Mind and Brain

Mindless & Brainless

[I]f one entity is influenced by another entity, in all known cases the latter one is also influenced by the former. The most striking and originally the least expected example for this is the influence of light on matter, most obviously in the form of light pressure. That matter influences light is an obvious fact—if it were not so, we could not see objects. The influence of light on matter is, however, a more subtle effect and is virtually unobservable under the conditions which surround us [...] Since matter clearly influences the content of our consciousness, it is natural to assume that the opposite influence also exists, thus demanding the modification of the presently accepted laws of nature which disregard this influence. (Wigner)

If you ask a physicist what is his idea of yellow light, he will tell you that it is transversal electromagnetic waves of wavelength in the neighborhood of 590 millimicrons. If you ask him: But where does yellow come in? he will say: In my picture not at all, but these kinds of vibrations, when they hit the retina of a healthy eye, give the person whose eye it is the sensation of yellow. (Schrödinger)

What we see depends on light entering the eye. Furthermore we do not even perceive what enters the eye. The things transmitted are waves or—as Newton thought—minute particles, and the things seen are colors. Locke met this difficulty by a theory of primary and secondary qualities. Namely, there are some attributes of the matter which we do perceive. These are the primary qualities, and there are other things which we perceive, such as colors, which are not attributes of matter, but are perceived by us as if they were such attributes. These are the secondary qualities of matter.

Why should we perceive secondary qualities? It seems an unfortunate arrangement that we should perceive a lot of things that are not there. Yet this is what the theory of secondary qualities in fact comes to. There is now reigning in philosophy and in science an apathetic acquiescence in the conclusion that no coherent account can be given of nature as it is disclosed to us in sense-awareness, without dragging in its relation to mind. (Whitehead)

So long as we adhere to the conventional notions of mind and matter, we are condemned to a view of perception which is miraculous. We suppose that a physical process starts from a visible object, travels to the eye, there changes into another physical process, causes yet another physical process in the optic nerve, and finally produces some effect in the brain, simultaneously with which we see the object from which the process started, the seeing being something "mental", totally different from the physical processes which precede and accompany it. This view is so queer that metaphysicians have invented all sorts of theories designed to substitute something less incredible.(Russell)

The processes on the retina produce excitations which are conducted to the brain in the optic nerves, maybe in the form of electric currents. Even here we are still in the real sphere. But between the physical processes which are released in the terminal organ of the nervous conductors in the central brain and the image which thereupon appears to the perceiving subject, there gapes a hiatus, an abyss which no realistic conception of the world can span. It is the transition from the world of being to the world of appearing image or of consciousness. (Weyl)

It has often been said, and certainly not without justification, that the man of science makes a poor philosopher. Why then should it not be the right thing for the physicist to let the philosopher do the philosophizing? Such indeed might be the right thing at a time when the physicist believes he has at his disposal a rigid system of fundamental concepts and fundamental laws which are so well established that waves of doubt can not reach them; but, it can not be right at a time when the very foundations of physics itself have become problematic as they are now [...] In contrast to psychology, physics treats only of sense experiences and of the 'understanding' of their connection. But even the concept of the 'real external world' of everyday thinking rests exclusively on sense impressions. (Einstein)