The Mind in Mine
Author: Xinyan Zhang
E-mail: reex9@yahoo.com
Website: www.oocities.org/reex9/
25.09.2006 begining
Abstract
In this article, the
author deduced the general organization and activities inside human mind from
his general understanding of everything outside the mind.
1.
Basis
In ancient Greece
Presented here will be my understanding of the human
mind, a layman’s philosophical system that has already evolved in my deepest
thought for more 30 years. My main method for the development of the system is
from phenomena through concepts to new phenomena. First the phenomena found by
psychologists, physiologists, biologists, chemists and physicists were
gathered, studied and then integrated into a theoretical whole composed of a
few concepts, finally the system of these concepts was applied to the works of
examining, analysing, making inductive and deductive inferences from the
phenomena of mind.
To start with I will briefly introduce my
philosophical system, explaining energy, matter, universe, life, organisation,
etc. and then the mind itself. Our way from everything outside the mind to
those inside begins at the following starting point, a definition of existence:
“Everything exists arises from and ends in one thing; everything exists is composed of and also composes the same thing”
This thing here was called as Tao by the ancient
Chinese philosopher Lao-tzu, as Apeiron by the
ancient Greek philosopher Anaximander, as Noumenon by the German philosopher Kant, as absolute truth
by the German philosopher Hegel, as Singularity by the British theoretical
physicist Hawking and other physicists, is more commonly called as
Thing-in-itself nowadays... and will be called as Reex in this article.
The Reex may appear as unlimited phenomena that we
can grasp easily and master fully with the help of the following concepts:
l pure energy that represents all the phenomena of one extremity in which all the Reex gather within each other and go together in a one-way motion along one path of straight line.
l
pure matter that represents all the
phenomena of another extremity in which all the Reex disperse from each other and
each goes in a reciprocating motion along extremely large numbers of paths of
straight line.
l
dual Reex that represents all
the phenomena between the pure energy’s and the pure matter’s. The dual Reex
may be as either an individual or as a whole. All dual Reex individuals run
along one path of one-way motion and one or more paths of reciprocating motions
at the same time, and therefore appear as both energy and matter at the same
time. No dual Reex may have the density as high as the pure energy or as low as
the pure matter, and no dual Reex may have so many paths as the pure matter or
so few path as the pure energy. However, in the comparison, one dual Reex
individual may be called as dual energy when it appears faster, hotter,
more changing, more microscopic, more unified, more synchronous, more
symmetric, more evenly and equally distributed and having more time or less
structures, meanwhile, another may be called as dual matter when it
appears slower, colder, less changing, more macroscopic, more different, more
asynchronous, more asymmetric, less evenly and equally distributed and having
less time or more structures. As there are two different dual Reex, there are
also two different dual Reex wholes, the only difference between which is that
one of which changes gradually and repeatedly towards the pure energy and
another towards the pure matter.
As the two dual Reex have to change towards the pure Reex and the pure Reex also have to change into the dual Reex, therefore, the existence of the Reex whole appears as a cycle of continuous changes among them. The cycle is composed of one infinitesimal point of pure energy, one infinity point of pure matter and two periods of dual Reex with opposite directions. Let us call such a cycle of the Reex whole as year cycle, and call its point of pure matter as winter universe (U. Winter), its point of pure energy as summer universe (U. Summer), the intermediate period changing from pure matter to pure energy as spring universe (U. Spring), and another period as autumn universe (U. Autumn). The direction of the year cycle evolution is from U. Spring, through U. Summer, U. Autumn and then U. Winter, finally back to U. Spring again.
The U. Spring is a course of gradually and repeatedly consuming dual matter and producing dual energy, during which the Reex whole gathers into itself gradually and repeatedly, and has fewer and fewer reciprocating paths, fewer and fewer appearances of matter and space, but more and more appearances of energy and time. At the point of U. Summer, all the Reex gathers into one one-way path and all phenomena of reciprocating path, such as gravity and space, disappear. The U. Autumn is a course of gradually and repeatedly consuming dual energy and producing dual matter, during which the Reex whole disperses from itself gradually and repeatedly. Reciprocating paths reappear and increase and the universe changes from an existence of one dimension into a multidimensional world and gets bigger and bigger, colder and colder, more and more different and unequal. Accordingly its time becomes less and faster. At the point of U. Winter, all the one-way paths disappear and the Reex whole disperses into the pure matter with extremely large number of reciprocating paths in an extremely large space. Attracted by the extremely strong gravity of the pure matter, the Reex whole gathers up again and enters U. Spring.
Since atomic nuclei had appeared before human beings came into being, therefore, our universe does not only exist in a whole of dual Reex but also in an U. Autumn. Though an U. Autumn is a natural development of a previous U. Summer, nothing exists in the U. Autumn may have existed in the U. Summer. Except energy, everything else, the atoms, asters, plants, animals or human beings, has to be created after the point of U. Summer’s end or U. Autumn’s beginning. The creative change happened during the development of U. Autumn is called as life.
Life is a special appearance of the dual Reex, which may be defined as the dynamic equilibrium state in which certain dual energy gains more reciprocating paths and changes continuously into a relevant dual matter and simultaneously the dual matter loses reciprocating paths and changes continuously back to the relevant dual energy. All the changes of life lead to neither increase nor decrease of the total amount of the matter and energy in the environment where they occur.
Because all dual Reex have to change towards either the pure energy or the pure matter, therefore, the state of life must also change towards either direction. The life that becomes more and more like the pure matter is called as autumn life and the life more and more like the pure energy as spring life. Their directions determine that the spring life consumes matter and produces energy and the autumn life consumes energy and produces matter.
Among all the energy that participate in the changes of an individual life, the portion of energy that is changing from dual energy into dual matter is called the life’s energy component and the rest the life’s direct energy environment. Among all the matter that participate in the changes of an individual life, the portion of matter that is changing from dual matter into dual energy is called the life’s matter component and the rest the life’s direct matter environment. All the rest of the dual Reex that coexist with an individual life but are neither its component nor its direct environment are called as the life’s indirect environment. The indirect environment contains innumerable local indirect environments of the life and a local indirect environment may also contain local indirect environments. A local indirect environment may be shared by different lives, through which they exchange matter and energy with each other. Those exchanges do not lead to any change in the total amount of the matter and energy in the indirect environment, but do lead to the formation of relation, form, structures and processes of the indirect environment.
The birth of
a new spring life is always the result of the occurrence of certain matter and
the birth of a new autumn life is always the result of the occurrence of
certain energy. And there are also changes that may lead to the death of both
lives. There is quantity change in
either the dual matter in a spring life’s direct environment or the dual energy
in an autumn life’s. There is quality
change in form of either the dual energy in a spring life’s direct
environment or the dual matter in an autumn life’s. The quantity change may
causes either a spring life loses its matter components, called as hot death, or an autumn life loses its
energy components, called as cold death.
After a cold death, the matter component left behind by a
autumn life is called as frozon. An adult
human body is composed of about 1027 of atomic nuclei, all of which
are such frozons. The quality change may cause
changes in the matter and energy exchanges among lives in indirect environment,
which may lead further to the death of two related lives, one in hot death and
another cold death, together called as organization
death. Organization death does not increase or decrease the sum of lives in
indirect environment but causes disappearance and occurrence of its internal
relations, forms, structures and processes, which is called as reorganization of the indirect environment.
The reorganization of the indirect environment is where
Our U. Autumn began from the pure energy state of a U. Summer about 14 thousand million years ago, and it is now still on the very early period of its way to the pure matter state of a U. Winter. The direction of the U. Autumn determines that there are fundamental 3 different kinds of spring lives and autumn lives existing at different periods of the course of the U. Autumn: The one earliest is the life of high energy, the one latest the life of high matter, and the one in between the life of high organisation.
The life of high energy has one shared direct environment among many components of life but does not have the indirect environment. Its energy components are the energy almost like the pure energy, and its matter components are the most microscopic matter with extremely high Reex density.
The life of high matter has indirect environment of life but does not have the direct environment of life. Its energy components are the energy almost at the absolute zero of thermodynamics, and its matter components are the matter almost like the pure matter.
The life of high organisation has both direct and indirect environments. Its components do not contain so much energy as that of the lives of high energy nor so much matter as that of the lives of high matter. For instance, only a few electron volts are needed to create a direct energy environment of the biological lives which are one of the lives of high organisation but more than 100 thousand million electron volts are needed to create the direct energy environment of lives of high energy which existed approximately at the 10-12 second after the beginning of our universe. Such a great difference shows how cold our environment is for the lives of high energy and all those non-living matter around us are actually the matter components of the lives of high energy deeply frozen by the temperature of our environment. And the lives of high organisation are neither so unified as the lives of high energy nor so complex as the lives of high matter. Creating more and more complex but also unified indirect environment is the nature of the lives of high organisation and is the inevitable outcome of their developments in the U. Autumn.
The origin of any autumn life is always the result of the occurrence of certain energy and energy for the origins of lives on the earth came from the activities of the spring lives during the earth’s formation about 5 thousand million years ago. After the increase of the earth’s mass gradually came to an end about 4.5 thousand million years ago, the activities of spring lives gradually decreased and the activities of autumn lives occurred and gradually increased on the earth. Various autumn lives occurred, then died and left their matter components, a mass of new molecules. At a point of the course where the environmental conditions made it easy for the carbon atoms to form or break bonds among themselves or with other atoms, the first generation of lives concerning the large biological molecules occurred, called as biological lives of earth energy. The matter components of the biological lives of earth energy were different DNA molecules. They were living DNA molecules, reproducing themselves fast, in large quantity and great variation, and living in large but also localized environments, such as an ancient sea, instead of in cells. The environment for the biological lives of earth energy may be called as DNA world.
As energy in
the DNA word gradually became lower and lower, the biological lives of earth
energy died out and left huge primary DNA of all the possible permutation and
combination. All the DNA molecules now found in any cell from plants and
animals are actually good or bad copies of the primary DNA molecules. The
second generation of biological lives rose on basis of the primary DNA. There
are two different sorts of them, called
the biological lives of solar energy and the biological lives of
biochemical energy. The former take the energy from the sunlight as
their energy components, the latter the energy released by biochemical
reaction. They both have various RNA, protein, sugar molecule and fatty acid as
their matter components. All the micro-organisms, plants and animals existing nowadays
are descendants of the two lives. And human beings are the descendant of the
lives of biochemical energy.
There is no essential difference between the primary life of biochemical energy and the life of human beings. The complex human body or human society is only the local indirect environment or the indirect environment, which is the only thing changed during the evolution of more than 4 thousand million years.
As the lives of high organization all lives of biochemical energy depend on the organization of local indirect environment for their occurrence, existence and development. All the local indirect environments of the lives of biochemical energy, such as a cell, a body or a society, are composed of basic units called as SMB system that is fundamentally identical with each other.
A SMB system is composed of 3 parts, called as input part, central part and output part. The input and output parts are composed of local indirect environment and the central part is composed of life’s component and direct environment. Only through the input part, dual energy or dual matter may go from local indirect environment to the direct environments of the life, and only through the output part, dual energy or dual matter may go from the direct environments to the local indirect environment. The local indirect environments that are neither the input part nor the output part but connect directly or indirectly with the input part or the output part are together called system environment, the part of which connects with input part is called as receptor and the part of which does with output part is called as effecter.
There are
Any dual matter or dual energy input from system environment into a SMB system may be called as sensation, those output out of the system may be called as behaviour, and, those remaining in the system, being neither input nor output, may be called as memory. The sensation and behaviour are always contrary in nature to the memory. A SMB system may have either EME system relation when sensation and behaviour appear more like dual energy and memory more like dual matter, or MEM system relation when vice versa. A SMB system with MEM system relation contains spring life and vice versa. All organisms are composed of both SMB systems.
Sensation and behaviour from the same SMB system are the same in nature. However, a sensation always moves from system environment to the system but behaviour from a system to its environment. A sensation may be the cause of life changes in central part but behaviour is always an effect of the life changes. In a SMB system with EME relation, sensation becomes part of the direct energy environment of a autumn life, interacts with memory that exits as direct matter environment, and causes the production of new dual matter such as memory and/or new dual energy such as behaviour.
There are two kinds of memory in a SMB system, called as hereditary memory and acquired memory. The hereditary memory is the autumn life’s product caused by interactions within an organism and the acquired memory is the autumn life’s product caused by interactions between the organism and its environment.
There is no information in any sensation that may be input or in any behaviour that may be output, and also there is no information in any memory that may be kept in a SMB system. Information is always a combination of sensation and memory produced by the life in SMB system’s central part, an intermediate product from the course where a system environment changes into a SMB system.
A SMB system is not the same as a cell. There are many SMB systems working at sub-cellular, cellular and also super-cellular levels. And a SMB system may produces individual behaviours for one cell, collective behaviours for a group of cells or an organ or a physiological system, or whole body’s behaviours for all cells in a body. The SMB system or systems that conduct the whole body’s behaviours of an organism may be called as its mind. Other organisms may have much smaller or bigger bodies than human being’s but wherever there is an interaction between the acquired memory and an organism’ environment, there is a mind in the organism’s body, which is the same as human beings’ mind in essence. In comparison, a germ may have a mind but a fertilized human ovum may not, because it is still a part of the mother’s body and therefore its SMB systems only produce individual behaviours. People used to believe the heart was where the mind resided but now we know it is wrong because the SMB systems in heart produce only individual and collective behaviours. Of course there are lots of things human beings can do but other organisms can not, and then it is only a difference made by the difference in quantity of the acquired memory.
As a scientific term, human mind is the name of organizations and activities of the lives centralized in central nervous system, appearing objectively as a human body’s sensing and acting on its environment and subjectively as different consciousness, composed of complex SMB systems that conduct the whole body’s behaviours of a human individual.
2. Mind’s Organization
A human mind
is structurally and functionally the human brain itself, plus spinal cord,
ganglia, peripheral nerves and circulatory
body fluid to its input and output devices and the
sense organs, motor organs and inner organs as its receptors and effecters.
Shown as below, the mind is composed of 6 parts, a sense brain (SB), an organ brain
(
Each of the
brains is composed of hereditary parts containing hereditary memory and
acquired parts containing acquired memory. The acquired parts contain a
subpart, owned by each brain, called as SM,
FIGURE (1) ORGANISATION OF THE HUMAN MIND
The areas between the peripheral circle and
the central circle are mind’s hereditary parts. The areas within the central
circle are mind’s acquired parts. The areas outside the peripheral circle are
mind’s parts inside the body but outside the nervous system. Area 1, 2 and 3
are IBs. Area 4 is OM. Area 5 is SM. Area 6 is MM.
Area 0 is the CM. Area 7, 8 and 9 are the IM. The solid blue stripes are where
the consciousness is produced.
As any other part of
the human body, human mind is composed of many SMB systems that, according to
their biological behaviours, may be divided
into 3 different kinds called as plant
system, animal system and human system. Plant system is the SMB
system with MEM relation, located in organ brain, connected with its receptors and
effecters through the circulatory body fluid, mainly conducting the interacting between
body’s internal environment and mind’s hereditary memory. Animal system is the SMB system with both MEM and
EME relations, mainly located in mind’s hereditary parts, connected with its receptors and
effecters through circulatory body fluid and nervous system, conducting the
interacting between body’s both environments and mind’s both memory. Human system is the SMB system with EME
relations, located in mind’s acquired parts, connected with its receptors and
effecters through nervous system, mainly conducting the interacting between
body’s external environments and mind’s acquired memory. The existence of a human being may
therefore be defined as the existence of an interaction between acquired memory
inside a human mind and external environment outside the body.
3.
Mind’s
Matter and energy components
To the contrary of many people's believe, the human mind
is not a sensation’s observer, memory’s administrator or behaviour’s commander.
The human mind is a local indirect environment of life, the only things that
exist in which are only dual matter and dual energy such as those sensation,
memory and behaviour themselves. All the psychological phenomena such as
instinct, consciousness, emotion, intelligence, thinking, etc. are only
subjective or objective appearances of their life changes, form changes and
location changes in the mind.
Consciousness
is an energy produced in mind, in either waking state or sleeping. The energy of sensation from sense organs may trigger and influence the
production of consciousness but may never become the consciousness itself.
Whenever consciousness appears, the mind is not gaining or feeling it but only
producing it. If consciousness may be considered as the video pictures seen
from the screen of a TV monitor and then the energy of sensation is only the
signal from TV aerial. The video pictures are essentially the energy of an
electron beam produced by kinescope, the movement of which is influenced by the
TV signal but is not the signal itself.
Although the pictures on the TV screen may be watched
by someone, there is none like a soul or spirit watching the consciousness in
our minds. The energy of consciousness is produced in the hereditary parts and
then flow into the acquired parts where it interacts with the acquired memory.
Consciousness is the only gate to get into the acquired memory and the acquired
memory is the only reader of the information in consciousness.
The energy of consciousness is not the whole mind but
only a component part of it, which alone does not sense or recognize, does not
remember or recollect, does not think or move our body, does not feel or will,
and does not drive or rule the mind.
To the contrary of many people's believe, the human
mind itself is not a transcendent perceiver of sensation, a
administrator of memory or a initiator of behaviours. The human mind is a local
indirect environment of mainly autumn lives and also spring lives, in which
exist only dual energy such as sensation, consciousness, behaviour and dual
matter such hereditary and acquired memories. All the mental activities such as
instinct, emotion, intelligence, thinking, personality, etc. are only the
appearances of their life changes, form changes and location changes, and the
reorganization of the mind caused by those changes.
As dual matter, memory appears as the structures of
the mind and all the structures of the mind is its memory. The memory may be
divided into
hereditary memory and acquired memory. The hereditary memory is the mind’s
structures produced as the results of the interactions among different lives in
the body’s internal environment. The acquired memory is the mind’s structures
produced as the results of the interactions between the lives in mind and those
in the body’s environment. Memories are living structures. In comparison,
hereditary memory changes more like the U. Autumn and acquired memory more like
pure life.
4.
Thinking
The
energy of sensation that a mind gains from sense organs or from other external
sources may trigger and control the production of consciousness but themselves
may never appears as consciousness in the mind. Relative to the dual matter of
memory, the consciousness is a dual energy produced by the spring lives in the
mind. Whenever consciousness occurs in a mind, the mind is not gaining or
feeling the energy but is only producing it. Consciousness is produced in the
hereditary parts of each brain. The consciousness produced in the S brain is
called the CS (the consciousness of the S brain), in
the O brain the CO, and in the M
brain the CM. The CS is the
consciousness what we see, hear, sense by touch, smell, taste and so on. The CO
is the consciousness of the emotion, desire and internal feelings. And the CM
is what the mind recollects or creates in the forms of language, symbol, image,
sound, etc. Each of the CS, the CO and the CM is produced in a special area in
its relevant brain. Please refer FIGURE 5.1. for the locations. After being
produced, the consciousness will flow further to the acquired parts of the
brains and undergo life changes together with memory there.
The
energy of consciousness is not the whole mind but only a component part of it,
which is produced by the other parts of the mind that do not present as
consciousness. The consciousness alone does not sense, does not remember or
recollect, does not think, does not feel or will, does not move the limbs and
trunk, does not speak or smile, and does not drive or rule the mind.
Besides the energy
of consciousness, there are many other kinds of energy produced in the mind.
One of them is called the energy of
waking. Just like the human body can only work at certain range of body
temperature, the energy of waking is equally and widely produced in the mind as
an internal energy environment for the activities of the mind in its waking
state. What makes the difference between the waking state and the sleep state
of the mind is only whether the energy of waking is produced or not. The
control signals for producing the energy of waking are input from the non-mind
part of brain. Relatively, the mind is predominated by the spring lives when in
its waking state and therefore produces more consciousness and behaviour, but
is predominated by the autumn lives when in its sleep state and therefore
produces more memory.
Relative to either
the energy of consciousness or the energy of waking, the memory appears as dual
matter. As dual matter, the memory appears as the structures of the mind. All
the structures of the mind are its memory. There are two different kinds of
memory, called the hereditary memory
and the acquired memory. Though
more hereditary memories are formed before the time point of the birth and more
acquired memories are formed after, the time point of the birth does not
distinguish the difference of them. The hereditary memory is the structures
formed as the result of the interaction among the lives in the same body, and
the acquired memory is the structures formed as the result of the interaction
among the lives in the same body environment. The hereditary memory composes
the hereditary part of the mind and the acquired memory composes the acquired
part of the mind. The hereditary memory is more like the U. Autumn and the
acquired memory is more like the pure life.
The memories are
either the matter components or the direct matter environment of the lives in
the indirect environment of mind. The various energies such as the
consciousness, the waking and many others are either the energy components or
the direct energy environment of the lives. The spring lives in the mind
consume memory and produce the dual energy of consciousness, behaviour or
others. The autumn lives in the mind consume the consciousness and produce the
dual matter of memory. Both the spring lives and the autumn lives undergo the
energy change and the matter change, which lead further the reorganisation of
the mind. The principles of the activities of the mind are the principles of
the indirect environment of life.
The relations among
the lives in the indirect environment of the S brain simulate the world outside
the human body and are together called the
internal world (inW). The relations among the lives in the indirect
environment of the O brain simulate the human body and are together called the internal self (inS). The relations among the
lives in the indirect environment of the M brain simulate the activities of the
body in the world and are together called the internal behaviour (inB). And the relations among the lives in the intermediate
brains simulate the relations among the inW, the inS and the inB, and are together
called the internal relation (inR). Since
all the brains are composed of the hereditary parts and the acquired parts,
there are both the hereditary and the acquired relations in each of the inW, the inS, the inB and the inR. Therefore, all
the consciousness and behaviour are determined by both of them. Those inW, inS, inB
and inR act and interact with each other autonomously
according to the relations that they simulate. And the consciousness, produced
according to the sensation from sense organs, joins their activities and makes
the activities also initiated, directed, adjusted and constrained by rest of
the body and body’s environment.
The central memory
is an area of multi-direction, more like life than any other areas of memory.
The organisation of the central memory and the energy in it is called the thought. The thought exists as a
whole. There is only one thought in one mind.
The behaviour or
consciousness produced by the O brain is called the language of the O brain (the O language), and that by the M brain is called the language of the M brain (the M language). The language of the
brains output from the hereditary part of the O brain or the M brain can be
either consciousness or behaviour but can never be both of them at the same
time.
The thought is never
the consciousness or the behaviour. The O language and the M language are
descriptions and translations of the thought but not the thought itself.
Usually the languages of the brains can only describe and translate once a
fraction of the entire thought. In communication with other persons, the O
language may be used alone to express one's thought, but the M language is
usually used together with the O language.
The input of the
consciousness selectively increases the energy in the indirect environment of
the mind and further increases the activities of the spring lives in the mind.
The output of the behaviour selectively decreases the energy in the mind and
further increases the activities of the autumn lives in the mind. Therefore,
the output can influence the mind as well as the input.
Thought is different
in its form from the languages that express it. Though the human mind has much
more ways to express its thought, no thought may be expressed thoroughly and
exactly. When it can not be expressed with proper forms, ways and opportunities,
the thought will interact with the O brain and the M brain, which may lead to
the reorganisation of their indirect environments. Such reorganisation of mind
may produce either some creation or certain psychological illness.
Thinking is the circulation
in which the energy product output from the hereditary part of the O brain or
the M brain is input back to the acquired parts and reprocessed by the mind.
The whole process of the feedback and reprocessing is called the ruminant process. The ruminant
process is an important way of communication among the three brains. Not only
the consciousness but also the behaviour is the way through which the ruminant
process may be carried out, the former is called the internal ruminant process and the latter the external ruminant process.
At the centre of our
living, feeling, thinking, judging and behaving, there are something called as
SELF. However, this self is only a consciousness created by the O brain, and
is, therefore, only a part of a human self, not the whole of it. The eleventh conjecture says: a
complete human self is composed of 3 parts, called as the body, the mind
and the soul.
There are 3 kinds of whole
body’s
behaviours a human mind may produce, called as
An individual human
self is composed of many different SMB systems, some of which have some of
their parts in the non-mind part of the body and rest of their parts in the
mind and produce plant behaviours, called as plant system; some of which have all their parts in the mind and produce
animal behaviours, called as animal
system; and some of which have some of their parts in the mind and rest
of their parts in the body's environment and produce human behaviours, called
as human system. The human self
exists neither entirely in an individual mind, nor entirely in an individual
human body.
The parts of an
individual human self in the body's environment are called the unified parts, the parts in the
body's non-mind part are called the
scattered parts, and the parts in the mind the related parts. The difference is that the scattered parts of
an individual human self can not be the parts of other human selves at the same
time but the unified parts can. Many human selves in the same environment can
share same unified parts. The unified parts unify many human selves as a whole.
A human self does
not always have all the three component parts during its whole existence. At
the very beginning when a human being is still one fertilised egg, none of the
parts of the human self exists. During the human body's development, the
scattered parts of the human self begin to form first, then the related parts,
the latest the unified parts. A human self with three component parts exists
only during part time of its whole existence. After this period, the scattered
parts begin to disappear first, then the related parts. The unified parts of a
human self may exist much long than the other two sorts of parts. Its
disappearance is not caused only by the disappearance of the body. Therefore,
we may say that a human self does not exist completely as the human body exists
and does not die completely as the body dies.
Since The unified
parts of a human self may enable a living human body to appears as a human
being, may exist outside a human body and still be a part of its mind, may
exist even the body no longer exists, and may become a part of other human
self, it may, therefore, be called as the
soul of the human self.
Still, the unified
parts of the human selves are not immortal but exist also as a course. The whole
of the unified parts of the human selves will become more and more like matter
if its indirect environment changes towards the direction of the U. Autumn, or
become more and more like energy if its indirect environment changes against
the direction.
No matter whatever
human beings have created and will create, we are still a part of the U. Autumn
and we do only what the U. Autumn has to do. Therefore, the meaning of the
human existence, the moral criterions for human behaviours, the orientation of
scientific, economic and social developments may never be found within
ourselves but can be found from our relation with the year cycle, especially
with the U. Autumn.
整理获得记忆和心灵获得部分两个术语的混乱之处
意识
获得记忆也许不分脑而是一个整体。感觉脑的获得记忆负责向其它获得记忆解释意识的意义，内脏脑和运动脑的获得记忆分别向各自脑的遗传部分指示应该做什么。其他脑的获得记忆的产物的意思，还负责向其他脑解释自己脑的遗传记忆产物的意思。（不对！信息不应该逆流，该方向的交流是通过反刍而实现的。）
注意力是内脏脑输出的行为，是一种能量，但疲劳时为什么注意力会差？是内脏脑的张力性输出减少，就如同其他肌肉一样。
意识的产生是为了使内脏脑的要求得到平衡。否则内脏脑不断有内能发出，这个内能就是通过反刍而来的意识，只有行为输出能减低内能，意识都增加内能。当一个问题解决后，高兴也是行为输出。
References:
1.
Kim,
J. (1995). Honderich, Ted: Problems in the Philosophy of Mind.
2.
Bertrand Russell: A history of western
philosophy, George Allen and Unwin Ltd.,
3.
John Boslough:
Beyond the black hole, Colins,
4.
Stephen W. Hawking: A brief history of time,
Bantam,
5.
The encyclopaedia Britannica, 14. ed., Encycl.
Britannica, Chicago, 1971.
6.
Plato (1995). E.A. Duke, W.F. Hicken,
W.S.M. Nicoll, D.B. Robinson, J.C.G. Strachan: Phaedo. Clarendon
Press.
7.
Robinson,
H. (1983): ‘Aristotelian dualism’,
8.
Nussbaum,
M. C. (1984): ‘Aristotelian
dualism’,
9.
Nussbaum,
M. C. and Rorty, A. O. (1992): Essays on Aristotle's
De Anima, Clarendon Press,
10.Sri Swami Sivananda. Sankhya:Hindu
philosophy: The Sankhya.
11.Descartes, René. Discourse on Method and Meditations on First Philosophy. Hacket Publishing Company. ISBN
0-87220-421-9.
12.Spinoza, Baruch (1670) Tractatus
Theologico-Politicus (A Theologico-Political
Treatise).
13.Hart, W.D. (1996) "Dualism", in Samuel Guttenplan (org) A Companion to the Philosophy of Mind,
Blackwell, Oxford, 265-7.
14.Kim, J., "Mind-Body Problem",
15.Churchland, Patricia (1986). Neurophilosophy: Toward a Unified Science of the
Mind-Brain.. MIT Press. ISBN
0-262-03116-7.
16.Churchland, Paul (1981).
"Eliminative Materialism and the Propositional Attitudes". Journal
of Philosophy: 67-90.
17.Smart, J.J.C. (1956).
"Sensations and Brain Processes". Philosophical Review.
18.Donald Davidson (1980). Essays
on Actions and Events.
19.
Putnam,
Hilary (1967). "Psychological Predicates", in W. H. Capitan and
20.Dennett, Daniel (1998). The
intentional stance.
21.Searle, John (2001). Intentionality.
A Paper on the Philosophy of Mind.
22.Jackson, F. (1982) “Epiphenomenal Qualia.” Reprinted in Chalmers, David ed. :2002. Philosophy of Mind:
Classical and Contemporary
23.Nagel, T. (1974.). "What
is it like to be a bat?". Philosophical Review (83): 435-456.
24.Popper, Karl and Eccles, John
(2002). The Self and Its Brain. Springer Verlag.
ISBN
3-492-21096-1.
25.Agassi, J. (1997).
26.Robinson, Howard (
27.Leibniz, Gottfried Wilhelm
[1714]. Monadology.
28.Schmaltz, Tad (2002). Nicolas
Malebranche. The Stanford Encyclopedia of Philosophy (Summer 2002
Edition). Center for the Study of Language and Information,
29.Huxley, T. H. [1874] "On the Hypothesis that Animals
are Automata, and its History", The Fortnightly Review,
n.s.16:555-580. Reprinted in Method and Results: Essays by Thomas H. Huxley
(New York: D. Appleton and Company, 1898).
30.Jackson, Frank (1986,).
"What Mary didn't know". Journal of Philosophy.: 291-295.
31.Chalmers, David (1997). The
Conscious Mind.
32.Stoljar, Daniel
(2005). Physicalism.
The Stanford Encyclopedia of Philosophy (Winter 2005 Edition). Center
for the Study of Language and Information,
33.Russell, Bertrand (1918) Mysticism and Logic and Other
Essays,
34.Mach, E. (1886) Die Analyse der Empfindungen und das
Verhältnis des Physischen zum Psychischen. Fifth edition translated as The Analysis of Sensations
and the Relation of Physical to the Psychical,
35.Skinner,B.F. (1972). Beyond Freedom
& Dignity.
36.Ryle, Gilbert (1949). The
Concept of Mind.
37.Place, Ullin
(1956). "Is Consciousness a Brain Process?". British Journal of
Psychology.
38.Smart, J.J.C, "Idenity
Theory", The Stanford Encyclopedia of Philosophy (Summer 2002
Edition), Edward N. Zalta (ed.).
39.Davidson, D. (2001). Subjective,
Intersubjective, Objective.
40.Block, Ned. "What is functionalism" in Readings
in Philosophy of Psychology, 2 vols. Vol 1.
(Cambridge: Harvard, 1980).
41.Armstrong, D., 1968, A Materialist Theory of the Mind,
Routledge.
42.
43.Hacker, Peter (2003). Philosophical
Foundations of Neuroscience. Blackwel Pub.. ISBN
1-4051-0838-X.
44.Wittgenstein, Ludwig (1954). Philosophical Investigations.
45.Putnam, Hilary (2000). The
Threefold Cord: Mind, Body, and World.
46.Fodor,Jerry (1993). Psychosemantics.
The problem of meaning in the philosophy of mind.
47.Pinker, S. (1997) How the Mind Works. tr. It: Come
Funziona
48.Bear, M. F. et. al. Eds. (1995). Neuroscience:
Exploring The Brain.
49.Pinel, J.P.J (1997). Psychobiology.
Prentice
Hall. ISBN
88-15-07174-1.
50.Roth, Gerhard (2001). The
brain and its reality. Cognitive Neurobiology and its philosophical
consequences.
51.Sipser, M.. Introduction to the
Theory of Computation.
52.Searle, John (1980).
"Minds, Brains and Programs". The Behavioral and Brain Sciences:
417-424.
53.Turing, Alan (1950).
"Computing machinery and intelligence".
54.Russell, S. and Norvig, R. (1995). Artificial Intelligence:A
Modern Approach.
55.Encyclopedia of Psychology.
56.Dummett, M. (2001). Origini
della Filosofia Analitica. Einaudi. ISBN 88-06-15286-6.
57.Hegel,G.W.F. Phenomenology of Spirit., translated by A.V. Miller with analysis of the text and
foreword by J. N. Findlay (Oxford: Clarendon Press, 1977) ISBN 0-19-824597-1 .
58.Husserl,Edmund. Logische
Untersuchungen. trans.: Giovanni
Piana.
59.Flynn, Thomas, "Jean-Paul Sartre", The
Stanford Encyclopedia of Philosophy (Summer 2004 Edition), Edward N. Zalta (ed.).
60.McClamrock, Ron (1995). Existential
Cognition: Computational Minds in the World.
61.Philosopher Ted
Honderich's Determinism web resource.
62.Russell, Paul, Freedom and Moral Sentiment: Hume's Way
of Naturalizing
63.Dennett, Daniel (1984). The
Varieties of Free Will Worth Wanting.
64.Kant, Immanuel (1781). Critique
of Pure Reason. translation:
65.Dennett, C. and Hofstadter,
D.R. (1981). The
Mind's
66.Searle, John (Jan 2005). Mind:
A Brief Introduction. Oxford University Press Inc,
67.LeDoux,Joseph (2002). The Synaptic Self.
68.Blackmore, Susan (Nov 2005). Conversations
on Consciousness: Interviews with Twenty Minds.
69.Lopez Jr., Donald S. (1995). Buddhism
in Practice. Princeton: