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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In other words, by virtue of our distinction we have a private room that cannot logically be violated. Neuronal epigenesis Theoretical philosophy. But how adequate, or informative, can a simulation of, say, depression or anxiety be, if there is no conscious experience in the simulation?
According to this theory the brain produces and tests so-called pre-representations to see how well they fit – both with previously established presentations and with the external environment in which the brain operates.
The possibility cannot be excluded, hence, that important properties of real-life neurons in vivo are concealed or minimized everw the process. The Human Brain Project is one of the European Community flagship projects and involves over groups. Imagine, Evers says, that you are doing something professionally which is very intriguing, e.
But on the one hand, we do not yet know such signatures; on the other, even if they are identified, they may not evsrs signatures of conscious awareness in a simulated system.
Kathinka Evers leads the CRB neuroethics research team. Everything we do, think and feel is a function of the architecture of our brains; however, that fact is not yet quite integrated into our general world-views or self-conceptions.
Will we be able to create legions of identical brains? 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.
In experimental science, simulation is one of the four meta-methods that subserve systematic experimental research. I am favourable to the view that consciousness should be analysed in terms of many levels of cerebral activity — not just the level of conscious awareness, which is quite narrow. Her research focuses on philosophy of mind, neurophilosophy, bioethics and neuroethics. But most of all, by discussing the potential implications of such projects now, we contribute kathknka the sense that scientists as individuals and science as a culture should take responsibility for the potential long-term implications of their daring projects.
If this were the case, the slightest error in the instructions for carrying out this program could have catastrophic consequences.
They are also considered in attempts to impact the development of artificial computational systems and brain inspired technologies. 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 relevance of this dissimilarity can be expected to vary with theoretical frameworks and contexts.
His work is held together by an overarching interest in meta-philosophical questions about the nature of philosophy, its relation to science and role in society.
Kathinka Evers — Open MIND
Both my parents are academics, rvers father a philosopher, and he inspired an enthusiasm for philosophy in me at a very early age. As far as data required for human kathinla simulation are concerned, it is sufficient to note that cellular physiology data are scarce and obtainable from patients only.
And for the readers here at 3: Evolution seems to have predisposed social animals to develop norms and kathimka for their behaviour, for example assistance within the group, where failure to follow social rules or conventions can have serious consequences.
Or do some of those patients possess preserved mental abilities undetected by standard clinical methods that exclusively rely on behavioural indexes? Cookies disclaimer I agree Our site saves small pieces of text information cookies on your device in order to deliver better content and for statistical purposes.
Michele Farisco is currently working on his second PhD about the neuroscientific and conceptual issues kathibka consciousness and its disorders. Our capacity for understanding others or for sympathising with them is dependent on brain functions.
Some people in the social sciences express anxiety that brain science of this kind threatens the work of the social sciences. Modern neuroscience is in important ways and measures non-eliminativist both ontologically and epistemologically: The diagnostic criteria of VS likewise exclude the presence of awareness; however, these patients can move, open their eyes, or change facial expressions.
Presumably the analysis impacts on the research?
Many brain scientists will posit that they will diverge over time because they consider the possibility that at least some systems in the brain will be of the type that is sensitive to minuscule deviations in the initial states this also reflects on the improbability of token identity, see above. A fruitful collaboration The collaboration between neuroscience and philosophy is relatively new. Recent studies of DOC patients use neurotechnology to assess residual consciousness in DOC patients that traditional behavioural diagnostic criteria are unable to detect.
You think there are tendencies in the brain that place us in a predicament of whether we go social or whether we go individualistic. The question of similarity of such artificial copies of the human brain can be dissected in terms of internal structure, or spatiotemporal location.
The instrumental investigation and assessment of consciousness have witnessed an astonishing progress over the last years. And, as Joseph LeDoux asks: The contrast to philosophy of physics – the topic of her PhD-thesis – is sharp, since physics and philosophy are historically very close.
Kathinka Evers – IMDb
If, for example, one takes the hypothetical position that consciousness can only arise in a biological organism see belowthe relevance of the difference in substrate will be very high, since it will entail the further dissimilarity of being capable versus incapable of possessing mental states.
A dominant conceptual framework posits that mental states are brain states. From a sociological perspective, these neuroscientific theories and data are important through the scientific support they lend to the idea of adapting social conditions for the benefit of brain functions and their balanced development. The most beautiful geometric world-view ever to have been conceived. I am not an expert on simulation. It is rather straightforward to imagine the types of problems a simulated human brain will incite, should it ever become reality in future generations.
In order to avoid repeating these mistakes, neuroethics needs to build on the sound scientific and philosophical foundations of informed materialism. This perspective is naturally narrow, with physical as well as epistemic limitations.
In other words, our diagnostic criteria for mental disorders reflect relationships between individuals rather than between an individual and a large group.