
model. With regard to the fifth, then few words about it will be discussed in
the section "niche for God."
Panegyric of self-applicability
Earlier in one of the sections we argued that the
self-applicability - a way of self-monitoring of the living organism. In fact,
not made the allegation, but an assumption, so to speak - a working hypothesis.
Hypotheses can be checked, proved. All well if in our disposal was available a
lot of varied self-applicability structures. But at us they are not present,
except for self-applicability the Turing machine. Stop! According to the
several quite substantial works published in a network the Internet ([51],
[52]), self-applicability surrounds us if it is possible so to be expressed,
continually. According to works to which we have just referred,
self-applicability is a basis of existence, a basis of life of all existing.
Thus, proceeding from a principle of self-applicability, communication of
existence, consciousness and life, on the basis of perusal of these works, is
represented doubtless.
Unfortunately, we have no possibility to state here
very 'thin', using mathematical symbolics, reasonings of the author of these
articles concerning a principle of self-applicability. However, we understand
the underlying its role in the emergence of consciousness, going "own
way", relying on the concept of self-applicability taken, so to speak, in
the narrow sense, that is - on the self-applicability Turing machine. When the
processing of information by the brain, in its interpretation of the Turing
model has been expanded in all details,
does not remain anything where you could see the model origins of
consciousness, except for self-applicability Turing machine, that is - read its
own description.
It now it is possible to tell, that « does not remain
anything». In fact, this conclusion led to a chain of reasoning, whose links
are scattered throughout the previous text. Let's collect these links and we
shall repeat. Idle time, even a naive question has been put. Whether «can know
a stone about the existence»? Thus, certainly, it supposed, that any specific
stone really exists. Having refused a principle of spirituality of all real, we
on this own question have answered negatively - the stone does not know about
the existence. And at once there was a concept about unimaginably long way from
a dead matter to the animated nature and its maximum representative - to the
person.
However in parallel with occurrence and progress of
biological organisms which mineral traces we find, or we assume, that they
could exist, from us something is absolutely hidden other, namely - process of
increasing information interchange of organisms with the environment. Clearly,
than at higher level there was this process, especially adapted for conditions
of existence there was an alive specimen. In chapter 3 in which we described
prospective evolution of models of alive organisms, it has been paid attention,
that on internal channels of models the information, as about an environment,
and inwardnesses of models circulates. In pictures it was easy to show, on one
channels the external information, and on another - internal circulates. But
actually, all information channels are inside of an organism. The organism
should learn to distinguish itself, that conforms to a private world, and that
- external. On special-purpose Turing
we have shown models, that in it there are no means of distinction of
external and internal symbols.
So, having separated from an external world an
integument (an armor, a membrane, scales), an alive organism to not be lost in
the environment, has been obliged to be separated from it is information: it is
'mine', and it is « not mine ». We wrote what carry out it 'from within'
process of self-applicability can only; and full information division external
and internal is available only in the self-applicability universal Turing
model. Therefore, finally, on the basis of all aforesaid it is possible to try
to define following as concept of consciousness, probably, for many readers -
unexpected. Consciousness is an information process that occurs in the
information system and consists in the ability of this system information and
the complete separation of 'self' from 'not self'.
Nishe for the God
And one more thing, which in connection with
the discussion of the universal Turing model deserves attention at least at the
primary reference. As noted, the basis of the universal Turing machine is an
algorithm interpretation. In the theory of algorithms the theorem that « there
are universal Turing machines» [46, с.130] is proved. The plural appearing in
the formulation of the theorem, not incidentally. Depending on the accepted way
of coding of the information the various universal cars, differing one from
another under such characteristics, as number of states of the functional
table, speed of processing of the information, the used volume of a tape can be
constructed.
Differences of models by the named criteria,
probably, should be reflection of the fact of any differences in modeled
objects. Apparently, that the number of conditions, speed of processing, a
memory size are quantitative characteristics; the qualitative side of algorithm
of interpretation thus does not change, and, consequently, we cannot speak
about qualitative distinctions in principles of processing of the information
in objects modeled by universal model.
Therefore the fundamental importance has a
question: whether it is possible to construct the universal Turing machine in
which basis the algorithm which is qualitatively distinct from algorithm of
interpretation (say, using mentioned in section 'By-effect' the fifth model
under the account) would lay? Obviously, this question goes far beyond pure
mathematics: a positive response to it indicates that there may exist the mind,
qualitatively different from a human, a negative response leads to the
conclusion that the human mind - the only one in the universe (this does not
mean that humanity - the only a thinking community, is unique in this case, the
principle of human thinking).
As of today the theory of algorithms does not
claim, that a universal Turing machine is unique, to the contrary, on ways of
coding of the information it is plural, but it is is not offered any other
algorithm yet, except for algorithm of interpretation which could provide the
foundation for its work.
When we bring a attention to the question about
qualitative other type of reason naturally there is an idea on the God we think
as the maximum reason which is qualitatively distinct from human. It has been
above noted, that on a brought attention to the question on various types of
reason two answers - positive and negative are possible. However it is
impossible to exclude and the third version: formally the answer is not maybe
received, if the given question shows algorithmically unsoluble problem (we
still shall speak about algorithmic unsolvability further). The author is inclined
to consider, that at any version of the answer - positive or negative - a
conclusion one: the God is not present. Even if the answer is positive, and
other reason, probably, exists, it not the God, for the God basically is not
used to know. And only the third hypostasis of the answer (algorithmic
unsolvability) forms a niche in which the God could hide. But even this answer
does not prove the God, and only does not deny It.
The resume for nonspecialists
At whom has not had the heart, skills of work
on 'dry' texts, finally, a level of preparation, can, as it was promised, to
address to the given resume.
The declared objective - to understand the
natural nature of occurrence of consciousness and further to grope ways to area
of immortality. Consciousness the person possesses only. Therefore, to
understand its nature, it is impossible to speak about it as it will seem
strange, in human language. G.K.Chesterton's caution « to reason harmfully and
dangerously to prepare reason » [53, с.315] it has appeared as never by the
way: it has turned out so, that we have as though heeded advice, having placed
between « object of research » and our reason model. Chesterton warns,
actually, inquiring, preserving its mind. Perhaps, and for us it became useful,
but the main thing that the Turing model has appeared the shrill projector
which has shined depths hitherto shipped in darkness. Model - the tool which
should possess accuracy of Robin Hood's arrow, a pedantry of a mirror, severity
of a square of Malevich. This model also became a Turing machine. Its works
which have not understood principles are not obliged to think not so, that the
brain is arranged, as it.
It is not so important, that the model
coincided with the prototype - important that it kept the basic attitudes which
are peculiar to it. In the toy car of a wheel set in motion either a spring, or
the electromotor, or an inertial flywheel. In a toy there is no petrol or
diesel motor, but the main thing that is inherent in any car - capacity to
movement, is realized. Our model has shown:
-
The
first. Distinction between the person and all fauna is entered in the concept
of two types of models - special-purpose and universal.
-
The
second. The model supplies an explanation - why the fauna is infinitely varied,
and the person - one. In the following chapter this explanation will receive
even greater persuasiveness.
-
The
third. The universal model possesses practically unlimited possibilities for
'training', thus the structure of model does not change in any way. 'Capacities'
of special-purpose model to training below, and quality of training - other.
-
The
fourth. In models (both special-purpose, and universal) the process having the
name 'self-applicability' is maybe organized. Something is told about this
mysterious process in the read through chapter, something will be opened in
chapters of the subsequent. Self-applicability can be put in conformity, for
example, a dog, trying to bite own tail, the snake swallowing, reflection of
one mirror in other. Finally, self-applicability is a reflection by a brain of
own structure and laws of its work.
It is necessary to ponder a little
even upon the resulted plots to understand their all mysteriousness and
unsolvability. Probably, there is nothing surprising when at reflection by a
brain of the structural and functional displays there is such puzzle as
consciousness. Therefore we have connected capacity to occurrence with model
process of self-applicability of universal model in an actual brain of the new
quality named by the term « the subjective beginning ».
- The fifth. The universal model
possess property, which can be defined the term «bimodal», that conforms to
capacity of model to separate itself from everything, that is « not model ». In
the following chapter it will be shown, that the concept is deduced from this
property (in a combination to self-applicability) 'I'.
By the way, the special-purpose
model does not possess property bimodal.
-
The
sixth. Self-applicability of model describes, in our opinion, some actual process
occuring in a brain. This process which has arisen эволюционно, supervises and,
probably, provides stability of a brain as information system in case of
adverse external variations.
In the fifth chapter in process of expansion of
a composition named and other features the Turing models will be in addition
analysed, that else in a greater degree will strengthen our confidence of
correctness of the chosen way: the consciousness can be studied on the
formalized models, consciousness not possessing.
Chapter 5. The PHENOMENON of CONSCIOUSNESS
Above
a stream all the day long
Catches, the dragonfly catches
Own shadow.
Chiyo-ni
(Japanese poetry of late
Middle Ages).
Two links of a circuit
So, we have intruded in area, the finding in which
can testify to imprudence and, so, impudences. Whether not too ephemeral the
tool is in hands to hope with its help to know for the present unknown? Is not
that so, how the prevention sounds M.K.Mamardashvili's who has untimely left
from us following statement? « Neither in the form of limiting philosophical
concept, nor in the form of the actual phenomenon described by psychological
and other means, the consciousness does not give in to theorization,
objectifying... As approaching it consciousness as the shadow escapes the
researcher » [34, с.3].
Concept human 'I' and consciousness as the
fundamental property distinguishing the person as the subject from animals, are
inseparable: if there is no consciousness, there is no 'I'. Concept 'I' - the
complex concept including a number of elements: perception of a continuity of
the existence, caused by the certain stability of memory; capacity in the
certain borders to analyze a course of process of thinking of own brain,
finally, sensation of own body. All these properties are so bound and
interdependent, that more often 'I' of the person for it as subject act as
something uniform and indivisible.
Considering the approach to a brain as to
information system which model is maybe presented by universal Turing machine,
we see two processes - work on a tape and self-applicability. It suggests, as in
modeled object also it is possible to allocate, at least, qualitatively various
two processes causing occurrence of consciousness.
The first process or as we shall name it, « the
first link in a circuit of occurrence of consciousness » is formed by a
reflection of the certain brain structures. As a result of a similar
reflection, in our opinion, there is the certain qualitatively unique property
named by us by capacity to occurrence of the subjective beginning. It is the
first link of consciousness. There should be a certain mechanism which
creates this capacity, and in this sense the subjective beginning objectively.
With reference to universal Turing model we
saw, that the named first link in a circuit of consciousness can be modeled by
its self-applicability. The stated idea as it is important, it is possible to
state differently: self-applicability of universal model models actual process
which can be defined as reflection by a brain of its own structure, and rules
of its functioning. Availability of similar process is a necessary condition
for occurrence of the subject.
The second link in a circuit of consciousness
is just that appears as a result of realization mentioned above capacity that
if so it is possible to tell, it is felt as the first link. It, first, that
mechanism which creates capacity to occurrence of the subjective beginning,
secondly, the information on, occuring memory of the subject (that conforms to
occurrence of consciousness), and, finally, the information on an external
world which are integrated in traditional concept - 'consciousness'. The
mechanism of occurrence of the second link in a circuit of consciousness in
universal Turing model other: it can be realized as result of processing of the
information in all other zones of a tape.
We are distant from the statement, that into
two parts mechanical character and each part has division of consciousness of
the person can exist independently. To us it is thought, that two links of
consciousness are in more complex, interdependent indissoluble communication
and though in the further independent model processes and metaphorical
analogues will be put to each link in conformity, such comparison should be
considered no more as a hypothesis.
The first link of consciousness, spoken by
language of mathematics, is only necessary link in a chain, its forming. In the
same way the second link is necessary also. Each of them separately does not
form anything, that would be let even is distant similar on consciousness. Only
in structure of a ring made of two links, there is a phenomenon of
consciousness. We can tell nothing about greater hemispheres of a brain
proceeding in a bark material processes if them to consider from the point of
view of division into the processes appropriating the first and second model
links of consciousness and their interoperability. However in model are the
processes appropriating operations in different zones of a tape: in a zone «
own description » (the first link of consciousness) and in all other zones (the
second link of consciousness).
The specified processes, undoubtedly, should
cooperate, and this interoperability of process of self-applicability and
process with other zones of a tape can be presented as follows. As a result of
application to own description of algorithm of interpretation a certain target
word (the model is considered self-applicable) which can become an entrance
word for any other algorithms recorded in the appropriating zone of a tape that
makes possible a following cycle of a reflection, etc. is developed, including
in each new cycle all new and new elements. It only very conditional,
hypothetical diagram, however, even on it is visible, that interrelation of two
processes maybe very complex.
The fundamental difference in model mechanisms
of two allocated links in a circuit of formation of consciousness, probably, is
comparable to the fact of their qualitative distinction and in an actual brain.
The first link as it is compared by us to the quality leading to existance of
subjective property, it would be possible to connect with a primary and
constant intrinsic part human "I" - that is designated by concept...
And here there is a ticklish situation: neither in modern domestic psychology,
nor in modern domestic philosophy there is no concept and the appropriating
term for a designation of the first link "I". But in so-called idealistic and religious
concepts of consciousness of names for our first link it is enough: « Pure I »,
« integral I », « primary I », « central I », « I in itself », « mystical I »,
« Supreme I », « Spiritual heart », the Absolute and even the God. But it only
names; the specific, objectively fixed content behind them, unfortunately, is not
present. The second link - more mobile, changeable, dependent on external
circumstances; it causes formation of individual features and characteristics
of the person. The materialistic concept "I" in fact is settled by
our second link, i.e. that in model the data set about model » reduces to every
possible operations with a zone «, without taking into account process of
self-applicability.
To note one remarkable circumstance, we shall
result long enough citation: « The concept individual "I" is in the European
psychology, perhaps, one of the most uncertain. Despite of its empirical
availability, its reality in introscopy (or, most likely, by virtue of this
obvious and accessible availability), the range of values of this term is
extremely wide. Some psychologists include in "I" not only all
person, but also its nearest material and social environment, others - only
enough a small layer of mentality. The volume of the given term and its content
so vague, that this concept recently all is less often used in the literature
on psychology. And, nevertheless, despite of its significant different
interpretations, all the European psychologists make common cause in one:
individual "I" am indisputable and, undoubtedly, exists. To debate it
is possible only about its empirical characteristics » [54, p.144]. If with the
given statement to compare to our concept of two links there is a possibility
to bring in this complicated question some, though and not final clarity.
Thus the truth, it is necessary to ask a question
provoking the author on response: as self-applicability is the cleanly model
process entered by us as though is artificial, maybe, in an actual brain of any
analogues it is not present? It is possible to answer provocation by the same:
let self-applicability is not present, however offer the mechanism which would
provide stability of a brain in ontogenesis... And, most likely, it is
necessary to return to self-applicability or something similar to it.
Question, however, not in it: it is possible to
admit reflection by a brain itself for maintenance of the structural stability
and to it to be limited. However we consider it necessary to note, that any
material process proceeding in material system, is always accompanied by
"collateral" effect, or as it can be named now, - « effect of
assembly »: Mechanical movement is accompanied by a sound; the electric current
causes heating a conductor, creates a magnetic field; the elementary particle
losing energy, radiates quantum of light, etc., etc. Extremely proceeding from
similar analogies, we also have assumed, that a brain, reflecting myself and
carrying out this reflection in internal language, creates something such, that
concerns occurrence subjective.
"Analogy" to light »
The division seems to be a holistic concept of
"I" on two levels - a fundamental point in our hypothesis, and it
must be understood. When we do not understand something, for explanation not
clear we use analogies to the familiar phenomena. The consciousness represents
such phenomenon which does not have even approximate analogies. The most
successful comparison found by the person, - comparison of consciousness,
reason to light. Not having greater, we shall take advantage of it.
Shine is a first link in a circuit of
consciousness. And it is not so much a light source (it maybe a miscellaneous,
for example, a powerful projector and a weak night lamp), how many the light
radiated by a source. It is possible to object, that light too happens
different: weak, strong, polarized, monochromatic, etc. However property of
light - to shine - one. Also it is possible to compare with the first link of
consciousness which is identical at all people to this property. The second
link in a circuit of consciousness is that is shined with light. In each specific
situation, each specific source will shine the diversified, but unique subject
matters. It also conforms to individual originality of the second link of
consciousness.
Using resulted 'analogy', it is possible to
note, that both of a link in a circuit of consciousness are uniform and
inseparable: light (not a light source!) it is invisible, if there are no
subject matters shined by it as - as well as subject matters are invisible if
they are not shined by light. But this unity and inseparability - higher order,
than if the consciousness was uniform and inseparable in its sense
unstructured. (Hardly more detailed « the analogy to light » is stated on a
site in section « Reoregenation intelligibly », - B.P.).
To the right you will go, on the left you will go
Now it is necessary to ask an all-important
question and, naturally, to answer it. Really, why in case of special-purpose
model we 'have given up' to process of self-applicability in employment of seat
of the applicant by it for a role of the founder of a phenomenon of
consciousness and have left behind it the right only to generate its some
elements? Why we unconditionally give this role to self-applicability of the
universal model? The answer to these two interconnected questions is rather
simple and depends from special, besides collateral, properties of
self-applicability of the universal model.
Essential, distinctive feature of
self-applicability of universal model in comparison with model special-purpose
is shown available two factors. The factor the first. Realization of any
algorithm in universal model is maybe executed through process of its
self-applicability. Is available existence of two processes and their mutual
conditionality is available, that, at least, on the outside well is correlated
with conscious activity of a brain of the person: there is a process of
cerebration and process of comprehension of this activity, that in turn
influences character of this activity. The factor of the second.
Self-applicability of universal model is not connected in any way with use of
symbols of the external alphabet as the description of the table of the
universal Turing machine is maybe executed in fact completely in the 'internal'
language, not crossed anywhere with external. We spoke about it, when described
work of the universal Turing machine.
Own description of the interpreting mechanism
which made completely from symbols of internal language of model and has been read through on an
input of model without 'impregnation' in it of symbols of the external alphabet
(as it was in special-purpose Turing machine), creates qualitatively new
picture, allowing unequivocally to separate 'comprehension' by model of the
structural organization from 'comprehension' of other world. "Comprehension"
of this structural organization goes only on internal (as it sometimes name,
introspective) language, without "impregnation" of signals of an
external world. This circumstance could assist not only subjectively perceived
uniqueness of self-perception, but also its integrity as no unpredictable
influences of an environment if process of self-applicability is not subject to
the internal distortions, can destroy it. Existence of internal language on
which self-applicability of the universal model is realized, i.e. its reflection,
well is entered in the concept of information model on fig.6 in which channels
of a feedback of a brain are strictly specified.
Teilhard in the book « the Phenomenon of the
person » pays significant attention reflective to a brain (a reflection we have
mentioned the term above). However, at Teilhard this term is treated more
widely, than at us: we consider a reflection only in connection with
self-applicability of model. «... The Reflection is the capacity got by
consciousness to concentrate on itself and to seize by itself as the subject
matter possessing the specific stability and the specific value, - capacity not
simply to learn, and to learn itself; not simply nobility, and the nobility
that you know. By this individualization itself inside of itself... The
element, up to that sprayed and divided in a vague circle perceptions and
actions, for the first time has turned to the dot center in which all concepts
and experience communicate and fastened in a single entity realizing the
organization ».
Let's quote further: «the perception mental
center, once having concentrated on itself, can continue existence only by
bilateral progress which consists in the further self-concentration by
penetration into new space and at the same time in a concentration around of
itself other world,
By an establishment in a surrounding reality
more and more harmonous and it is better than the organized prospect. Not
motionlessly fallen asleep center, and the whirlpool which is more and more
going deep by retraction of a liquid in which it has arisen. The perception
essence by virtue of the concentration on itself suddenly begins capable to
develop in new area. Actually this occurrence of the new world. Abstraction,
logic, deliberate choice and ingenuity, mathematics, the art, the calculated
perception of space and duration, alarm and torture of love... All this
activity of an internal life - not that other, as excitation of again formed
center inflammable in self ». And, finally, last citation: « With the advent of
reflex, properties in effect elementary (at least, in the beginning!), all
changes, and we notice, that under brighter reality of collective
transformations secretly there was a parallel movement to an individualization
» [55, pp.136, 132].
And now we shall state important, in our
opinion, the statement: though the reflection on the external display looks as
functional property (I know - I know, that I know - I know, that I know, that I
know, etc.), in its basis structural formation lays. That it is better to understand,
the role of the special structural organization in reflective information
system is however important, we shall take advantage of evident analogy
following enough.
Whether can reflect a flat mirror itself? No,
it can reflect only surrounding it halfspace. But if to take mirror area it is
capable to reflect full space, but itself reflect still cannot. And if the area
will be hollow and is executed from a transparent material, such, what external
and internal its surfaces will possess rather high factor of reflection? (An
evident illustration of a possibility of construction of such area is familiar
since the childhood to everyone the soap bubble). As a result we have very
interesting object. The outer surface of transparent area reflects external space.
The image of this reflection is completely similar to a reflected reality and
at the same time specific by virtue of reflection of light from a surface with
negative curvature. The inner surface again reflects space surrounding area,
but it occurs already by reflection itself and already in other, 'language'
caused by reflection of light from a surface with positive curvature. So, a
flat mirror not reflect, and inner surface of the mentioned area, i.e. a soap
bubble, yes. Display of structural properties also consists in it. However,
considered the reflective area unlike a reflective brain is passive, but on its
example, nevertheless, it is possible to show one enough important point.
Though the hollow transparent area reflects, i.e. reflects itself, it in
reflection is invisible if, certainly, to assume, that on its surface there are
no defects and pollution. But, being invisible, it brings in the reflected
image of the characteristic of the structure.
Whether there is something similar and with a
reflective brain? Inside of a skull we do not find anything, what would not be
reflection of an external world (more precise citation in this regard will be
resulted later), whether and at the same time at this reflection there is
something such, what is reflection of especially internal, unique and at the
same time standard properties? Somehow by itself the another question arises: «
the reflective mental center », mentioned Teilhard, or its element which lives
inside of itself, whether is it is that internal reflecting surface of area,
whether is it is the invariant system of coordinates mentioned in the first
chapter, whether is it is that first level of a reflection, modeled by
self-applicability of the universal Turing model?
How here to not recollect one more statement of
the author quoted by us: « materialists persistently continue to speak about
subject matters how if they were reduced only to external conditions...
Spiritualists persistently do not wish to fall outside the limits... single
introscopy where essences are considered only closed in themselves... On my
belief, these two points of view it is required to unite, and they will be soon
incorporated within the limits of some kind of phenomenology, or the expanded
physics (we shall add from themselves - computer science. - B.P.) in which the
internal side of things will be taken into consideration, as well as an
external side of the world » [55, p.53].
By us it is mastered, perhaps, a arduous part
of a way. Therefore it is is useful to look back and to comprehend passed. The
objective faced us, - to understand essence of consciousness. However instead
of, apparently, expected research of behavior of the organisms possessing a
brain, we send other by way. Two models of the organization of processes of
processing of the information in a brain - special-purpose and universal have
been offered. We have seen, that first of them basically can reach a rather
high level of plasticity in the certain borders of variation of the entrance
information and a range of alterability, that is its evolutionary possibilities
and adaptability to changing conditions of environment basically are great
enough. It possesses capacity to accumulate the information during
"life", otherwise, to be trained. However, the limit of educability
is maybe reached fairly promptly, that limits possibilities of each specific
"population" of this model. The model can possess initial elements of
consciousness which, however, do not allow to allocate itself from the
environment of 'dwelling'. Therefore the model is introspectively integrated
with the environment.
The second, universal model, similarly to the
first too has fixed (anyway, at 'birth' of model) structure, but this fixity is
based on other principles. It also can evolve, the truth, its evolution goes
differently, than at the first model. Plasticity of the second model is very
high, and capacity to training at it practically is boundless. The model
contains the mechanism of self-applicability assisting occurrence in modeled
object of stable and integral quality therefore the object becomes the subject.
By result of comparison of two considered
models we in fact have stated the following. The first model in its maximum
special-purpose forms is a model of a brain of mammals, down to most close to
the person as it is considered to be, - primates. The second model - model of a
brain of the person. A choice of a way - « to the right you will go... », « on
the left you will go... » has occured for a long time, likely, much earlier and
not how now it is accepted to think.
We float aside
In this seat the channel of our reasonings has
offshoot. It is very seductive to look, that is behind a bend designated by
words: « a choice of a way... has occured... much earlier and not so... ».
Without availability sailing directions, it is not recommended to send to
travel on unfamiliar waterways. But we shall not go deep far, only slightly we
shall look, that there ahead: powerful current or cosy swamp with all its
integral attributes. However turn aside is not only curiosity. Now in all
indispensability the new objective 'has loomed': to find it is as much as
possible confirmings (and, maybe, refutations?) validity of the offered models.
Therefore we are again ready to make travel to an evolutionary jungle. We only have a compass - Turing model. Let's choose by means of
this compass a number of navigating principles, or postulates which will be
useful in the further. Some of them are known or obvious, others will have
hypothetical character.
Postulate the first. Any
arbitrarily drawn up a table if it is viewed as a table of the Turing machine,
sets a process of information processing.
Postulate of the second. Not everyone, arbitrarily made table
specifies algorithm, i.e. the certain purposeful action. Thus, apparently, that
capacity of set of 'purposeful' tables (we shall name so) less capacities of
the set noted in the first postulate. For not mathematicians we shall explain,
that capacity of set means quantity of elements, in it occuring; it is fair for
sets with final number of elements. If the infinite set capacity characterizes
the order of growth of this infinity is considered.
Postulate the third. Not any Turing machine formed of
"purposeful" tables, is self-applicable.
Differently, capacity of set self-applicable
machines is less than capacity of set of the machines allocated by the second
postulate.
It, so to say, obvious positions which besides
are confirmed experimentally. So M.Minsky in one of the works [56] describes
experiment with several by the thousands Turing machines which has allowed to
allocate four basic types. First, machines, computing process in which stopped,
not resulting in. Secondly, the machines erasing on a tape the information and
anything any more not doing. Thirdly, going in cycles, i.e. infinitely
repeating the same sequence of actions of the machines. And, finally, fourthly,
very small quantity of mschines which led to any interesting results.
Certainly, the number of types maybe is more; resulted four - are received among
several thousand the most simple machines.
Postulate the fourth. The easier model, the limited a
zone of its self-applicability. At the certain complication of model the zone
of its self-applicability can extend. Apparently, that the zone of self-applicability
is understood as a certain range of variations of the table, in which
modification of algorithm of functioning of model (besides in the certain
limits) does not deprive model of property of self-applicability.
Postulate
the fifth. Universal model, as well as special-purpose, maybe
self-applicable and not self-applicable. Universal the self-applicable model
working on a principle of interpretation in certain fixed system of coding of
the information, is unique. It is possible to weaken this assumption and to
consider, that number of such machines certainly.
Postulate of the sixth. Capacity of set self-applicable
universal models of essentially less capacity of set special-purpose
self-applicable models.
Postulate of the seventh. If to consider action of driving
factors of evolution by an accidental stream it is possible to connect concept
of probability of occurrence of this or that model with concept of capacity of
set.
It is necessary to stipulate especially
controllability principles models for any complex system cannot do without the
control of the working capacity. It is necessary to mean, that our model as it
is analogue of « natural structure », methods of the internal control
(self-checking) are essentially possible only. In this case it is possible to
specify its two forms - passive and active. The passive form in fact conforms
to creation of such conditions at which the indispensability of the control in
general disappears, - conditions at which the system rigidly preserves itself
(rigidity). One more form of passive (almost passive) control - reservation of
the failed elements. However as reserving elements too should be rigid such
control does not bring in our reasonings anything essentially new. The active
control is a self-applicability at which or the certain plasticity of model
(self-applicable special-purpose models
is supposed) or is established «over rigidity» models (self-applicable universal models).
Summarizing told, we shall state our eighth
postulate. Rigidity and self-applicability - two forms of the control of
model. Each of them, providing greater stability of model, at the same time
preserves it.
Let's analyse beheviour of various types of
models at variation of an environment of their dwelling. Thus it is necessary
to take into consideration, that external variations can prove, at least, two
ways. First, it can be small variations of entrance influences to which the
model adapts, and, secondly, greater influences to which the model responds
irreversible variations of the structure.
Not self-applicable (rigid) special-purpose
model. Variations of the entrance alphabet or occurrence of non-standard
combinations of entrance symbols by such model do not detect, however its
behaviour becomes to the inadequate changed conditions of an environment. The
model gets in a zone of risk where factors of natural selection more clearly
prove. It is necessary to mean, that variations of conditions of dwelling
operate not on models separate to 'individual', and on all 'population'. Therefore
as a result of mutagenesis the certain number of 'populations' occurs either
adaptation, or disappearance. If adaptation was carried out, we have in fact
new special-purpose model. If external influences bring in model any structural
variations they concern not to all "population", and separate
"individuals", however an adjusted total, apparently, the same, as in
the previous case.
Self-applicable (plastic) special-purpose
model. Such model detects variation of external influences and consequently its
further "destiny" will define not only factors of natural selection,
but also its own activity. Joint action of the specified factors or at all does
not change model, or leads to its insignificant transformation. Intensive
external influences, changing structure of model (again - not at all
'population' but only at its separate 'individuals'), can lead to two
situations: or the changed model remains self-applicable (that less possibly), and we come to an
initial situation, or the model loses property of self-applicability (more
probable case) that brings to existence of unstable type. It is necessary to
mean, that in well designed system if it can" fail at influence of any
unforeseen situations, control services all over again refuse. The given statement
can be carried and to self-applicable Turing model: as soon as external
influences leave for some, admissible for the given model, a range, it,
changing itself, ceases to be self-applicable. Further, plasticity becomes a
source of occurrence of new specializations.
Summarizing, it is possible to assume, that
serious variations of an environment (nevertheless, we we shall name it «
micro-explosion ») 'blow up' self-applicable
plastic special-purpose model, generating the certain set of
special-purpose 'splinters' (branches). As a result of it there are close
'populations', the majority from which perishes; had time to get
self-applicability, populations are kept as updated special-purpose.
Let's
estimate now a situation with universal models which by definition are rigid,
having begun the analysis with universal not self-applicable. Such model is
tolerant to variation of external influences as it can develop fairly promptly
new algorithm of processing of these variations from "population"
appropriating conservation by reaction. Variations of model (on its tape),
occur, but do not mention its basic property - versatility. Now we shall stop
on "serious" variations in model, and it is necessary to stipulate
separately those both on a tape, and in structure of the table. The information
recorded on a tape of universal model, in general is characterized by mobility,
therefore its distortions are a subject to fast enough restoration or variation
in the necessary direction. Variations of structure of the table are more
dangerous: if they do not lead to loss of versatility the not
self-applicable model does not detect
them, but a stock of its stability, naturally, decreases.
The most interesting is the case when the
universal model loses the main property, i.e. versatility, and if necessary
becomes special-purpose (it is hard to tell - what, self-applicable or not). It as it seems to us, not slow
transition from one specialization to another, is jump. Again there is a set of
special-purpose models. Let's name it «greater explosion». Among 'splinters'
(branches) of former universal model can be kept and not self-applicable universal models. For the detailed
description of this jump the knowledge of structure of specific universal model
is necessary, that to us is not available yet. Therefore it is necessary to
be limited only to ascertaining of availability of jump at transition from
versatility to specialization, that, undoubtedly, important.
And, finally, the universal
self-applicable model. As it is
paradoxical (in a view of our assumptions), but such model in relation to
evolutionary factors operates similar not self-applicable model. Its structural properties (it is
reminded - structural properties of model, instead of modeled object)
practically are not correlated with external influences: if only they did not
break these properties. All compensatory reactions if they are necessary, are
realized on a tape. Certainly, availability of self-applicability should bring
and for certain makes qualitative variations to the described phenomena but as
process of self-applicability is not formalizable, we cannot consider it by
means of our model. Here other approaches are necessary, but to us for the
further quite enough the received conclusions.
Now it is necessary to stop on very important
and even more a challenging question: how there was a universal model? It is
possible to assume simply, that after standard rigid model (a brain of the
first type) to which specializations without numbers, has appeared too rigid on
structure, but very plastic on operations on a tape, and so, universal model.
Differently, the continuity of transition is as though provided with
conservation of properties rigidity. Why it has occured? Really, specialization
is one of principles of evolution. A.Huxley wrote:
«Specialization... This increase of efficiency of the adaptation to the certain
way of life... Organic evolution is reduced mainly to progress of
specialization» (it is quoted on [57, с.331]). If the principle of
specialization is universal, the universal model whence has undertaken? It is
possible to laugh the matter off, certainly, having declared, that the
universal model is a model, special-purpose on versatility. If to consider
occurrence of versatility by a random factor, it is necessary to recognize
probability of such occurrence it is insignificant small.
Construction of universal model on ways of its
conscious design - the fact very widespread.
The person can model and build universal: the universal computer,
universal Turing machine, a universal
kitchen combine, university formation, a department store - the list can be
continued long. But how there could be a universal model on ways of action of
blind forces? Exists, the truth, opinion, that movement to consciousness is too
action of one of principles of evolution. So, for example, Teilhard writes:
«... In a core of a life, as an explanation of its progress (is. - B.P.) a
spring of rise of consciousness » [55, p.124]. However, in several lines below
other turn follows think: «The impulse of the world expressed in growth of
consciousness, can have last source only any internal principle of movement,
only it finds an explanation of the irreversible aspiration in it to more and
more high forms mental... Perhaps, sometime we shall understand it is better»
[55, pp.124,125]. Really, to us any latent principles of evolution while are
unknown.
What can serve the transitive bridge between
special-purpose and universal models? Certainly, any principles existing in the
nature or, maybe, in model. Concerning external natural principles we cannot
judge any definitely, therefore we shall try to address to principles which can
exist in model.
To us it is thought, that in a conclusive way
the assumption of transition to universal model from special-purpose through
plasticity of last. The plastic model is more flexible means and, consequently,
model more adapted for an environment. It is possible to assume, that
plasticity is provided with functional and structural redundancy of model.
Thus, special-purpose the Turing plastic model can be presented or as the table
having superfluous number of cells, or as some set of the constant tables
working with one tape: depending on values of entrance influences work joins
this or that table. The requirement of the control of this variability which is
maybe satisfied by means of process of self-applicability unequivocally follows
from plasticity (variability) of structure of an operating arrangement.
Self-applicability as we saw, is information transfer from an arrangement of
management on a tape for what the special arrangement of code conversion is
necessary.
What transfers a recoder from an arrangement of
management on a tape? That's it - algorithm of functioning of a special-purpose
operating arrangement. But on a tape of the universal Turing machine which to
us needs to be created, just and algorithms of work of interpreted
special-purpose models are recorded. Differently, the tape of
self-applicable plastic special-purpose
model on the breakdowns on zones has features of similarity to a tape universal
(the truth, not self-applicable) model. That the model 'has turned' in
universal, business for small: the mechanism of interpretation given as
algorithms is necessary.
Interpretation of commands as the numbers
(words) which are a subject processing, and, to the contrary, numbers (words)
as commands - reception, well-known in the theory and practice of programming
(we mentioned it earlier). At the beginning of occurrence of computer
facilities, for the lack of programming languages of a high level, professional
programmers quite often used these reception. The programs left from under
their feather, were compact and... Are not clear. They gave out proper result,
but as they did it, the majority did not understand. It was necessary to come
close to a level and style of work of such programmers to understand subtleties
and cunnings of the similar approach. Now such style of programming is considered
a sign of "bad form".
However that is rejected in the environment of
experts, quite could become indispensable attribute of alive information
systems. Let's assume, that the model "loses" for any situation which
is taken place earlier to give out the forecast of behavior for the future. It
is a typical case of interpretation fixed before data, as sequences of commands
that conforms to creation « algorithm of behavior ». Or, in case of
self-applicability models (reflection) when « the algorithm of work » arrives
at an input as the data, that are a subject processing. Thus, the
self-applicable plastic models can have the mechanism of similar double
interpretation of the data recorded on a tape; thus it is necessary to
remember, that capacity to interpret given as commands is a sign of the
mechanism of versatility, but as it arises while it is is unclear. Small
remains while an insuperable precipice. In model there is a mechanism of
restructuring from specialization to versatility, but is not present while the
program of its work. Rejecting idea of the jump directed by someone, we suggest
to pay attention to following circumstance. Required the universal structure
works as us on a principle of interpretation, i.e. imitation. But this
principle is laid in the mechanism of reproduction. Here again pertinently to
address to the automatic device Neumann's background.
In a basis of model of duplication on Neumann
the certain automatic device lays, capable 'to design' other automatic device
under its description. [49]. It is important to emphasize, that the automatic
device-designer has the fixed structure, and its work is based on the same
principle, as work of universal Turing machine, i.e. on a principle of
interpretation. Only it "works" not with the information, and with
material elements of which it builds the new automatic device. Thus, we see,
that the answer to a brought attention to the question above - the program of
restructuring special-purpose Turing model of a brain in universal - probably
whence has undertaken, it is necessary to look for in model of the mechanism of
reproduction of an alive matter. How the principles which are providing the
foundation for work of this mechanism, have been transferred from area of
reproduction to area of the organization of processing of the information by a
brain, we, naturally, do not know. Clearly one: the principle of interpretation
as a basis of work of the mechanism of reproduction has arisen much earlier,
than there was the most primitive rigid a brain and consequently the fact of
carry of this principle on work of one on types of a brain should not seem
unnatural. Other question how there could be an interpreting mechanism?
It is known, that genes - the formations
consisting of several millions of atoms, - are capable to reproduce itself and
to pass the properties by right of succession, i.e. even they possess the
interpreting mechanism. There is only a general concept, according to which in
a basis of its occurrence can lay the abiogenic synthesis - a chain of
selective chemical reactions which in the certain conditions could lead to
occurrence of the mechanism of interpretation. Academician R.Z.Sagdeev in this
regard has somehow told, half seriously, half, probably, for fun: «... Sooner
or later it is necessary to look for the mechanism abiogenic synthesis or to
address, as the religion, behind a supernatural explanation offers »[58, p.3].
As it has noted been earlier (ch.4), with
reference to our context interpretation means imitation. An idea interesting,
in our opinion, in occasion of imitation S.Gurevich has stated Item: «... It is
possible, I think, to name primary property of the person from which the others
have grown all... This property... capacity of the person to imitation » [59,
p.203]. Thus, we once again make sure, that use of concept of interpretation
for an explanation of many sides of display of human essence is not deprived
the basis.
Whether the principle of interpretation is
immanent to wildlife property or it is secondary? The question is too combined
to give on it the unequivocal answer. The author, in general, has noticed, that
many discussed on pages of this book of subject matter are a plentiful source
all of new and new problems and questions. On the one hand, discussed subject
matters are so deep, that there is nothing strange in occurrence from these
depths new and unexpected. On the other hand, arising questions lay, besides,
unexpectedly, on such significant removal from each other what to capture their
one sight it is simply impossible. This circumstance has not allowed the author
to consider all aspects of a problem at one level of professionalism; we ask
critically adjusted reader to consider the given remark.
And so, about a principle of interpretation. As
it has been told, we are assured, that it - a basis, both process of
reproduction, and process of "construction" of human consciousness.
It is known, that in a basis of process of duplication (reproduction) division
of a cell lays. What for the cell shares? Many books are in this regard
written, and one will be written yet. Let's result the interesting idea
belonging Teilhard: « In itself division of a cell, probably, is caused simply
by an indispensability for an alive particle to get rid of the molecular
instability and from the structural difficulties connected with extension of
the increase. Therefore self-reconstruction in the beginning appears in the
simple way invented by the nature for maintenance of a constancy, unstable in
case of large molecular connections » [55, p.91].
If to recognize the validity of this idea,
division (so, and duplication) is not primary property of an alive matter, and
once again (?!) only collateral phenomenon, as well as consciousness. So,
interpretation - a by-product. And what primarily? Primarily in this sense, to
us it is thought, reflection - really immanent property of a matter. What
should the cell "make" to be divided? (We bring this attention to the
question not in biological or physical, and in philosophical sense). It, first,
should execute a reflection, i.e. reflect itself in itself, 'learn' itself,
create the image and, secondly, reflect this image as a new alive substance.
Till now, speaking about Turing universal
model, all of us time compared with it to a brain of the person. Now we shall
try to ask a question: whether it is possible to observe in the nature still
any organism to which on its structurally functional properties also could be
put universal model in conformity? We think, that such organism is an alive
cell. The proof of versatility of its model almost apparently. Really, process
of duplication in which basis cell fission lays, is modeled by the interpreting
automatic device Neumann's background, last, in turn, is analogue of universal
Turing machine. Thus, the statement is fair: availability of a principle of
interpretation is a sufficient condition for occurrence of property of
versatility.
Feature of a cell not as models and as an alive
organism consists that it processes not the information, and substance, carrying
out synthesis alive from lifeless molecules. To pass a way from nuclear and
molecular «bricks» to «bricks» cellular, the nature needed to pass from the
sizes of building elements of the order of 10-8 cm to the sizes of
the order of 10-2 cm (on the average), i.e. the linear sizes of
building blocks have increased for six orders. Approximately in the same
attitude there are linear sizes of bodies of mammals and cells of which they
consist. The evolutionary way from the elementary cell up to the person last
nearby 1 billion years. The way from a dead matter to an alive cell last at all
less (if no more). About it it is not enough, that is known because of absence
of traces, is more precise - because of their small number. The nature,
creating existing forms alive, has passed two these the ways more likely
similar to two coils of the untwisted spiral: a different building material,
different architecture, but... Identical model.
If to compare with a way from a molecule to a
cell to the evolutionary stairs leading from a cell to the person prospective
jump from a dead matter to alive too reminds a stairs going upwards on which
adjacent a step are divided not felt by a sole small ledge more likely. The
mineral history of the Earth has not left and could not leave any traces of
existence of the first march of a stairs. But we have traces and the rests of
the following, the second march, as well as its 'drawings': from the elementary
special-purpose Turing machine formed by the monocelled table (let us recall 'quantum'
of processing of the information), up to the universal self-applicable model
comparable to functions of a brain of the person. At similar focusing a
retrospective sight in depths of time occurrence of the first life it not
single jump from a dead empire is a slow, difficult and undistinguished step
rise from a prelife by a life - the rise which is not rejected by the modern
evolutionary theory.
Let's return, however, to a cell. If we compare
with it universal Turing model (more precisely, the automatic device Neumann's
working not with the information background, and with substance), that,
naturally, arises a question on self-applicability of similar model. Internal
completeness of structure of a cell, its specific 'individuality', finally, its
capacity in the certain conditions to share - to all this leads to an idea,
that such model should be self-applicable. Consequently, the cell from within
can have... the subjective beginning. Such conclusion should not discourage, it
is capable to puzzle only at the worst instance.
It is subjectivity, so to say, not ideal, but
material sense for the cell processes not the information, and a matter. What
sort 'consciousness' the cell what its 'will' - to present difficultly
possesses. To us it is thought, that reflexivity of cells
(self-applicability of its model), it « the subjective beginning » just and is
shown in internal capacity of a cell to division. This capacity depending on
external in relation to a cell of conditions can be shown (a cell shares) or to
not be shown (divisions is not present). The given assumption (are possible,
certainly, differing it) shows, that 'mentality' of a cell not is elementary
brick of mentalities of the person. Therefore, as though agreeing with
assumption Teilhard, that 'mental' is initially inherent in a matter - « an
internal side of a matter » [55, p.53], we are inclined to consider this
'mental' as attribute not matters, and the system organization, i.e. the
special organization inherent not only the person. And from here higher level
of consciousness which are peculiar to the person follows, that, there is no
sum (or any more complex function) the elementary quantums of 'consciousness'
inherent in a cell.
Now we, perhaps, are ready to represent all the
basic stages of evolution of Turing model, beginning from the elementary « the
monocelled table », up to universal self-applicable. Naturally, depending on an
initial building material various architectural ensembles should turn out, but
we shall be limited to consideration only their models.
The first elementary models were, naturally,
special-purpose. The vast majority from them safely maybe is carried to type «
by nothing doing », « all erasing », «located in a loop» (the postulates see
stated earlier). At all a small number from them realized any algorithm, but
also that could be to inadequate external conditions. And only individual
copies got, as they say, « in ten », they resisted to environment; all rest
perished and broke up to make new attempt.
Through some, long-term enough, time was formed
any final of 'populations' still more enough simple special-purpose models and
conditions of spontaneous generation of primary models while operated, this
number increased. After variation of these conditions (and it is conditions of
an environment) the following stage of evolution begins. It is characterized by
that models cease to arise from 'anything': everyone new - result of
transformation of a part of 'population' old. If external conditions are quiet,
process of transformation goes slowly, branches of an evolutionary tree are
rare. At this quiet stage process of occurrence of property of plasticity, and
after it - self-applicability in special-purpose models proceeds languidly.
At activization of environment or at occurrence
of any other stimulating factors (for example when the target information of
one models becomes entrance for others) process of increase of quantity
self-applicable models can be accelerated. Clearly one: at early stages this
quantity is still insignificant. Other models or rigid, or, being plastic, but
not self-applicable, are unstable. Accumulation of signs of versatility is most
weak point of our constructions, but the thesis that this accumulation should
occur at plastic self-applicable, is less controversial, than other possible
assumptions. Consequently, we shall consider, that plastic the self-applicable
model is potentially universal not self-applicable model.
How many in general maybe potentially universal
models? According to one of put forward before postulates it should not be
greater. Probably, in its future it will be possible to calculate if to define
a number of quantitative factors: frequency and intensity of external
influences, a threshold of sensitivity of model, some likelihood characteristics,
etc. Differently, using earlier the put forward postulates, as well as in
parameters of interoperability of model and environment, it is possible to
transform a qualitative picture in quantitative.
All goes slowly and easy until there is a sharp
jump of external conditions. The rigid models in set perish or, being
transformed, sharply narrow zones of the dwelling. The self-applicable
models too partially perish, are
partially transformed: anyway, the number rigid and self-applicable models is a
little leveled, potentially universal which 'supplier' are self-applicable
plastic, becomes even less, and advancement to universality - it is more than
them. Process goes evolutionarily, i.e. without jumps (what nevertheless
happen, we earlier have named « mikro-explosions »). Thus, during an epoch of
existence of special-purpose models sharp external variations, dooming to death
many 'populations', do not cause branching of a tree of evolution adequate on
force.
Much changes after occurrence of the first
universal model (at the same time there could be some such models). Actually,
occurrence of universal model (still not self-applicable ) remains
imperceptible, and events get revolutionary character only when two factors at
the same time take place: availability universal not self-applicable model and drastic change of external
conditions. Any "populations" of universal model, losing the
versatility, "blow up", throwing out set of new special-purpose
"splinters" (branches), thus the quantity of the "not blown
up" universal models or universal "splinters" (branches) which
have kept after explosion becomes even less. There will be nothing strange if
after several such accidents there will be only one universal model, and that
should be put the fact of its further survival in direct dependence on
occurrence in it to self-applicability. And what 'splinters'? The majority of
them perishes, remained form new special-purpose, inhibited by
self-applicability, branches.
Let's state one more, the ninth under the
account, a hypothetical postulate. The not self-applicable models constantly
are a source of occurrence of new specializations: the not self-applicable
plastic special-purpose model gives branching small, and universal - to the big
intensity. And further, in the same postulate: the accumulator of accumulation
of signs and mechanisms of versatility are self-applicable plastic special-purpose models.
Let's ask a provocative question: how to be
with the rigid self-applicable
special-purpose models? On the one hand, such model if it really exists,
is as though protected by the double control and, consequently, is especially
stable, and with another - because of availability of self-applicability should
possess elements of consciousness as it is certain earlier. The reader has
guessed, certainly, that the author has brought it to an idea on availability
of such model, at least, at some modern insects. However to develop this idea
further we have no possibility.
And last brief episode. After the kept
universal branch will get self-applicability, the universal model also
preserves itself: the tree of evolution of the model, grown because of elements
forming it, stops the growth. New can grow, but on other ground, in different
conditions.
The Mammals with a 'flat face'
So there could be a hypothetical evolution of
the Turing models. And how was actually? The author has played a cunning trick,
having declared, that at it is not present any sailing direction. There is such
term 'reconciliation' meaning recurrence in progress of an embryo of stages of
evolution. Even from a school rate of biology it is possible to learn, that at
early stages of the progress the human embryo has underdeveloped branchiate
cracks and even on the outside reminds a fish. Something similar is observed
and at germs of mammals. It would seem, investigate in detail stages of
reconciliation embryonic forms of animals and the person and build all on a
formation - who from whom has occured.
At A.Barnett it is readable: « Embryonic
progress really reflects evolutionary history of the person, but this process
is immeasurably more complex, than seems at first sight... On progress of an
embryo of the person it is possible to track our evolutionary history, but it
at all does not mean, that we should be limited to one embryology. In fact
there are such developments which do not reflect evolution of a type. By way of
illustration we shall take the form of the person. The muzzle of the majority
of mammals is extended forward, while the person of the person flat. At
availability of direct reconciliation ancestral forms could be expected, that
at an embryo of the person the muzzle which in the further it will lose will
develop. Actually at a human embryo at any stage the muzzle does not appear.
Mammals stretch a forward part of a head have enough late, at all early stages
an embryo of animals «a flat face» [60, pp.60,61,62] ».
Let the reader for the extended citation will
forgive us, but the author earlier by naivety, certainly, assumed, that embryos
of mammals always have a muzzle, and here, it is necessary, at early stages
they «a flat face» .We have intentionally cited A.Barnett's book « a sort human
» to show existence of the certain difficulties in the modern theory of
evolution, especially in that its part which is connected with occurrence at
the person and availability at it basic differences from animals. It is
possible to refer also to D.Michie's statement in occasion of dolphins: «...
The basic obstacle, impeding to a dolphin and the person to enter
'conversation' with each other, maybe radical distinction in them the cognitive
worlds » [44, p.177]. The similar statement can be met at M. Rutten which on
the basis of the analysis of evolution of a recent life ascertained, that «...
The origin of the person essentially differs from occurrence of mammals » [61,
p.163].
About qualitative distinction between a brain
of mammals and the person writes J. Hamory: «...
Even between a brain of the person and the most
developed mammals (for example, the chimpanzee) exists the big distinction -
and not only quantitative, but also qualitative so even the comprehensive
analysis of a brain of an animal cannot lead to satisfactory understanding of
all completeness of mechanisms of functioning of a brain of the person » [54,
p.13]. Let's afford one more link on Teilhard: «... Before an animal one area
of a reality in which we develop but where it cannot enter is closed. Us
divides ров or a threshold, insuperable to it. Being reflective, we not only
differ from an animal, but we others in comparison with it » [62, p.137]. Once
again we shall remind, that, in our opinion, the essence of a question is not
so much in a reflection (special-purpose models too possess
self-applicability), how many in language on which it occurs.
Objectivity for the purpose of should note,
that in occasion of similarity and distinctions of the person and the monkey
there is an opposite point of view. We shall refer only to one citation:
'Speaking' monkeys have shown, that between the maximum primates and the person
there is no impassable precipice, and there is a continuity » [63, p.177].
Difficultly, being the mathematician, instead of the biologist to enter on the
given problem a debate and to make comments on opposite statements on the same question
representatives of different biological schools. As though reconcile opposite
sides, we shall refer in what time on so author often quoted by us: «
Spiritualists are right, when they persistently protect transcendence of the
person in relation to other nature. But also materialists also are not
mistaken, when approve, that the person is only one member in a number of
animal forms » [55, p.139].
Accepting the offered model of evolution, it
should be admitted, as monkeys, and bears, « both bugs, and spiders » is all
deadlock from the point of view of reason of a way of evolution, 'splinters' of
greater explosions. The author would not like to insist very much on not all
the recognized thesis that the person has occured not from the monkey, and from
the unknown person to us of an essence, but to mention this fact on the basis
of the described plots considers possible.
To told it is possible to add one more thesis.
In the world surrounding us we see many special-purpose models, and universal -
one. This fact should not seem strange as specialization inherently is plural.
Basically, universal structures too should not be unique. Example from area of
computing models: the universal Turing machine and the universal electronic
computer. But it is not necessary to forget, that the nature always went from
simple to complex, accumulating idle time. Therefore it is quite possible, that
in conditions of the physical world surrounding us the person (and still,
probably,) should be put an alive cell in conformity universal model.
It is asked, what for it was required to quote
the works which are not concerning the basic subject matter and to go deep into
an evolutionary jungle? It would seem, it withdraws from the basic way,
complicates reading. However, as it has been told, the author had a
calculation. It was necessary not only to offer us model, but also to show,
that it 'works'. And
the first attempt 'to start' model has appeared, in our opinion, quite
satisfactory.
The model has confirmed existence of three basic
types of the brain offered by the evolutionary theory. The basic today's
concepts keep within our concept about evolutionary progress. Some difficulties
of modern biology connected with an origin of the person, wonderfully are
reflected in difficulties of an explanation of occurrence of universal model if
to be guided by the traditional approach. We plan some way of overcoming of
these difficulties to models, as a result of it there was a possibility somehow
to explain paradoxes of reconciliation of embryos of animals and the person.
Let for biologists the given explanations will seem flimsy: well already that
the model allows to build hypotheses.
Unfavourable conclusion
However it is time to us to return to discussion of
the main question of this chapter. It is a question of self-applicability of
model. Whether it is possible to formalize and describe process of
self-applicability, say, any algorithm? It is a vital issue as in case of the
positive answer to it it would be possible to count on a rapid progress in
studying of reflective structures. But, alas... Usually, when the algorithm of
work of model is known, and the entrance word it is possible to tell with what
will be a target word is known. In case of self-applicability there is a record
of algorithm, more precisely, the entrance word equivalent to this record is
known, but is proved, that there is no algorithm which would allow to tell,
what target word. Thus, there is no algorithm which would describe
self-applicability: it is possible to ascertain only a post factum - there is
it in the given model or it is not present. Differently, the problem of
self-applicability of Turing machine (its any version) is algorithmically
unsoluble.
The concept « algorithmic unsolvability »
should be discussed in more detail. First of all, it is not necessary to think,
that so far as it carry to some problem it lays down on it as an eternal brand,
carrying it to the category incognizable. Algorithmic unsolvability has no
anything the general with agnosticism. However similar "brand" at
once carries a problem to the category most difficultly tractable though
resolvability, cognoscibility of the phenomenon connected with such problem, is
not denied. Simply, essentially are at a loss and if to be more precise - essentially
there are impossible formalized ways of the decision. To
explain the outspoken thesis, let us refer to one example, often contained in
the literature. This is the famous problem of Fermat, whose history is
extremely interesting and instructive, but our path passes its history.
Everyone, having secondary education, will
understand, that below the algebraic equation is written:
in which, x, y, z - unknown variables, thus it
is considered, that the variable n accepts any integer values 1,2,3, etc. The
Problem the Fermat consists in the following: it is required to find algorithm
which would allow to define integer values x, y, z for any whole n. At n=1 the
problem is solved easily: for any whole x, y value z is equal to their sum.
When n=2, x, y, z it is possible to find some values a trial and error method,
for example, x=3, y=4, z=5 or x=6, y=8, z=10. It is proved, that at n=3 the
equation has no integer roots of distinct from zero, but this proof is unfair
for other values n.
To date, the author is aware that
the problem of Fermat's alleged algorithmically unsolvable (have to write
"allegedly" as an absolutely reliable information, we unfortunately
do not have). It
means, that there is no sense to look for the uniform algorithm of the decision
suitable for all whole n, it is not necessary to spend for it forces and time
though for some specific n the method of the decision will be sometime found,
or will be proved, that integer decisions are not present, as it happens for
n=3.
As to self-applicability of theTuring machine,
by means of not so complex though enough the 'thin' proof was possible to state
the statement: the problem of self-applicability of the Turing machine is
algorithmically unsoluble. It means, that it is impossible formal methods (on
the basis of the analysis of the table of the car) about any car to tell,
whether there will be it self-applicable or not. At the same time the answer to
a question to receive it is possible, "having constructed" the
machine and having checked up, what property takes place. Actually similar
check not always provides the answer to the problem - self-applicable or not.
Really, if the car stops, means - self-applicable. But if does not stop, we can
tell nothing. Perhaps, it would stop, allow it time to work longer. Means,
looking on « own description » machine, we cannot tell, it will transform it to
what word. Though, if the machine "to construct" and it will appear
self-applicable, a target word interesting us to define very simply: for this
purpose it is enough "to start" and look the machine at its output.
That the problem of self-applicability of the
Turing machine is algorithmically unsoluble, distressingly. However us, let it
will not seem strange, the given circumstance pleases. Be all differently, problems
of consciousness, essence 'I' of the person, probably, would appear for a long
time solved. If it has not occured, it is possible to assume, that we on a
proper way.
Self-applicability of the universal Turing
machine models that general, that under
our assumptions provides the foundation for occurrence of the subjective
beginning. But we cannot tell, what should be structure of an operating
arrangement universal Turing model that it was self-applicable. We can try to
find any structure which will be self-applicable, probably, we can find some
such structures, but we never can tell, how them to find.
From here follows unfavourable (and it is
possible, just, pleasant) a conclusion, following that process of
self-applicability is not maybe described by any algorithm. As we have assumed,
that process of self-applicability of the universal Turing machine is model of
one of links of consciousness on the basis of all told it is necessary to
declare absolutely neatly: the part of operation of the brain, connected with
the advent of consciousness, - not algorithmic process, and, consequently,
for it basically does not exist the formal description. Therefore,
considering the most different sides of activity of a human brain, it is
possible to tell, essentially specifying written earlier, that though the brain
works as a whole algorithmically, its one function - realization of capacity to
occurrence of the subjective beginning - not algorithmic. Confirming of this
statement R.Penrose [65] book can serve, for example, in which problem of
'arrangement' of consciousness are devoted chapter 9 and 10. For this reason
there is no formalized way to creation of the subjective beginning in
artificial systems though informal or partially formal ways, certainly, remain.
An arbitrary diversity?
It is known, that the operating arrangement of the
universal Turing machine standardly and without any variations of its structure
provides realization of any algorithm. Whether it is possible to raise the
question (very important question!) about existence of various versions of
structures of an operating arrangement of universal model? Basically, yes, and
the more so it is admissible, when this question is put in connection with
another - in what language the description of the information processed by
model is given? So, for example, one of versions of the universal model, the
described M. Minsky [48, p.174], works in the binary alphabet. Naturally, the
model working in other alphabet, should have other structure. However the principle
of its work should remain constant as in what to the form the information (what
has been coded there was a language of concept of the information), it always
can be reduced to the uniform form, in particular, to binary.
Most likely, the information in a brain is presented
not by a binary code and there are some forms of its concept. However the unity
of a material world leads to the conclusion that it is impossible to speak
about an any variety of these forms: they can be only such what are caused by an
environment. In one models, the caused forms can be presented to others - only
some of them all. But thus the cores from them, such, for example, as a
possibility to process visual, sound, flavoring, etc. the information, should
for different copies of model (in fact, people) to be uniform. Therefore it is
possible to speak about uniform principles of construction of structures of
operating arrangements in different copies of universal model.
Let's ask the next question. How practically to
realize self-applicability in model? If to mean realization of universal model
on a paper it is necessary to know the table of work of its operating
arrangement, to be able to record it in entrance language for model and to
submit this record on an input of the machine, checking, whether there will be
it self-applicable. However it is possible to speak about realization of model
of the universal Turing machine on the computer. Then the expert experimenting
this model should know the table of an operating arrangement and should be able
to recode elements of such table in entrance record. On the basis of it the
program of code conversion is maybe written. The program is an algorithm. From
here the important conclusion follows: to realize self-applicability in model
(as well as consciousness in an actual brain), in the information of an input
the algorithm of translation of own description is necessary for model (or for
a brain), as well as the mechanism of realization of this algorithm.
Incidentally, studies K. Pribram, show that the
operations of coding and recoding of information occupy an important place in
the processes related to the functioning of the living brain [64, page 84].
Anybody, certainly, does not know while, whether these processes are connected
with the mentioned program of code conversion of the information of the table
in entrance record somehow, but to pay attention to the given circumstance for
certain it is necessary.
To make the further statement more clear, we
shall afford the following note. Each of us perceives only the own
consciousness, the perception of another's consciousness is impossible. To
speak about materialistic understanding an offered phenomenon of eternal life,
it is very important to establish, as the consciousness of one person corresponds
with consciousness of another. Let's try to make it by means of our model.
Uniform language of a human brain
Earlier by us it has been stated (and in view
of the link on a principle of work of the universal Turing machine) the
regulations about existence of some internal language of the universal Turing
model and, most likely, "internal" language of work of a brain in
fact are proved. Whether these languages in different copies of model are
identical, or they can be various?
As to, so to say, semantic (semantic) side of
language it, most likely, is identical to different copies of model as
semantics is defined by structural features of model, and the last are
considered identical. If to consider syntax of language, here the answer to a
brought attention to the question not maybe so unequivocal. Really, principles
of construction of language (so to say, its grammar) can coincide at different
copies of model, but components of language (i.e. its alphabet) in different
copies of model can how to coincide, and can be different. From the point of
view of construction of universal model and its functioning both possibilities
are admissible and have the right to existence. And how to be with internal
language of modelled object, i.e. a brain? The same or different symbols code
components of its internal language? On this question, using concepts only
theories of algorithms or computer science, unequivocally to answer it is
impossible.
From practice of progress of computer
facilities we know, that variation of the alphabet with which works as the
computer, most significally influences its structural organization and even on
principles of its functioning. For this purpose it is enough to recollect, for
example, experimental computer ' Promin ' which in due time worked not in
traditional binary, and in a ternary number system.
At the same time there are no theoretical
restrictions on construction of the universal Turing machine working in
different alphabets. Abundantly clear, that tables of operating arrangements at
such machines will be different not only on record of symbols, but also on
number of conditions though all of them will carry out the same algorithm of
interpretation. The theory of algorithms supposes such.
But it is thought, that the nature could not
admit similar 'irresponsibility'. Really, if internal languages of modelled
subjects (read, a brain of the person) are various, are various and
fundamental, forming structures and functions of a brain. How many, sorry,
'brains', it is so much and structures, and all of them should be presented
genetically. It is asked, whether favourably to the nature to contain growing
'databank' similar beyond all bounds, all time being under threat of reception
of unpromising generation because of incompatibility of brain structures of
parents? If such way was, it has very long time ago terminated disastrous
deadlock unknown to us a population. The conclusion about existence of some
internal, uniform language at all people on which brain function of
consciousness is carried out, thinking, follows not only from the resulted
statement based as though on common sense. To it there are also more weighty
confirmings [41, p.55].
So, the theory of algorithms is indifferent to
a choice of the internal alphabet of work of the universal Turing model, and at
the same time a number of works on an artificial intellect and as common sense
prompt, that this alphabet at different copies of model should be one so,
structures of operating arrangements are identical. In this connection we shall
consider one more analogy.
Imagine some TVs costing by a number at which
the same program is included. Let it will be devices of different marks - lamp
and on micromodules, old and new, with the greater screen and small. TVs are
made of different types of details, basic diagrams can differ (it to a question
on various ways of coding of internal language), but a principle of functioning
- transformation of a radio signal to video signal and then in the image (it to
a question on a grammatical system of internal language) one. We speak here not
about technical principles of realization as there is a traditional TV, is
digital, and about deeper, establishing - from what in what the information
will be transformed. Pictures on screens will differ under many
characteristics, but it all the same the same picture.
Using the resulted analogy, we shall remind,
that in our understanding self-applicability is a process. Structures, its
realizing, in any details can differ, but process is uniform. Self-applicability
or is, or it is not present. But if it is, it - one, different
self-applicability cannot be, there can
be only any distinctions in its display as the pictures shown under one
television program on different devices 'are various'. The first link of consciousness
entered by us maybe (arbitrarily, certainly) is assimilated to a television
picture: devices (people) are various, and a picture (self-applicability, a
reflection) - in fact one. Thus, on the basis of the previous statement it is
possible to approve: the consciousness at all people "is arranged"
equally; more precisely, forms are identical at essential distinction of their
contents. It is a conclusion - a major landmark on our way.
Here concerning concepts of the form and a
content with reference to consciousness it is possible following analogy. The
first link of consciousness is a vessel which at all people has the identical
form. The second link (content) - that is poured in a vessel. From simple
everyday reasons clearly, that in one vessel it is possible to pour good dear
wine, and in another, same under the form - a smelly liquid. If to be guided
given «analogy of receptacle» further modern, traditional understanding of
consciousness assumes, that « the form of a vessel » at all people is various.
From such understanding of any idea about eternal life, naturally, cannot
follow.
Three simple experiments
Earlier we have emphasized, that both of a link
forming a circuit of consciousness, exist is interconnected. And how to
estimate a situation when the person sleeps and see dreams: there each of us
either the spectator, or the participant, or both that and another together,
i.e. occurs, let in the deformed type, a certain similarity of «conscious activity». There are dreams when
'I' am maximum naked. In such dreams at 'I' was not present a position, there
is no trade, there is no educational level, there is no precise spatial and
temporary attachment - there is only 'I'. At the same time at sleeping the
consciousness from the point of view of the external observer does not
function, but it does not function and in a condition of a faint though under
medical readings the condition of a dream differs from a faint. Probably,
though this idea is not indisputable, during a dream with dreams unlike a faint
process of a primary reflection, i.e. self-applicability of brain structures
prevails. Probably, during such dream the brain tests the fundamental
structures as самоприменимой information system. On self-applicability fix is
checked rigidly enough, but at the same time structure comprising unlimited
possibility. In a model version is an operating arrangement of universal model.
It - a basis of bases. If regularly operating arrangement it is possible to
realize any algorithm recorded on a tape.
Let's lead with the universal Turing model
three enough simple experiment. Experiment the first. Let in our disposal there
are two copies: Model "A" and model "B", differing the
information recorded on their tapes: the model "A" let will have a
tape "a", at model "B" - a tape "b". Both models
work with the same alphabets. On a condition operating arrangements at both
models are identical. We shall transfer a tape 'a' on model 'B', and a tape 'b'
- on model 'A'. What will occur? Apparently, that model 'A' becomes model 'B'
and on the contrary.
Experiment of the second. Entry conditions in
this experiment are similar to conditions of the first experiment. We shall
change at models operating arrangements. What will occur? Anything, model 'A'
remains model 'A', model 'B' - model 'B'. But if models work in different
alphabets both described above experiment will appear unsuccessful as the
modified copies of models will not work.
Experiment the third. We shall make the new
operating arrangement equivalent to operating arrangements of models 'A' and
'B' and we 'shall force' it to work, for example, with a tape 'a'. What model
thus we shall receive? Naturally, model 'A'.
What conclusions can be made of these simple
experiments? A conclusion two. First, the characteristic of model, its
distinctive sign - the information recorded on a tape, and only it.
Differently, the universal model is identified according to the information of,
recorded on a tape, but that it universal and stable, is defined extremely by
structure of an operating arrangement, as well as property of
self-applicability. Secondly, process of invariant carry of an operating arrangement
from one model to another is equivalent to process of reconstruction
(reproduction) of an operating arrangement. These, at first sight, actually
are of fundamental importance especially special conclusions. They allow to
throw the bridge from formal model to understanding true essence of the human
person and eternal life "I".
Whether it is possible to find a trace?
Now we shall make attempt to consider process
of self-applicability from the practical point of view. In this connection we
shall compare our assumptions to data of the science studying a brain. Such
comparison before a conclusion applying for something serious, is necessary.
How what we name the term self-applicability is
maybe realized, in structure of an actual brain? To answer this question, it is
necessary to agree neatly, first, that self-applicability is the actual
process, being model reflection of processes of a reflection objectively
existing in a brain. Secondly, as a brain - a material body we should consider
the mentioned processes too as material: they can occur only in the certain
physical environment, and their carriers - the certain realities of our world.
It is known, that from an environment in sense
organs of the person the information acts by means of electromagnetic (light)
or acoustic fluctuations (sound), tactile influences, etc. In a brain, as well
as from a brain in a body and back the information is passed in the form of
chemical influences, electric impulses and potentials. Any different ways of
signaling inside of an organism till now it is not revealed. If it so the
description of structure of a brain or its any part should be passed in
language which material carrier can be the mentioned chemical or electric
influences. When there is a process of self-applicability (more precisely,
reflections) the information on a brain is read by a brain just as the
information acting from the outside, i.e. there are same chemical reactions,
are generated the same electric signals.
It is known, that work of a brain is accompanied
by electric activity which can be recorded in the form of electroencephalogram
(EEG). Most likely, EEG gives a certain integrated record of activity of a
brain; fondly to expect, that having deciphered similar record, we can read
through an idea. The experts, engaged adjustment and repair of the computer,
cooperating with it by means of measuring devices, perfectly understand
'language' of pulse diagrams or the curve of potentials removed in various
points of electronic diagrams and displayed, for example, on the screen of an
oscillograph. But even such expert, it is as though thin it felt
"pulse" of a computer, looking at impulses and strobes of pressure,
one can tell only - the computer properly works or it is wrong. And any of
them, looking only on the screen of an oscillograph, on readings of other
measuring devices, not knowing the diagram of the computer, a principle of its
work, cannot tell, the computer solves what problem: whether it calculates a
root of a quadratic, whether processes the paysheet.
Pulse diagrams, the curve of potentials,
recorded in various points of diagrams of the computer - analogue EEG, removed
from a bark of a brain or in its any local points. Process of activity of a
brain though and not literally, we shall compare to work of the computer on the
decision of this or that problem. The given analogy shows, how 'language' of
electroencephalogram that makes information aspect of work of a brain is
distant. Nevertheless, we believe, that EEG can clear something in process of a
reflection (self-applicability) interesting us. As the reflection
(self-applicability) is accompanied by the certain stream of the information
its any trace should be displayed in the electroencephalogram. Whether it is
possible to find this trace? Some specific properties which are resulting from
self-applicability of model, probably, will allow to carry out search.
First, self-applicability consists in reading
the same information, and this reading, probably, occurs to the certain
periodicity. Therefore the trace of process of a reflection
(self-applicability) should be, most likely, periodic and stable enough. In
this regard we shall dare to result pair citations from K.Pribram's monography
« languages of a brain »: «... Activity of the central nervous system possesses
such stability. A nervous fabric spontaneously (and self-applicability just
spontaneous process. - B.P.) generates electric potentials »; «slow variations
of a condition of a nervous fabric are caused by influence of an environment and
depend, certainly, on previous activity of an organism. But they also have the
internal laws and an own rhythm of activity which causes repeated variations of
conditions of a nervous fabric that does them in each point in time only
partially dependent on influence of an environment... Because of that groups
нейронов possess spontaneous activity, cyclic or carried out under the certain
program, the reasons for variation of conditions in nervous system are
concluded not only in an environment, but also and in the brain » [64, pp
92,94]. Again there is, as they say, an occasion for reflections.
Secondly, during a deep sleep dreamless or in a
unconsciousness when 'I' temporarily disappear, process of a reflection
(self-applicability) stops, that inevitably should lead to disappearance of a
trace on the electroencephalogram.
Thirdly, in a dream with dreams when
"I" act in the "cleared" form, the trace of a reflection
(self-applicability) should act more distinctly.
Let's compare told with the following citation:
«... Interesting dissociation between generation of pulse activity and
fluctuations of an electric condition it is observed during one of phases of a
dream. This phase is characterized by fast movements of eyes... And electric
rhythms which can be recorded from a brain and which are unexpectedly similar
with EEG an awake condition (we shall notice, that in a view of our assumptions
no unexpectedness here is present. - B.P.). Being it is woken at this stage of
a dream, the person almost always informs, that it saw dreams whereas at the
people who have woken up during other phases of a dream, such messages happen
are rare » [64, p.99].
Alpha a rhythm?
Thus, it is possible to specify enough wide
range of stable specific signs which presume to carry out search of processes
which model analogue is self-applicability existence. The certain comparisons
which are not applying for finality, it is possible to lead already now. In
last from resulted above citations the alpha a rhythm is a question of the
original brain activity, named.
Describing the given phenomenon, expediently to
not be engaged in free retelling, and for best accuracy to continue the further
citing of some sources.
«... Rhythmic fluctuations of electric activity
in parieto-occipital region usually disappear at opening eyes though can be
restored at long yawn. On the basis of this old supervision the alpha-rhythm
has been certain as rhythmic activity with frequency in a range of 8-13 Hz,
disappearing at the open eyes. Berger has assumed, that the alpha-rhythm
disappears owing to concentration of attention to spur... » [67, p.243].
« Works of last years have shown, that for
blockade an alpha of a rhythm novelty of spur has predominating value
<...> Therefore fuller definition an alpha of a rhythm... There will be a
following: Rhythmic activity with frequency of 8-13 Hz, which to desync visual
activity and attention <...> In that instant when the patient loses
consciousness (from a narcosis. - B.P.), the curve is immediately filled high
amplitude with slow waves and becomes amazingly similar to the records received
at patients in a coma or a faint... » [67, p.242,246].
«... Dovey has carried out research EEG at
group of healthy children by means of the automatic electronic analyzer. On the
basis of such analysis she has come to conclusion, that the strip an alpha of
frequencies is available in occipital area for all children, even the smallest
(six-monthly), but in the curves, not subjected to such analysis, it happens is
disguised by slower high amplitude rhythms. With the years these rhythms become
all less and less expressed while approximately by 10 years do not become such
insignificant, that cease to mask an alpha frequency » [67, p.253].
« During this period (quiet wakefulness. -
B.P.) in area of consciousness free associations prevail. Thinking productively, standard actions can be easily
fulfilled. On electroencephalogram the phenomena of synchronization of
rhythms are marked, thus the basic biorhythm, or an alpha-rhythm is optimum
expressed... Strengthening of activity of mental activity is shown in increase
of intensity, vigilance... The attention is concentrated, the behaviour is
organized, work is productive, reactions fast, precise. On electroencephalogram
thus the phenomena desynchronization biorhythms take place, appear low
amplitude fast waves... If activity of brain functions raises excessively,
emotional overexcitation (fear, fury) is marked alarm. The attention is
disseminated, the perception is limited, characteristic a condition of confusion.
Efficiency of behavioral reactions poor, they are disorganized, self-checking
behind them is upset. On electroencephalogram is expressed desynchronization of
biorhythms, low amplitude waves of
different frequency » [68, p.116,117].
« I.Camille and others, using a procedure of
instrumental stipulation, have shown, that people can easily to learn be
distinguished, produces their brain or not the waves of the certain form
following with frequency about 10 times a second, that is so-called an alpha-rhythm,
even if they collide thus with difficulties in a designation of various
conditions of consciousness as which they feel. Examinees who were capable to
define a condition an alpha of a rhythm, approved, that it is characterized as
a condition of pleasant slackness. Similar experiments to find ways of
reduction of duration of process of the training which has received a wide
circulation in a zen-Buddhism, at yogis and psychotherapists in the West which
objective - definition and achievement of a condition of pleasure » [64,
p.126,127] are now spent many.
And, finally, to
everything we have mentioned in connection with the alpha rhythm of human,
should be added that Norbert Wiener in his time had sufficiently severe EEG,
and adopt in their analysis of the autocorrelation methods. The results
(although, as Norbert Wiener wrote, "for satisfactory examination ...
further research is needed" [69, p. 280]) show a surprising stability of
the various characteristics of alpha rhythm.
All the texts quoted above concerned an alpha
of a rhythm of the person. And what it is possible to tell about EEG animals?
Unfortunately, the author now has no in this regard the information in the same
volume, as for the person. It is possible to refer only on the data received by
E.Evarts in 1967 to whom refers in K.Pribram's book: « during wakefulness at
the greater part of neurons a brain of a cat a repeating regularity in
categories is not observed. During a usual dream the same cells are unloaded by
explosions of spikes with the periods relative not activity between them. These
intervals about conform to the fluctuations at the same time recorded by
microelectrodes. However during a paradoxical phase of a dream neurons give
intensive categories with the intervals repeating about four times a second,
but electric records from macroelectrodes (EEG) do not reflect this dominating
rhythm » [64, p.99].
Let's finish tiresomely long, but the necessary
citing. What of all it it is possible to draw conclusions (even approximate,
not applying on indisputability)? The first. The alpha-rhythm of the person
surprisingly precisely corresponds with process of self-applicability of
universal model. The person is quiet, weakened, the consciousness,
"I" is accented – an alpha the rhythm is swept up, self-applicability
in model is. The person distracts on spur, sensation 'I' becomes dull – an
alpha a rhythm desync, self-applicability in model remains, but its display
masks the processes going on a tape. The person sleeps dreamless or loses
consciousness – the alpha a rhythm disappears; when in a brain there is no
consciousness, there is no also a self-applicability in model. The person
dreams – again appear an alpha of a wave, but in fact there is no such dream
where dreaming itself was not the spectator or the participant, i.e. again
there is a consciousness only opened inside and caused in model by the same
self-applicability.
The second. Similar to an alpha the rhythm at
animals (on an example of a cat) looks something in another way. And process of
self-applicability in special-purpose model not that in universal.
Conditions of a trance at yogi, shamen are
known. Such person in a condition of a trance as though 'goes deep' into own
the consciousness. To us it is thought, that deep self-scrutiny conforms to
such condition of a brain when the person effort of the will as though
disconnects many channels on which the information acts in a brain from the
outside, leaving working only those channels on which process of a reflection
(self-applicability) is carried out. In this condition when 'I' am as though
cleared of all terrestrial, the trace of a reflection (self-applicability) on
electroencephalogram should appear especially neatly.
The proved guesses
The reader, naturally, has a question: how much
proved the positions put forward here, maybe, it is simple nothing the
supported guesses? A.Turing in due time wrote, that the guesses are very
important, for they prompt the directions useful to researches. Giving a
tribute to the known mathematician, we, nevertheless, should specify, that any
guesses, but only the certain bases having under self are important. In fact,
these bases have been stated in previous chapters. We need to repeat only them
once again in more concentrated form.
First, principles of functioning of alive
organisms (from their elementary 'brainless' types up to a brain of the
person), considered as principles of functioning of the systems processing the
information, well enough are entered in model of Turing machine by virtue of proved
in the theory of algorithms of capacity of such model to describe any
algorithmic process of processing of the information.
Secondly, such concepts as with-knowledge, 'I',
about-with-knowledge themselves – the processes assuming a reflection, i.e. construction
of the attitude of any element to themselves, naturally and logically raise the
question as to, and whether there can be an attitude of a reflection to
simulate by the Turing machine. One of ways (and maybe, unique way!) modelling
of this attitude self-applicability is. Such process for which description
there is no algorithm.
Thirdly, mysteriousness of consciousness,
mystery of occurrence 'I', especially in connection with such concepts as life
and nonexistence, somehow corresponds (at least, in consciousness of the author
of this book) with not study of property of self-applicability of the Turing
machines and basic restrictions on a possibility of carrying out such
researches. Marvin Minsky, for example, names statement of the problem about supply
on an input of the Turing machine of its own description – 'terrible' [48,
с.187]. Certainly, it, most likely, only emotional exaggeration, but
exaggeration, about much speaking. Marvin Minsky, for example, names statement
of the problem about supply on an input of the Turing machine of its own
description – 'deadly' [48, с.187]. Certainly, it, most likely, only emotional
exaggeration, but exaggeration, about much speaking.
Fourthly, the distinction established as a
result of their comparison self-applicability special-purpose and the universal
Turing models well will be coordinated with the fact of qualitative distinction
between a brain of an animal and the person: the first in any way do not
separate themselves from an environment that it is impossible to tell about the
person. In occasion of comparison of these models it is possible to state one
more remark confirming validity of our guesses. If to take the initial not
trained conditions of a special-purpose model and a universal model the first model at the earliest stages of the
work can appear 'more cleverly', than the second model. We constantly observe
it, comparing initial fitness of cubs of many animals and absolute feebleness
of newborn children.
My, these idealists…
In this seat of a statement of our hypothesis
we consider as the duty to lead comparison of the offered model concept of two
links 'I' with positions of various psychological schools concerning
consciousness and consciousness, 'I' the person. It is how much possible to
judge, all scientific schools of the psychologists, engaged studying of the
given problem, it is possible to divide arbitrarily on two groups.
"I" first at studying give a priority to internal factors
(introspektsionizm, itself actualism, Freud's psychoanalysis). In the second
group the priority in occurrence of consciousness is given external
circumstances (a number of domestic schools of the psychologists considering,
that introspektsionizm, etc. in something adjoins to idealism).
The author is not familiar with opinion of
representatives of the western schools on our researches in the field of
psychology, however, not being the expert in this area, he should notice fresh,
as they say, a sight certain идеологизацию positions of some our modern
psychologists which was expressed in reassessment as we consider, external,
public factors in an explanation of essence of consciousness and, consequently,
underestimations internal. It is interesting to result the statement on this
account E.V. Ilyenkov (which in any way cannot be carried to the category of
'orthodox' philosophers) in occasion of essence of thinking (thinking –
narrower concept, than consciousness): « Inside of a skull you will not find
any functional definition of thinking for the thinking is function of the
external subject influence actively defined under the form of external things,
instead of under the form of a body of a brain » [40, p.54]. In connection with
this citation very much it would be desirable to recollect mirror area. We
should remember, that reflective capacity of such area is completely defined by
the form of its "body".
In model all zones of the information, except
for a zone of own description, are invariant in relation to an operating
arrangement and, from this point of view is equal in rights participate in
formation of that in an actual brain is connected with consciousness though do
not define it completely. Thus abundantly clear, that zones « a data set about
model » and « set of algorithms of work of a brain » are reflection of a zone «
a data set about an environment », and in this sense the citation resulted
above is absolutely fair. The first link in a circuit of consciousness arises
at processing the information of other nature, being the internal factor,
instead of external. Therefore representatives of introspektsionizm school,
despite of elements of idealism in their concept, as well as an obvious
inaccuracy of methodology, also have appeared, in our opinion, are close to
true: their understanding of essence of consciousness and self-consciousness in
the certain degree coincides with the model offered in given work. However, it
is possible to tell and so, that our position concerning 'structure' of concept
'I' is more close to a position of introspektsionistes though the essence of
the phenomenon is treated by us in another way.
So, A.Pfender considered, that 'I' of the
person am « a mental object not giving in to definition which is necessary for
comprehending in all mental concepts as forms the central vital point of any
mental life » [70, p.7]. The representative of the
neo-Freudian direction K. Horney wrote: 'Actual' I » am the most essential,
best and valuable part « I » <…> That is why I … I » as speak about
actual « to that central internal force, the general for all people and,
nevertheless, unique at each person » (cit. by [70, p.23]). We divide this idea
though in occasion of « the best and valuable » a part "I" do not
judge so categorically.
In Russia in the end of XIX century the
professor of Kazan university E. Beavers wrote: « And if self-knowledge, « I »
in itself are empty, constant, if they do not develop, their signs and
functions can change under influence of the spiritual force concluded in
consciousness » (cit. by on [70, p.12]). If to
compare with citations in which we, naturally, not accept all unequivocally in
them the intuitive presentiment of is felt that takes place during
self-applicability of universal model, and, consequently, and reflections of a
brain: and algorithmic unsolvability (« a mental object not giving in to
definition »), and basic difference of self-applicability from other model
processes (« the central vital point », « the central vital force »), and an
invariance of process of self-applicability (see last citation).
And, finally, one more statement belonging D.
Eccles which we shall result without commenting and which, in essence, throws
the bridge to a problem of eternal life: « I am assured, that there is the deep
sacrament of my existence which are falling outside the limits any biological
explanation. I can not give a scientific answer to my
ancestry, that I, as if suddenly woken up and discovered that I exist as the
embodiment of the conscious "I" in my body and I can not believe that
wonderful, divine gift of consciousness is not future, it will not be enshrined
after death in another existence "[70, p.16].
Another consciousness, we do not know
Right at the beginning of consideration of
Turing machine we believed, that it only the "algorithmic" model and
principles of its structural construction have no attitude to the structural
organization of an actual brain. Really, any tape with the tape drive
mechanism, there is not present any reading out or recording head. Most likely,
if the brain also works with alphabetic concept of the information, it only one
of ways used by it; for certain the brain can operate with larger blocks of the
information which for it are elementary and indivisible.
There is no doubt that the storage
of information in the brain differs from its character-the tape Turing machine.
Nevertheless, the huge (theoretically) compute the possibility of a universal
Turing machine with its unconditional structural simplicity is impressive.
Earlier it has noted been, that the basic lack
Turing model as computing means – the lowest speed of processing of the
information. However, considering speed of a brain (about 20 binary operations
in a second), it is necessary to tell, that it just does not impress in
comparison with speed of modern computers. It is known
that the brain compensates for its low for the usual standards of performance
parallelization of operations on information processing, as well as efficient
use of previously accumulated data. In that case and in Turing machine speed is
maybe raised due to parallel processing the information at once on several
tapes. We, certainly, do not call up to identify structure of a brain with
Turing machine, but simplicity of its arrangement, on the one hand, and
unlimited functionalities – with another, persistently force to spend let not
straight lines, but parallels between it and a brain.
Nevertheless, after many reasons in favour of
the stated guess that capacity to occurrence of the subjective beginning is
result of action of the mechanism of internal reflection of structure of a
brain (that conforms to self-applicability of model), requires the further
specification. The thing is this. It is important to emphasize (in it the
author it is deeply convinced), that now any of really existing, information
systems created by the person is not arranged so that it could be put on trial
self-applicability. In this sense we have no practice of self-applicability,
short of every minute dialogue with it. Certainly, the final part of the
previous phrase is true only in the event that the put forward hypothesis is
fair.
Probably, it is possible to think up simple
enough Turing machine which will possess property self-applicability (such
simple machine "is thought up"). Probably, it is possible to
construct and the actual automatic device which model will be this machine.
Here the attention to the question is not brought – as well as from what to
make such automatic device in what in some detail words it will process the own
description. Another is important – whether such automatic device will possess
consciousness? For certain, human consciousness – is not present, and any else
consciousness is not known to us yet.
What we can not
Thus, when we speak about correlation of
self-applicability and consciousness, certainly, it supposed, that it is a
question of self-applicability not any information structure, and special
structure organized (as it was mentioned). But why self-applicability in the
special structure of the organized system brings to existence the subjective
beginning, a consciousness being by 'part', instead of something another, for
example, a melodious ring or periodic flashes of light? It we, most likely,
never learn. It is possible to tell only, that between static properties of any
system and displays of its action, as a rule, seldom it is possible to
establish a relationship of cause and effect by only theoretical conclusions.
It is more likely established by practical supervision and experience.
In an everyday life we have got used to not pay
attention that many displays of this or that process in any way do not result
from structures of arrangements, the mechanisms generating this process, and,
moreover, in any way in them not designated. Really, why any moving mechanism
causes noise though noise as those neither in one detail, nor in one element,
for example, the car is not present? And how many we investigated units and
details of the car, there are geometrical interfaces, smoothness or a roughness
of surfaces, ease or weight of details, etc., but there is no noise: it appears
as consequence of movement of the car, that is – process.
You can disassemble a computer on microcircuits
making it, to subject to their various physical and chemical influences, etc.,
but you and do not establish, that the given computer if it have not subjected
similar execution, and have simply included, maybe, has printed on the screen
of the monitor any pleasant phrase for you. Similar examples it is possible to
result set. From them it is visible, that is difficult, and at times it is
simply impossible to connect static properties of any object with its certain
dynamic displays.
To the stated position adheres not only the
author, not too is not enough confirmings to that, here, for example, two of
them: « However the fullest description of structure of body, that is its
description in a staying idle condition, has no right to give out itself for
even approximate description of that function which it carries out, for the
description of that business by which it does » [40, p.37]. « Here inevitably
there is « an effect of assembly »: at the certain level of complexity of
system it has the properties which are not deduced from properties of its
elements » [25, p.38]. It is necessary to note, that « … a problem of assembly,
i.e. definition of properties of system on the basis of the information on
properties of its elements, not only arduous, but it only starts to be realized
as one of the most actual and most universal problems of a modern science »
[25, p.54].
Unfortunately, to prove the regulations about
of communication of self-applicability of Turing machine put forward by us and
human consciousness it is impossible, as in this position concepts not giving
in to mathematical formalization consciousness, 'I', with another – a
combination of words « self-applicability of definitely organized system », on
the one hand, appear, in which, first, was unclear, what it means « definitely
organized » (though, maybe, sometime, something here becomes clear), and,
secondly, process of self-applicability never is maybe described by algorithm.
Probably, the essence of correlation of
consciousness and self-applicability is to some extent similar to the basic
hypothesis of the theory of algorithms that any algorithm is maybe set through
a function chart and is realized in appropriating the Turing machine. As is
known, this hypothesis is not maybe proved, the truth, its validity constantly
proves to be true in practice. Consequently, the statement about impossibility
of the proof of the thesis about consciousness interrelationship and
self-applicability should not become a fatal obstacle in a way of studying of
consciousness just as the impossibility of the proof of the basic hypothesis of
the theory of algorithms does not impede to its successful progress.
Let's afford in the end of the chapter small
deviation in occasion of entered by us and often used term the subjective
beginning which designates the new concept which is absent in the literature on
psychology (at least, in that sense which we try to enclose in it). We do not
approve hasty introduction new essence and if all the same it is necessary to
do it it is necessary to comment on the given circumstance in the special
image. In essence, the new term should conform to the concepts mentioned
earlier « pure I », « primary I », etc., taken of an arsenal of idealists.
However if in works of the last they were used as not opened primary essence,
we understand display of quite actual process existing in model and not less
actual process being by reflection of a primary reflection of an actual brain
as the subjective beginning.
Chapter 6. PARADOX of the FROZEN BILLIONAIRE
And
while on the ground there is a love,
I shall not die, friends, I shall not die.
R.Rozhdestvensky
Give a slice of your brain
It seems to us, that we have enough brought out
clearly, that objective processes of self-applicability of universal model in
different copies of model are identical. But as self-applicability (it – the
first level of a reflection), under our assumptions, models capacity to
occurrence of the subjective beginning, that, consequently, in modelled objects
these capacities are identical. How it is possible to check up told?
Practically in any way, as each of us is doomed to be only in the, roughly
speaking "skin" and is not capable to appear in "skin" of
another. At the same time the conclusion about similarity of mechanisms of
occurrence of the subjective beginnings for us is so important, that some
explanatories are simply necessary. We shall try to go from experiments with
the models described in the fifth chapter.
If at the person it was possible to localize
spatially the brain mechanisms which are responsible for processes, equivalent
to processes of self-applicability in model, then we could lead experiments with
people (mental, certainly) to feel in what the essence of this similarity, that
from it can follow. We are assured, that mechanisms of generation of that
conforms to process of self-applicability of model, in a brain exist, but a
question of their surgical allocation, certainly, is problematic, and about it
below will be still told. However we shall present, that it is possible.
Anyway, to present it is much easier, than to imagine, that such consciousness.
So, let at the disposal of surgeons there are two
patients A and B, given a voluntary agreement to operation. Surgeons allow an
absolute guarantee of success (it to present more difficultly, but also is
possible). Operation goes synchronously on two tables. At patients A and B
appropriating mechanisms (with what can appear any structural or functional
formations) which are separated from a native brain are allocated in a brain.
Patients thus, naturally, lose consciousness (intracranial operations, as a
rule, go without the general narcosis). The separated site of a brain of
patient A is transferred to a table, where is patient B, and on the contrary.
Then the second stage of operation on transplantation of sites of a brain is
carried out. We consider, that technically both stages of operation have passed
flawlessly. And here there comes turning point, patients come to consciousness.
The surgeon costing about patient A asks: « Who is you? » If our assumptions
are true (section see « Three simple experiments »), and operation is executed
faultlessly, patient A should answer, that he is A. Certainly, patient B should
answer, that he – B. Here that such similarity of the subjective beginnings.
The described operation – only the hypothetical
model, necessary to us for an illustration. To speak about practical
realization of such operation, perhaps, it is not necessary not only now, but
also in the long-term future. It's not so much the
technical difficulties of its implementation - life shows that technical
difficulties are overcome, sooner or later, but in principle, we think, can not
it. This conclusion is based on the following
considerations.
The brain mechanisms providing a reflection of
brain structures, naturally, exist, but they do not possess spatial
localization from "point of view" of a surgical scalpel. So
categorical conclusion is done on the basis of our understanding the nature
reflective structures: the reflection is not a simple feedback when from an
output something moves on an input. Such communication can be localized, torn
off and again to restore. In case of with model analogue of a reflection –
self-applicability – we saw, that in model localization also is possible: there
is an operating arrangement, there is a tape, are possible any recoding
arrangements for transfer of own description on a tape, etc.
However the example with actual physical
reflective structure in the form of to a floor of a mirror sphere (and not only
it, certainly) installs in us confidence that reflexivity (capacity to
self-reflection) is not a slice of structure, it is it, its immanent property.
In an example with area reflexivity it was provided with curvature of a
surface. Whether it is possible 'to cut out' at area curvature, not having
destroyed its? The translucent sphere
is the elementary passive model. The same it is possible to tell about any
system having set of conditions. The condition as cannot be cut out' property
of system. What should be expected from a brain?
The important maxim
We shall name similarity of the mechanism of
occurrence of the subjective beginning at people who live at a time, «parallel
similarity». Means, at all people living now on the Earth, we shall consider,
parallel similarity of the first link of consciousness – that link which we
have connected with self-applicability of universal model, link which we have
compared to light or with an internal reflecting surface of mirror area takes
place. But at once there is a question. Whether it is possible to speak about
similarity of the first link of consciousness at the people living at various
times? If we accept parallel similarity a brought attention to the question
should answer positively. We shall name occurring at different times similarity
'consecutive'.
Then, being based on concept « consecutive
similarity », it is possible to tell, that the subjective sensation of a
constancy of existence 'I' objectively takes place. Life and nonexistence –
objective factors, but is subjectively perceived only life, nonexistence
subjectively is not perceived (it even hard to imagine) because there is no
subject, its perceiving. If there is a subject there is no nonexistence.
Summarizing, it is possible to state following position: the person is the
living being possessing capacity of subjective imperception of nonexistence.
Means, if there is a subject a question on its capacity to be the person to be
in relation to its capacity the subject becomes secondary.
Let's explain this brief, but important enough
maxim about the person consideration of some mental examples. Let on the Earth during enough long
time will die, and after this one person will be born only. 'I' born (under 'I'
hereinafter am understood only capacity to occurrence of the subjective
beginning – the first link of the consciousness formed by extremely internal
language of a brain), being identical with 'I' died, create subjective
sensation of existence, same what he was at the one who in an example is
designated as died, but when he was alive. Thus, nonexistence 'I' subjectively
as though does not exist, short of moderate, subjectively not perceived
timeframe while born leaves nonexistence, does not begin subjectively this
output which becomes realized in more mature age more precisely while he to
feel. The considered hypothetical pair « died - born » it is possible to repeat
some time on a timebase.
Now we shall alter an example a little: has
died some person, and one was born. We shall remind, that when died were still
alive, their first links "I" were identical. To bring a attention to
the question whose "I" several died as though continue "I"
born, it is incorrect (though such question at once arises). It is incorrect,
as no extension of type of resettlement of souls is present. There is an
occurrence of the subjective beginnings which are assumed identical.
When
disappearing, our "I"?
Let's
continue reasonings. We have agreed, that "I" conform to occurrence
of the first link process of self-applicability in universal model. What
occurs, when the person strong sleeps dreamless? The person is alive, but his
'I' for the period of a dream for it and for associates as though disappear. A
dream and death, certainly, qualitatively various phenomena. But from the
information point of view of distinction between them, more likely
quantitative. In one case the process modelled by self-applicability, is absent
temporarily, in other – for the specific person it disappears for ever.
Physiologically a condition of a dream (even sopor) and death basically to
distinguish it is possible. But what it is possible to tell about such case
when the person has died in a dream? When 'I' have disappeared : when he has
strong fallen asleep (or, for example, has fallen unconscious) or when heart
has stopped, and in cells of a brain there were irreversible variations? Also
it appears, that from the information point of view it has occured in an
instant of a stop of the process modeled by self-applicability, i.e. in an
instant strong falling asleep or losses of consciousness. But in this case the
assumption come out above of a constancy of subjective perception of and
existence is exposed to the certain test.
It
is impossible to tell in advance with absolute confidence that will occur after
the person will fall asleep or will fall unconscious. It is more probable, that
he will wake up in the first case, and probability of awakening, probably, a
little below in the second. And just! Consequently, when is according to the
assumption stated above when the person strong falls asleep, his "I"
even temporarily disappear (both mean at once a link of consciousness). At the
same time process of conceptions going on the laws on the Earth (we shall not
speak about Space for we while know nothing about it) starts process of
potential occurrence of the first links, identical with the same links 'I'
fallen asleep.
Whether
any contradiction is hidden in a considered situation, capable to scatter in
ashes all our constructions? Therefore we shall analyse it more closely, having
called up to the aid the arbitration judge. So, "I" persons A have
temporarily disappeared (person A strong sleeps), and no point of view A is
present. Process of creation of organism X (while only an organism!) has begun,
but any "I" there while was not present, and, consequently, also
there is no point of view. Therefore there is no attitude between A and X if
our arbitration judge as there are no elements between which it could arise has
wanted to consider it. When A will wake up (falling asleep and awakenings
embryo X while develops, will repeat repeatedly), no problem is present. 'I'
persons A though and with breaks, exists and when organism X process which
model is self-applicability (maybe begins is born, it begin in a womb of
mother, maybe, later certain time after a birth), and at own appears the 'I'.
From the point of view of person A appeared 'I' persons X am another 'I'. From
the point of view of person X (the point of view, he appears when X grows up a
little) he possesses the 'I', and for it 'I' persons A am another 'I'. Now
between A and X there is an attitude: "I" persons X – another in
relation to A, and "I" persons A – another in relation to X. For
arbitration judges it is different "I", at the same time excellent
and from "I" arbitration judges. All is natural.
Now
we shall assume, that person A during a dream has died (not God bless us!), and,
consequently, his 'I' have disappeared. But, as it is stipulated above, by
virtue of similarity of their capacity to occurrence of the subjective
beginning the disappeared point of view of the person 'I' become (more
precisely, becomes, but not in sense of transition, and in sense of occurrence)
the point of view of new, born person X (let us recall section « the Lesson of
geometry with a physical bias »). 'I', though also the future, persons X now
not another in relation to A, and become the attitude most to myself or as
mathematicians speak, the attitude of a reflection. In relation to
"I" arbitration judges "I" persons X am another
"I". And between "I" arbitration and "I" persons
A of the attitude are not present the judge, as there is no person A. All also
clearly, naturally and logically consistently.
What is an
antinomy?
Now imagine such a
case. A person soundly, and that it is important to emphasize, dreamless
asleep long lethargy. Or, say, A person with
medical and technical facilities frozen for a long time. Let us analyze the
situation when A wake, or will be successful with the physiological and
psychological points of view unfrozen. From the point of view of "I"
arbitration judges the situation though it is curious, but is logically
consistent. And how there is a situation for "I" persons A from his A
the points of view (in fact this point of view again, after a long break, thus
jump, has appeared)?
Person
A, probably, will tell: « Ah, as long I slept », - and then "I" of
person X any difficulties and contradictions in our reasonings do not bring
existence. Now we shall rise on the point of view of person X. For
"I" persons X of the contradiction too are not present, person X when
its person will definitely be generated, probably, will exclaim (if learns
about this case): «Ah, as interestingly»! But at the same time from the
analysis of the described situation follows, that there was as though a
bifurcation "I" (not persons, and the first links "I")
persons A and X. To bring even greater clarity in the described plot, further
it is more convenient to conduct a statement from the first person. Suppose I, the
author of this book, I am the above person A. Until the last second, until
there is my mind, I exist as a person A, then, after a lethargic sleep person
A, I gradually emerging as a new person X (children are born always). For
"me" as persons X, all other people – "not-I", including
person A who, finally, will wake up. And so far as I, now, as person A, shall
wake up, I and should perceive myself, as person A. So who I am person A or
person X? Nevertheless, and such situation it would be possible to consider
consistent because of existence known to us properties of parallel similarity. However, the author inclines to the view that the
contradiction still may have, but otherwise, arising not from the mistaken
premise or conclusion, but objectively existing. Such contradictions in
mathematics are designated as antinomy, in everyday practice they are often
called paradoxical. What is an antinomy, we can show the example of "the
paradox of a rural hairdresser."
Let's consider the
rural hairdresser who shaves all those and only those residents of the village
who have not a shave. Does he shave himself? If he shaves himself according to
a condition it to shave should not. If it does not shave himself, according to
the same condition he should shave himself. Differently, we come to the
contradiction for our hairdresser should not shave and shave himself at the
same time. This antinomy is based on everyday situations. We can point to
the existence of purely mathematical antinomies, such as antinomy Cantor,
Russell, etc. We do not here the issue of overcoming the antinomies - is an
independent and extremely complex problem.
And now we shall
talk about billionaires, to be exact, about those people (without any
pejorative sense) which, possessing sufficient material means, were solved on
unprecedented, and the main thing, not tested operation of "carry" of
the hopelessly sick body in the long-term future, when the word
"hopeless" will leave a lexicon of medical practice. It appears, as
we marked if consistently to spend the concept of subjective immortality in
this case it is necessary to collide with a paradoxical situation which and to
explain not so simply. Again it is more convenient to us to pass to the form of
a statement from the first person.
Let me - that a wealthy man who, having tasted,
well, the charms of unlimited material possibilities, knowing that sitting in
my illness does not leave me now, no chance to use them further, estimating his
age rather optimistic, not trusting the promises of religion on eternal life
beyond the grave (as it is a reasonable principle - the best the enemy of good)
or, conversely, completely believing her and really evaluating a measure of
retribution, try to delay it and, finally, relying on the ability of today and
even more so, tomorrow's science, I give myself in its hands.
What it is possible
to tell about me after the first stage of operation on freezing – I am alive,
or dead? My body is in a cell deep cooling, the blood in my vessels replaced by
LPG, the body is dehydrated, all biological processes are stopped. From a materialist (and any) point of view I am dead,
as the mummy in the sarcophagus. If the frozen stage of stay of my body lasts
long enough according to the concept of subjective immortality, I shall arise
and I shall start to be realized as new, other person. And consequently, when
"billionaire" will wake up (if the second stage of operation will be
successful), it will be not I, it will be for me other person. Briefly, I shall
fall asleep as the billionaire, and I shall arise other person though
"billionaire", having woken up, too will name itself "I".
Here – an essence of paradox, and more clearly, perhaps, you will not tell.
It should be noted that the "paradox of billionaire" (albeit
in a different form) appears in other models of immortality - Christian, Hindu,
Buddhist. None of these religions "not provided" a return to the
previous form of existence, since otherwise the person, the soul, "I"
would "provide" a memory of paradise (hell) or interrupted
incarnations. In this context attracts attention the following fact.
The bible (New testament), proclaiming Jesus Christ's lips a heavenly
empire of an eternal life, and describing acts of the Christ on revival of
Lazarus, the daughter of the chief of a synagogue, etc. [72], a word does not
mention « posthumous memoirs » revived which, apparently, are logical for using
for a background of the kingdom of God.
Traditional
materialistic understanding of death as does not result nonexistence in any
paradoxes after 'revival' (it is emphasized, - « does not lead to paradox »,
and « does not resolve paradox »). There can be an opinion, that occurrence of
paradox of a similar sort should cast into doubt validity of our model of an
eternal life. But it is thought (and in it is one more side of our hypothesis),
that paradox just and should be by virtue of a paradoxicality of occurrence of
consciousness. It is shown not only in algorithmic unsolvability of
self-applicability of model, but because of overlapping in consciousness
incompatible essences. The consciousness as information process of the
reference of knowledge most on itself (I have the information that I have the
information, …) should be invariant to the physical
carrier by principle PII (a principle of invariancy of the information [32]).
Really, when we speak even about identical material bodies always we use
possessive pronouns "that", "this" or expressions of type
«is this car, and that is same, but another». Otherwise we concern to reports
of information and we speak: « it is the same information » though, for
example, about weather in Moscow for July, 22nd, 2010 have heard by radio and
have read through on the Internet (if, certainly, radio and the Internet did
not contradict each other, that also happens).
The information process causing occurrence of
the first link of consciousness (self-applicability of universal model), should
be invariant to a physical data carrier and consequently it would be possible
to tell – « at subjects A and B the same information that they have an
information » (i.e. as though the same consciousness). At the same time, as
soon as the brain begins reflected, there is a property which psychologists and
philosophers sometimes designate the term «bimodality» ("I",
"not-I"). Thus, already the first link of consciousness unites
controversial properties: it is identical at all and at the same time it – a source
of uniqueness. Especially it well is visible on a hypothetical example of the
person and its absolute copy. They are in all things identical, and at the same
time each of them is unique. On the basis of told, to us it is thought, that
noted paradoxicality of consciousness should prove, as it can happen with «the
frozen billionaire». Therefore some of them, dared to freeze till the best
times let will reflect. That is easier: to die natural death, and then as
though to be embodied in other, the truth, most likely, not the billionaire or
'to wait' for the hour to revive, but at availability while not resolved
paradox whether the billionaire, whether not the billionaire? However, here one
more problem: whether billions on maintenance of the frozen condition will
thaw? Eventually, why to try, if is money as the science from it will not lose
and, most likely, will take from all this situation new knowledge.
Two of the
cabins
All our unexpected conclusions are
constructed on property of similarity of capacity to occurrence of the
subjective beginning. It is possible to object, that identical is not the same.
We shall show, that property of similarity (in the mathematician - congruency)
has thin and artful character. Let's admit, you have taken two identical brand
new coins and have put one in left, another in the right pocket. Then have
taken out them therefrom, have properly shaken in palms and again have sent in
pockets, on one in everyone. Whether the specific coin is asked, has moved to
other pocket or has remained in former? To answer this question it is
impossible if to not assume, that coins possess consciousness and speech: then
they precisely would tell, that has occured.
However it appears, that
availability of consciousness too does not allow to understand, whether there
is a speech about identical or the same. Here it is necessary to do mentally
certain fantastic, but experiment not contradicting logic. Experiment inspired
S.Lem's book « the Sum of technologies », and it is possible, with any
variations it is taken therefrom.
Let's assume, that somebody comes in
a cabin for removal fluorogram. However actually it not x-ray installation, and
the device for reception of a precise replica of the person, and this copy
during fractions of second is created in same cabin, being by a number. Both
cabins are put on a platform which can rotate. Being in cabin the person does not see a platform and another cabin.
The operator of duplicating installation knows about experiment only.
Let from the beginning of experiment
the platform starts to rotate slowly but so that being in cabin the person has
not noticed rotation or could carry it due to easy dizziness. That the patient
while there is a turn of a platform, did not have a bewilderment – why so long
remove fluorogram, the operator can tell through a microphone about
availability of defect which through pair minutes will be eliminated.
The operator knows, that in an
instant after call of the patient in one of cabin in another there was its
copy. But here it had any insignificant for a course of experiment a breakdown.
It has for some reason struck root it to eliminate has distracted and when has
stopped a platform, he could not tell, in what cabin the original and in what a
copy.
The interior of the corridors
leading to cabins, is mirror symmetric, and consequently the original and a
copy, leaving them, do not notice any variations. The operator, observing of
the original and a copy on the telemonitor, now cannot tell, who is who. Either
of the two it considers, that 'I' (here similarity full as are identical not
only the subjective beginnings, but also persons, that is it is a question of
similarity of both links of consciousness), and in general they do not think of
it, and try to calm itself and to assure of safe result of the analysis.
And here in that instant when they
have made some steps on a corridor (it is repeated, they know nothing about
each other), occurs unforeseen for a three (the original, a copy and the
operator), but not for us who are spending mental experiment: the heavy plafond
hanging on a ceiling, is broken, someone from a two – either a copy or the
original falls and kills on the spot (terrible conditions of our experiment are
those).
Survived on the corridor easy goes
further. If he, having left it in adjacent facility, will notice, that its
orientation concerning visible houses through a window has changed (a platform
after rotation could borrow the position which is distinct from initial), him
can tell about expediency of division of an input and an output.
The person is not present, and for
he, as they say, there are no problems, but those has appeared at us: who has
survived – the original or a copy? The operator does not know, we do not know,
left the hospital a person in general nothing suspects about possible
substitution and other taken place events. Who is he? Here it is valid,
'terrible' experiment, from our point of view, in a conclusive way enough shows
equivalence and invisibility concepts 'I' of two individuals.
But that we had 'to invent' by complex
cogitative constructions, the nature, to be exact, its part – the mankind,
every second makes in the way, given to it the nature. Yes, the child is not a
copy of the parents, it is not similar to any of them on the, so to say, to the
material organization; its person when will develop, also will be unique. The
same and at the same time in internal perception capacity to occurrence of the
subjective beginning, and not only in relation to 'I' of parents, but also in
relation to 'I' of any person will be unique only.
The author makes a concession.
Examples are given, explaining analogies under
the text of the book also is made much, and the full clarity all the same is
not present, in what the author there and then makes sure, having retold
written to the family and close people. Question for understanding really very
difficult, especially at a level of the everyday, household description. If
transformation was actual then all is clear. But it is not present! The Author
to not be ashamed to admit, that at it, really, there are no words to express
all this without use of concepts: "Model", "Turing
machine", "self-applicability", « two links of consciousness »,
etc. And, being put by the ordinary words, written becomes truism.
Really, we use words 'identical', 'similar'
when the person speaks about other as about similar. We perfectly know, that
after us there will live people, and also will name itself 'I'. And up to us
too there lived people and also named itself "I", and no immortality
here is present: it will not be simple me, there will be someone another, etc.
And to explain, that it not so, the author is
solved on a desperate step: immortality of capacity to occurrence of the
subjective beginning it is possible to explain through « transformation I »
which ostensibly all the same occurs. But also in this case into a window gets,
though we have exposed it for a door, the same question: in whom though and
"as though", there is "transformation" and from whom it has
occured? When this question will be set by again appeared person, it is
necessary to answer – is not known, as action is entered as though with
likelihood laws and 'choice' of in whom as though migrate as though the soul,
is as though accidental.
That we have named capacity to occurrence of subjective
sensation 'I' is known, was intuitively perceived by people very much and very
much for a long time (some background of this idea can be seen in following
section), and also for a long time there was an idea about following lives,
which was maximum precisely and is clearly expressed by some religions in
language available by it. More precisely, language which has been found or
created for this purpose, and became a basis of a religious fabric. Soul – the
ingenious invention of a human idea! And now some part, in general, not
religious people has a belief, that after death there will come a new life,
only in an image of other person. However by virtue of difficulty of its verbal
expression without use of mystical attributes, as well as owing to absence of
official support it remains especially personal, hidden, almost intimate
feeling which is not playing any social role.
However the ice, apparently, has got under way,
about what speak some publications of last time. For example, « … the modern
science has seriously concerned to a problem of transformation. It is clear,
that the saved up material a little. Process of transformation cannot be fixed
really at a level of laboratory experiment. But, on the other hand, the
collected information requires the analysis of all versions scientific methods
» [73]. Citations it is not necessary alter, but we very much would like word
'transformation' to take here in inverted commas.
Thus, "I" as set of perception of the
specific person and a specific body am unique, unique and, alas, mortally; but
"I" as capacity to occurrence of the subjective beginning, inherent
in any human individual, we believe, is immortal. The child is born, develops,
becomes the new person. It again 'I'. 'I' in shape of the new person shall
enjoy pleasures of a life, and to suffer from misery. 'I', as the new person
and a new body shall live. I writing these lines, and you, their reading,
anything, anything we do not know about those future persons which life we
shall live the same as also they, learn nothing about us. At the same time at
us the general capacity to occurrence of the subjective beginning which is
property of any of us and all mankind.
Leaning on all told, considered, analysed
above, we represent, that the subjective perception of a situation some person
A (it after a while will die) and born person X can be described so. The person
'A' lives, feels world around and, finally, there come instants of sensation of
leaving which is not perceived as leaving, and … next there are any
inconsistent, not adhered to a scene of action and time of a sparkle of
consciousness, all over again they very rare, next them becomes more, they
start to shine that person of the person who has bent above cot, the high
fence, through a hole in which climbs any boy, the angry voice, forcing is such
tasteless porridge. After the strip of light becomes wider, and suddenly it
will want to shout: «Mum, it is I, me am terrible, let's sing to me ditty to
fall asleep!» Finally, time when any uncle will ask will come: « the Boy
(girl), what is your name? » - and sonorous children's voice will answer: « My
name is X ».
Thus, objectively the death is a death,
disappearance of a specific body and the specific person. The death
subjectively is an instant sleep the specific person, and the slow awakening
stretched in time – another. Objectively the death exists, but is subjective,
in relation to itself, it is not present.
If to track our argument, the following chain
turns out: descriptive model of subjective immortality – consciousness – a
brain – information model of interoperability of a brain with environment –
Turing machine – self-applicability of Turing machine – internal language –
modeling 'I' - two links 'I' - similarity of models of the first links 'I' - similarity
of the subjective beginnings – eternal life 'I'. The key links in this enough
to a long chain are, in our opinion, three links: structure of consciousness,
existence of internal language and similarity of the first links 'I'. But here
that is interesting: in these conclusions us could result not only the
mentioned way following from a scientific idea of second half XX of century. On
an example of the Buddhism we saw, that people enough for a long time have
understood essence of subjective immortality, immortality 'I' (we spoke about
it in the second chapter).
However the phenomenon (a phenomenon of eternal
existence) which, in our opinion, exists really, has been misinterpreted and
became knowledge-faith as to it mismatches the valid prototype. The explanation
to similar discrepancy consists in absence of the conceptual concept adequate
to thus phenomenon and suitable for its proper expression of language means.
Therefore we shall make one more attempt to find evident analogy to a discussed
phenomenon.
For the beginning let us recall section of the
fifth chapter « Uniform language of people ». The example with the television
image on different screens allows to pass to more serious analogy. Than the
included and switched off television devices differ? At the answer to this
question it is convenient to take advantage of terms 'system' and 'condition'.
The included and switched off TV is the system which is being different
conditions.
A.Rapoport in the article
"Mathematical aspects of abstract analysis systems" wrote: "The
system from a mathematical point of view - this is some of the world, which at
any given time can be described by attributing specific values to some set of
variables. The combination of these values defines the state of the system
"[24, p.98]. The idea to connect concept 'consciousness', « the subjective
beginning » with concept 'condition' should not seem seditious. In this case
following conclusions are admissible.
First, the condition is not independent essence
of system, it - its property. And if questions on existence or not existence of
system (its life are lawful or nonexistence) to speak so about a condition is
inadmissible: the system can be in it or not, it can stay in some specific
condition or pass from it in another. If the system has passed from a condition
'a' in a condition it is impossible to tell, that the condition 'a' has
disappeared, that it in system is not present more, as under certain conditions
the system again can pass in a condition 'a'.
Secondly, if availability 'I', i.e.
consciousness, an essence of a condition of system its capacity to be in this
condition is defined not by material structure of system, and it, say so,
architecture. The given conclusion once again shows, that communication of the
person, "I" of the person with its body am not so rigidly determined,
as it is considered to be, this communication more flexible, mobile. Therefore
concept that « the person of the person depends from unique a combination of
genes », not quite well.
Thirdly, each person corporally something
differs from another, therefore to speak about equivalence of bodies there is
no sense; even if this equivalence would exist, it from the point of view of
finding-out of essence 'I' gives the person of nothing. To bring a attention to
the question on equivalence of conditions in different systems it is
admissible. Because, under our assumptions, « capacity to occurrence of the
subjective beginning » - a condition of system, and essence of this condition
that it is the certain and unique subjective quality it is possible to speak
about this condition outside of the attitude to specific system: it is
equivalent property of each system of type of a human brain.
It is a little in greater detail about transformation
The one
who even a few sign with philosophy of the Buddhism or Hinduism knows, that in
these doctrines transformation least contacts the award an eternal life. What
here the award, one trouble with this transformation. And there is it not to be
pleased. It - only chance (the truth, not one) for the guilty person to correct
the sins that corrected and cleared from terrestrial are nasty to merge in
eternal pleasure with Uniform, with the Absolute, with the Deity. Here, the
true objective of the person - to reach similar merge. And a terrestrial life -
only suffering.
Go and
try, find such innocent, just or, as a last resort, with an insignificant
handful small sins which for all life or will not sin a lot never, or, having
sinned a lot, in hundred times them will correct? Such after death at once
receives an eternal, unearthly blessed life. So is not present, the person is
by nature guilty, and knows, that is guilty, and sins it is more and more:
terrestrial passions do not give.
And here
still transformation and if in the previous life you have not lowered the sin
to be to you in a following life any more the person, and say, the crocodile.
Oh, as easily with transformation from human existence to roll down in animal,
and there still below - in vegetative! And as it is infinitely difficult to
return back: thousand and thousand years are necessary. However, some branches
of the religious doctrines professing transformation, are limited only to human
existence (we wrote about it), but it does not change an essence of business:
was tsar - became the shoemaker, was the shoemaker - became beggars, or the
leper outcast: to deserve movement in the opposite direction, oh, as it is
difficult!
So, what turns out? Transformation gives some
chances of rescue, but to realize them not so simply: the person is weak. And
let you live many times (it is admissible optimum cases - all time by the
person), but are sad, basically, there were these lives for when the faith in
transformation has very long time ago arisen, the life of overwhelming a number
of people was difficult and dangerous. And the objective of a life (read,
sense) has been put by priests, religious governors other: it is necessary to
not be pleased lives (even to its small pleasures), and sinning with fear to be
rescueed from a sin.
Presently, when a life, despite of any
incidents, it is unexpected presented this life, it is considered the highest
blessing and the greatest value for the person, the religious idea of
transformation now should not seem so gloomy gift of the Maximum forces. And if
transformation, really, exists, soberly conceiving person can look at it not as
on chance of rescue and as on chance to live not one, and it is a lot of lives
(means - human). In this situation, really, for the second time, that these lives
will proceed in different personal hypostasis. Differently, on transformation
it is necessary to look not as at a way of rescue, and as on outside of
personal 'immortality'. We take this word in inverted commas as a series of
individuals alternates series of
deaths.
Whether the soul is necessary to us?
Now,
using the methodology accepted by us, we shall compare once again model of
eternal life on the basis of a reproduction of capacity to occurrence of the
subjective beginning by that is saved already up by mankind on this
problematic, i.e. to religious understanding transformation (thus we shall be
compelled to repeat a little, that conforms to the invitation once again to
visit the corridors passed earlier).
The basic element inherent in the concept of
immortality, as well as transformation in any of the main world religions, is
spatial moving soul (or any other essence) the died person from a body in
other, inaccessible ordinary feeling the world. Whether is the soul a thin
material substance or ideal essence - all the same: it after death of the
person should leave a body so the last is subject to decomposition and
destruction. However, at the certain stages of progress, for example,
Christianities, it supposed (we about it spoke), that after Terrible court of a
shower of everyone died again will incorporate to the former body, wonderful
image risen of ashes, or will get new, indistinguishable from former. For us
the essence of an explanation of immortality here is important - something
should leave one body and move to other body or in other seat. Therefore the
fact of spatial moving let even mystical soul - an instant materialistic
enough. Preceding once again emphasizes our special approach to structure of
knowledge: the element of knowledge (soul) - is invented and exists only in a
head of the believer, and the ligament (movement as such) is quite actual.
Really, as it is possible to imagine extension of a
life behind a coffin if to not assume, that from a body which soon will start
to disappear and in due course will disappear, a certain element (soul) which,
actually, and will continue a life is separated. To imagine a different way of
extension of a life, apparently, it is impossible. And, nevertheless, the
concept of immortality on the basis of a reproduction of capacity to occurrence
of the subjective beginning allows to refuse a plot of 'moving' basically. And
if there is no moving disappears an indispensability of introduction (we do not
wish to tell new, but all the same …) the essence called a soul. Certainly,
this concept as a historical, moral, religious image has the right to
existence. But as the essence which is providing the foundation for 'mechanism'
of eternal life, becomes unnecessary.
In the first chapter and in the beginning of this we
on a number of examples tried to explain, how it is possible to imagine
sensation subjective (we emphasize, not personal) immortality. The precise
mathematical model of the attitude of elements of set (we here mean people
elements) at such treatment of extension of a life after death does not exist
yet though it is not excluded, that it is maybe created. It is important to
emphasize, that any beyond the grave worlds with their attributes, any
epoch-making events of type of the doomsday, any mystical transformations it is
not necessary for us for a background of immortality. Only new understanding
which, perhaps, can be considered as a paradigm is required: immortality -
not in moving the same constant essences on axis of time, and in occurrence
each time of property, precisely same, as well as former. As both new, and
former properties (the reader understands, that for brevity we name
property here all the same capacity to occurrence of the subjective beginning)
are created in internal language of a brain, i.e. in own, in any way
coordinates not connected in this case with an environment,that instead of
expression 'exactly' we with good reason can tell « this is exactly the same ».
In this connection once again we shall mention
immortality in the Hinduism and the Buddhism. Leaving within the limits of
these philosophies and religions their idealistic and supernatural attributes,
we should understand, that such concepts as transformation, meditation and a
nirvana is anything other as mystical interpretation of quite actual
properties and conditions. Really, meditation can be treated as such condition
of a brain which in тьюринговой models is characterized by the certain degree
of restriction of operations with a tape, why is more convex internal processes
of self-applicability act. The condition of a nirvana is modelled by the full
termination of processing of the information full or nearly so on a tape;
process of self-applicability functions only, and only it and is perceived (it
is natural, we do not consider physiological processes as in model they are
ignored). As process of self-applicability goes on not cognized while us
internal language and as this process by virtue of the algorithmic
unsolvability at all maybe neatly is certain and designated, the subjective
sensations arising at it, can be quite carried to area enigmatic and
transcendental.
Certainly, people religious, predisposed to mysticism,
perceive similar conditions as boundary, opening it 'window' in other,
transcendental world. However it can find more rational interpretation which validity,
probably, is available to check by registration encephalograms at the persons
who are being a condition of meditation, with the subsequent analysis their
alpha of a rhythm.
And, finally, transformation. For those whom our
explanations have not satisfied, it is possible even to agree to the use of
this term. Only if in the Buddhism or in theosophy terrestrial transformations
occur as though with one "I" which, the truth, basically forgets the
former existence (therefore subjectively perceives itself each time as the new
person) in our case of transformation as those is not present, and there is a
reproduction. If nevertheless to use the term transformation for « convenience
of conversation » it turns out, that transformation occurs each time in the quite
different person, and each "subsequent" basically can know nothing
about "previous". Consequently, external essence of a Buddhist
sansara, on the one hand, and a reproduction of capacity to occurrence of the
subjective beginning, on the other hand, as though coincide.
It is possible to make interesting comparison of a
Buddhist sansara as carry of a pattern from one seat of the tape weaved from
without initial and infinite strings, on other seat and the Turing universal
model with its tape. The author would not like, that to it attributed
availability of special sympathies to the Buddhism, however, first of all, it
is necessary to be objective.
The human idea as it follows from the citation about
patterns of the tape resulted in the second chapter, already during old times
has caught information essence of the person though the person then about
concept the information had no the slightest concept. Especially to be admired
it, maybe, and does not follow, but the feeling of some surprise here is quite
pertinent. Certainly,the webbing is only illustrative model. Tape of Turing
machine - an element of precise mathematical model on which it has been shown,
that it is not mandatory to stretch strings of a tape from the last infinity in
infinity of the future to prove transformation.
As the reproduction of capacity to occurrence of the
subjective beginning has elements of similarity to transformation in the
Buddhism at a level of household consciousness occurrence is natural, at least,
two questions. Question the first. Whom shall I become in a new life (the
author considers convenient a statement in this seat of a message from the
first person)? It is necessary to emphasize at once an incorrectness of similar
statement of the problem - in model of subjective immortality the possibility
of transfer by something from someone someone is vigorously denied. (To the
reader, apparently, that speech here goes not about work of hereditary
mechanisms). It is possible to state the given question differently. Who will
be the one who after my death will have same (it is possible to tell and is
more precise - the same) the first link participating in formation of
consciousness, in formation 'I'? Such statement of the problem is quite
correct, for we have assumed, that parallel and consecutive similarity of the
first links "I" takes place. An another matter that there is no
unequivocal answer to the given question. Some reasons on this account will be
stated in last chapter.
Now the second, more private, a question. Whether I can
in the following, so to say, a birth it to appear, for example, a cat?
Competency of a similar question is especially obvious, that in the Buddhism
transformation in animals is supposed. Again we shall emphasize, that in the
given direct statement the question as is incorrect, for anything I to any
future cat in our model is not passed. Let's state a question differently:
whether the cat who has born after my death to have the first link of
consciousness, same, as well as I have can? Considering fundamental differences
between universal and special-purpose models, it is possible to answer
unequivocally - cannot. Thus, the model of subjective immortality, despite of
some external features of similarity to Buddhist reincarnation, has basic
difference from it: the person can, as though reincarnate only in the person as
from the person the person is born only, and from a cat - only a cat. About one
important difference of model of subjective immortality from Buddhist
reincarnation we say hardly below.
After the analysis of the questions and answers to
them, some generalization of philosophical character arises. With the advent of
on the Earth the nature knowledge itself 'has closed' the person as though only
on it. From this point of view fauna - the passed stage of evolution, to it
(stage) not maybe return.
And, finally, pertinently to emphasize (we hardly
above promised it to make) one more basic difference of idea of Buddhist
transformation from the offered model of subjective immortality. The first can
last long enough, thus it is considered, that numerous transformations is a
circuit of inescapable sufferings. Differently, the Buddhist sansara assumes a
possibility of break of a circuit of transformations. Subjective immortality in
original sense infinitely, the circuit of "transformations" is
uncontrollable, and the unique possibility to tear off it is global death of
mankind; we repeat - we know nothing about existence of space reason.
Let us recall the dreamer from Kaluga
The idea of subjective immortality in own way,
however, from materialistic positions, was put forward in due time by
K.E.Tsiolkovsky. We shall result some of its records on this account: « …
Subjectively death for anybody are not present. Any atom, any essence are not
subject to it <…> the matter is that nonexistence is not marked by time
and sensation. Therefore it as though does not exist, and there is one life.
The slice of a matter is subject to a uncountable number of lives, though and
divided by enormous time intervals, but merging subjectively in one continuous,
and … a fine life. Usually speak: « I shall die, my substance will dissipate on
all globe how I can revive »? But on it there is such answer: « Before your
origin your substance too has been disseminated, however it has not prevented
to be born to you. After each death the same turns out - dispersion. But … it
does not prevent revival ». Certainly, each revival has the form, dissimilar
with previous. We lived, and we shall always live, but each time in the new
form and, certainly, without memory of the past » (cited on [6, p.172]).
We see, that the essence of subjective immortality
here is seized with surprising accuracy, though and not without overexposure:
we mean an ending of a phrase: « … merging in one continuous … a life ».
However this overexposure is not on
conscience « the dreamer from Kaluga », it - result of absence of conceptual
elements in human language which could describe a phenomenon of subjective
immortality adequately.
Proper, in our opinion, K.E.Tsiolkovsky's idea could
not develop, as in its basis the erroneous thesis about temporary infinity of
the Universe (« detsillions in
detsillion degrees of years »), as well as too 'rectilinear' attributing
to atom of property of sensation laid. The inaccuracy of these theses with
reference to a problem of immortality quite neatly is shown in I.V.Vishev's
book [6]. However thus the author of the mentioned book as it seems to us, has
not managed up to the end to estimate the universal concept of immortality offered
by K.E.Tsiolkovsky.
Let's result the appropriating citation: « it is
necessary at the same time to emphasize, that Tsiolkovsky's concept is
completely not harmless. The idea which has seized he has not allowed he to
concern more thoughtfully to a problem of ' physical immortality » as it any
more did not represent for he the big value. It should cause the certain damage
to the scientific decision of a problem of personal immortality » [6, p.175].
However, in several lines below I.V.Vishev goes on a concession: « Finally,
even if to admit, that Tsiolkovsky of the rights and components of the person
feeling atoms in due course will join in structure of other, maximum and
perfect essences, nothing will change it, for such a fate no one skip » [6,
p.176].
The reader, certainly, understands (now in a view of
positions of the present book), that business not in « feeling atoms », and
that on K.E.Tsiolkovsky was right. Eventually, at grandness of the phenomenon
not too important, that will help its explanation - « feeling atoms » or the
invariant subjective beginning.
Let's listen to other voices
As it was emphasized, a basic instant in the
concept of subjective immortality is the hypothesis that the structure of
consciousness is formed by two information links. The background of this
hypothesis has been deduced from property of the universal Turing model.
Reasonably interestingly to compare with our hypothesis to the concept 'I' in
the Indian philosophy. Great philosophers of India learned, that the knowledge 'I'
provides the foundation for any knowledge reached by a science, philosophy,
religion. We now shall result long enough citation in which the essence of a
question is as though accumulated and from which it is visible, that the Indian
philosophical idea has found a course to a secret door, was knocked in it, but
open, unfortunately, could not and has moved aside. « Usually we use a word I
for a designation of our EGO, but the term self-knowledge means knowledge not
the EGO, and « the maximum "I" which is identified with the Absolute,
or Brahman, is considered as the base of our EGO and I am proclaimed to ours «
original » … Functions of intelligence and reason change, whereas the
self-knowledge is constant … The self-knowledge, being the catalyst of ideas,
nevertheless does not assist penetration into transcendental areas and
consequently that is above or outside ideas, is not maybe opened by means of
reason and intelligence. And as those, that is being outside ideas, original I
appear « true I», from this it follows, that, as it and is stipulated ведантой
(the Indian philosophical doctrine. - B.P.), it is inaccessible to reason … We
should acquire a method of an output for limits of intelligence and an eminence
above area of an idea if wish to realize absolute "I". A method which
here means, not that other as a method of yoga » [65].
Having analysed this citation, it is possible to state
briefly following its basic positions (in occasion of self-knowledge as an
investigative technique we hardly below even shall express):
-
"I"
am structured, it will consist of two parts - the EGO and « the maximum I »;
-
«The maximum I» constantly, invariable;
-
Reason, intelligence and « the maximum I » -
various essence.
Thus, in fact there is a full concurrence to an essence
of the universal Turing model, not such terminology only is used. But further -
leaving aside. 'Self-knowledge' … is not maybe opened by means of reason … », -
here is truly seized, that it is different, spoken by our language, processes,
but the erroneous conclusion is drawn on the limited possibilities of reason.
After such conclusion, apparently, it is the most logical to refuse
comprehension of reason by reason. Compare to model: to ignore all operations
on a tape, except for one with own description, and process of
self-applicability remains in the pure state - here it, model « the maximum I
»! Or we shall take advantage of "analogy" resulted earlier to light
and subject matters shined by it. It would Seem, it is necessary to clear away
space, to clean all subject matters, to give greater open space for propagation
of a light stream. And actually a course erroneous: the subject loses a unique
possibility of objective research of the phenomenon as among cleaned subject
matters there is also a tool of research. The more close to objective (leaving
in meditation, a nirvana, i.e. in process of self-applicability), the further
from it. Aspiring to get in the transcendental areas, meditating … gets in
them, but there already anything is not present.
Here, in our opinion, it is necessary to specify,
about what there is a speech: about knowledge of the subject as object or about
subjective knowledge himself. In the first case it is admissible and even it is
necessary to carry out researches of mentality (or a brain) the person who is
being a condition of a dream, meditation, etc. calculation on reception of the
objective data, concerning various sides of activity of a brain, including that
which we connect with model process of self-applicability In this case is
proper. Possibilities of the researcher in this case are boundless and depend
substantially on technical armament and functioned well procedures of
researches. As to the second side of a question, namely procedures of
self-knowledge it is necessary to concern to them more carefully; especially it
needs to be meant at 'non-standard' conditions of a brain of the researcher.
The certain, intrinsic basis "I" as
conditions of system (about what it was spoken earlier), let it will not seem
strange, it is possible to detect … again in the Buddhism. « Essentially other
approach we detect in Buddhist psychology. All Buddhist schools, without
dependence from disagreements on other philosophical and psychological
problems, approve, that individual "I" actually am absent, i.e.
really does not exist and is the illusion which is not having « a true reality
» … Connection dharma, which creates the illusion of the individual
"I", is due from the standpoint of early Buddhism, the existence of
karma, the creative force fed by the emotional affects of the individual
"[46, p.145].
Really, the condition of system as
material essence is absent; it only property of system and consequently in
conditions of a mechanistic principle of thinking it is easy to it to attribute
quality of "illusiveness". At the same time we, probably, so shall
not be wrong, if we shall try to see in concept of a Dharma the first link of
consciousness, a reflection of brain structures, self-applicability of
universal model.
If we mentioned above religions of
Southeast Asia it is interesting to pay attention to one, generally speaking, a
prominent aspect connected with ethical sides Hinduism and Christianity.
It would seem, ethics lay outside of
area of our consideration, however about what it will be told further, are
closely closed with a basic of the universal Turing model, and we should pay to
this attention.
« Hinduism speaks: « you are I » and
consequently I love you and I regret; the christianity speaks: « you not is I »
and consequently you I love and I regret. Distinction it is huge: in
Christianity my near there is an individuality, the person, me opposite, unique
and unique; in the Buddhism the set of various individualities is illusion,
Maya, actually all of them - one, are identical in the essence … here there is
and not maybe no individual immortality … » [66, с.66].
To the author as to the person,
though also faithless, but living in the Christian world, naturally, more close
and more clearly ethical standards of christianity when they are considered in
universal measurement. Despite of such remark which the true Christian, most
likely, will apprehend as a tribute of its religion, the same Christian should
understand, that essence of such religious event as transformation, it has
appeared more close to scientific interpretation, than the personal immortality
proclaimed by Christianity. However from the fact ostensibly greater
"scientific character" of the Buddhist concept we do not reach the
conclusion at all about advantage of one religion before another. The similar
idea does not arise at all.
Objectification by means of the
Turing model, as well as the information concept of concepts 'I' the person and
'I' the subject allows to look in a new fashion once again at essence 'I' of
the person, discussed in some works of Russian philosophers of last years, as
well as to allocate an element of continuity of our approach in understanding
essence of immortality in relation to their views.
So S.N.Bulgakov wrote: 'I' therefore
can never, for one instant to become zero, that it is indissolubly connected
with the predicate and in it, through it, with it it is, enters into life: real
it is necessary existing, indefinable it is defined, besides not from the
outside, but from within. This communication is indissoluble: 'I' without a
predicate «worthless» to what does not concern, a predicate without 'I' am
blind and «less-who» to anybody does not concern. Predictability, capacity to
predictability, is not that other, as disclosing in spirit of its own nature and
depth, the certificate of self-determination and self-generation. The predicate
does not come from the outside as it can seem, but is generated in spirit … »
[66, p.93]. (In the citation a word 'I' inverted commas by us. – B.P.).
Having left in a side religious
terminology, having compared to "I" from the citation « I the person
», and with a predicate - « I the subject », we make sure, that Bulgakov's
statement is quite entered in our concept "I" (especially by way of
existence of initially internal sources of an origin "I"). It is
remarkable enough S.N.Bulgakov's guess in occasion of definition of essence of
death looks in this case: whether « there is any death in known, conditional
and temporary sense … branch of a subject (that is « I persons ». - B.P) from a
predicate (that is « I of the subject ». - B.P.), or, at least, a paralysis of
this communication? »
As we see, Bulgakov does not treat
death as nonexistence, and for us it is important. In the terms used in due
time by Bulgakov, we now, rejecting all clauses, can tell, that death it is no
simple branch of a subject from a predicate, this disappearance of that form of
a subject in which it existed (and, consequently, and break of communication
between a subject and a predicate). However by virtue of absoluteness of a
predicate, its isomorphism in each new birth can accept regulations about
volume, that the predicate on death disappears only temporarily and,
generating, as though continues itself. However this extension is realized not
in itself (as at Bulgakov), and in the form of a new subject and, consequently,
new communication between a subject and its predicate.
If to use and further
"grammatic" terminology it is necessary to recognize validity of a
following paradoxical situation: the main member in formation of a phenomenon
of eternal life is not subject (it is passing), but a predicate. In view of
told in a new fashion and as it seems to us, more soundly S.N.Bulgakov's
following statement sounds: « … the subject (in our terminology - « I the
person ». - B.P.), hypostasis, which is never limited to that it is looked in a
predicate (« I the subject ». - B.P.) as ideal reflection, but he identifies
thus a reality - the and a predicate, or, that the same, he feels force of the
life going from he, and comes back to him, and this "life-giving"
force and is, actually, existence … a life, a reality, a life ».
Attempts of an explanation of
essence outside of personal immortality can be observed and now, thus attempts
are done unlike a cited example, apparently, on the basis of positive
scientific knowledge. "It (my birth. – B.P.) is too improbable to be
random, and therefore some paradoxical way, it is necessary. It is natural to
expect that the elucidation of the nature of this, apparently, still unknown
need to be able to shed new light on the problem of death and immortality ...
"[10, p.74].
However close perusal of work on
which the link is given, does not leave doubt that its author for a background
of the in general, in our opinion, the proper concept should enter (or to use)
a certain additional essence without which as it has been shown by us above, it
is possible to manage. « The present personal form which has realized actually
represents only one of set of equally likely forms of my life » [in the same
place, p.78]. In the given statement the idea divided by us that « my life »
primarily in relation to the form of its realization, but that it, that is « my
life » is the certain independent essence which is not having of a positive
content, certainly, disputably neatly enough is expressed. Quite unequivocally
this debatableness is shown in the link on Ashby: 'I' am not exterminable a
self-conscious substance of Universum » [in the same place, p.81]. At the same
time, defined 'I' am translated' from the language using indefinable essence («
a self-conscious substance of Universum »), on language of objective
categories: 'I' not exterminable as constantly arises. It not is « a substance
of Universum », it - internal property of definitely organized information
system. And some model analogues of such structural organization are offered by
us.
Universal
master key
So, we have seen, that the universal
Turing model has appeared a key,
capable at a conceptual level of consideration unlock doors in understanding,
both problems of consciousness, and a problem of immortality. However the key
becomes similar to a universal master key if to ask a following question.
Whether it is possible to be limited
to the appendix considered the Turing models to a brain only living beings, for
example, the person or animals? At the author the impression is made, that
universalism of Turing model, both special-purpose, and universal (the
inevitable tautology), and consists that it conceptually describes process of processing
of the information in any system where the information exists. Consequently, it
applies and to a matter in general as philosophical category. We do this not
ordinary enough conclusion, leaning on one of intrinsic properties of a matter
- property of reflection which acts here not only as philosophical but also as
the information characteristic.
But if the Turing model can be applied to the Matter as those with
its property of reflection the statement of the problem about
self-applicability of such model as reflection of similar process in modelled
object is competent, i.e. in the Matter. We, certainly, know, that the certain
structural organization is necessary for occurrence of self-applicability, but
we already mentioned those while insuperable difficulties which wait for us on
ways of its search.
Here we would like to note other,
not less important idea: if we have connected process of self-applicability of
model with elements of occurrence of consciousness in an alive brain, that,
probably, is competent to raise the question about a possibility of occurrence
of consciousness and in processes of reflection of a matter, especially when it
is a question of processes of self-reflection. And as in the first instant the
author this "opening" has been discouraged, it soon had to make sure,
that the idea on availability of consciousness in all forms of a matter is
stated, actually, very long time ago. It, for example, makes an essence of
Buddhist philosophy, as well as philosophy Hinduism. The Same paradigm, but
created in an antiquity.
However recently about any
rationality of the matter start to mention and modern physicists. For example,
an American physicist D. Bohm said: "... the mind is constantly present in
all forms of matter, even in the simplest. In the electron in this case there
is a very primitive form of mind, our mind is on another level, and perhaps at
some other level is greater than our minds, and so on to infinity "[77,
p.25]. We are distant from an idea to paste to this statement labels with
accusations of idealism. We shall simply result one more citation: « … there is
no area modern cosmology, physics, sociology and the more so psychology which
advanced ideas would not have analogues and, moreover, available practical
conformity in the Buddhism » [78]. We with greater respect, with not smaller
desire of understanding ponder upon ideas and guesses of ancient philosophers,
in finds and statements of modern experts and we feel, that all somehow
converges at one really existing point.
A flock of
blue birds
Subjective
immortality, personal immortality - two phenomena, two dark blue birds. Here in
fact as it turns out: that of anything, suddenly - almost flight. Whether it is
necessary to choose, what to catch? No, it is not necessary. The first bird -
subjective immortality - we shall consider, it is already caught: the nature
has disposed and has presented it to us in a gold cell.
Only
all of us still, in the blindness, we believe, that the cell is empty. Personal
immortality is while a crane in the sky, it still needs to be caught.
Subjective
and personal immortality - different phenomena, but they do not exclude each
other and can coexist. We would not like to use here stereotypic definition
'peacefully' for social displays of each of them are represented so various,
that it is better to let alone this side of a question while. Another matter,
that comparison of these phenomena probably as from the point of view of
scientific knowledge, and the ordinary point of view.
Let's
discuss all over again a scientific side. Existence of a phenomenon of
immortality to which the name "subjective" here is given, was
suspected by people for a long time. This transformation both in the Buddhism,
and in theosophy, and universal immortality on Tsiolkovsky. Probably, any
versions about which the author does not know were offered still. The listed
concepts are united by difficulty of scientific interpretation of the
phenomenon designated by them. Perhaps, therefore the attitude to that
subjective immortality is named here the term, from separate authors was and
remains more likely negative, than guarded. And least it is necessary to
reproach those people who show this attitude with it.
The
essence of personal immortality is maximum clear (maybe, therefore the author
has used earlier in relation to it definition "trivial"). At the same
time for its practical realization the boundless field opens, and claims of a
science in this sense are quite obvious. Besides the enormous
"technical" difficulties which are laying on this way and not
entering, as they say, in our competence, we shall stop on one basic instant. A
number of the experts discussed a problem of personal immortality [78], have
quite reasonably raised a question on conservation of identity of the person to
itself on its duty (theoretically unlimited) vital way. If to understand the
person as the certain set of information packages (and so we and understand it)
very problematic there is an indispensability of conservation of all
information complex which is available at the moment of time t by the time tn
where n it is estimated, say, in hundreds or by the thousands years.
The
analysis of historical experience shows, that social, scientific, household
installations do not keep so long the form and a content constant and
consequently infinitely long living person will be compelled to correct the
information content from time to time. Probably, moral imperatives, but, first,
are more stable and they do not remain constant, and, secondly, stable information
formations are not mandatory for keeping at a 'personal' level: for these
objectives information banks at a level of society (differently, that the
culture is defined by concept) more approach.
Thus,
the same person divided by greater intervals of time, in fact is not identical
to itself, i.e. it are different persons. Certainly, in internal perception
each infinitely long living subject will consider itself, though and changing,
but, nevertheless - as the same person.
Now
there is natural, but poisonous for apologist personal immortality a question -
what volume (for example, in percentage terms) variations after which the
long-liver will tell, and in fact I now not I (with an eye to, what I -
another)? The Answer to a similar question very much is not simple, probably,
it does not exist at all. Some instants connected with this question have noted
been in section « Vital metamorphosises ». Probably, any stable milestone
designating identity, it is necessary to consider early memoirs of the
childhood or the important events in the personal plan (but why, only them?).
If
to look at our daily behavior, whether that often we correlate ourselves to
that whom we were not that some years, even in recent months? Besides nothing
changes in the basic plan if to admit, that by means of, for example, hypnotic
influence or psychotropic preparations (we here do not speak about an ethical
side) the long-liver "has forgotten" the childhood and others
important, but old events. Certainly, loss of the person in internal (yes, and
external) perception - tragedy if instead of the "lost" person does
not arise new. And consequently, that it did not feel painful failures of
memory - by means of the same influence other legend of a life is inspired him
(her). We understand, that in a reality all told would be interfaced to much
wide range of problems, but only as though the hypothetical model here is
considered.
Eventually,
business not in that - whether identifies itself each time the person with
that, what it was any time ago to confirm - « I it or not I », and, certainly,
that to what is the person for itself each time, every instant, is not present
what name, except for as "I". And, as understands everyone, giving a
thought about it, business not in the name, and in an essence about which
during the book it was spoken much enough.
Expressing
thus about the concept of personal immortality, we at all did not mean to its
critic: simply in such a way it has appeared possible to throw the bridge
between two forms of "realization" of an eternal life. Therefore, at
all not belittling a role of scientific knowledge in the decision of a problem
of personal immortality, the author hopes, that from now on for a science there
will be "place" in research of other phenomenon.
Now
we shall address to other side of a problem of immortality. If to approach from
positions of personal tastes on the last, as they say, do not argue. We also
shall try to not do it - only we shall designate positions. In occasion of that
at us is named by subjective immortality, we shall result three statements.
« If
on your death your memory will not be showers yours property, whether that can
be named you the same person who was in a life? … To live again and to not know
that was, there is the same, as to not be », - wrote A.N.Radishchev (cited by
[6, p.161]). It is not necessary to argue with the authority, lived in other
epoch for it is possible to fall into disgrace to nowadays well apologists, and
on concepts of that time the quoted phrase is fair. To us it is thought, that
A.N.Radishchev could not estimate that the information on new future existence,
being available for now living person, will essentially affect its mentality
and social behavior. In author's understanding A.N.Radishchev's statement now
could sound so: « the Nobility that veins and to live again ». Perhaps, in such
perusal start to play new paints.
« For us transformation on this
ground in future human or other alive forms » [8, p.78] is more alien.
Probably, K.Lamont would change the point of view if knew, that subjective
immortality essentially does not suppose transformation in « other alive forms
».
Or here still, at all recent: « …
there is no sense to consider, for example, ideas of the Buddhism, with its
faith in resettlement of souls and the doctrine about a nirvana as prime target
of progress of the person. It is deadlock on a way to actual immortality » [6,
p.78]. First, a Buddhist sansara - not resettlement, and something more
refined. Secondly, that is true, is true - a nirvana - not « the prime target
of progress », and here, in the third, the parable about a trough, water and
the child for some reason occurs. However we promised to not argue.
Yes, the idea of subjective
immortality was difficult for understanding for its any rational explanations
were not maintained till now by critics, and transcendental - did not satisfy.
The idea about « invariancy of the subjective beginning to variation of system
of readout » too keeps within far not in any head, but in it we are powerless something
to help.
Summing up the given section, we
shall note, that we would not like to raise the question as to, what
immortality is better (or is worse). It is independent and very serious subject
matter, certainly, contrary to preceding, not dependent only from personal
tastes and predilections, is a social and world outlook problem. It would be
desirable to warn against one: at the initial stage when the materialism only
just starts to refuse the uncooperative altitude to immortality, - has not
stuck dignity of one of its forms to transform into lacks another. It is saved
up too little to divide.
Lyrical
digression
In the end of the chapter when the
string of one narration comes to an end, and the new string was not fastened
yet, it is possible to afford deviation, not troubling itself care of its
docking with other statement. As that deviation we shall talk about
'possibility' information, and maybe, and material communication with hereafter
the world. At once we shall note, that here there will be no seat to spiritism
- the subject matter well enough developed in fiction, however not having the
attitude to a serious science.
This is the work of American
physician-researcher Robert Moody with people returning to life after clinical
death, as well as on similar studies carried out a number of French
specialists: C. Ring, P. Dyuavrinom etc. At stories reanimated there is a
certain general characteristic plot for all, that forces to be in earnest to
similar narrations enough. The general with reanimated consists in situations,
first, that 'therefrom' people come back with a certain set of memoirs, i.e.
behind feature as though there is no nonexistence, and process of processing
and accumulation of the information proceeds. Secondly, plots of stories vary in
certain, enough narrow frameworks. It is the light or dark tunnel leading
somewhere, somebody in white attires, soaring above the own died body, its
supervision as though from (deportation), etc. Certainly, the most simple
interpretation of all of it reduces to a recognition of a reality of existence
of soul, and in this sense at first sight it does not fit in any way into the
concept of immortality in a materialistic way, and only therefore it would be
possible to not mention it.
However among works of last decade,
devoted to problems of death, as well as a possibility of a life after death,
researches of the mentioned authors attract attention, and we would commit a
mistake, having bypassed their silence. First of all, causes the certain
confidence a procedure of carrying out of their researches, based on the
serious scientific approach, and it that « the scientific range » is very
limited: few tens patients, with the though and documentary, but a subjective
material.
How it is possible to interpret rationally
the data received in researches of mentioned authors? The answer to a brought
attention to the question thus, would seem is unique: described pictures and
plots - result of a special condition of the person during reanimation, special
dreams and the hallucinations which are taken place in a condition of clinical
death. However, the doctor of psychology K.Ring considers, that « … neither
dreams, nor hallucination here there is nothing, and consequently experts on
thanatology (a science about laws of dying) should combat on two fronts: to
batter numerous mystics as well as to repulse those who simplistic reduces
phenomenon NDE (a condition, close to death) to usual hallucinations » [80].
Not wishing to become a contradictory side of ' the second front », the author,
nevertheless, protects definition 'special', at the same time understanding
evanescence this protection.
It is possible to explain similarity
or similarity of the descriptions presented reanimated, similarity of display
of the brain mechanisms which have appeared in similar extreme (as a matter of
fact, boundary) conditions, similarity of any structural properties of a brain
and related bodies of vision.
Earlier we described 'visions' of
the persons who are being a condition of deep meditation; there too similar
sensations were marked. However, sensations staying in coma and meditating
people are various. Well, that: in one case - actual dying, in other -
whatever, but not death. If to recognize stories visited for a side of a life
and death the special form of hallucinations or dreams, that, according to our
assumptions, immediately there is an idea about brain an alpha a rhythm.
Objective data speak, that in comas the alpha-rhythm on EEG is not observed.
Earlier we unconditionally agreed with it, believing, that in similar
conditions self-applicability (and so, and connected with it an alpha-rhythm)
stop.
In a view of the considered data it
is possible to come out with other assumption: at patients, which else it is
possible to reanimate, the alpha-rhythm does not disappear completely, and is
masked any other powerful brain process. And as consequence - such assumption:
'died', but a subject reanimations if this complex of measures to them to
apply, always see dreams, probably, even brighter, than usual. Probably,
availability of such dream when the brain stops last reserve to be on check of
the capacity a brain thinking, - a sign of convertibility of process of dying.
It is possible to assume, that
singularity invertible at external influence of a coma dream consists in the
following. The plot of a usual dream is not a subject to direction from its
'hero': all copes an invisible hand of the invisible director. The coma dream
(we shall use such term not accepted by a medical science), probably, proceeds
in another way. The participant of a dream through a dream as though partially
realizes an actual situation, trying with it to interfere, from here - a sight
from. However motor mechanisms were disconnected, and there is a role of the
detached onlooker. Now it is fashionable to speak about so-called « operated
dreams » (read, for example Castaneda's works [81]). Quite probably, that the
coma dream designated by us concerns to the category of operated dreams. Only
the plot specifies it not dreamer at the desire, and any deep structures of a
brain, the certain archetypes defined collective unconscious [35].
All this, certainly, abstract enough
assumptions, but they allow to speak about an indispensability of more thin
investigative techniques of the objective processes proceeding in an organism
at a stage of its dying.
It is interesting to compare memoirs
of the foreign reanimated patients to stories of our compatriots who have
visited behind fatal feature. Here a number of dialogues and monologue in the
given occasion.
- What did you see on « volume light
»?
-
Anything. There was a black failure, and
nothing more was not until I have not opened an eye in hospital after revival.
-
- I did not see any kingdom of heaven … Have
fallen unconscious also all.
-
-
-
Certainly, I did not see any « that light ». There was a loss of consciousness
because, that the brain has ceased to work at approach of death. And all.
-
- Any sensations will not be … angels, devils as it is
necessary under the statement of churchmen, I did not see. Simply … the
consciousness … has disappeared Is not present, anything informs about the otherworldly world I can
not. It simply is not present [82].
From comments we shall refrain.
Clearly one - compatriots here at anything. Memoirs after clinical death until
then will remain cleanly subjective factors which are not a subject strict
scientific research, and, consequently, capable to cause only natural human
curiosity, and sometimes - unnecessary religious gamble, while these memoirs will
not be objectified.
Let's admit, memoirs are actual,
i.e. are not invented after return by a life. In this case two interpretations
excluding each other are possible. Interpretation the first. The consciousness
can exist outside of the material carrier, i.e. a brain. Consequently,
consciousness primarily, and we, thus, should rise on a position of the outlook
opposite materialistic. In this case it is absolutely unessential to
investigate EEG a brain in a coma. But then becomes somehow not clear: why such
non-material category as the consciousness, all the same unequivocally enough
responds on especially material receptions of technics of reanimation and comes
back back much more often, than for the lack of this, even at availability of
passionate prays.
The second interpretation. Memoirs
are 'after' the processes proceeded in a brain when the patient was in a
condition of clinical death. As any biological process is accompanied by
electric activity, EEG a brain should fix it. R.Moody writes: « … in all cases
with which I dealt, there was a clinical situation of the critical order;
clinical physicians were disturbed first of all with a problem of return of
patients by a life, therefore there was no time for removal EEG » [83, p.73].
That is true, is true: death - not proving ground. But the further reasonings
after which R.Moody declares: « From here I to arrival to a conclusion, that
EEG represent not so greater value at the present stages of research » [83,
p.74], - certainly, debatable. If we accept the second interpretation
availability of "straight line" on EEG can speak about low
sensitivity of the device, a bad procedure of measurement, presence of masking
factors, etc., but, by no means, not about validity of the first
interpretation.
Probably, besides to a class of the
phenomena, as « posthumous experiences », it is necessary to carry so-called
reincarnation memoirs. The name - reincarnation - speaks that they as though
come to the person from any previous life. So, the person never was, for example,
in Egypt, can, as actual to perceive any specific events which are taken place
in this country, say, during an epoch of pharaons. It is natural, that
religious interpretation of similar memoirs is unequivocal: reincarnation as
resettlement of souls or as transformation "I" exist, and if the
person, for example, recalls « alive pictures » from a life of Egypt of times
of pharaons, that, means, in any previous life this person really lived in
Egypt.
As well as posthumous, reincarnation
memoirs cannot be subjected any scientific objectification, except for
comparison of the data informed by the subject, to a true state of things. So,
the subject can describe an arrangement of streets of city in which he never
was and about which he could not receive the information from other sources in
any way. Certainly, it would be possible to concern to the similar phenomena as
well the organized mystification. However statements of quite authoritative
experts, for example, « we should reckon reincarnation with memoirs as with
actual phenomena of our life » [12, p.190], do not allow to make to us this
step.
Reincarnation memoirs arise far not
at all people and is distant not always. That they could arise, the patient
should be in the certain psychological condition, for example, in a condition
of meditation, under action of hypnosis, etc. Here is how describes R.Moody's
this 'technics'.
« Under hypnosis the subject was
offered to make intellectual immersing during more and more early periods of
its life. When he reaches the earliest temporary a point what he in a condition
to recollect in the present life to him suggest to penetrate for this feature.
In this instant many start to tell in detail about the previous lives during
earlier times and in other removed seats. In some cases these stories at check
appeared surprisingly precise » [83, p.70]. What it is possible to answer all
this? As shows life experience, value and a role of the fact is often defined
not by the fact, and its interpretation. About supernatural - we earlier have
mentioned.
It should be noted that the model of
subjective immortality, as proposed in this book, the memoirs of reincarnation
is not directly applicable, since in our model, no transfer of information (a
reincarnation memories - is primarily a reproduction of "transfer" of
information) does not occur. Thus, if separate reincarnation memoirs - the fact
it requires the rational interpretation on any other basis.
The postulate of a today's science -
the information which has been saved up in ontogeny, - through the mechanism of
a heredity is not passed. At the same time one of possible rational
explanations of the fact of reincarnation memoirs - to cast into doubt absolute
infallibility of this postulate. The thesis about the 'algorithmic' nature of
work of a brain really allows to see the certain weakness of traditional
opinion. Especially well it is looked through on an example of animals.
Really, cubs of animals are born,
being 'trained' to certain 'knowledges' of a life. The today's level of our
knowledge in this regard carries learning to an instinct, i.e. to innate
ability. But capacity to any action (including to instinctive) is caused by the
certain information processes going in a brain, as leads us to an
indispensability to recollect algorithm. Thus, the algorithms providing, at
least, instinctive activity, are by right of succession passed!
Now, if we let us recall, that
duplication and activity of a brain at the person can be described
(conceptually, certainly) by the same universal interpreting model, the
assumption that at someone any separate, "personal" memoirs can
appear hidden in genic structures and sometimes, under any special conditions,
reproduced in structures brain,
should not seem so improbable. Consequently, quite probably, that so-called
reincarnation memoirs to that refers to as reincarnation, actually have no
attitude.
Let's stop, on one problematic
subject matter connected with reincarnation memoirs. It is known, that motive
power of evolution is accidental selection and mutations: positive mutations
are fixed, negative - are rejected. The idea about transfer of individually
saved up information (ontogeny) in the hereditary mechanism brings a attention
to the question on existence of one more evolutionary principle which contains
an element of expediency.
Individual experience collects in
the basic two ways - a method of imitation and a trial and error method.
Following on any of these ways (or on two at the same time), the individual
acquires the knowledge allowing it most adequately to coexist with an
environment; the element of expediency also consists in it, actually.
Illogically (from our, human point of view) when the saved up positive
knowledge genetically to posterity are not passed, but it maybe illogical and from
the evolutionary point of view. Nevertheless, directly observable transfer of
knowledge does not occur, and with this fact it is necessary to be considered.
We bring a attention to the question
here about transfer to the hereditary mechanism not any accidental knowledge
(though reincarnation memoirs just concern to those), and only about existence
of the special mechanism which would allow to do such transfer. In the Turing
model conform to this mechanism following structural transformations of model:
the information recorded in external zones of a tape, gets in a zone « own
description » that is possible if there were any structural variations in the
model (probably, other interpretations of this mechanism) are possible also.
Another is important: we can assume, that between the mechanism of a heredity
and 'mechanism' of information brain activity there is hidden while from us a
communication. Now it is hard to tell, whether this communication by an atavism
or it, to the contrary, any new, earlier not existed processes is. Clearly one,
that such communication should not be represented unnatural and if it really
exists, it shows unknown to us principles of evolution.
Chapter 7. The LINE of PEACEFUL
CO-EXISTENCE
And he said to them: Take heed what you hear:
sort of measure of measure, such a meted
would you ...
Mark Holy Blessing
(Chapter 4, verse 24)
It is a
little cybernetics
Influence of faith in immortality
(if this faith is enough widespread among members of a society) for a social
life indoubtedly. In this regard doubts are hardly possible. Other question,
whether the faith in immortality or knowledge what it exists is necessary for
harmonization of a social life of a society? To us it is thought, that the
experts working in the field of philosophy, sociology and other disciplines
concerning the specified question, can find many arguments and counterarguments
in the given occasion.
The author, in turn, cannot pass by
this subject matter and not take advantage of following analogy from area of
cybernetics. If to consider a human society (society) as complex system with
the certain fraction of simplification in it it is possible to allocate two
parts: material culture (in the further this part we shall name for brevity the
term society) and set of elements of system, i.e. people. Among the every
possible information channels functioning in similar system, it is possible to
allocate two neatly designated directions of movement of the information: from
elements of system (i.e. people) to socium and in the opposite direction. In
this two-orientation abundantly clear position is expressed: people create
society, and it causes their social behaviour, otherwise, a human society -
typical system with a feedback.
The certain background to such
approach can be found, for example, in K.Boulding's article « the general
theory of systems - a skeleton of a science »: « It is represented tempting to
define the social organizations or nearly so any social system as set of the
roles connected together by liaison channels … Unit of such systems is,
possibly, not the person - the separate person, as those, - and a role - the
"part" of the person which is taking part the appropriating
organization or a situation » [24, p.119].
However, in our opinion, it is
necessary to pay attention to the important circumstance. On the one hand,
influence of each person on society, as a rule, oversteps the bounds of its
direct life cycle (the role lives longer his executor). Influence maybe greater
or smaller, depending both from scale of the person, and from confluence of
specific circumstances. Even such, apparently, natural "act" of the
person, as a birth of children, - the most powerful factor of influence of the
person on society in sense of reproduction of this society at a level of
elements making it.
On the other hand, the society acts
on the person only in its borders final and temporal existence. If in similar
system to consider influence of society on the person as a direct signal, and
action of the person on society - a signal of a feedback we have system in
which action of a feedback as though is late in relation to a direct signal. In
other words, the society constantly is under influence of conservative ideas.
If to accept an opposite direction of signals - direct from the person to
society and the return from society to the person at the same different
duration of direct signals and signals of a feedback it is possible to speak as
though about temporal cancellation of separate branches of a feedback, i.e.
their break,
that inevitably should lead to
deterioration of system.
The resulted analogy to not
completely balanced cybernetic system, certainly, is very conditional. However
examples of conservatism of environment observable in actual history in
relation to radical elements and temporal losses of social orientation, it is
especially frequent among youth, testify, that our analogy is successful. Using
this comparison and further, it is possible to tell, that similar unbalance
will not be, if durations of action of direct and return signals will be equal,
otherwise, if borders of life cycle of the person will be equal temporal to an
interval of its influence on society. As the last always more than the first we
come, apparently, unexpectedly, to idea of advantage of personal immortality
from the point of view of construction of the harmonized society. Certainly, it
is simplified, «cybernated» a sight at a social role of immortality. However to
same "conclusion" the human society has come, having created a phenomenon
of religion with its idea of immortality of human soul.
Hardly something will change in a
social role of immortality if to refuse personal immortality as impossible (at
least, in the foreseeable future) and to admit to a question on death idea of a
phenomenon of eternal life. It and the cybernated analogy as in last elements
of system (i.e. persons) - are not personified (let us recall about roles), by
the way, can confirm. Thus, we are assured of validity of a following
conclusion: 'imposed' to certain a number of people in our country the
materialistic outlook, having rejected religious faith in immortality, has
deprived a society of the most powerful social factor-forming, not having found
it as the actual life has shown, equivalent replacement. The same it is possible
to tell and about other countries to which the faith during a life after death
among the population goes on a loss.
Having recognized validity of a
postulate on harmonizing influence of idea of immortality on a social life of a
society, we should recognize at the same time, that though the concept of
religious immortality still exists, we, nevertheless, should understand, that
return to it - a step back, a step in a false direction. In the same objectives
more properly, in our opinion, to give to a phenomenon of subjective
immortality a rank of a scientific hypothesis.
So, we shall consider, that
influence of a phenomenon of subjective immortality on questions of social and
moral character (under condition of wide recognition of this phenomenon by a
society) is indisputable. However possible social consequences of they are are
so vast, what not maybe speeches even about brief consideration all of them
within the limits of our book even in the approximate plan. Therefore further
we shall stop only on one-two questions which are at the moment represented us
by the most important. One of them - a question on religion. That we have begun
with it, certainly, far not incidentally.
Curtseys
It is not necessary to speak, as it
apparently, that the religion is one of the main tree trunks on whom the human
civilization has grown. Short-sighted (and can, too perspicacious) woodcutters
in due time have much worked, and now at times work, as though on any blinding
to fall down this trunk. However the life has shown, that neither scientific,
nor ideological props could not keep to the full that began to fall with swayed
was a trunk.
Blinding, it looks like passes. Many
have understood, that religion - a part of universal culture, besides a
considerable part. Fighters with religion, especially if in the struggle they
use the barbarous weapon - destruction and defilement of temples, extreme
propagation and so forth, are the first enemies of culture. That this struggle
goes under a banner of a science, - not justificatory, and, more likely, an
aggravating instant. The relationship of a science and religion, arising from
different "horizons", leads to the most complicated interlacings in
many planes of a human life. But intersection of a science and religion if it
forms a political line, it is necessary to consider irrational.
Subject matters of the future
progress of two basic world outlook streams of a human idea - the most
complicated question of prospects of progress of a terrestrial civilization.
Speak, the future shoots grow ripe from crops of the past. It should be
remembered always. The confrontational line between a science and religion
deeply got that into one, in other side, invariable passing on the person.
Science for a long time, and the
main thing is resolute, has pressed religion from area of a material world: now
seldom who tries to explain secrets of this world display of divine will. In
the world of a matter it is boundless the science, and here in the world ideal
the jumping-off places won by her dominates, are not so extensive, and
"gains" - are not so unequivocal.
Human soul - one of the main pillars
of religion. From successful the religion should incur invasion of a science
into this area of an essential loss, and we should not underestimate gravity of
consequences which thus can arise. Attempting on precious talisman of religions
- a human soul, the author tests strong awkwardness: whether thousand-year
harmony can be replaced by the newest algebra of self-applicability? But, what
to do? The vector of scientific knowledge is always directed to area of
knowledge of a rational image of the world. And if inadvertently started up
arrow will get in other-wordly spaces for it, we still have one - consequences
of such shot should be responsibly realized.
The reader, certainly, understands,
that danger consists not in falling morals: first, its level and so (at least,
in a number of the countries) it is not so high, Secondly, the new sight at a
problem of immortality should, as we think, to lead to its rise; some
backgrounds of it have been given above, still any - we shall try to give
hardly later. Danger in global demolition of outlooks, and there where
something breaks, not all at once turns out well even if old has become
obsolete.
Oh, these
materialists …
It's time to bring a little
historical image, took some of his statements P. Holbach. For the French
materialists of XVIII century (and not only for them, certainly) in their
'just' struggle against religion it was absolutely clear, that one of the
central bastions of last is the human soul. Therefore attacks in this direction
were neatly organized. « Unless not apparently, that the soul depends on
accommodation of parts of a body, and from the order in which these parts in
common function", - wrote Holbach. « Therefore, if the organic structure,
that, undoubtedly is destroyed, the soul … all is destroyed also should
convince us that it perishes together with a body ». Holbach, using the term of
a shower, understands, that it is not something mystical: « … that … the soul
forms a part of our body, and it can be distinguished from it only in
abstraction, that it is the same body only considered concerning some functions
and capacities … » [84, p.70]. At known work of imagination so word often used
by us self-applicability in mouth Holbach would not seem to the reader
inappropriate.
Accepting, that « there is nothing
more standard, than a doctrine about immortality of soul, and anything more
widespread, than expectation of afterlife », Holbach discredits this doctrine,
trying to tell the truth, sharp, cruel and unequivocal, as impact of an axe: «
… it (death. - B.P.) is simply a dream of a life … this dream it will not be
broken by any unpleasant dreams, and … it never will follow heavy awakening »
[84, p.78]. In a view of our assumptions 'awakening', to be exact, new
occurrence from nonexistence, will just follow.
The logic of reasoning Holbach is
especially interesting to us, because (in that value in what we use this word)
we shall deduce opposite judgements from idea of immortality. « The senseless
doctrine about beyond the grave existence impedes to work to people for the
sake of the original happiness, to think of improvement of the establishments,
laws, morals, sciences. Empty dreams have engrossed all of them attention. They
are ready to groan under a yoke of religious and political tyranny, to stagnate
in error and to languish in misfortune with hope to be sometime happier, with
firm confidence, that their sufferings and their stupid patience will bring it
eternal pleasure … So the doctrine about the future life has appeared one of
the most fatal errors of mankind. This doctrine has made people apathetic,
indifferent and indifferent to the happiness or has generated at them the mad
fanaticism often pushed them on mutual annihilation in the name of heavenly
pleasure … » [84, p.76].
To us the 'truth' stated by mouth of
Holbach is thought, that, it has appeared to half-truth which often happens
worse lie. Having deprived with the person, in praise-worthy aspiration to make
its more moral, hopes for immortality, having told to it the severe truth (as
though the truth) about its seat in current a turn of times, materialists of
new time, not wishing, certainly, it, have opened an opening or a gate (is not
known how more precisely to define) for immorality of new egocentric type.
We are not going to argue with
Holbach, but here, only one small citation: « … the voice of reason and
properly understood interest equally should arm us against the uncertain fears,
inspired to us with imagination in communication with death » [84, p.78]. As it
would be desirable to know, that understood Holbach as « properly understood
interest ». Whether in « properly understood interest » the thesis « As it
would be desirable to know, that understood Holbach as « properly understood
interest ». Whether in « properly understood interest » the thesis « All
permitted »?
What I
"will" after death?
What agitating question! It would be
possible to wave away, certainly, from it. However it is quite natural: if I
shall be, whom? Generally speaking, when we ask other person - who he whom he
is its person and the attitude of this person with society means. When we ask
such question in relation to ourselves we mean not only our person, but also
capacity to be the person, i.e. that has been named by the subjective beginning
earlier. The person as it has been told repeatedly, with death disappears and
in identity to himself never again does not arise.
When the question designated above
in its statement some elements of the answer are assumed is asked: I shall be
not that person whom I am now, and any another (thus under I here am understood
capacity to be the person). The answer is not so combined, as it could seem at
first sight, especially if to consider, that the major source of occurrence of
the person is the external information acting first of all from society.
Therefore a question « whom I shall be? » In many respects reduces to another -
« what structure of society in which there are newborns?». From here it is
visible, that any personified, determined answer is impossible; it can have
only the likelihood and generalized character.
To receive even such approximate
answer, we should create a certain hypothetical model which we shall name
reproductive model. Below will was it has been suggested some its versions. At
the further description of reproductive model we should use many quite usual
words with inverted commas to exclude their common, literal interpretation
which inevitably would bring a unnecessary shade in an essence of stated model
(such difficulty were marked by us in section « Something about a prefix
«re-»). At the same time the author, rejecting the possible remark of the
sceptic that speaking a word 'cow', we mean a goat, should admit, that the
modern conceptual device and the terminological designs concerning stated
subject matter, probably, cannot unequivocally carry their functions, and
critically adjusted reader should consider this circumstance.
Let's consider the first, enough a
simple version of model. Let's enter concept which we shall name ' rated set
': this is the set of again born people among which there will be also I after
the death not as the person and as the carrier of the subjective beginning
(here again for convenience of a statement to refuse the third party more
expediently and to pass to the first). As such rated set it is possible to
consider all mankind. Then it is possible to tell, that with probability of 20
% I in the future life "shall appear" the Chinese and I shall live in
China. It is more probable, that under the social status I "shall
appear" the person poor, with approximately equal probability I « can
become » the man or the woman, etc., etc. Who wishes to define on the basis of
this model the 'own' probable future status in more details, can arm with
socially-demographic handbooks and make necessary samples. The given model
though it is logical and is in own way convincing, has a grave disadvantage: it
does not answer a question why as rated set all mankind undertakes? Really, it
is possible to assume, that in any countries during certain time birth rate can
increase or, to the contrary, to fall off. This circumstance should be
considered at definition of the future status. Therefore it is more logical to
connect reproductive model not with mankind as those, and with the factor of
birth rate. Therefore, to us it is thought, in each specific case from the set
conterminous with concept of mankind, it is necessary to allocate some variable
subset which we shall name a sold subset.
Birth rate - complex enough and
multiplane socially-biological phenomenon. We yet do not assume to consider all
variety of this phenomenon in our model, and we shall be limited only to its
contours. By development of the future working model (if we shall undertake it
to construct) the mentioned variety of circumstances, naturally, it is
necessary to consider (see, for example, [84]).
Who in some detail 'shall be' I
after the death? It depends, first of all, on geographical region in which
there will be a group of newborns directly after my death (it is necessary to
understand, that between these events there is no relationship of cause and
effect). We shall emphasize, that speech can go only about time 'after' because
'up to' I still am. Very much a challenging question - how much 'after'. On it
the reproductive model of the answer does not give. Much depends on the answer
to other question. When in general there is a first link 'I'? From the point of
view of psychology if to speak in general about 'I', about consciousness, it
not a specific instant, and a time interval having extent.
To simplify a problem, we shall
consider, that the first link specific 'I' arises from the beginning of process
of self-applicability. Then, it is a precise instant which, basically, can
objectively be located. In this case 'after' becomes more certain, but not so
that it was possible to tell, nevertheless, to that it is equal - to minute, to
hour, day, etc.? Depending on an interval of uncertainty capacity of sold set
is estimated. Thus, though the full rated set coincides with the mankind, in
fact the sold subset - is less.
If 'I' we have connected occurrence
of the first link with occurrence of self-applicability the beginning of its
occurrence can be counted from an instant of conception. If and further to
adhere to the offered model it is possible to state and the further assumption.
Conceptions in everyone temporal a belt have, as a rule, for certain time of
day. Consequently, between me and set of among what there will be' I in a
following life, it is possible to establish the certain attitude. Depending on
an instant of my death it is maybe certain (with reliability, certainly,
essentially smaller, than 100 %) temporary a belt in which to this instant the
peak of occurrence self-applicability
will take place.
Now among a part of the population
"procedures" on the basis of which it is possible to define the
status of the former existence ostensibly are widespread. It is necessary to tell
at once, that our reproductive model of the general with these
"procedures" has no anything. Besides similar "procedures",
basically cannot be true because of irreversibility of time (at least so the
official science considers) and that the quantity born, generally speaking, is
more, than dying, and, so, at someone it can "not appear" the
previous life. The reproductive model, nothing speaking about the past, can
give some very limited information (a geographical belt) on the future with the
certain degree of approximateness, but for this purpose for a reference point
it is necessary to accept an instant of death which to volume who is interested
in the future status, is unknown, or it is known in the certain cases, that,
certainly, limits applicability of model. Further, on the basis of use of
statistical data on the installed region, it is possible to make the further
specifications under the future status.
All born possess identical capacity
to occurrence of the subjective beginning, and, consequently, each of them is
that 'I', in which «I will be reincarnated» after the death. As they say, takes
place the formula « who was born, that and I » instead of the habitual formula
- « I was born ». But at the same time I « can become I » only as one of many.
Depending on the social status of parents of everyone « one of many », as well
as a public atmosphere and economic progress of region in which all this will
occur, and starting conditions of my future existence will depend. Though the
peak of birth rate in each instant of world time is necessary on various
geographical zones, apparently, that in each instant children are born
everywhere, therefore once again we wish to emphasize, that the considered
model is especially likelihood.
The element offered in given model
connected with readout of time from an instant of occurrence of
self-applicability (if, certainly, it arises in a womb of mother), can be used
and is absolutely unexpected, for example, for definition of an instant, when a
germ of the person it should be admitted the person that will allow to solve
ethical problems, connected with abortions.
The formula « who was born, that and
I » allows to construct other reproductive model having not likelihood, but
determined character. Proceeding from this formula, it is possible to accept
the agreement: so far as all the subjective beginnings are identical, 'my'
possible status will be defined with reference to that newborn,
self-applicability of brain structures at which will appear after my death
before all others. Then that I (or someone another) could learn about this
newborn to my (own) death, I or this another should have the information of a
following type.
First, the precise instant of
approach of death should be in advance known. Apparently, that such it is
possible, for example, when it is a question of me, only in two cases: or I am
going to commit suicide (the truth, I hardly shall inform someone on it), or
someone is going to deprive with me a life (and hardly will inform me on time
of fulfilment of the conceived villainy). Consequently, knowledge of the
specified instant, basically, probably, but only in single instances. Secondly,
there should be some centralized databank which is carrying the information
about all conceptions. Though existence of similar bank theoretically probably,
the idea on its practical need, to put it mildly, is too fantastic. On the
basis of all these reasons we accept the given determined model practically
unreal.
We repeatedly including in this
chapter, emphasized, that subjective immortality and likelihood reproductive
model resulting from it are not connected in any way with transfer from died to
born to a certain imperceptible essence. In this sense absence of actual
balance between number of birthes and death - one more, let and not the most
important, argument in favour of the put forward concept. If to recognize terms
regeneration, transformation as a designation of the valid transfer as
something (as it and strikes root the Buddhism) availability of the mentioned balance
becomes necessary.
Here it is necessary to recognize,
that the Buddhist concept of a possibility of transformation not only in the
person, but also in animals, or in fantastic essences it has appeared for the
given doctrine a saving output. Really, if transformation only within the
limits of mankind, was supposed at currently available methods of gathering and
processing of statistical data when the parity between number born and died is
fairly promptly established, and on a global scale,
adherents of a sansara should
explain constantly - where surplus died disappears, and whence there is a
surplus born as these numbers practically never happen equal. A lot of
fantastic creatures (such as assyrian, shad, martyrs hell birity) - this is a
kind of inaccessible to check buffer storage 'device', to which we can always
write off the lack of balance. We are not going "to reproach"
creators of the Buddhism with similar foresight, and quite the contrary - we
wish to emphasize once again harmony and internal consistency of the given
philosophical and religious concept.
Two early
It is considered to be, that in the
person two beginnings coexist: individualist and collectivist. With this
statement (the truth, arbitrarily enough) the results received by consideration
the universal Turing model can be correlated. Self-applicability of model
somehow is maybe put in conformity with egocentric aspirations of the person,
while the information recorded on a tape in zones of the target information and
memory, cannot appear there without information interchange with an environment
(including, if to speak about the modeled subject, - without social experience
of the last), i.e. this external information is as though an element of the
collectivist beginning.
It is necessary to mean, that both
these of a type of the information in model at the generalized level of our
consideration in fact did not cooperate among themselves (though such
interoperability should take place) and, consequently, could not contradict
with each other. Certainly, on the basis of such especially schematic approach
it would be wrong to do any final conclusions. But, it appears, the thesis that
personal and collective in the person by nature could is in harmonious unity,
by consideration of the Turing model if is not proved, is not denied. Why in an
actual life the interrelation of these two beginnings of the person constantly
puts on trial, and they often enter the conflict with each other?
It is represented to us, that by
virtue of developed philosophical (and as consequence, and household) concepts
about a life and death in which the person is unique and unique, and its life -
only a sparkle in a gloom of eternal nonexistence, the contradiction between
individual and collective in the person inevitably.
Individual egocentrism whispers, and
even shouts - suffice, take, use, while you are, then all the same nothing will
be. The more difficultly social conditions, the can sound this internal voice
more loudly. In one collectivist beginning revolts - it is impossible to live
as if after us - a flood. Others profess this principle, and calls of the first
in fact appear rhetoric, especially when it is a question of interests of the
future generations. The person lives in struggle with itself. The religion with
its postulate on an immortal soul to a certain extent softens this struggle,
and for truly believing simply removes a question on it. Such person lives in
full harmony with itself, and, to us is thought, this fact of internal harmony
of the believing person in the atheistic doctrine significally is
underestimated.
If to start with traditional
atheistic understanding of essence of the person between concepts personal and
collective the antagonistic contradiction always lays. It especially amplifies,
if personal concerns to the present, and collective - to the future.
In this sense the thesis « offer
personal (for example, the life) for the sake of general welfare » -
personality it is not proved, though socially, probably, it is fair.
The contradiction is removed, if the
general interest it becomes valid personal. It means, that the person already
now should care of general welfare because in 'following', say so, lives will
live again as though. Differently, it will be for the present unknown (or
known, but with the big fraction of uncertainty if to use reproductive model) a
particle of the general. Therefore its care of others turns around, in essence,
care of (will tell more properly - « as though about itself »). Similar
strategy of behaviour of the person transforms a public imperative in maxim
which sum again develops in an imperative. How here to not recollect a
Christian precept « love near, as itself » which operates in the same
direction, or I.Kant's vigorous imperative: « Act so that maxim your will could
be valid at the same time a principle of the general legislation » (cited by
[34, p.41]).
Than it is more in the world of
troubles, illnesses, social cataclysms, environmental problems, etc., the more
than unfortunate people, the it is less probability of reduction of these harms
in the future, and accordingly, above the probability for everyone in a
'following' life to appear in a role made destitute and persecute. Certainly, it is possible for a
way of disposal of this threat and it is necessary to look for, for example, in
conscious variation of dialectics of communication « destruction - creation »
in which accents, undoubtedly, should be displaced aside the second element.
However one of ways is found and specified: it - in moral installations of
world religions. The in itself subject matter of religious morals is immense,
and the author simply not in a condition to capture all its aspects, and not in
it he sees the own problem. Impatient often speak, that it is impossible to
move forward, all time looking back. Yes, the head should not be turned back,
but it should not be and groundless imaginations serenly empty or filled only.
Centuries-old moral experience of
religions (not any one of them, namely all) - a fine building material for
construction of the future building of social harmony where as an connecting
element mystifications and imaginations will be used not, and durable cement of
scientific knowledge. Christian or Muslim precepts contain not only religious
motives, but also universal installations and values. To us it is thought, that
being released from religious mysticism, they, their content, their inner
meaning become more certain, more specific, more directed.
"Thou
shalt not kill"
Here some words about karma, being
one of the central concepts of philosophy of Buddhism and Hinduism
supplementing the doctrine about transformation will be pertinent to tell. At
superficial interpretation (namely we presume such approach) karma is the sum
of the acts accomplished by everyone living being and their consequences which
define character of its new birth, i.e. further existence. Own karma the person
creates the himself, but then it as the certain invisible force having unknown
for the person the mechanism of action, defines its status in the future
terrestrial life.
Hoping for that the superficial
sight not always happens erroneous, it is possible to assume following, very
simple 'formula' of karma. (Now the mathematical word 'formula' from an easy
hand of politicians became very widespread). « Provisional personal behaviour -
the mortgage of personal well-being in the future life ». The formula as it is
visible, focused on the individual and considers first of all its interests.
Public interest in it is mediated, maybe, not by quite successful word
'provisional'. Canons of karma specify persons possible scripts of its
activity. Canons, certainly, are not accidental, in them the richest social and
moral experience, but it all the same canons is reflected.
The formula of a phenomenon of eternal
life is more complex. « Good behaviour of each person « in this life » creates
the harmonized and prospering public structure, only through which personal
well-being of the person in « his new life » is realized. Distinctive and, in
our opinion, the important feature of this formula consists that it, first,
includes in action society, and directly and, secondly, vectors of personal and
public interests in it basically are unidirectional. If we compare the karma of
the book of fate (fate) in other religions, the karma seems to be more
materialist essence, if only by a person unknown mechanism of its action to
realize a very real phenomenon of social existence.
Let's consider, in particular, as
the phenomenon of eternal life in comparison to all a familiar Christian
precept « thou shalt not kill » can prove. Concerning this precept even
supported by appropriating secular laws, there was obviously inconsistent
situation. Really, if the person is unique, if he lives only once value of a
life should be especially high, apparently, in an ideal - is absolute. But, in
words accepting this, human society never really gave for a life the absolute
price: it remained and there is those only for the person and for its nearest
environment. As a rule, within the limits of their life cycle, and with rare
exception, longer. As we see, understanding ostensibly absolute value of a
human life does not rescue mankind from wars, violence, murders, and,
consequently, postulates on pricelessness of a life turn around rhetoric;
pricelessness of a life, in essence, quite often only is declared, and the call
« thou shalt not kill » turns to a good wish.
That then can be expected from
religious doctrines according to which the person with death comes to an end,
and 'I' as though continue to live in the new person? The Life of the specific
person in this case should become even less meaningful. Actually, the way it
is. In the Bhagavad-Gita we read: 'Anyone who is born, must die, and after
death must be born again. Therefore we should not indulge in grief, the line of
duty '[86, p.118].
And how it is necessary to concern
to value of a life and inevitability or in special cases even an
indispensability of death, proceeding from a phenomenon of eternal life? Not
having actual experience (it is difficult to author Hindu eschatology to accept
as experience), leaning only on assumptions, it is complex to count on
reception of the unequivocal answer to this question. To us it is thought, that
value of a life should get other content: often rhetorical sense (objectively
it not rhetorical) this concept should to be replaced, probably, more actual,
giving in to a reasonably fair assessment: If the person is active, active, if
it, working on the present, by that does a lot of useful to the future (still,
will live there!) moral norms of a society will estimate such person above,
than a life of the tyrant, the idler, etc. In fact, the differentiation and now
takes place, but it is shaded by a principle of uniqueness of a life. In
similar differentiation, on our belief, there is nothing bad: social selection
(in sense of an assessment, instead of elimination) should operate in a proper
direction, and at new treatment of immortality it, probably, will occur
especially effectively. In this connection it is represented to us, that value
of a human life in case of an actual recognition of a phenomenon of subjective
immortality becomes only above as in this case becomes more obvious, that each
specific life - not « accidental gift », and the necessary, constantly existing
factor,
only by means of which the human
society both realizes itself, and provides the progressive progress.
If now a criterion of value of a
life is its uniqueness (unkept pricelessness) new moral laws should bring to
existence other quality standard: the responsibility from which living should
concern to the life (not in sense - he protects it or not, and in sense of its
quality). At a new sight at a problem of immortality the declaration on
pricelessness of a life in understanding people can cease to be those and then
the responsibility for quality of a life will find true, instead of declarative
sense. And, probably, in this case the reason, this invaluable treasure which,
undoubtedly, should be cherished and protected and which frequently is
thoughtlessly sprayed on poor objectives, is eclipsed by an alcoholic and
narcotic dope finally becomes the original, dominating factor of our life.
In differentiation, except for
positive, there is a negative side: some people, especially at whom the life as
it seems to them, has developed unsuccessfully, will concern not so carefully
to it. Differently, the number of suicides can increase. In all religions in
relation to suicides there are rigid enough condemning motives which really
limit this phenomenon. In our case of clearly visible, direct deterrent (the
fear before the divine punishment) is not present, except for mediated: a
non-realized life - not completed element of the future.
And one more instant concerning
subject matter of conversation: how the society should concern to hopelessly
sick people, to the people cruelly suffering from physical uglinesses, as well
as to mentally defective and how they will concern to themselves? Now the
principle of humanity says - suffer, but live, for other to you it is not
given. Now, if we shall know (precisely nobility!), that other is given, the
attitude to this question should undergo to reassessment. The question on a
death penalty as means of punishment and intimidation on the one hand, and a way
of disposal of a society from asocial elements - with another will be rethought
also. We, perhaps, shall finish it.
Chapter 8. If we live, we die, then
we'll see
(An epilogue for the sceptic)
If the elephant's cage will read the inscription
"Buffalo", do not believe your eyes.
Kozma Prutkov
Summing up
So, we have finished, and at the
sceptic - questions, questions … As so, are come out with assumptions, to put
it mildly, not trivial, and where proofs, even hints on them? The Sceptic of
the rights, subject matter is too serious to not give it a background.
And though all the previous pages
have been devoted to search of the answer, we shall return back once again, now
we shall pass, so to say, on items more briefly.
The first. Whether so the materialistic
model of immortality offered ostensibly is fair? If to it to be guided, nearby
and before denying the fundamental formula « the matter is primary,
consciousness for the second time ». What it is possible to answer it? First,
nobody attempts upon integrity and validity of this formula. If to track a way
of progress of the author's argument at one stage of construction of model the
consciousness did not act as the independent essence which has been torn off
from material structure, i.e. a brain. The another matter, and it, secondly,
consciousness, to be exact, its making link - capacity to occurrence of the
subjective beginning in model has really appeared the main thing, a decisive
element in a background of a phenomenon of subjective immortality, the matter
has departed as though on the second plan.
Occurrence of similar inversion
speaks not about infringement of the considered formula, and about ours,
probably, the simplified approach to it. However, and in it an essence of new
perusal of the formula, at least, for the author, secondariness of
consciousness at all does not mean its subordination of the matter. Yes, the
consciousness cannot arise outside of the matter, but in the certain cases
(including in case of with a phenomenon of subjective immortality) it as though
occurs: the consciousness, instead of a material substratum in which it arises,
appears the main element creating the given phenomenon.
The second. Where proofs, what the
Turing machine can be considered as information model of a brain? The basic
hypothesis of the theory of algorithms (it is emphasized, a hypothesis which is
not maybe proved) says, that « any algorithm is maybe set by means of a
function chart and realized in appropriating the Turing machine » [46, p.121].
Therefore if the brain works algorithmically, our assumption of existence of a
Turing model of the information processes proceeding in a brain, fairly. At the
same time existence of a class of problems for which decision basically there
is no algorithm is proved. Perhaps, any from these problems "are
solved" a brain? For an output from deadlock we shall argue so.
The brain solves set of creative
problems, which sceptics consider not formalizable, but as it all the same
solves them, means, there is the actual process leading the decision. Let this
process does not possess property mass character (mass character - one of the
major properties of algorithm), but in a specific brain, under specific
conditions the decision took place, and the statement of the problem about it
the Turing modeling, consequently, is competent. Consequently, the algorithm is
not present when the problem basically is not solved. Whether is it is a sign
of abnormally working brain?
The third. Whether it is possible to
prove our basic assumption what self-applicability of universal Turing model is
information model of the certain brain process which is providing the
foundation for occurrence of consciousness? It is impossible to prove this
assumption strictly mathematically. And not because the author is not able to
prove, and basically it is impossible. First, we do not know, that such
consciousness and consequently we can not define this concept in language of
mathematics. Secondly, self-applicability, apparently, more strict concept
which could be described in language of formal procedures, however in the
theory of algorithms is proved, that the concept of self-applicability is not
maybe recorded by any algorithm, i.e. formal procedure or the formula. So, from
us the proof, that a=b is required, we with pleasure would make it, but there
is no basic possibility formally to describe, that such «a», that such «b». How
to prove their equality?
The fourth. The structures of a
brain responsible for occurrence of the first link in a circuit of consciousness,
at all people are identical - whether so it actually? The theory of algorithms
both confirms a possibility of similarity of universal models, and supposes
their versions having structural distinctions. The reasonings lead from
positions of evolution of model, allow us to prefer the first. It is necessary
to look for these structures. However, as we do not know morphology of required
object, searches will go, so to say, blindly. One calms here - probably, to
work it is possible with a dead brain. So, we shall remain at a level of a
hypothesis, in our opinion, quite realistic.
The fifth. The idea of a phenomenon
of eternal life is under construction on a postulate of similarity of capacity
to occurrence of the subjective beginning. Whether it is possible to prove this
similarity? Really, we have accepted, that identical self-applicable structures
generate identical links of consciousness. But mathematically it is impossible
to prove it besides, and for the same reason it is impossible to describe
strictly algorithm of consciousness for it, this algorithm, does not exist.
However we do not know that any example that identical structures in identical
conditions generated various processes.
The sixth. We in fact postulated,
that identical is all the same, that the same. Whether and so it? The
mathematician will tell: identical is same, but not the same. Really, it is
possible to result simple, but a convincing example. Here before us two a
congruent triangle. We distinctly see, that they congruent, ie are identical,
but here this is drawn more to the left, and this - more to the right. And what
more to the left, it not the same, that more to the right, it same, but it …
more to the left. Here and the answer to sceptics. They had to use external
coordinates (left - right). Capacity to occurrence of the subjective beginning
(the first link "I") arises only in the internal language which is
not having any external comparisons.
Let's result a counter example. Take
the same two a congruent triangle, place the observer - an essence from the
two-dimensional world - all over again in the left triangle, then in right (or
to the contrary), not informing it in what of triangles he is. The author very
much would like, that sceptics have prompted the internal observer as it by
means of his own internal means, without the reference to an external
environment, to define, he is in which triangle.
The seventh. Where they, these two
links 'I' who saw them? Probably, anybody. At an idea on availability of two
links of consciousness directs an established fact of the two-process nature of
work of a brain (см.: K.Pribram « Languages of a brain » [64, p.40]), or
mentioned before the statement of introspektsionists. But the conclusion about
interrelation of these two phenomena while remains in the field of assumptions
which or includes a point entitled true, or is not present. More convincing
confirming of the given idea, in our opinion, is the fact of the two-process
nature of the self-applicable universal
Turing model.
The fact that the theoretical proof
of many of the provisions can not be nominated, probably not by accident. Here
the important role played by the fundamental fact, which follows from
Gödel's theorem on the boundedness of formal systems. In particular, the
human consciousness which has created the world of modern mathematics, is not
maybe described by its means.
Eighth. What kind of immortality, if
a person disappears, if I am, Somnenie Neveryana Fomich not be? Yes,
subjective immortality does not imply preservation of identity, as permitted in
Christianity, Islam, Judaism, some varieties of Hinduism. However if to afford
some fraction of irony though the subject matter of discussion and has no to it
it is possible to ask that is more interesting: to live one "infinite"
life in one role or "infinite" set of usual lives in different roles?
Certainly (excuse for a unintentional tautology), it, as they say, to whom as
and about what dispute - the choice is not present; we are not guilty, that the
dark blue bird has appeared a titmouse, instead of a crane.
Remember, we spoke about
impossibility of stay of one person in shape another (less harmonious
expression there has been used). Yes, in one life - something is impossible,
but similar to it, only in different lives, - is made constantly. These are
different lives and it is impossible (fortunately or unfortunately?) to compare
one to another. Each life is lived as though for the first time and as though
only once. But knowledge what it nevertheless not so, probably, something
means?
Repetition -
Practice makes perfect
Difficult way to understanding so,
to acceptance of the Phenomenon of Eternal Existence (PhEE) lays through
overcoming of misunderstanding and even ignorance of essence of human
consciousness. To us, probably, finally it was not possible to prove scientific
language (and what else?) this essence. Scientific language, really, is always
complex also its complexity, as a rule, consists in direct dependence on
complexity of a problem. Therefore our attempt during the book meets the
requirements of scientific severity could to minimize interest to idea PhEE
from weight of ordinary publics. And we wish to address and to such people. So,
before us the simple person, as sometimes speak - « the person from street », the
philistine.
We would begin the reference to it
with a question - that in it, in the simple person, is such, that allows it to
stay in a condition of life: to not be considered alive, namely, to be, i.e. to
speak, to hear, to understand, to see, to work, have a rest, be pleased, to
suffer and so forth and so forth? Probably, it is necessary to be a final fool
to not answer this, in general, a simple question: « yes, it is necessary to
have consciousness, it is necessary to be in consciousness. Well, and,
certainly, for this purpose it is necessary to be first of all alive. Because
it is impossible to be in consciousness, being dead ». Statement simple, even
as though a naive question, we have reached much: we in the most complicated
problem have allocated a part, too extremely complex, but all the same a part.
Therefore it became convenient to us to speak about a condition of life,
instead of about a condition of a life in general.
Because of it we could promote in
understanding PhEE still slightly: for eternal life the eternal consciousness
is necessary. Let's explain, how by itself understood, that a dream, even a
faint, even clinical death though they temporarily interrupt life, we did not
begin to consider as the conditions excluding PhEE: really, after a dream wake
up, the faint comes to an end, from coma too it is possible to deduce
(unfortunately, not always).
Thus, as though an absolute obstacle
for the statement of true PhEE is the original death of the person. We have
written 'as though' though in understanding the modern person with reference to
considered subject matter of it 'as though' simply is not present. To show
relevance in this case it 'as though', we shall ask the same question: what
factor in the person (or outside of the person?) allows it to be in
consciousness?
If it is brief, here it is possible
to list three answers: - the consciousness is display of soul of the person, -
consciousness - the special phenomenon existing outside of a matter, - the
consciousness is provided with the special process proceeding in a brain of the
person (to name besides a brain other body in a body of the person on modern
scientific views illiterately).
Acceptance of the first or second
answer means transition to the religious point of view, or a position of
philosophical dualism. In itself such transition is not criminal, it cannot be
forbidden any norms of morals, especially - secular laws.
However, reflect for a second, the
simple person: if you trust, what the consciousness is soul to you will uneasy
explain - why impact by a stick on a head forces soul 'to be disconnected'? You
should build a complex explanation - why the material stick thus influences a
non-material soul. The similar complex explanation should be thought out and in
the second case when the consciousness exists irrespective of a matter. The
material stick has shown such dependence more than evidently! Actually as all
simply turns out: the material force created by a material stick, has broken
work of any material body on a brain, and the person has fallen unconscious.
This, a little bit frivolous example with a stick was necessary only for that
in our repeated reasonings once again to keep separate from religious and
dualistic views. So, the consciousness of the person - result of work of its
brain, that completely conforms to data of a modern science.
It is considered to be - how many
people, it is so much and consciousnesses. All people different, means, and
consciousnesses are various? But what it means, what consciousnesses are various?
And in what attitude to life there are various consciousnesses? How it is possible to answer these questions
if the science till now definitely and precisely has not answered another, but
main issue - that such consciousness? Strange there is a situation -
consciousness, here it here, consciousness each normal person, and that it such
possesses, nobody knows. Consciousness - great secret of the nature!
We would not like, that us have
counted as the upstarts, speaking that we do not know. We know something about
consciousness; it is possible to tell more softly - we assume, that we know.
This knowledge of consciousness - from that side from which at it never looked.
That, the sight from a unexpected side at times leads to unexpected opening,
even - to revelations.
All know, that during work of a
brain (and the consciousness is a process of a working brain) on nervous ways
and its units neural electrical pulses circulate. How of alternation of
material impulses there is a non-material consciousness? We should pay
attention that all these impulses, all nervous signals circulate inside of a
brain, inside of a body of an organism. How to distinguish external and
internal signals, whether it is necessary to distinguish? To distinguish it is
necessary, for otherwise the internal and external worlds for an organism will
be merged together. It is possible to object, certainly, that one (external)
signals act from external receptors, and others - from internal. But this
objection is insolvent, first, all receptors, anyhow, belong to a body, and,
secondly, sometimes 'from within', happens difficultly to distinguish - a
signal has passed on a circuit going from an external or internal receptor.
Vivid example to that - in the certain condition the person cannot distinguish
hallucination from the actual image.
So, for up to conscious alive
organisms there is the strange situation, very unpleasant discrepancy: the body
of animals completely is separated from an environment (exists in the
environment independently), and is information (on images of external and
internal signals) is as though partially merged with an environment. Not gift,
some experts-biologists consider, that animals do not allocate themselves
completely from an inhabitancy as it is done, for example, by the person. It
has the 'I', and all rest - 'not I'. Animals such capacity and in such degree
as the person, do not possess.
Once again let us recall wonderful
work Teilhard de Chardin « the Phenomenon of the person ». This author
unequivocally approves (and proves), that in process of growth of a tree of
evolution the consciousness grew. This growth while has come to the end on the
person. So, if the consciousness grew, what, in it grew? Some reasons going
from a scientific idea (about it the book) prompt, that capacity of nervous
system automatically (we emphasize importance of this word) grew to distinguish
internal signals of an organism from signals too internal, but were made an
outside world. And so, the arisen and developed capacity of nervous system
automatically and completely to distinguish internal signals of an organism and
signals of an environment (these, too inside!) also there is a consciousness.
As soon as the specified capacity in
a brain was realized (during the book this capacity we named the first link of
consciousness; we shall name now it is a ground floor of consciousness) so
there is actually a consciousness is its following floor. On the second floor,
basically, - any automatics, all (or nearly so all) is made and carried out meaningly.
On a ground floor - there is a precondition, the forerunner 'I' which at all
people should be identical, on the second - one step at a time is built on any
'I'. Coming back now to life, say: perceives life « I of the second floor »,
but creates the fact of life « I of a ground floor ». Differently, life at all
'I' one, but is perceived it differently. This statement once again is
important for understanding: on it concept PhEE 'keeps'.
Thus, existence in that type in what
it is perceived by the person, not is the certain, abstract concept. It -
creation of human nature. Existence is created by consciousness. We then only
perceive life when we are in consciousness. From here - a seeming formula:
first consciousness, for it - existence. But also the consciousness arises from
a fundamental principle of the world, from its existence. As it to explain how
to not exclaim - dialectic unity of two essence: consciousnesses and existence.
Mentioned here « the dialectic unity » extends further away - « a ground floor
I » yet do not create consciousness; availability « the second floor I » is
mandatory. But the second floor is inconceivable without the first - as in the
present building!
And here, when it is constructed two
floors, with good reason it is possible to declare: existence is consciousness
of own existence. Further, above two floors by all means there is a
superstructure - knowledge of existence external in relation to you of the
world. By the way, elements of 'superstructure' as though are present and at
ground floors, but there they are not realized. What here you will tell? An
intricate design; maybe, in particular, because of it so it is difficult to
understand it?
Now it is time to us to return to
eternal existence. About transformation we shall not repeat: it all is clear.
Than, PhEE differs from transformation? In transformation that continues life,
is passed from one body to another. In PhEE it that arises in each new human
body. Figurative comparison: in transformation occurs «excision» buttons from
an old dress and its sewing to new. In PhEE on a new dress the new button, but
precisely same what was on old is sewn.
Here the person, trying to
understand sense PhEE, and for which the idea of transformation became (or was)
clear, using analogy to a dress and a button, will exclaim:
-
Well, as, in reincarnation on a new dress sew
my button, and you are sewing other button, let and similar, but this is
another button, it is not my button!
We have worked through the corridors
of the labyrinth attentive reader; inattentive long lost, and no Ariadne's
thread did not help him! And so, to the close reader to answer it is possible uniquely: the
word 'another' places to us a undistinguished trap, and all of us as careless
birds, in it we get. The concept 'another' always assumes comparison, at least,
two (it is possible and more) subject matters or concepts. When I (again we
have a conversation from the first person), nowadays living person, consider
'others', too nowadays living people, all of them for me others. We shall pay
attention, that it is really existing situation. When I transport conversation
on 'other' people who will live after my death, the situation radically
changes: it from actual turns in mental for I, alive, think about myself as
dead, and others were not born yet. It only my idea in which comparison me
living is made, with others, not born yet. They 'others' not in a reality, and
in my idea. When I shall really die, they cease to be 'others' for me for I
already was not present: to compare there is nobody, and the word 'another'
becomes illegal. Try to avoid a trap placed by it, such simple word -
another.
It was necessary to understand also
abnormality of statement of the problem « whom I in previous or whom I shall be
in a following life » with reference to PhEE. We shall take advantage of
following analogy. We shall compare to each person with a coin (all coins of
different dignity, the different form, the different size, are cast from
different alloys and so forth and so forth). The death is a collecting coins
and sending in the melting furnace. A birth - stamping of new coins from fused
old. Whether it is possible, looking at a 'old' coin, something to tell about
the future, again rapped out? Or, to the contrary, considering brand new
'fifty-kopeck piece' - to learn, whom it was up to melting?
Three tests
In summary we shall state last
remark intended not only for sceptics. Speaking during the book about the
person, all of us time meant his consciousness, a sheaf from two links. But the
person possesses, certainly, one more essence - a body. So, unity of three
essence - body, the subjective beginning and the person. First there is a body,
then - the subjective beginning, and on their basis the person is under
construction. It would seem, the death is omnipotent and at once ruins this
unique unity. But except for death there is an immortality.
Death and immortality - contrasts,
but not excluding, and complementing each other. Death - cruel test for a body.
It completely destroys it, but to it not under force to destroy atoms of a
body, and they join in infinite circulation of the matter.
Death - severe test for the person,
it 'tears off' it from a body, but on greater it is not capable: the person it
is necessary to live other life in society, being reflected in other persons.
Thus the direct communication - the more considerably the person, the more full
his other life in society, the more precisely and more brightly his reflection
is available.
Let's refer to K.Lamont's one
statement: « as human bodies are wonderful, the nature, finally, refuses them
to replace their new; and us should not surprise, that as human persons are
wonderful, the nature carries out the same policy in relation to them » [8,
p.85].
We need to continue. The death is
powerless against the third hypostasis of the person - the subjective
beginning: it, as though hidden in the reservation from other two essence, by
their death pass the third test and, apparently, perishing, there and then, as
the bird the Phoenix, revives again. Refusing a body and from the person, the
nature has reserved in the inexhaustible pantries stronger means of
conservation of continuity of a life not subject to time. It is the subjective
immortality. For it mechanistic interpretation of continuity when one follows
something another is characteristic not: the continuity is hidden in the
essence of the phenomenon.
And, finally, the author, himself,
having risen on a position of the sceptic, should is well-defined to declare,
that the conclusion about existence of subjective immortality is not maybe
accepted as a working hypothesis without convincing confirming. It is clear,
that direct checks of this phenomenon by virtue of irreversibility of time are
essentially impossible. Practical registration and studying of processes which
model is self-applicability, certainly, strengthen the positions considered in
the book, but do not prove them finally. To absolute the proof the operations
similar to three 'experiments', lead by us above universal models, probably,
would be close, only models, and people should be exposed to operations not.
The author has estimated such operations as impossible. However, the given
judgement has been stated by the expert distant from medicine. More fruitful
represents other ways. For example, creation of artificial consciousness on the
basis of development and constructions self-applicable electronic (quantum)
structures. Or on ways of copying of the information recorded in memory of a
brain. Then if contents of memory of one person to enter into a brain of
another (we do not bring a attention to the question here about a technical and
ethical side of experiment) this other person if our hypothesis is fair,
should, not losing the person to perceive the another's memoirs brought in his
brain as the, the truth, somehow refracted through the person. But a question
of similar copying - long way in the future. It is necessary to wait for it or
other confirmings (maybe, refutations?) our hypothesis and consequently, as
they say, we shall live, we shall die, we shall see.
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