This essay is about mind in general, consciousness, the “what is it like to be…” experience. What follows applies to human and animal mind. I include a note at the end about animal mind in particular. My focus is on consciousness as such, why it exists at all and why does it have the form it has. This will not be so much about the contents of conscious phenomenal gestalt, qualia, intentionality, beliefs, memories, and so on.
Many of the essays on the blog impinge on philosophy of mind. Although the assertions, analogies, and connections to philosophy here are mine, they rest broadly on the theory of mind presented by The Urantia Book. It is after all with mind that we experience the mind-represented sensory world, assert propositions, make intentional choices, sense values, and experience our agency.
The Urantia Book’s philosophy of mind is theistic and dualistic, but not in the way of Cartesian or for that matter Thomistic dualism. It does have elements of each of these (although the Thomism is about personality not mind as such) but also shares much with “property dualism” of the sort championed by David Chalmers (The Conscious Mind  and The Character of Consciousness ). The purpose of this essay is to present the theory and note certain relations to philosophies of mind common among present-day philosophers. The theological basis of this theory is to be found here. I begin therefore with property dualism.
Chalmers is at base a materialist. There cannot be any super-natural power in his theory, but there is nevertheless a supra-natural effect. In his view, minds emerge from nothing above and beyond physical brains. No intentional power adds mind to brains, but the emergent mind does, nevertheless, have real powers and potentials that are nowhere present in brains simplicter antecedent to mind’s emergence. These qualities include the form of our subjective arena, its qualia and the ever present awareness of our intentional agency, our will, its power of downward causation.
This is a new type of cause in the universe perhaps best described by Nicholas Rescher in “Free Will: A Philosophical Reappraisal”. Rescher advocates for far more freedom in our intentions and acts than many other advocates of free will (see Richard Swinburne’s “Mind, Brain and Free Will” for a much narrower view). His argument for the unique quality of mental-cause is that it is timeless; he calls it initiation rather than cause, it being simultaneous with its effect. This comes out to the impossibility of ever identifying a “mental cause” independent of a brain-state correlate! There is more on Rescher’s view here.
What manifests in mind (pace Aristotle) are final and formal causes where before mind there were but material and efficient causes. We experience, directly and only in the first person, the causal efficacy of our agent-purposeful-volition. The combination qualia (emergence upward), and agent-intention (downward causation) has been called a “radical emergence” to distinguish it from the more ordinary emergence that produces, from physics, only physical if novel properties. As far as we know the only such phenomenon in the universe, the only radical emergence there has ever been, is mind (see note on emergence at end)!
Chalmers’ must ask: how can this possibly work? Cartesian dualism after all is universally challenged based on a single irresolvable issue, the matter of how a non-material substantive entity interacts with a material brain. Property dualism faces the identical problem. How exactly does physics, without a built in phenomenalism, produce a non-material phenomenalism, and how then does that turn around and become a literal cause, effectively directing (however minimally) the physics of the brain? Chalmers’ answer, and the answer, in variations, of many contemporary philosophers of mind, is that physics is not without built-in phenomenalism (or proto-phenomenalism).
Both panpsychism and various sorts of monisms posit the existence in (the monisms) or the emergence of phenomenal (or proto-phenomenal) qualities from physics (cosmology for panpsychism) alone. These qualities are forever undetectable by physics but are, nevertheless, built-in to physics! There spring immediately to mind two further questions: where exactly, or how, do these phenomenal/proto-phenomenal qualities inhere in physics, and what precisely is phenomenal about them?
To the first question, none has any answer. They could, of course, say “God put it there” but the whole point of the exercise is to find a solution without postulating a minded being having such powers. But if we rule out a minded source we are left at best with a supposedly mindless source of mind. We have done nothing but push the interaction issue to another part of the rug.
The second question is equally vexing. No one wants to say that the fundamental constituents of matter (atoms, quarks, the quantum field, the monists) or the universe taken as a whole (panpsychists) are conscious or minded. The claim is that the phenomenal builds itself up as the basic building blocks (atoms or galaxies) themselves are built up. But they nevertheless insist there is something inherent in these entities that is the real root of the consciousness we have. The problem is that when asked in what do hypothetical proto-phenomenal qualities consist, none can say, or even speculate. It seems that, short of mind as we know it, we cannot say in what the proto-phenomenal consists.
How does my view help? It does not explain the interaction mechanism. It does account for the reason the mechanism cannot be explained by mind of our type. It does, however, account for why we cannot give any account of that in which the proto-phenomenal might consist. We cannot give such an account because there need not be any proto-phenomenal qualities for which to account.
Starting with the property dualism, brains produce subjective-conscious-minds in a way analogous to a radio producing music (compression waves in air that we interpret as music or speech or whatever, but this detail has no bearing on the analogy). Destroy the radio or alter its function and the music disappears or becomes distorted. This is exactly what happens to mind when brain function is altered away from normal working limits; from distortions of consciousness to mind’s destruction. Real minds do not survive the destruction of brains any more than music survives destruction of the radio. From a common sense point of view, it is perhaps legitimate to view the radio as the real and perhaps sole source of the music.
But the radio does not produce music ex nihilo. Rather it interprets information present in a spacetime field in the radio’s vicinity. The radio is the “source of the music” in that it alone is responsible for the conversion, interpretation, or translation of information present in the field from its electromagnetic form ultimately to compression waves in air, an entirely different phenomenon! One way to look at it is to say brains are responsible for the conversion or interpretation of some spacetime pervading field into the form of our consciousness. More accurately, we should say that the field has the power to evoke consciousness from the doings of brains.
The field need not, by itself, have any phenomenal qualities at all. It need not itself be conscious or minded in any sense of those terms any more than the electromagnetic wave is music. Electromagnetic information isn’t music until the radio makes it so, and the field isn’t phenomenal until the brain makes it so, or at least this is all we need to specify about it. The field is a constant throughout (as far as we know) the universe. Radical emergence is effected from the brain-field combination.
The field I have elsewhere called “Cosmic Mind” (see “Fantasy Physics and the Genesis of Mind”). Perhaps this a poor terminological choice as I do not mean to imply the field is conscious or even phenomenal in some uncharacterizeable sense. It mght be proto-phenomenal, phenomenal, or even conscious, but none of these matter to the model. As far as human beings and human consciousness is concerned the only property the field has to have is a capacity to evoke our subjective experience from our brain-states. If it has other properties, or indeed even purposes, we have no way of knowing.
The field does, however, have to be substantive in some way, not necessarily matter-energy as we are capable of measuring it. Only a substance of some sort can interact with another substance, in this case having an effect, the emergence of consciousness, from a functioning brain.
Being non-material there aren’t any instruments on earth that can detect Cosmic Mind save one. A physics experiment signals a detection of some kind with some physical event whether triggering a photo-detector or perhaps just moving a needle. Brains are detectors of Cosmic Mind. The needle, the event that we experience, is consciousness itself, the product of the detection.
In another, perhaps simpler analogy, imagine some material object (a ball on a pedestal) in a dark room. The ball has certain physical properties (mass, shape, and importantly here it happens to be opaque). Now a point light-source is turned on in the room. The ball now throws a shadow. Nothing about the physical properties has changed. The light-source does not add the shadow to the ball, but the shadow emerges from the properties of the ball (shape and opacity). Turn the light off, the shadow goes away. Remove the ball in the presence of the light and the shadow also goes away. The ball is the sole determiner of the properties of the shadow, but only in the presence of the light!
Mind, in other words, springs from brains as Chalmers envisions it, and this is why it is properly a property dualism. Viewed from the material, it is a radical emergence (upward) and has, because of its novel properties, also downward casual qualities. Mind’s appearance, however, its form and nature, is the result of an interaction. The emergence of subjective consciousness from brains is enabled, effected, by Cosmic Mind. Consciousness is the music produced by brains in the (everywhere) presence of Cosmic Mind.
This model differs from Cartesian Dualism, because the substance of individual mind (its power to affect physics) is derivative! Cosmic Mind (which need not be anything like “a mind” and is not by any means individual mind) and brains, one immaterial and one material, are the antecedent conjugates. Human (and animal, any mind associated with brains) mind is the result, what brains produce in the presence of Cosmic Mind.
Unlike an electromagnetic field Cosmic Mind is not physical and that quality explains mind’s non-material quality. Cosmic Mind’s postulation accounts for mind’s relation to brains (mind’s physical root) and its subjective first-person-only phenomenology (mind’s non-material root). Qualia would appear to come from the brain side, our representation, via the senses, of the physical world. Intentionality is related to purpose, to final cause, something that doesn’t exist in physics. This quality must somehow be contributed by Cosmic Mind. How does Cosmic Mind interact with the physical? It is nice that brains detect Cosmic Mind, but how exactly do they do that? Aren’t I faced with the same “interaction problem”, perhaps pushed around a bit, as old fashioned Cartesian dualism?
The short answer is yes. It is the same problem, the same also faced by property dualism and panpsychism, and also Russelian, and any dual-aspect monism. The presence of Cosmic Mind is (like Cartesian mind) normally associated, directly or indirectly, with God, but one could leave its final source in abeyance as phenomenal monists and panpsychists do with their protophenomenal properties. None of these other theories ever say what exactly the phenomenal or proto-phenomenal qualities are let alone from where they come. Unlike the quasi-materialistic theories, Cosmic Mind is not (or need not be) phenomenal or proto-phenomenal (let alone conscious) at all. The emergent effect, subjective phenomenalism, only occurs when brains appear — Cosmic Mind being always on the scene. Unlike quasi-materialisms, this explains why we find the phenomenal only in association with brains and why we cannot even speculate about the protophenomenal in physics. It isn’t there to be found.
What about my other promise? Why is explanation of the interaction mechanism forever out of our reach? To support the radical emergence taking place, the field cannot, itself, be material (like the electromagnetic) or we would be back to unsupported radical emergence. Since it isn’t material it remains forever outside the capacity of physics (having only material instruments) to detect. Moreover, since the emergent dualism effected by the brain is also non-material the mechanism producing it is a mix of the physical (brain states) and non-physical (Cosmic Mind). Physics (in this case a synechode for neurophysiology resting on biology resting on chemistry and so on) can only measure the material side and it does! We can measure and find (roughly) consciousness-correlated brain states! What we cannot measure is the evocation subjective experience from their functioning.
What physics wants is an equivalence relation. But proving equivalence relations (for example the equivalence between thermodynamics and statistical mechanics) needs experimental confirmation, physical measurement, of the phenomenon from both ends as it were. This is precisely what is not possible concerning mind.
Where does Cosmic Mind itself come from? I’m a theist for this reason and many others. God covers a multitude of problems. The origin of course, but also the interaction. We can never spell out the mechanism but God knows the trick! Theism has no particular burden here. Panpsychists and monists do not tell us from where come their postulated “phenomenal properties-of-physics”, in what they consist, how they do their work, or how they are even possible within the physics we presently comprehend. Theism addresses all but one of these questions.
If we let materialist philosophers get away with “we don’t know, they’re just there” (concerning the proto-phenomenal) why shouldn’t theists? A non-material field pervading spacetime is no less conceivable than undetectable phenomenal properties underlying physics. One of Chalmers’ suggestions is “psychic laws” in parallel with physical law. Postulating Cosmic Mind answers more questions than proto-phenomenal physics or psychic laws, specifically why we cannot specify, or even speculate about, what qualities the proto-phenomenal has.
For more of my essays on this and related subjects see:
Note: On emergence
I have allowed in this essay that mind is the only example of radical emergence of which we know, but I believe there are two others, the universe itself, the big bang, and life. This essay is not the place to go into either, but it is the theme of my book “God, Causal Closure, and Free Will” linked above.
Note: On the subject of animal mind
Since mind is associated with brains we might speculate about where it appears in the development of animal nervous systems. The short answer is I do not know but at least it seems to be present, a “what it is like to be” subjectivity in all the mammals and birds and possibly all vertebrates. If Cosmic Mind is all of a piece, everywhere uniform throughout the universe, how is it that animal consciousness seems less rich than the human? The answer here is on the brain side in the same way the shape of the shadow depends on the ball.
The electromagnetic field is filled with information all jumbled together. It can be made coherent (by radios) through the process of tuning. When a radio is tuned to a particular “carrier frequency” amidst the jumble, all of the electromagnetic modulation around that frequency can be detected and interpreted say as music from one, speech from another and so on. But notice also, that even if we single out a particular carrier, radios can vary widely in the quality of their conversion/reproduction. The sound emerging from older, more primitive, radios contains less of the information than that coming from newer more advanced electronics.
Cosmic Mind need contain only one signal. Being non-material it might as well be undifferentiated as we couldn’t measure any differentiation anyway. But there are, like radios, brains of various qualities. Like an older radio, the mind evoked by the brain of a mouse is less rich than that of a dog, the dog less than an ape, and the ape less than a human all bathed in the same field. This seems to be the case for consciousness as a whole, but is not the case concerning specific qualia. A dog’s aroma qualia are far richer than a human’s, as is a bird’s visual qualia (birds have four types cone cells in their eyes supporting ultra-violet visual qualia). There is nothing surprising about this if qualia in particular are closely tied to the physical root of the subjective arena. Some more primitive radios can be optimized to reproduce a narrow range of audible frequencies better than a more advanced radio even though the latter does a better job over-all.
In accounting for this difference this “Cosmic Mind” hypothesis at least matches the accounting for qualia by panpsychism and dual-aspect monisms. In the latter theories, more primitive brains produce less rich phenomenal qualities from the basic proto-phenomenal building blocks but nothing blocks optimizations in different brains. In both cases, the onus for the quality (richness) of qualia lays with brains. But the quasi-materialisms cannot so well account for intention, purpose (something the higher animals clearly have), unless one posits its proto-presence as well. Such a move puts teleology firmly back into physics, and in that case we are half-way back to theism.