Consciousness is usually perceived as a state of being aware of one’s environment as well as self. Despite its omnipresence in our life, understanding this concept is challenging. This has given rise to several theories attempting to explain the nature of consciousness, as well as hard and soft problems of consciousness. In fact, the boundaries of consciousness defined by these theories are a topic of continued discussion, particularly in light of the recent advances in artificial intelligence (AI). Some of these theories consider consciousness as a simple integration of information while others purport the need for an agency in the process of integration for an entity to be considered conscious. Some theories consider consciousness as a graded entity and some equate consciousness with content of awareness. In this work, major theories of consciousness are reviewed and compared, focusing on awareness, attention, and sense of self. These findings are interpreted in relation to AI in order to ascertain what makes AI distinct from natural intelligence.

Consciousness is usually interpreted as a state of being aware of one’s environment as well as self, while awareness is understood as knowledge of something. Despite their semantic differences, in philosophy, these terms are often used interchangeably, as is the case of the hard problem of consciousness proposed by Chalmers, which in fact is the hard problem of awareness. Trilogy paradigm of consciousness (or simply “trilogy”) offers a new paradigm where consciousness is the result of a unique interaction between awareness and the decision-making process. By conferring the input of awareness to the decision-making process, a new mental function of awareness-based choice selection (ABCS) or true free will emerges. Likewise, application of the power of decision-making to the process of awareness gives rise to discretionary selection of information for awareness (DSIA) or intentional attention. The intertwined actions of ABCS and DSIA comprise “I” which is the faculty of our consciousness and is what sets natural intelligence (NI) apart from artificial intelligence (AI). Based on trilogy, mind is an unconscious compilation of all mental function excluding ABCS and DSIA that are the essence of consciousness. As humans, we are a union of “I,” our minds, and our bodies.

To show that underlying Schmitt's account of fascist politics lies a Gnostic-like metaphysical dualism separating the realms of value and power. Contrary to the normative political tradition of the West, which defends an ethical politics, Schmitt - jurist and theorist of the Nazis - aligns himself with Machiavelli and Hobbes to defend realpolitik: where sovereignty is ultimately a function of the Dictator's will alone. This paper shows the contradiction within such a position, which criticizes values in politics but by its advocacy, and its defense of the Dictator's willing, relies on valuation, choice, and hence the ethical.

The will and intellect have been debated philosophically without resolution for centuries. It is for this reason that this article considers doctrines of the will and intellect of two 17^th-century rationalist philosophers, Rene Descartes, and Baruch Spinoza, both of whom were chosen as the focus for analysis because of their prominence and contrasting views. Our objective was to critique the doctrine of the will and intellect to develop an alternate theory that expounds on their previous work. A qualitative exploration was undertaken that compared their respective belief systems of Dualism and Monism. Despite the strengths of their arguments, an analysis of Part V of Spinoza’s Ethics and Discourse on Method and Meditations on First Philosophy by Descartes led the author to determine that both were partially correct in their positions yet consistent with one another. From this conclusion and building upon their work, this article presents the synthesis of the author’s alternate theory regarding the qualitative characteristics of both the will and intellect. An ontological argument against the existence of infinite entities as a corollary with the implication that neither the will, intellect, nor God can be infinite. While the limitation of the conclusions drawn is that they are dependent on the author’s philosophical framework, the originality of this paper is based on the author’s synthesis of one coherent theory from two philosophers espousing contrasting theistic systems and should serve as the foundation for future exploration and debate.

Land registry is one of the instruments most mentioned by public actors in land management in Benin to solve land problems faced by the country. Its implementation and functioning depend not only on technical actions but also on political will. Through a methodology based on participant observation, semi-structured interviews, focus group, as well as on the theory of "change in public action" by P. Muller (2005), legal and institutional changes have been observed in the implementation of the cadastral project. It is a project whose political component is readable through government action and the legal reforms carried out. At the technical level, the land data collected are processed by computer systems that can facilitate the mass production of land titles.

Nobel Prize-winning physicist Sir Roger Penrose and Stuart Hameroff, a renowned American physician and scientist, have put forward an innovative theory that the human brain has a quantum mechanism located in the microtubular protein system within neurons, known as the "Orch OR" theory. According to the researchers, this mechanism is responsible for the brain's non-computational actions such as consciousness and free will. This theory has been criticized by several researchers from both the biological and physical sides. The purpose of this paper is to examine whether there is a possible basis for this theory in the philosophy of science.

One of the central criteria for free will is “Could I have done otherwise?” But because of a temporal asymmetry in human choice, the question makes no sense. The question is backward-looking, while human choices are forward-looking. At the time when any choice is actually made, there is as of yet no action to do otherwise. Expectation is the only thing to contradict (do other than). So the ability to do something not expected by the ultimate expecter, Laplace’s demon, is a better criterion for free will. If human action is fundamentally unpredictable, then we have free will. Scientists have studied a form of fundamental unpredictability, known as undecidability. The features that make a system capable of undecidable dynamics have been identified: program-data duality; potential to access an infinite computational medium; and the ability to implement negation. Humans have all three of these features, so we very likely are fundamentally unpredictable, so we have free will.

The notion of free will seems so intuitive to us that it would be hard, even impossible, to imagine that we live in a world without ever exerting any willpower. This view of reality is not only hindrance to inspiration, it poses a serious threat to our moral and social responsibilities. Nonetheless, many scientific and philosophical schools of thought such as determinism purport free will as a mere illusion. As an attempt to rescue free will put forward by libertarianism, compatibilism or physical indeterminism that either exempts our mind from the universal rules of cause and effect by offering our minds a metaphysical status or substitute free will with random will rooted in the laws of quantum mechanics. This manuscript offers an alternative perspective under a new paradigm of consciousness called physical libertarianism that explicates true free will through the unwavering laws of cause and effect. Based on this paradigm, consciousness is the result of interaction of awareness and decision-making process. By applying awareness to the process of decision-making awareness-based choice selection or true free will is conceived. In return, by assigning the power of decision making to the process of awareness discretionary selection of information for attention or intentional attention is emerged. Through integration of these two mental functions, an independent entity called “I” is formed that differentiates natural intelligence from artificial intelligence. While determinism can aptly describe the world of inanimate objects and artificial intelligence, because of “I,” determinism has no jurisdiction over the realm of natural intelligence.

One purported benefit of technology is that it gives humans greater control over how they live their lives. Various technologies are used to protect humans from what are perceived to be the capricious whims of indifferent natural forces. Additionally, technology is used to create circumstances and opportunities that are believed to be preferable because they are more subject to human control. In large measure, the lives of late moderns are effectively constructed and asserted as artifacts of what they will themselves to be. This control is seen prominently at the beginning and end of life. Technology is employed to overcome infertility, prevent illness, disability, and undesirable traits, to select desirable traits and increasingly enhance them. At the end of life, late moderns have a far greater range of options at their disposal than past generations: they can choose to delay death, control pain, or end their lives at the time and with the means of their choosing. The greater control that technology offers helps humans to survive and even flourish, but it comes at a price. One such cost is that it tends to reduce humans to being little more than a will confined within a body. The body is thereby effectively perceived to be an impediment to the will that should be overcome. Is this troubling? Yes. I argue that the purported control technology offers often serves as a distraction or blind spot that may prevent humans from understanding and consenting to their good. In making this argument I draw upon the Christian doctrine of the incarnation as a way of disclosing the creaturely good of finitude against which the will should conform rather than attempting to overcome. I also draw upon Iris Murdoch’s and Simone Weil’s concept of “unselfing” as a way of conforming the will with this good. I revisit issues related to the beginning and end of life to draw-out some of the implications of my argument.

Music therapy has served as complementary and alternative medicine for various neurological disorders. Five Phases Music Therapy (FPMT) employs the theory of five phases and five music scales or tones (宫Gong (do), 商Shang (ri), 角Jue (mi), 徵Zhi (so) and 羽Yu (la)) to analyze and treat mind-body illness. In Chinese Medicine (CM), the five music scales are used to connect the human body and the universe, interpret personalities and constitution and analyze the influences of climatic changes on health. FPMT has a self-contained theory and routine of practice application. Large amounts of clinical and fundamental reports have been available and clinical benefits have been obtained. However more systemic clinic research esp. evidence-based and random controlled trials must be performed to validate and optimize its routines and biological and neurological mechanism must be further explored. It’s reasonable to believe that the effective music therapy will attract more attention from the world outside China with the introduction of FPMT.

The Simulation analogy presented in this work enhances the accessibility of abstract quantum theories, specifically the stochastic hydrodyanimc model (SQHM), by relating them to our daily experiences. The SQHM incorporates the influence of fluctuating gravitational background, resembling dark energy, into quantum equations. This model successfully addresses key aspects of Objective-Collapse Theories, including resolving the 'tails' problem through the definition of quantum potential length in addition to the De Broglie length, beyond which coherent Schrödinger quantum behavior and wavefunction tails cannot be maintained. The SQHM emphasizes that an external environment is unnecessary, asserting that the quantum stochastic behavior leading to wave-function collapse can be an inherent property of a system in a spacetime with fluctuating metrics. Embedded in relativistic quantum mechanics, the theory establishes a coherent link between the uncertainty principle and the constancy of light speed, aligning seamlessly with finite information transmission speed. Within a fluctuating quantum system, the SQHM derives the indeterminacy relation between energy and time, offering insights into measurement processes impossible within a finite time interval in a truly quantum global system. Experimental validation is found in confirming the Lindemann constant for solid lattice melting points and the transition from fluid to superfluid states. The SQHM's self-consistency lies in its ability to describe wavefunction collapse and the measure process. Additionally, the theory resolves the Pre-existing Reality problem by showing that large-scale systems naturally decay into decoherent states stable in time. Continuing, the paper demonstrates that the physical dynamics of SQHM can be analogized to a computer simulation employing optimization procedures for realization. This perspective elucidates the concept of time in contemporary reality and enriches our comprehension of free will. The overall framework introduces an irreversible process impacting the manifestation of macroscopic reality at the present time, asserting that the multiverse exists solely in future states, with the past comprising the formed universe after the current moment. Decoherence at the present time functions as a reduction of the multiverse to a single universe. The macroscopic reality, characterized by fractal consistency where microscopic domains with quantum properties coexist, provides insights into how our consciousness apprehends dynamic reality, the spontaneous emergence of gravity in discrete spacetime evolution, and the attainment of the classical General Relativity limit in Quantum Loop Gravity and Causal Dynamical Triangulation. The Simulation Analogy highlights a strategy focused on minimizing information processing, facilitating the universal simulation in solving its predetermined problem. From within, reality becomes the manifestation of specific physical laws emerging from the inherent structure of the simulation devised to address its particular issue. In this context, the reality simulation appears to employ an entropic optimization strategy, minimizing information loss while efficiently compressing data in line with the simulation's intended purpose.

A topical challenge for algorithms in general and for automatic image categorization and generation in particular is presented with the aim of highlighting strengths and deficiencies of current Artificial Intelligence approaches while sketching a way forward. A general lack of encompassing symbol-embedding and (not only) -grounding in some bodily basis is made responsible for current deficiencies. A concomitant dearth of hierarchical organization of concepts follows suite. As a remedy for these shortcomings, it is proposed to take a wide step back and to newly incorporate aspects of cybernetics and analog control processes. It is claimed that a promising overarching perspective is provided by the Ouroboros Model with a valid and versatile algorithmic backbone for general cognition at all accessible levels of abstraction and capabilities.

The theories of Evolution and Big Bang have brought a major impact upon the scientific and societal perception upon the origins, abilities and roles of mankind on Earth. It is conclusively evident that Mother Nature and the physical realm is autonomous and all phenomena in the world occur without an imposition against the “free will” of such events and patterns. Nevertheless, this extent of freedom does not imply that life on Earth represents an accident and has no purpose. By careful analysis of ancient religious texts, it can be suggested even otherwise, that it is especially free will that is offered as a gift from outside of the physical dimensions of existence, with the purpose of a continuous edification and improvement of the overall life conditions and of the human perception. It may be that the multi-generational focus on improvement and progress have been misattributed as a long-term evolution of species, that humans came from animal ancestors and that there is a blurred line associating humans with animals. Furthermore, it may be that scientists based their suggestions that no outside Creator would have brought the Earth into existence on physical perspectives, when the extra-dimensional process of Creation implies that all elements of the physical existence undergo a process of Creation from the outside, where time, space and physical matter do not exist, in spite of such elements possibly reflecting unseen elements of the meta-physical world. Finally, there is the following example that deserves attention within the scientific community; just because all living cells - human, animal and plant - contain DNA chromosomes, ribosomes, mitochondria and a plasma membrane, it does not indicate that humans are animals, just as this does not indicate that plants are animals. In Science, there is a golden statement, that correlation does not imply causation. This example is in complete agreement with the verses of the Book of Genesis in the Holy Scriptures regarding the origins of life; namely, that animals could have been created by an Author of all life on Earth so that man would experience companionship. An improved scientific perception of the timeline of life on Earth may be reached via an approach that combines molecular biology with quantum physics, given that the three layers of Science - Biology, Chemistry and Physics - together with their foundational layer of Mathematics, are in fact situated in a relationship of complete harmony.

In this paper I will address Dr. Sonne’s questions about will, agency, choice, consciousness, relevant brain regions, impacts of disorders and their therapeutics, and I will do this by referring to my theory, Dual-brain Psychology, which posits that within most of us there exist two mental agencies with different experiences, wills, choices, and behaviors. Each of these agencies is associated as a trait with one brain hemisphere (either left or right) and its composite regions. One of these agencies is more adversely affected by past traumas and is more immature and more symptomatic while the other is more mature and healthier. The theory has extensive experimental support through 17 peer-reviewed publications with clinical and non-clinical research. I will discuss how this theory relates to the questions that Dr. Sonne presented and will discuss also my published theory on the physical nature of subjective experience and its relation to the brain and how that theory interacts with DBP, and how the 2 theories relate to subjective experience, will, behavior, psychopathology and its treatment.