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Notes

[Notebook: DB 60 Spotlights]

[Sunday 18 February 2007 - Saturday 24 February 2007]

Sunday 18 Jebruary 2007
Monday 19 February 2007
Tuesday 20 February 2007
Wednesday 21 February 2007
Thursday 22 February 2007
Friday 23 February 2007

[page 105]

Saturday 24 February 2007

Dear Science, I have thought about your response to my submission (' we do not have an appropriate section in the magazine for such essays') and concluded that the term 'theology' may have caused you concern. I have therefore rewritten the piece with a view to communicating exactly the same ideas (or model) without using the terms god or theology. Instead we define Universe to mean that which there is nothing outside of. We can think of Universes in either an absolute or a relative sense. There is nothing outside The Universe simpliciter. This position excludes the use of the term to mean something of which there are many. On the other hand, we can confine ourselves (or find ourselves confined to) subsets of The Universe, Universes of action or discourse bounded by an unknown territory outside the Universe of discourse. So we may say that the Universe, insofar as it is observable, obeys the laws of propositional calculus. The observational foundation of this position is the stuff of experimental quantum physics. The explanation of these events, quantum mechanics, is a continuous expansion of propositional calculus, ie

[page 106]

predicate calculus. (First and second order theories).

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Further reading

Books

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Damasio, Antonio R, The Feeling of What Happens : Body and Emotion in the Making of Consciousness , Harcourt Brace 1999 Jacket: 'In a radical departure from current views on consciousness, Damasio contends that explaining how we make mental images or attend to those images will not suffice to elucidate the mystery. A satisfactory hypothesis for the making of consciousness must explain how the sense of self comes to mind. Damasio suggests that the sense of self doe snot depend on memory or on reasoning or even less on language. [it] depends, he argues, on the brain's ability to protray the living organism in the act of relating to an object. That ability, in turn, is a consequence of the brain's involvement in the process of regulating life. The sense of self began as yet another device aimed an ensuring survival.' 
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