Consciousness

Twelve possible tests of sensibility and six possible tests of vitality were evaluated for their ease of application and the reliability of the animals' responses in 25 animals of six species of captive cetaceans. The protocols for the application of the tests and the responses observed are described.

Hypnosis can profoundly alter sensory awareness and cognitive processing. While the cognitive and behavioral phenomena associated with hypnosis have long been thought to relate to attentional processes, the neural mechanisms underlying susceptibility to hypnotic induction and the hypnotic condition are poorly understood. Here, we tested the proposal that highly hypnotizable individuals are particularly adept at focusing attention at baseline, but that their attentional control is compromised following hypnosis due to a decoupling between conflict monitoring and cognitive control processes of the frontal lobe. Employing event-related fMRI and EEG coherence measures, we compared conflict-related neural activity in the anterior cingulate cortex (ACC) and control-related activity in the lateral frontal cortex (LFC) during Stroop task performance between participants of low and high hypnotic susceptibility, at baseline and after hypnotic induction. The fMRI data revealed that conflict-re...

The manner in which the domains of social life are established shows the structural form of consciousness, as they are meta-meanings, poles of organization of the corresponding meanings. Thus the domains are forms of specialization of the different dimensions of consciousness on specific issues, based on orientation poles, the relation of the meaning to these poles taking into account the "content" of areas. The use of the concept of domain has primarily a methodological purpose as it individualizes entities which are worthy of a separate analysis. It is a form of appointment in order to be able to conceptually operate the essential elements for the analysis of consciousness. What we call domains of consciousness have rather a virtual existence in relation to what is commonly referred to as the real (we think here of the brain). While analyzing consciousness on domains we consider first of all the way it is shaped culturally, its birth (continuous) in a cultural space. At the same time, the perspective on the given that the body constitutes is presented, with the influences it has on the shaping of consciousness.

Neurological reports of "tactile blindsight" suggest that the human somatosensory system can extract behaviorally useful information about the location of a tactile stimulus in the absence of conscious awareness that the stimulus occurred (Paillard et al., 1983; Rossetti et al., 1995). However, in a series of psychophysical experiments with neurologically intact subjects, we found no evidence for such a dissociation. Our subjects' ability to name the finger on which a tactile stimulus had been presented was dependent on their ability to consciously detect that stimulus (Harris et al., 2004). The present experiments followed up on this study and specifically sought evidence for a dissociation when subjects were required to indicate the location of the stimulus either by pointing at or moving the stimulated finger, the same response made by the neurological patients. Once again, localization accuracy was correlated with detection, and, crucially, when both detection and localization were measured using equivalent forced-choice tasks, the subjects were completely unable to identify the location of stimuli that they had not detected. These findings are inconsistent with the dissociation implied by the cases of tactile blindsight, but are consistent with other neurological evidence that detection of a tactile stimulus does not depend on localization (Head and Holmes, 1911; Halligan et al., 1995; Rapp et al., 2002).

It is astonishing: Most of the people spend the major part of their lives doing a job they don’t really like. Day in, day out. Recently, when being asked why he goes to work in the morning, an employee of a company answered: „Why I go to work? Because I have to earn money. Life only starts after finishing time. It is for everyone the same and those who state something different are lying!” Sharp words; yet this statement applies to many people. In this context many people do not only go to work because they “have to“, but in addition to that many of them practice work-to-rule. Work-to-rule is an inner attitude, which often shows in the atmosphere of a company, the incidence rate and the development of a company. A completely different kind of working environment would be possible, if the values and the context in companies would be transformed through a change of the inner attitude of each individual. In contrast to “work-to-rule” the new direction could be “being in service of something greater”. This attitude could be a catalyst for evolution and fulfillment at work. Would you like to learn more about that? Then take a look at this article.

The effects of iso- and hypo-osmotic reduction of the CSF [Na+] on the tolerance to blood loss and concomitant cardiovascular and humoral responses were studied in conscious sheep. Animals only subjected to haemorrhage served as controls. The changes in CSF composition were induced by intracerebroventricular infusions of 0.3 M mannitol, respectively, 0.04 M NaCl. In the former instance the CSF [Na+] was reduced by 18 mM whereas a lowering by 13 mM concomitant with decreased CSF osmolality (mean change 25 mOsm kg-1) was seen in response to the NaCl solution. Apart from a slight lowering of the cardiac output during the infusion of 0.3 M mannitol preceding haemorrhage, the changes in CSF composition did not have any significant haemodynamic effects in the normovolaemic animal, or altered the cardiovascular responses to a subsequent hypotensive haemorrhage. The amount of blood needed to be withdrawn to obtain the predefined degree of hypotension did not differ significantly between treatment groups. The plasma vasopressin and angiotensin II concentrations were consistently increased by the hypotensive haemorrhage, but the magnitude of the vasopressin response was significantly reduced when the CSF [Na+] was lowered. We conclude that lowered CSF [Na+] and/or osmolality, in contrast to increased CSF [Na+], does not influence the tolerance to blood loss or the accompanying haemodynamic changes in sheep, in spite of an attenuated vasopressin response.

This dissertation explores and argues for the import of the imagination (Phantasie) in Edmund Husserl's phenomenological method of inquiry. It contends that Husserl's extensive analyses of the imagination influenced how he came to conceive the phenomenological method throughout the main stages of his philosophical career. The work clarifies Husserl's complex method of investigation by considering the role of the imagination in his main methodological apparatuses: the phenomenological, eidetic, and transcendental reductions, and eidetic variation - all of which remained ambiguous despite his extensive programmatic discussions. The work illuminates and clarifies aspects of the Husserlian phenomenological method never before explored.

In order to clarify Husserl's eidetic method of inquiry, I propose a new way of thinking about the imagination - as direct intuitive presentation (eigentliche anschauliche Vorstellung) and as horizonal-nexic level of consciousness exhibiting the neutrality, freedom, and possibility as its essential features. Following Husserl's studies of the imagination, I propose a three-level model of consciousness (realizing, imagining, and eidetic) and explore the dynamic flexibility of each level (as horizon within which acts such as judgments or memories can unfold). This model of consciousness allows for a rethinking of the sources and conditions for the possibility of eidetic phenomenological inquiry - topics Husserl was mostly silent about.

Through a rethinking of the model of consciousness, I propose a tight and substantial relationship between the natural (everyday) and artificial (methodological, theoretical) attitudes. I argue that the structure and systems of possibilities pertaining to the artificial attitude - i.e., our actual as well as possible methodological tools - are structurally and well as informationally bound to the structure and system of possibilities pertaining to the natural
attitude. In order to explore the nature of the relationship between these two attitudes I argue that we must take a closer look at the structure and abilities of imagining consciousness - the sole nexic-horizonal level that can function both naturally and artificially. This insight regarding the nature of consciousness clarifies Husserl's transcendental idealism in its intimate connection to the everyday. Understanding Husserl's philosophical stance is thus purged of all possibility of mistakenly labeling it as entailing immanent detachment, solipsism, or Platonic idealism.

Abstract: This paper builds upon an essay the author published in Cosmos and History in June of 2014, in which nonexistence is seen as the engine, axis and source of existence.1 In this article, I will share my understanding what I have uncovered since then. Nature appears to have designed us to evolve into a more unified, awake state of consciousness, one that is aware of both our unique (apparently form-based) individual selves, and of our (unformed) void-like “face before we were born.” Many religious teachings for millennia have pointed to the realization of this unity as the highest attainment of a human life. Today, there is also a growing global awareness of the potential of awakening to this reality together, as the next step in our human and cultural evolution.2, 3, 4 Due to my thirty years of practice with thousands of people, I can honestly say that this way of being together may be essential to our survival as a species.
Over these last hundred years, many of the realizations described in ancient texts have been verified by western science. As one such example, Hinduism states there are ultimate realities whose interaction accounts for all experiences in this universe. The so called “real” Purusa (Sat-Purusa) is a void, which gives rise to an unchanging spirit (Purusa)--the point that radiates consciousness through all points, as a colorless light. All else changes (Prakrti) and is subject to cause and effect. Hinduism refers to spirit as present everywhere, in everything, and everyone—as the soul of the universe. It is said that spirit regulates, guides and directs our evolution through cause and effect. Spirit breathes life into matter, as the presence of consciousness, as the oneness in every life form, and in all of humanity--as the essence of both the individual self and the universal Self. According to Hindu teachings, it is why the universe is dynamic--versus being static. Yoga schools also hold that the path to self/Self-realization involves an ongoing awakening--to this single spirit coordinating its countless material manifestations. Of the tens of millions reporting near death experience, including this author, many realize we’re “in this world but not of it.”
Contemporary research has examined what appears to be essential for cultivating conscious community, finding that a shared sense of emptiness frequently precedes social integration.3 My own ongoing research in attention management and group intelligence show subjectivity and objectivity are integrated and displayed through the quality and presence of our attention. I have found that whenever we are aware of the void-like nature of our awareness—whether alone or together--our ability to receive and reflect is significantly enhanced. Participants report feeling one with everyone and everything. They share enthusiastically about the evolution of a “commonsense” that can be cultivated and popularly embraced. Once our attention is undivided, people recognize its quality and presence. We can experience the breath entering and leaving one another’s bodies as well as a profound altruistic way of being together. This is a subtle process, requiring a deep sense of shared relaxation, and the gradual development of "effortless concentration.” Our minds and bodies serve as a lens--as do our eyes and ears—for attending to whatever we choose to notice. Clearly, we seem designed to receive, reflect, and be--whatever we attend to.
In this paper, I propose a highly speculative bottom-up theory of everything continuously originating from nothing. It is proposed how top-down theories, such as general relativity and quantum mechanics might approximate this author’s instinct.

Currently, there exists no effective monitor that can predict the probability of a patient being conscious during general anesthesia. The electroencephalogram-derived bispectral index (BIS) is a promising new method to assess anesthetic adequacy. This study used the BIS to predict the probability of recovery of consciousness after a single bolus induction dose of propofol or thiopental. Twenty unpremedicated surgical patients were anesthetized with 4 mg/kg thiopental and 20 patients with 2 mg/kg propofol. The BIS was monitored throughout the study. After induction, before administration of neuromuscular blocking agent, a tourniquet was applied to one arm and inflated above the systolic blood pressure. This allowed preservation of the ability to move the hand after neuromuscular blocking agent onset. Patients were then prompted to squeeze the investigator's hand every 30 s, until they responded to the request. At the time of response, anesthesia was reinduced and the study terminated. The BIS at loss of consciousness and recovery of a response was not statistically different between propofol and thiopental. No patient with a BIS less than 58 was conscious. In both groups, a BIS of less than 65 signified a less than 5% probability of return of consciousness within 50 s. The BIS can be used to predict probability of recovery of consciousness after a single injection of either thiopental or propofol.

We investigated whether fentanyl decreases the serum concentrations of the steroid anesthetic eltanolone effective in producing loss of consciousness in 50% of patients (EC50induction) and in preventing movement at skin incision in 50% of patients (EC50incision). For anesthetic induction, patients received effect-site target concentrations of fentanyl 0.0, 1.5, 3.0, or 4.5 ng/mL and eltanolone 500, 750, 1000, or 1200 ng/mL. Loss of response to verbal command was assessed after 10 min. For incision, patients received effect-site target concentrations of fentanyl 0.5,1.5, 3.0, or 4.5 ng/mL and eltanolone 547-2926 ng/mL. Movement at incision was assessed at least 10 min after new targets were entered. Probability of loss of consciousness and of movement versus arterial serum concentration combinations were analyzed by logistic regression. Dixon up-down analysis was used to estimate ET50incision effective target concentration combinations. In the absence of fentanyl, anesthesia was induced in only 1 of 12 patients, which suggests that the EC50induction is >1500 ng/mL at fentanyl 0.0 ng/mL. With fentanyl (38 patients), eltanolone EC50induction was independent of fentanyl concentration, calculated as 628 ng/mL. For the incision phase (52 patients), logistic regression failed to generate a valid model. Dixon analysis (43 patients) produced an eltanolone ET50incision of 2288 ng/mL at fentanyl targets of 0.5 ng/mL, 754 ng/mL at 1.5 ng/mL, 735 ng/mL at 3.0 ng/mL, and 645 ng/mL at 4.5 ng/mL. Fentanyl reduced the serum concentration of eltanolone required to produce loss of consciousness and the target concentration of eltanolone required to prevent movement to skin incision. Fentanyl reduced the serum concentration of eltanolone required to produce loss of consciousness and the target concentration of eltanolone required to prevent movement to skin incision. Future interaction studies of this nature using logistic regression should model responses to hypnotic alone separately from responses to hypnotic-analgesic combinations.

The Bispectral Index (BIS) correlates well with the level of consciousness with single anesthetic drugs. We studied the effect of the interaction of propofol with alfentanil on propofol concentration and BIS associated with 50% probability of loss of consciousness and lack of recall (Cp50 and BIS50, respectively). We studied 40 consenting volunteers at two institutions who were randomly assigned to receive stepped increases of propofol (10 subjects at each site), propofol plus alfentanil 50 ng/mL (10 subjects at Emory site), or propofol plus alfentanil 100 ng/mL (10 subjects at Duke site) by using a target-controlled infusion device. Measures of sedation, BIS, deltaBIS (absolute change of BIS after a painful stimulus), memory, and drug concentration were obtained at each target drug concentration. The relation among BIS, measured drug concentration, sedation score, and presence or absence of recall was determined by linear and logistic regression for different drug regimens, and the prediction probability (Pk) was calculated. The addition of alfentanil in increasing doses did not significantly affect the BIS50 and propofol Cp50 values for loss of consciousness and lack of recall. DeltaBIS was significantly decreased by both an increase in the concentration of propofol and the presence of alfentanil. The Pk for BIS was >0.93 with all drug regimens, better than those of the target and measured propofol concentrations. We conclude that BIS correlated well with the hypnotic component of anesthesia independent of the presence of an opioid. Moreover, the level of consciousness, and, therefore, the BIS index, is affected by a painful stimulus, and this response is ablated either by opioids or increasing propofol concentration. In volunteers, the sedation and changes in memory function produced by propofol correlated well with changes in the Bispectral Index. This relationship was not altered by the addition of an analgesic (alfentanil). However, in moderately sedated patients who received a painful stimulus, the Bispectral Index increased, but this response was blocked by the analgesic or increasing propofol concentrations.