4th Anniversary #4: Some of my basic lessons

I look at what we humans do every day all day long in the course of living and see biological marvels. Over the course of these past four years I have learned some wonderful basic lessons. Some have come directly from my reading. I re-read Langer’s Feeling and Form to gain more insight into art and presentational symbols. I re-read her Mind, vol. 3, and understood more about two important dialectics. The first is within the individual between the need for reality orientation and the pleasure of unbounded symbolic creativity. The second is within society between its need for each member to commit resources for group maintenance and to carry traditions forward for continuity and the need for individuals to be creative and innovate to maintain social vitality.

I understood from Chris Hitchens the possibility of the natural noumenal, i.e., a noumenal realm filled with the shadowy ideals and mystic forms not in some supernatural domain but in this positivistic one. And of course, this past year I re-read Monod’s Chance and Necessity to find that the ethic of knowledge directs us to the natural spirit inherent in the descent of genetic forms evolved through countless random events beginning with the appearance of life on Gaia. Along with that I read Tomasello’s The Natural History of Human Morality that confirmed two ideas, that an ethic of knowledge leads to a knowledge of ethics and that our cultural values, while distinctive, are based upon some continuity with the rest of the animal world. Our humanity is indeed rooted in empathy and symbolization.

One of my evolving lessons comes from long efforts at understanding how our mind works. Since my first stint in graduate school in speech and language pathology in the mid 1970s, I had pondered the role of old and new information, beginning with hippocampal functioning but going on to how our brains define or create the categories and how they are transformed, i.e., old becomes new and new sometimes becomes old. Over the past four years I have realized that these processes are actually embedded in the larger functions producing variance and invariance. Remember William James’ characterization of consciousness as the “remembered present” or someone’s phrase the “specious present”. It takes some short passage of time before information from the retina or cochlea or skin reaches the brain and then is processed enough to be available for sentient awareness. (Another of my lessons is that I came to differentiate sentience as deriving from perceptual impact and consciousness as deriving from autogenic, i.e., self generated, information). Thus the information of which we are aware is necessarily old. New information comes about when we notice change; this is seen perhaps most importantly in hippocampal processing where change=new information (or sometimes no change violates expectations for change and that also equals new) which triggers theta processing, i.e., a new focus and situation is engendered. Along with this remember that recognition occurs when new information is ‘recognized’ as old and recall occurs when old information is ‘recalled’ as new, and that this is based on memory, i.e., past experience is held as an invariant form.

I have come to understand that variance/invariance is an extremely basic, even essential, concept for our understanding of life. I started down this trail upon reading a research article on the dual loop hypothesis of language. The loops are a dorsal one composed, I think, of cortical tracts that maintain primarily invariant information and a ventral one composed of cortical tracts involved in the processing of variant information. Consider the writing process or any example of verbal composition. Some invariant bits, e.g., words, are assembled according to syntactic rules to convey a new and variant message. This has always impressed me, that while we have formulaic speech for social purposes, e.g., “How about this weather?” most of our utterances are novel. While maybe the sentence’s propositional form follows an old/new pattern in subject/predicate or topic/comment, this serves the basic ongoing hippocampal processes of contextual generation of usefully defined situations, which for linguistic performances, must be a relatively rapid process in order to facilitate the intentional guidance of expression.

But variant/invariant can operate independently of temporal parameters, e.g., old/new, and so is important for our mental displacement of information divorced from current time and space. This seems to me now to be yet another manifestation of the basic biological processes underlying life. As we humans have extended our knowledge by understanding larger and smaller scales, e.g., cosmic and quantum, we again come around to Herodotus’ dictum that you can never step into the same river twice. Change and flux seems to be the basic order of the universe as it runs down to some entropic end. Life’s vital processes hold this procession in abeyance, the soma a protected environment where flux is background noise. We have come to understand that life is defined by our genes holding still as invariant forms, albeit with important random and rare mutations, replicating through generations. Thus Monod characterizes the forms of molecular biology as irregular crystals. That our minds operate to hold information in invariant forms, e.g., memory, is only another version of that tale.

Monod starts his book giving us the source of his title from Democritus, “Everything existing in the universe is the fruit of chance and necessity.” This from the man who around 400 BCE understood that atoms were a basic element of our universe. Monod found that evolution proceeds through chance or random events but that once a new gene passed two challenges, fitting into the coherent whole of the genome and then promoting adaptability of the organism, the new structure continues by necessity. Our brains and MEMBRAINs carry that feature through our mentality. Life in essence operates to mitigate exigencies and to exploit opportunities. No surprise that our minds do the same. Consider this example from current events: once we form an opinion we tend to preserve it despite new contradictory information. Invariance is naturally a conservative process. Cultural orthodoxy, especially religious, maintains invariance; rebellious hereterodoxy promotes variance until it succeeds in transforming views. The beauty of science lies in how it handles errors, i.e., variance, in its practice and theory and in how it institutionalizes the disjunction between our conceptual world, i.e., the doxa, and reality or nature, thereby making the empirical process necessary for objective and reliable understanding, so the need for our ethic of knowledge.

As I have studied our roots, some questions have come unanswered. What was the chemical process initiating life? How did sexual reproduction start and take hold? What were the genetic springs that fed the streams leading to humanity? Were the dominant ones for empathic and cooperative relationships or ones for control of displaced information? Are our distinctive mental faculties based upon cognitive advances, i.e., the orthodoxy, or are these advances really to serve a remarkable blossoming of empathy, i.e., heterodoxy? How is the self composed from the soma, its brain and the MEMBRAIN? Why were some of the earliest artworks hidden deeply within caves? What led to our awareness of a noumenal domain and then to its reification as supernatural? And how is it so much ugliness is tolerated by a species that developed such a keen sense of aesthetics?

In the course of writing these anniversary posts I realized more explicitly than I had previously why I have always written “soma, its brain and the MEMBRAIN.” While the MEMBRAIN understood simply and basically as an exaptation of the brain, the MEMBRAIN is strictly speaking not of the soma or its brain. It is rather a construction based solely on social interaction; it is necessarily a social organ embodied in many conspecific somas. It comprises the self of social individuation based upon attachment and socialization and not just the self of agency and autobiography. It comprises the self as presented socially through various roles as well as the self hidden behind those presentations. Of paramount importance it comprises the self’s adoption of the habitus, the cultural mores and practices that knit the social organism together.

One final lesson for me from me: the dialectic between positivism and mysticism that operates as my mind finds its way to understanding. In these posts I have focused more on the former and now I will conclude with the latter. The ancient Greeks thought that the universe was composed of 4 elements: water, fire, air, and earth, and this conceptualization served them well for a time. Before I travel on, here is a scientifically transformed elemental prayer.

Elemental Prayer

Let me hold this water I use today

Remembering its earthly passages

And wondering how it came here.

Let me burn this energy I use today

Remembering its finitude between earth and sun

And wondering at its myriad forms.

Let me breathe this air I use today

Remembering that I am a human

And wondering how the fire burns within.

Let me walk this path I find today

Remembering those here and passed

And wondering at Gaia’s kindness.

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