The World
in my Mind, My Mind in the World
by Igor Aleksander
Imprint Academic, Exeter, UK, 2005
200 pp., illus. b/w. Trade, $34.90
ISBN: 184540-021-6.
Mike Leggett
University of Technology Sydney
Mike.Leggett@uts.edu.au
Igor Aleksander is Professor Emeritus
of Electrical Engineering at Imperial
College, London, and presents in this
his third book concerning the Mind, converging
viewpoints on contemporary enquiries into
consciousness from the perspectives of
cognitive science, philosophy, neurology,
and psychology. Much of this information
will be familiar to interdisciplinary
researchers but brings together for the
undergraduate student, as he has in other
formats for the engaged public, an informative
and entertaining introduction to this
richly essential domain. His approach
is axiomatic and assumes argument in the
seminar room will flow from the questions
raised through the wide range of references
in the discourse presented. Frequent use
of headings reinforces the sense we are
encountering slides as part a previous
lecture series, doubtless lively events:
the altruistic vampire bat;
the clock watching pigeon;
the octopus with a stomach ache.
The five axioms provide a framework for
his exposition and bring together current
focus points for consciousness-machine
research in the hot as well as
cooling science and engineering
areas of AI, robotics, complex systems
and neural nets. How does the sensation
and internalisation of being in-the-world
happen? What mechanisms make us entities
in time, with a remembered past and abilities
to imagine a future? How does attention
work to produce individual experiences
of being conscious? How does the mind
efficiently organize the bodys resources
to physically interact with the world?
What part do the emotions play in directing
this interaction?
An opening chapter summarises several
descriptions of the unconscious, from
Freud to more recent science, managing
to assure that the authors desire
is to understand more about modern humans
than ways of building machines. The description
of dreaming as a reset of the human mind,
its relation to the unconscious and memory,
inform the second of the axioms, (though
this reader is left with a preference
for the vivid description of identity
by Philip K Dick in Blade Runner.)
In the following chapter the octopus image
and others introduces the consciousness
of the non-human. Where does this take
us? Essentially on a tour of animal cognition
some of which applies to humans but skates
uncomfortably close to the anthropomorphic.
Less of a hot area of research, Higher
Order Thought (HOT) helps remind us that
consciousness is determined by need and
that need is subject to evolutionary change
within complex environments.
Chapter five takes on the huge area of
our perceptual apparatus, concentrating
primarily on processes unaided by machine
augmentation. It uses as a touch stone
Alva Noes book, Is the Visual
World a Grand Illusion? in the discussion
of representation (or depiction as the
author prefers) or the reconstruction,
(constructions as a group at Irvine prefer)
of foveal exploration and indexation of
the visual sensation, or sensorimotor
contingency the blindnesses
of the visual cortex are a necessary part
of the brains function to encompass
attention-producing inputs of which visual
memory is a part.
The book concludes with a move away from
mechanisms to descriptions of consciousness
and desire as expressed by a raft of Western
thinkers, from the Greeks to the Modern
Europeans, before swerving briefly into
recent qualitative experiments related
to intention and will. Almost by way of
apology, particular place is then given
to the Australian David Chalmerss
refutations of science-based description
of consciousness, against which the author
defends this turns into quite a
ride.
The five axioms are referred to consistently
throughout the eight chapters and require
of the reader an ability to absorb the
subtle differences and carry the forward
rather than to dive back into the chapter
that establish the principles. Posed as
questions, they necessarily remain dynamic
throughout as viewed by the author from
several disciplinary perspectives and
the counter-arguments he poses on their
behalf, a productive enough challenge.
These facets reinforce the necessary conclusion
that whilst there is much evidence to
support the overarching description of
how consciousness happens, there is no
final truth in the matter beyond provisional
cartoons of how consciousness is constituted
within the sentient presence. It could
be that the act of reading this book itself
effects the second of the axioms, informing
our past and providing perspectives to
enable ". . . a few guesses about
the future."
As a broad survey of consciousness, mainly
from the science perspective, this book
will be useful to some. My preference
would be to immerse in the thoughts of
someone like Andy Clark (who is cited
here) where a less distinct line is drawn
between biology and technology, where
emergent behaviours define a description
of consciousness which, whilst having
an even core, is simultaneously provisional,
liminal and dynamic.