This section is more of a blog covering ideas about time-space, artificial intelligence and the psyche.

Consciousness, space and time

Space predicates time.
Space predicates movement.
Movement predicates time??

A model of perception and apperception

This model is not considered at the quantum level.

Showing where no time exists. Showing where there is time and space

t0 = An event or object in space and time. This object or event is there, it happens. In this example, a tree.
t1 = The particular sense elements reach us. Eye's (= light) and ears (= sound waves) are shown in the diagram but they could be any sense related apparatus that we can perceive with our eyes.
t2 = t1 to t2 is the time it takes our sense apparatus to send signals and for the brain matter to receive the signal. For example, the time it takes for the signal to travel via the optic nerve to the brain with the information about the object.
xRef research The effects of age on sensory thresholds and temporal gap detection in hearing, vision, and touch
Also telling time
t3 = t2 to t3 is the time for the brain to perceive or place these signals into the brain as a tree. I'm not even sure if this is the correct way to describe this.
t4 = t3 is the point at which the tree as an engram exists in the brain. It would be reasonable to assume t4 is equal to t3 were it not for the fact that consciousness of the tree is different to the engram of the tree in the brain. Moreover as I mention later, the object may already exist in consciousness without having been seen and placed as an engram into the brain. In this example it is a tree but it could be anything.
That said there is another objection to t3 and t4 being separate times: t4 exists where there is no time. The coming to consciousness of the tree object occurs in a non-time place, the place of psyche and consciousness. This raises questions about the limitations of the psyche to bring objects to consciousness. I do not know those questions and I think it has something to do with the border between psyche and matter. Perhaps t4 is not a time marker but the event of the tree coming into consciousness.

Questions:
Memory engrams reside in the brain so therefore must reside there as well as in consciousness, in psyche. The content must be perceived by consciousness in some way. When is the tree recognised in the brain and consciousness and does it depend on the engram?

Would it be conceivably possible to dream with no memory engram? Dream content often uses content personal to us from our day to day experiences - would this be possible without memory engrams? The personal unconscious would no doubt contribute.

If death as we know it is essentially corporeal death does - what would be a good investigation to understand whether our existence continues in the non-time and space zone in the model above?

Artificial intelligence

Hypothesis:
AI can only exist in the Time and Space zone. For this reason, AI will never be sentient because it will lack any consciousness. Consciousness requires psyche in a non-time space aspect.

I like this quote:

Or, as computer scientist Donald Knuth puts it, “AI has by now succeeded in doing essentially everything that requires ‘thinking’ but has failed to do most of what people and animals do ‘without thinking.'”
Found in a post on waitbuywhy.com blog

Reference from the wiki

A list of references from the text throughout the site where τ is used to annotate the reference to Space and time. In addition to references to the concept of time, many cases are the motif “time / no-time”; things that happen in time-space and the complementarity of the same event in no-time-space as per the model above. For example; events that are perceived consciously but also unconsciously.

§4 “Already in Charcot's time it was known that the neurotic symptom is ''psychogenic,” i.e., originates in the psyche. ... But it was not known how an hysterical symptom originates in the psyche; the psychic causal connections were completely unknown. ...
From a large number of like experiences it had been concluded that only the conscious mind of the patient does not see and hear, but that the sense function is otherwise in working order.“ The fact that there is no known physiological disruption leaves it down to a psychogenic issue. So thinking must have a psychic contingent that can block the physiological.
Two Essays on Analytical Psychology, Collected Works Vol. 7

§197 “The unconscious is continually active, ... It produces, no less than the conscious mind, subliminal combinations that are prospective; only, they are markedly superior to the conscious combinations both in refinement and in scope. For these reasons the unconscious could serve man as a unique guide, provided that he can resist the lure of being misguided.”
Two Essays on Analytical Psychology, Collected Works Vol. 7

Ω §250 “Once the personal repressions are lifted, the individuality and the collective psyche begin to emerge in a coalescent state, thus releasing the hitherto repressed personal fantasies.” Emphasis mine. xRef para. 247 How do the 'personal fantasies' relate to the 'collective fantasies' mentioned above.
“The fantasies and dreams which now appear assume a somewhat different aspect. An infallible sign of collective images seems to be the appearance of the “cosmic” element, i.e., the images in the dream or fantasy are connected with cosmic qualities, such as temporal and spatial infinity, enormous speed and extension of movement, “astrological” associations, telluric, lunar, and solar analogies, changes in the proportions of the body, etc. ... The collective element is very often announced by peculiar symptoms,2 as for example by dreams where the dreamer is flying through space like a comet, or feels that he is the earth, or the sun, or a star; or else is of immense size, or dwarfishly small; or that he is dead, ...” Underline mine
Two Essays on Analytical Psychology, Collected Works Vol. 7

§445 “We therefore affirm that in addition to the repressed material the unconscious contains all those psychic components that have fallen below the threshold, as well as subliminal sense-perceptions. ... Equally we have every reason to suppose that the unconscious is never quiescent in the sense of being inactive, but presumably is ceaselessly engaged in the grouping and regrouping of so-called unconscious fantasies. This activity should be thought of as relatively autonomous only in pathological cases; normally it is co-ordinated with consciousness in a compensatory relationship.” xRef with para 362 in Nature of the Psyche CW8
Two Essays on Analytical Psychology, Collected Works Vol. 7

§2 “With this definition we have described and delimited the scope of the subject. (Emphasis mine - I think it important to grasp the work 'scope' in this context...much of consciousness is discussed in terms of scope and the potential of what may become conscious, i.e., what may come into scope.)
Empirically, however, it always finds its limit when it comes up against the unknown.
The unknown falls into two groups of objects: those which are outside and can be experienced by the senses, and those which are inside and are experienced immediately. The first group comprises the unknown in the outer world; the second the unknown in the inner world. We call this latter territory the unconscious.”
Aion. Collected Works Vol. 9ii

§3 “The ego, as a specific content of consciousness, is not a simple or elementary factor but a complex one which, as such, cannot be described exhaustively. Experience shows that it rests on two seemingly different bases: the somatic and the psychic. The somatic basis is inferred from the totality of endosomatic perceptions, which for their part are already of a psychic nature and are associated with the ego, and are therefore conscious. They are produced by endosomatic stimuli, only some of which cross the threshold of consciousness. A considerable proportion of these stimuli occur unconsciously, that is, subliminally. ... Sometimes they are capable of crossing the threshold, that is, of becoming perceptions. But there is no doubt that a large proportion of these endosomatic stimuli are simply incapable of consciousness and are so elementary that there is no reason to assign them a psychic nature - ...
I have therefore suggested that the term “psychic” be used only where there is evidence of a will capable of modifying reflex or instinctual processes. Here I must refer the reader to my paper ”On the Nature of the Psyche,”1 where I have discussed this definition of the “psychic” at somewhat greater length.“
1Pars. 371ff.
Emphasis mine. It's important here to note how Jung is using the word 'psychic'. It is used like an adjective similar to how he uses the word 'psychoid' in the same essay; On the Nature of the Psyche. Clearly he uses psyche and psychic in more expansive contexts elsewhere but this using of words as adjectives is an important part of how Jung describes things and doesn't label them.
Aion. Collected Works Vol. 9ii

§4 “The somatic basis of the ego consists, then, of conscious and unconscious factors.
The same is true of the psychic basis (note the way Jung means psychic, xRef para.3 above): on the one hand the ego rests on the total field of consciousness, and on the other, on the sum total of unconscious contents. These fall into three groups:
[1] first, temporarily subliminal con- tents that can be reproduced voluntarily (memory);
[2] second, unconscious contents that cannot be reproduced voluntarily;
[3] third, contents that are not capable of becoming conscious at all.”
Aion. Collected Works Vol. 9ii

Jung's model of the scope of Ego Content

Aion. Collected Works Vol. 9ii

§6 ”... the ego is a conscious factor par excellence. It seems to arise in the first place from the collision between the somatic factor and the environment, and, once established as a subject, it goes on developing from further collisions with the outer world and the inner.“ By implication then the Ego is a space-time phenomena. It develops, therefore there is a progression, a past and present, a before > now > and to be. Psychologically speaking then our ego cannot just be there, it cannot just appear complete as it were. Therefore, consciousness - and psychology - is a time-space concept. Consciousness as a principle must be evolved, it must develop and therefore is of a linear time based nature. Consciousness is not something that can just happen.
Aion. Collected Works Vol. 9ii

§45 “It must be reckoned a psychic catastrophe when the ego is assimilated by the self. The image of wholeness then remains in the unconscious, so that on the one hand it shares the archaic nature of the unconscious and on the other finds itself in the psychically relative space-time continuum that is characteristic of the unconscious as such.4 Both these qualities are numinous and hence have an unlimited determining effect on ego-consciousness, which is differentiated, i.e., separated, from the unconscious and moreover exists in an absolute space and an absolute time. It is a vital necessity that this should be so. If, therefore, the ego falls for any length of time under the control of an unconscious factor, its adaptation is disturbed and the way opened for all sorts of possible accidents.” Here is the space where extreme sports or sport at the highest level operates - where for the briefest moments the ego is consumed by the numinous of a relative space-time environment (= unconscious) and shares in the image of wholeness that resides in the unconscious. For just a brief moment this is where these athletes go and return as quickly.
Aion. Collected Works Vol. 9ii

§52 “But the psychic phenomenon cannot be grasped in its totality by the intellect, for it consists not only of meaning but also of value, and this depends on the intensity of the accompanying feeling-tones. Hence at least the two “rational” functions5 are needed in order to map out anything like a com- plete diagram of a given psychic content.” Think AI - AGI - and what it means to be human.
Aion. Collected Works Vol. 9ii

§59 “Although “wholeness” seems at first sight to be nothing but an abstract idea (like anima and animus), it is nevertheless empirical in so far as it is anticipated by the psyche in the form of spontaneous or autonomous symbols. These are the quaternity or mandala symbols, ... What at first looks like an abstract idea stands in reality for something that exists and can be experienced, that demonstrates its a priori presence spontaneously. Wholeness is thus an objective factor that confronts the subject independently of him, like anima or animus; and just as the latter have a higher position in the hierarchy than the shadow, so wholeness lays claim to a position and a value superior to those of the syzygy. The syzygy seems to represent at least a substantial portion of it, if not actually two halves of the totality formed by the royal brother- sister pair, and hence the tension of opposites from which the divine child9 is born as the symbol of unity.” Emphasis mine. We can experience - potentially - wholeness. That is not the same as achieving wholeness. As an experience though, this is within our reach.
Aion. Collected Works Vol. 9ii

Here is an argument against the case of AGI ever existing:
§61 “It would seem that one can pursue any science with the intellect alone except psychology, whose subject - the psyche - has more than the two aspects mediated by sense-perception and thinking. The function of value - feeling - is an integral part of our conscious orientation and ought not to be missing in a psychological judgment of any scope, otherwise the model we are trying to build of the real process will be incomplete. Every psychic process has a value quality attached to it, namely its feeling-tone. This indicates the degree to which the subject is affected by the process or how much it means to him (in so far as the process reaches consciousness at all). It is through the “affect” that the subject becomes involved and so comes to feel the whole weight of reality. The difference amounts roughly to that between a severe illness which one reads about in a textbook and the real illness which one has. In psychology one possesses nothing unless one has experienced it in reality. Emphasis mine
Hence a purely intellectual insight is not enough, because one knows only the words and not the substance of the thing from inside.” In relation to AI - AGI - This last statement makes me think of the Chinese Room experiment proposed by John Searle. Intellectually computers could achieve and perform but AI will never have understanding.
Aion. Collected Works Vol. 9ii


Some interesting quotes

A teleology is any philosophical account which holds that final causes exist in nature, meaning that design and purpose analogous to that found in human actions are inherent also in the rest of nature. The word comes from the Greek τέλος, telos; root: τελε-, “end, purpose”. The adjective “teleological” has a broader usage, for example in discussions where particular ethical theories or types of computer programs are sometimes described as teleological because they involve aiming at goals.

Entelechy : From Driesch “…a term borrowed from Aristotle's philosophy to indicate a life force which he conceived of as psychoid or “mind-like”, that is; non-spatial, intensive, and qualitative rather than spatial, extensive, and quantitative.” Also, see wiktionary : Etymology - From Late Latin entelechia, from Ancient Greek ἐντελέχεια (entelékheia), coined by Aristotle from ἐντελής (entelés, “complete, finished, perfect”) (from τέλος (télos, “end, fruition, accomplishment”)) + ἔχω (ékho, “to have”). Cf. CW8 p191, footnote 61.

…that gravity should be innate, inherent and essential to matter, so that one body may act upon another at a distance through a vacuum, without the mediation of anything else, by and through which their action and force may be conveyed from one to another, is to me so great an absurdity that I believe no man who has in philosophical matters a competent faculty of thinking can ever fall into it. Gravity must be caused by an agent acting constantly according to certain laws, but whether this agent be material or immaterial, I have left to the consideration of my readers.

Isaac Newton (1692)

I have not as yet been able to discover the reason for these properties of gravity from phenomena, and I do not feign hypotheses. For whatever is not deduced from the phenomena must be called a hypothesis; and hypotheses, whether metaphysical or physical, or based on occult qualities, or mechanical, have no place in experimental philosophy. In this philosophy particular propositions are inferred from the phenomena, and afterwards rendered general by induction.

Isaac Newton (1713)

Mechanical explanations of gravitation

Hypotheses non fingo - 'I feign no hypotheses'.

Whatever difficulties we may have in forming a consistent idea of the constitution of ether, there can be no doubt that the interplanetary and interstellar spaces are not empty, but are occupied by a material substance or body, which is certainly the largest and probably the most uniform body of which we have any knowledge.

James Clerk Maxwell

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