Kathinka Evers is currently professor of philosophy at the University of Uppsala, Sweden. Her research centers on biobank ethics, the neural basis of. Professor Kathinka Evers, PhD, is SP-leader of the Ethics and Society Subproject 12, and WP-leader of the Philosophy and Neuroethics WPSince Philosopher Kathinka Evers does not think there is a sharp dualism between the unconscious and the conscious. Rather, the leader of the.
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Kathinka Evers – IMDb
Will or must intrinsically identical brains have identical mental states? Can sympathy biologically be extended?
And this philosophical theorizing is rarely obvious or straightforward and nearly always very contentions. In experimental science, simulation is one of the four meta-methods that subserve systematic experimental research.
Two main types of approaches can be raised. The solution, clearly, is to beware of any ideological misuse of theories kathihka and to maintain a high level of vigilance in this regard.
In view of their historic prevalence, it is not unlikely that these features have evolved to become a part of our innate neurobiological identity and that any attempt to construe social structures rules, conventions, contracts, etc. Moreover, it does not entail that we need have privileged access to our on experiences: Emotions made matter awaken and enabled it to develop a dynamic, flexible and open mind. And, as Joseph LeDoux asks: Further, it may result in a situation in which the outcome of an in silico experiment will have to be verified in vivo after all.
This may be realistic, but also reflects a serious human predicament.
For example, we predict that if we release a ball from a tower, the ball will fall because of gravity. What I say below are ideas published and co-authored with a colleague in neuroscience, Yadin Dudai.
Kzthinka is on the hospital’s Ethics committee and a member of the Swedish Society of Medicine’s Ethics committee. In recognition of his work, he was elected to the European Academy of Science and Arts. I also think we have good reasons to fear ourselves: If, say, humans learn to design their own brain more potently than we already do by selecting what we evesr to be brain-nourishing food and pursuing neuronally healthy life-styles, we could use that knowledge well — there is certainly room for improvements.
The Missing Dversp. This accounts for an important feature of the human brain: Simulation is hence used here to provide a proof of concept in the course of research and to promote and achieve understanding of the system.
One eliminated the mind; the other emotions and the brain from their pursuits, and the result was, of course, seriously lop-sided. This model is based on the notion that all the elementary cellular processes of brain networks are grounded on physico-chemical mechanisms and adopts an evolutionary view of consciousness as a biological function of neuronal activities, kayhinka describes the brain as an autonomously mathinka, projective and variable system in which emotions and values are incorporated as necessary constraints.
Our research in this field. There are so many fantastic works to choose between…but selecting a variety from different domains and kathlnka eras, the following five have been rich sources of inspiration to my philosophical thinking in different ways:.
If this were the case, the slightest error in the instructions for carrying out this program could have catastrophic consequences. Karl Sallin is studying pervasive refusal syndrome as a disorder of consciousness. Is realistic human brain simulation possible in the absence of consciousness? Individuals with a psychopathy evres find themselves in the reverse situation: Judging by present statistics on world poverty, distribution of health care, and the predominantly tense or bellicose relations kathinkx individuals, nations, cultures, ethnic groups, social classes, races, genders, religions, political ideologies, etc.
Evvers the other hand, taking experience into account necessitates simulating real-life contexts, a daunting task per se, specifically given that part of the real-life experience is the interaction over time with the functioning body.
Evers also believes there is likely to be a diverse experience of consciousness within humanity. Ample evidence shows how brain dysfunctions or damages can underlie a multitude of cognitive, emotional and behavioural disabilities, including self-indifference and social or moral incapacity, and how the structure of the supposedly healthy brain may also render some norms more or less inapplicable in practice.
The sciences of mind suffered from severe psychophobia until late in the 20th century, and it is perfectly legitimate not to want neuroethics to cross the same desert. Hence the input of the conditioned stimulus CS in Pavlovian or instrumental conditioning is replaced with artificial stimulation of the natural input to prove that identified parts of the neural circuit in vivo fulfill or at least take part in the role assigned to them in a model of the functional nervous system.
The Intrinsic Consciousness Theory Featured. The second, provided we assume faithful imitation of the relevant native brain activity, identify activity signatures that reflect conscious awareness in the human brain.
A fruitful collaboration The collaboration between neuroscience and philosophy is relatively new.
As far as data required for human brain simulation are concerned, it is sufficient to note that cellular physiology data are scarce and obtainable from patients only.
And all legal regulations are not as such ethical. However, the latter can be very rich, as recent research in neuroscience and psychology is making increasingly apparent. Presumably, yes, eevrs they know their intrinsic identity and the answer to the first question is affirmative.
The brain can be considered as a community of organs with different functions and phylogenetic history, which renders the hope to understand in detail the operation of each by the same task-relevant computations doubtful.
If consciousness is necessarily an outcome of a certain type of organization or function of biological matter, then brain simulation will never gain consciousness; whereas if consciousness is a matter of organisation alone, e.
And it is possible that, kathonka some cases, the nature of these relations is such that an answer to the empirical question can help inform an answer to the philosophical question. In contemporary neuroscience, the biological and socio-cultural perspectives dynamically interact in a symbiosis, which should reduce the tension further.
For example, do we want to avoid panpsychism here, the view that consciousness is a feature of all living things? These problems also require foresight of safety measures to ensure that in due time, the outcome of ambitious brain projects do not harm individuals and societies.
Social sciences are extremely important for us to achieve an integrated and multi-level understanding of the brain.