What drives our brain? – PFO as a physical being outside our universe –

2016 ◽  
pp. 4070-4087
Author(s):  
Takashi Taneichi

Local functions of the brain can be complemented by other parts by training, even if they were lost by an accident such as external injury and internal bleeding. This is the dynamical redistribution of functions inside the brain. It can be regarded as a result of the Operating System (OS) function of the brain, on the analogy of computers. On the other hand, the passive consciousness hypothesis is known to be a powerful cognitive model in the sense that it figures out the difficult problems concerning consciousness such as the frame problem, binding problem, etc. Intrinsic problem of the model, however, lies in the dubious mechanism by which collective opinions are decided by “majority vote” in the unconscious system and are collected to the local conscious system in a bottom-up manner. No one has elucidated, so far, how the unconscious system and the conscious one are connected in the neural network. The Parasite Fermion Model is a physical model that solves those problems. The Model asserts that, only by assuming the multi-dimensional universe that is nowadays commonly discussed in the modern physics and two types of fermions (material particles), there exists the materialistic subject, called Parasite Fermion Object (PFO), in the extra-dimensional space. One can avoid above-mentioned difficulties, by assuming that the PFO plays a significant role in the OS function and decision process of the unconscious system.

2015 ◽  
Vol 17 (2) ◽  
pp. 125-134 ◽  
Author(s):  
Evan Hy Einstein

Depression is currently understood within a biomedical paradigm. This paradigm is an example of reductionism; people are clinically diagnosed and categorized based on behavior and affect, while they are then prescribed psychotropic medications based on an inconclusively correlated neurotransmitter imbalance in the brain. In this article, clinical diagnosis and labeling are explored with respect to their detrimental potential. A framework of embodied cognition is used to conceptualize a cognitive model of depressive experience. This theoretical model explores the potentially self-reinforcing cognitive mechanisms behind a depressive experience, with the goal of highlighting the possibility of diagnosis as a detrimental influence on these mechanisms. The aim of this article is to further a discussion about our current mental health care paradigm and provide an explanation as to how it could cause harm to some. Clinical applications of the model are also discussed pertaining to the potential of rendering formal dichotomist diagnoses irrelevant to the ultimate goal of helping people feel better.


1997 ◽  
Vol 3 (5) ◽  
pp. 287-294 ◽  
Author(s):  
V. Reggie Edgerton ◽  
Roland R. Roy ◽  
Ray De Leon Niranjala Tillakaratne ◽  
John A. Hodgson

It is becoming clear that the plasticity of the sensory-motor networks of the adult mammalian lumbosacral spinal cord is much greater than and is more dependent on the specific patterns of use than has been previously assumed. Using a wide variety of experimental paradigms in which the lumbar spinal cord is isolated from the brain, it has been shown that the lumbosacral spinal cord can learn to execute stepping or standing more successfully if that specific task is practiced. It also appears that the sensory input associated with the motor task and/or the manner in which it is interpreted by the spinal cord are important components of the neural network plasticity. Early evidence suggests that several neurotransmitter systems in the spinal cord, to include glycinergic and GABAergic systems, adapt to repetitive use. These studies extend a growing body of evidence suggesting that memory and learning are widely distributed phenomena within the central nervous system. NEUROSCIENTIST 3:287–294, 1997


2008 ◽  
Vol 99 (5) ◽  
pp. 2602-2616 ◽  
Author(s):  
Marion R. Van Horn ◽  
Pierre A. Sylvestre ◽  
Kathleen E. Cullen

When we look between objects located at different depths the horizontal movement of each eye is different from that of the other, yet temporally synchronized. Traditionally, a vergence-specific neuronal subsystem, independent from other oculomotor subsystems, has been thought to generate all eye movements in depth. However, recent studies have challenged this view by unmasking interactions between vergence and saccadic eye movements during disconjugate saccades. Here, we combined experimental and modeling approaches to address whether the premotor command to generate disconjugate saccades originates exclusively in “vergence centers.” We found that the brain stem burst generator, which is commonly assumed to drive only the conjugate component of eye movements, carries substantial vergence-related information during disconjugate saccades. Notably, facilitated vergence velocities during disconjugate saccades were synchronized with the burst onset of excitatory and inhibitory brain stem saccadic burst neurons (SBNs). Furthermore, the time-varying discharge properties of the majority of SBNs (>70%) preferentially encoded the dynamics of an individual eye during disconjugate saccades. When these experimental results were implemented into a computer-based simulation, to further evaluate the contribution of the saccadic burst generator in generating disconjugate saccades, we found that it carries all the vergence drive that is necessary to shape the activity of the abducens motoneurons to which it projects. Taken together, our results provide evidence that the premotor commands from the brain stem saccadic circuitry, to the target motoneurons, are sufficient to ensure the accurate control shifts of gaze in three dimensions.


Author(s):  
Mohammad Jamali ◽  
Mehdi Golshani ◽  
Yousef Jamali

Mind and brain/matter interaction is one of the important and controversial issues in Islamic philosophy. In fact, in the resources of Islamic philosophy, one of the basic parts of philosophical discussions is related to mind’s nature and its interaction with the brain. Especially, in Avicenna’s philosophy, there are many articles and books which have addressed the topic of mind and brain and the relation between them. Avicenna was a profound philosopher, an expert physicist and a proficient physician of his time. Because of his experimental proficiency in medicine and surgery and his deep philosophical analysis, his discussion about mind and brain is very interesting for our time, due to recent advances in neuroscience. In this article, we have explained one of Avicenna’s arguments (in his famous opus “al-Isharat”) about the incorporeity of mind (self), which is very close to modern neuroscience and physics literature. In addition, we explain his model of mind and brain interaction. Avicenna described the mechanism of the causal effect of mind on the brain via a third identity, which works as an interface between them (in his main book “al-Shifa”). We try to illustrate his model by the use of some examples, inspired from modern physics. Also, we explore the philosophical constraints which must be considered in any model of mind-matter interaction, within the Islamic philosophy framework. In fact, we propose a new understanding of Avicenna’s philosophy which is in agreement with modern physics and neuroscience.


Author(s):  
Austin M. Freeman

Angels probably have bodies. There is no good evidence (biblical, philosophical, or historical) to argue against their bodiliness; there is an abundance of evidence (biblical, philosophical, historical) that makes the case for angelic bodies. After surveying biblical texts alleged to demonstrate angelic incorporeality, the discussion moves to examine patristic, medieval, and some modern figures on the subject. In short, before the High Medieval period belief in angelic bodies was the norm, and afterwards it is the exception. A brief foray into modern physics and higher spatial dimensions (termed “hyperspace”), coupled with an analogical use of Edwin Abbott’s Flatland, serves to explain the way in which appealing to higher-dimensional angelic bodies matches the record of angelic activity in the Bible remarkably well. This position also cuts through a historical equivocation on the question of angelic embodiment. Angels do have bodies, but they are bodies very unlike our own. They do not have bodies in any three-dimensional space we can observe, but are nevertheless embodied beings.


2016 ◽  
Vol 5 (1) ◽  
pp. 30-38 ◽  
Author(s):  
Jennifer J. Heisz ◽  
Ana Kovacevic

Age-related changes in the brain can compromise cognitive function. However, in some cases, the brain is able to functionally reorganize to compensate for some of this loss. The present paper reviews the benefits of exercise on executive functions in older adults and discusses a potential mechanism through which exercise may change the way the brain processes information for better cognitive outcomes. Specifically, older adults who are more physically active demonstrate a shift toward local neural processing that is associated with better executive functions. We discuss the use of neural complexity as a sensitive measure of the neural network plasticity that is enhanced through exercise. We conclude by highlighting the future work needed to improve exercise prescriptions that help older adults maintain their cognitive and physical functions for longer into their lifespan.


Author(s):  
Sunday Bolade

Humans perform activities collaboratively or individually, and these activities, more often than not, involve both physical and mental processes. However, irrespective of whether individual or collective functioning, knowledge creation is a personal experience. Nevertheless, the general tenet of this paper is that knowledge is created in a human’s mind and resides in the head. Hence, it posits that knowledge creation is cognitive (associated with the neurological structures of the brain) and psychological (involving consciousness)—a psycho-cognitive process. This study thus employs a “Cognaction” mechanism that is based on the assumptions captured below. The mechanism premised that the human cognitive chamber consists of 3C modes of comprehension (for interpreting stimuli transmitted to the brain by sensory organs), contextualisation (for mindful connecting of chunks to existing schemas), and conceptualisation (for evaluative reflection in a manner that leads to drawing inference and building themes or new concepts). It demonstrates that as diverse skill sets are applied to a task, they generate varieties of effects and outcomes. The outcomes though are distinctive and at the same time are cospecialised. Thus, the psycho-cognitive perspective demonstrates knowledge creation as a cocreation process and sees knowledge as a mix of cocreated, cognitive structures. In view of these, the study provides the missing explanation on how the knowledge archetypes emerged. And it provides the missing link between the belief that “knowledge is created in the head” and knowledge creation theory.


Author(s):  
Alba J. Jerónimo ◽  
María P. Barrera ◽  
Manuel F. Caro ◽  
Adán A. Gómez

A cognitive model is a computational model of internal information processing mechanisms of the brain for the purposes of comprehension and prediction. CARINA metacognitive architecture runs cognitive models. However, CARINA does not currently have mechanisms to store and learn from cognitive models executed in the past. Semantic knowledge representation is a field of study which concentrates on using formal symbols to a collection of propositions, objects, object properties, and relations among objects. In CARINA Beliefs are a form of represent the semantic knowledge. The aim of this chapter is to formally describe a CARINA-based cognitive model through of denotational mathematics and to represent these models using a technique of semantic knowledge representation called beliefs. All the knowledge received by CARINA is stored in the semantic memory in the form of beliefs. Thus, a cognitive model represented through beliefs will be ready to be stored in semantic memory of the metacognitive architecture CARINA. Finally, an illustrative example is presented.


Author(s):  
Demetris Nicolaides

Everything is constantly changing, and nothing is ever the same, Heraclitus proposed, and in accordance with Logos, the intelligible eternal law of nature. Thus, everything is in a state of becoming (in the process of forming into something) instead of being (reaching or already being in an established final state beyond which no more change will take place). This means that things, permanent things, no longer exist—for they contradict his theory of constant change—only events and processes exist. His doctrine has found strong confirmation in modern physics, for, according to it, absolute restfulness and inactivity are impossibilities. Points in Einstein’s four-dimensional space-time continuum are events, and so are the quarks and leptons—for, unlike in deterministic Newtonian physics, matter in probabilistic quantum physics lost its permanence and identity because of the Heisenberg uncertainty principle. Moreover, all happenings, evidence suggests, are consistent with a single universal law.


Author(s):  
Zhiwei Shi ◽  
Hong Hu ◽  
Zhongzhi Shi
Keyword(s):  

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