Mary Martin
realisation.
We are asked to realise in three ways: as insight (get real) as self (become real) and as manifestation (make real). To realise what’s happening, who we are, and what we should do, we need to unlearn some things and reimagine others.
https://perspecteeva.substack.com/p/falling-in-love-with-the-discomfort
Without synchrony and the deeper forms of connection that lie beyond it, we may be at greater risk for mental instability and poor physical health. With synchrony and other levels of neural interaction, humans teach and learn, forge friendships and romances, and cooperate and converse. We are driven to connect, and synchrony is one way our brains h
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https://www.vox.com/future-perfect/351893/consciousness-ai-machines-neuroscience-mind
The great substrate debate: Biochauvinism versus artificial consciousness
consciousness and
On the other hand, I am a believer in radical hope, by which I mean recognising that the chances of success may be slim but still being driven to act by the values and vision you are rooted in. Time and again, humankind has risen up collectively, often against the odds, to tackle shared problems and overcome crises.
The challenge we face as a civili
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a path to less time pressure and more time affluence could consist in learning and practicing mindfulness.
https://iaap-journals.onlinelibrary.wiley.com/doi/full/10.1111/aphw.12298
Mindfulness and
If consciousness really can arise in a jumble of silicon chips, we run the risk of creating countless AIs — beings, really — that can not only intelligently perform tasks, but develop feelings about their lives.
…
Rather than asking if each new AI system is finally the one that has conscious experience, focusing on the more fundamental que
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reading habit may be one of the useful strategies for protecting mental health via increasing self-compassion, particularly in people with depressive temperament.
https://www.academia.edu/2997-9196/1/1/10.20935/MHealthWellB6176
who knew? and
the explicit feeling of selfless minds may be tacitly accompanied by the implicit feeling of unlimited body, as two sides of the same coin. To put it provocatively: the only and unique occasion when one truly loses one’s self is when one’s body becomes a corpse (i.e. death).
Mindfulness and
the pregnant person body is not an ‘external environment’ within which the foetus is solitary and ‘confined’, waiting for the ‘lightbulb’ of consciousness to be switched on at a given timepoint when the neurogenesis is completed. Here I propose that both the easy and hard problem of developmental consciousness cannot be addressed without putting th
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