Dici che più in profondità andrà lo studio di come funziona il cervello più verrà fuori che la coscienza non è un suo prodotto?
In our approach experiential “qualia” derive from pan-protopsychism-qualia are patterns in fundamental spacetime geometry accessed and selected by the Orch OR process. Our view also suggests that consciousness is a sequence of discrete events. It may be interesting to compare our considerations with subjective viewpoints that have been expressed with regard to the nature of the progression of conscious experience. For example, support for consciousness consisting of sequences of individual, discrete events is found in Buddhism: trained meditators describe distinct “flickerings” in their experience of reality. Buddhist texts portray consciousness as “momentary collections of mental phenomena,” and as “distinct, unconnected and impermanent moments which perish as soon as they arise.” Each conscious moment successively becomes, exists, and disappears-its existence is instantaneous, with no duration in time, as a point has no length. Our normal perceptions, of course, are seemingly continuous, presumably as we perceive “movies” as continuous despite their actual makeup's being a series of frames. Some Buddhist writings even quantify the frequency of conscious moments. For example the Sarvaastivaadins115 described 6,480,000 “moments” in 24 hours (an average of one “moment” per 13.3 msec), and some forms of Chinese Buddhism describe one “thought” per 20 msec. These accounts, including variations in frequency, are consistent with our proposed Orch OR events. For example a 13.3-msec pre-conscious interval would correspond with an Orch OR involving 4 x1010 coherent tubulins, and a 20-msec interval with 2.5 x 1010 coherent tubulins. Thus Buddhist “moments of experience,” Whitehead “occasions of experience,” and our proposed Orch OR events seem to correspond tolerably well with one another