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Sunday, January 30, 2022

Blacklight

From Wikipedia, the free encyclopedia

Black light fluorescent tubes. The violet glow of a black light is not the UV light itself, but visible light that escapes being filtered out by the filter material in the glass envelope.
 
A collection of minerals fluorescing under a black light
 
Fluorescent body paint. Paints and decorations that fluoresce under black light are used in theater and several art forms.

A blacklight, also referred to as a UV-A light, Wood's lamp, or ultraviolet light, is a lamp that emits long-wave (UV-A) ultraviolet light and very little visible light.

One type of lamp has a violet filter material, either on the bulb or in a separate glass filter in the lamp housing, which blocks most visible light and allows through UV, so the lamp has a dim violet glow when operating. Blacklight lamps which have this filter have a lighting industry designation that includes the letters "BLB". This stands for "blacklight blue".

A second type of lamp produces ultraviolet but does not have the filter material, so it produces more visible light and has a blue color when operating. These tubes are made for use in "bug zapper" insect traps, and are identified by the industry designation "BL". This stands for "blacklight".

Blacklight sources may be specially designed fluorescent lamps, mercury-vapor lamps, light-emitting diodes (LEDs), lasers, or incandescent lamps; although incandescents produce almost no blacklight (except slightly more for halogen types), and so are not considered true blacklight sources. In medicine, forensics, and some other scientific fields, such a light source is referred to as a Wood's lamp, named after Robert Williams Wood, who invented the original Wood's glass UV filters.

Although many other types of lamp emit ultraviolet light with visible light, black lights are essential when UV-A light without visible light is needed, particularly in observing fluorescence, the colored glow that many substances emit when exposed to UV. Black lights are employed for decorative and artistic lighting effects, diagnostic and therapeutic uses in medicine, the detection of substances tagged with fluorescent dyes, rock-hunting, the detection of counterfeit money, the curing of plastic resins, attracting insects and the detection of refrigerant leaks affecting refrigerators and air conditioning systems. Strong sources of long-wave ultraviolet light are used in tanning beds.

UV-A presents a potential hazard when eyes and skin are exposed, especially to high power sources. According to the World Health Organization, UV-A is responsible for the initial tanning of skin and it contributes to skin ageing and wrinkling. UV-A may also contribute to the progression of skin cancers. Additionally, UV-A can have negative effects on eyes in both the short-term and long-term.

Types

Fluorescent

Two black light fluorescent tubes, showing use. The top is a F15T8/BLB 18-inch, 15-watt tube, used in a standard plug-in fluorescent fixture. The bottom is an F8T5/BLB 12-inch, 8-watt tube, used in a portable battery-powered black light sold as a pet urine detector.

Fluorescent black light tubes are typically made in the same fashion as normal fluorescent tubes except that a phosphor that emits UVA light instead of visible white light is used. The type most commonly used for black lights, designated blacklight blue or "BLB" by the industry, has a dark blue filter coating on the tube, which filters out most visible light, so that fluorescence effects can be observed. These tubes have a dim violet glow when operating. They should not be confused with "blacklight" or "BL" tubes, which have no filter coating, and have a brighter blue color. These are made for use in "bug zapper" insect traps where the emission of visible light does not interfere with the performance of the product. The phosphor typically used for a near 368 to 371 nanometer emission peak is either europium-doped strontium fluoroborate (SrB
2
F
8
:Eu2+
) or europium-doped strontium borate (Sr
3
B
2
O
6
:Eu2+
) while the phosphor used to produce a peak around 350 to 353 nanometres is lead-doped barium silicate (BaSi
2
O
5
:Pb+
). "Blacklight blue" lamps peak at 365 nm.

Compact fluorescent (CF) black light bulb

Manufacturers use different numbering systems for black light tubes. Philips uses one system which is becoming outdated (2010), while the (German) Osram system is becoming dominant outside North America. The following table lists the tubes generating blue, UVA and UVB, in order of decreasing wavelength of the most intense peak. Approximate phosphor compositions, major manufacturer's type numbers and some uses are given as an overview of the types available. "Peak" position is approximated to the nearest 10 nm. "Width" is the measure between points on the shoulders of the peak that represent 50% intensity.

Various phosphor compositions used in blacklight
Phosphor
Mixture
Peak
(nm)
Width
(nm)
Philips
suffix
Osram
suffix
U.S. Type Typical use
450 50 /71 hyperbilirubinaemia, polymerization
SrP
2
O
7
:Eu
420 30 /03 /72 photochemical polymerization
SrB
4
O
7
:Eu
370 20 /08 /73 ("BLB") forensics, lapidary, night clubs
SrB
4
O
7
:Eu
370 20 /78 ("BY") insect attraction, polymerization, psoriasis, tanning beds
BaSi
2
O
5
:Pb
350 40 /09 /79 "BL" insect attraction, tanning beds
BaSi
2
O
5
:Pb
350 40 /08 "BLB" dermatology, lapidary, forensics, night clubs
SrAl
11
O
18
:Ce
340 30 photochemistry
MgSrAl
10
O
17
:Ce
310 40 medical applications, polymerization

Spectrum of a black light fluorescent tube. FWHM spectral bandwidth of the 370 nm peak is about 20 nm. The tiny secondary peak (2) is light from the mercury vapor line at 404 nm leaking through the filter, which gives the lamp its purple glow.

"Bug zapper" tubes

Another class of UV fluorescent bulb is designed for use in "bug zapper" flying insect traps. Insects are attracted to the UV light, which they are able to see, and are then electrocuted by the device. These bulbs use the same UV-A emitting phosphor blend as the filtered blacklight, but since they do not need to suppress visible light output, they do not use a purple filter material in the bulb. Plain glass blocks out less of the visible mercury emission spectrum, making them appear light blue-violet to the naked eye. These lamps are referred to by the designation "blacklight" or "BL" in some North American lighting catalogs. These types are not suitable for applications which require the low visible light output of "BLB" tubes lamps.

Incandescent

100-watt incandescent black light bulb

A black light may also be formed by simply using a UV filter coating such as Wood's glass on the envelope of a common incandescent bulb. This was the method that was used to create the very first black light sources. Although incandescent black light bulbs are a cheaper alternative to fluorescent tubes, they are exceptionally inefficient at producing UV light since most of the light emitted by the filament is visible light which must be blocked. Due to its black body spectrum, an incandescent light radiates less than 0.1% of its energy as UV light. Incandescent UV bulbs, due to the necessary absorption of the visible light, become very hot during use. This heat is, in fact, encouraged in such bulbs, since a hotter filament increases the proportion of UVA in the black-body radiation emitted. This high running-temperature drastically reduces the life of the lamp, however, from a typical 1,000 hours to around 100 hours.

Mercury vapor

A 160-watt mercury vapor black light

High power mercury vapor black light lamps are made in power ratings of 100 to 1,000 watts. These do not use phosphors, but rely on the intensified and slightly broadened 350–375 nm spectral line of mercury from high pressure discharge at between 5 and 10 standard atmospheres (500 and 1,000 kPa), depending upon the specific type. These lamps use envelopes of Wood's glass or similar optical filter coatings to block out all the visible light and also the short wavelength (UVC) lines of mercury at 184.4 and 253.7 nm, which are harmful to the eyes and skin. A few other spectral lines, falling within the pass band of the Wood's glass between 300 and 400 nm, contribute to the output. These lamps are used mainly for theatrical purposes and concert displays. They are more efficient UVA producers per unit of power consumption than fluorescent tubes.

LED

UV LED

Ultraviolet light can be generated by some light-emitting diodes, but wavelengths shorter than 380 nm are uncommon, and the emission peaks are broad, so only the very lowest energy UV photons are emitted, within predominant not visible light.

Medical applications

A Wood's lamp is a diagnostic tool used in dermatology by which ultraviolet light is shone (at a wavelength of approximately 365 nanometers) onto the skin of the patient; a technician then observes any subsequent fluorescence. For example, porphyrins—associated with some skin diseases—will fluoresce pink. Though the technique for producing a source of ultraviolet light was devised by Robert Williams Wood in 1903 using "Wood's glass", it was in 1925 that the technique was used in dermatology by Margarot and Deveze for the detection of fungal infection of hair. It has many uses, both in distinguishing fluorescent conditions from other conditions and in locating the precise boundaries of the condition.

Fungal and bacterial infections

It is also helpful in diagnosing:

Ethylene glycol poisoning

Fluorescein glowing under ultraviolet light

A Wood's lamp may be used to rapidly assess whether an individual is suffering from ethylene glycol poisoning as a consequence of antifreeze ingestion. Manufacturers of ethylene glycol-containing antifreezes commonly add fluorescein, which causes the patient's urine to fluoresce under Wood's lamp.

Other

Wood's lamp is useful in diagnosing conditions such as tuberous sclerosis and erythrasma (caused by Corynebacterium minutissimum, see above). Additionally, detection of porphyria cutanea tarda can sometimes be made when urine turns pink upon illumination with Wood's lamp. Wood's lamps have also been used to differentiate hypopigmentation from depigmentation such as with vitiligo. A vitiligo patient's skin will appear yellow-green or blue under the Wood's lamp. Its use in detecting melanoma has been reported.

See also

Bili light. A type of phototheraphy that uses blue light with a range of 420–470 nm, used to treat neonatal jaundice.

Safety

Uranium glass glows under UV light.
 

Although black lights produce light in the UV range, their spectrum is mostly confined to the longwave UVA region, that is, UV radiation nearest in wavelength to visible light, with low frequency and therefore relatively low energy. While low, there is still some power of a conventional black light in the UVB range. UVA is the safest of the three spectra of UV light, although high exposure to UVA has been linked to the development of skin cancer in humans. The relatively low energy of UVA light does not cause sunburn. UVA is capable of causing damage to collagen fibers, however, so it does have the potential to accelerate skin aging and cause wrinkles. UVA can also destroy vitamin A in the skin.

UVA light has been shown to cause DNA damage, but not directly, like UVB and UVC. Due to its longer wavelength, it is absorbed less and reaches deeper into skin layers, where it produces reactive chemical intermediates such as hydroxyl and oxygen radicals, which in turn can damage DNA and result in a risk of melanoma. The weak output of black lights, however, is not considered sufficient to cause DNA damage or cellular mutations in the way that direct summer sunlight can, although there are reports that overexposure to the type of UV radiation used for creating artificial suntans on sunbeds can cause DNA damage, photoaging (damage to the skin from prolonged exposure to sunlight), toughening of the skin, suppression of the immune system, cataract formation and skin cancer.

UV-A can have negative effects on eyes in both the short-term and long-term.

Uses

Ultraviolet radiation is invisible to the human eye, but illuminating certain materials with UV radiation causes the emission of visible light, causing these substances to glow with various colors. This is called fluorescence, and has many practical uses. Black lights are required to observe fluorescence, since other types of ultraviolet lamps emit visible light which drowns out the dim fluorescent glow.

Black light is commonly used to authenticate oil paintings, antiques and banknotes. Black lights can be used to differentiate real currency from counterfeit notes because, in many countries, legal banknotes have fluorescent symbols on them that only show under a black light. In addition, the paper used for printing money does not contain any of the brightening agents which cause commercially available papers to fluoresce under black light. Both of these features make illegal notes easier to detect and more difficult to successfully counterfeit. The same security features can be applied to identification cards such as passports or driver's licenses.

Other security applications include the use of pens containing a fluorescent ink, generally with a soft tip, that can be used to "invisibly" mark items. If the objects that are so marked are subsequently stolen, a black light can be used to search for these security markings. At some amusement parks, nightclubs and at other, day-long (or night-long) events, a fluorescent mark is rubber stamped onto the wrist of a guest who can then exercise the option of leaving and being able to return again without paying another admission fee.

In medicine, the Wood's lamp is used to check for the characteristic fluorescence of certain dermatophytic fungi such as species of Microsporum which emit a yellow glow, or Corynebacterium which have a red to orange color when viewed under a Wood's lamp. Such light is also used to detect the presence and extent of disorders that cause a loss of pigmentation, such as vitiligo. It can also be used to diagnose other fungal infections such as ringworm, Microsporum canis, tinea versicolor; bacterial infections such erythrasma; other skin conditions including acne, scabies, alopecia, porphyria; as well as corneal scratches, foreign bodies in the eye, and blocked tear ducts.

Fluorescent materials are also very widely used in numerous applications in molecular biology, often as "tags" which bind themselves to a substance of interest (for example, DNA), so allowing their visualization. Black light can also be used to see animal excreta such as urine and vomit that is not always visible to the naked eye.

Black light is used extensively in non-destructive testing. Fluorescing fluids are applied to metal structures and illuminated with a black light which allows cracks and other weaknesses in the material to be easily detected. It is also used to illuminate pictures painted with fluorescent colors, particularly on black velvet, which intensifies the illusion of self-illumination. The use of such materials, often in the form of tiles viewed in a sensory room under UV light, is common in the United Kingdom for the education of students with profound and multiple learning difficulties. Such fluorescence from certain textile fibers, especially those bearing optical brightener residues, can also be used for recreational effect, as seen, for example, in the opening credits of the James Bond film A View to a Kill. Black light puppetry is also performed in a black light theater.

One of the innovations for night and all-weather flying used by the US, UK, Japan and Germany during World War II was the use of UV interior lighting to illuminate the instrument panel, giving a safer alternative to the radium-painted instrument faces and pointers, and an intensity that could be varied easily and without visible illumination that would give away an aircraft's position. This went so far as to include the printing of charts that were marked in UV-fluorescent inks, and the provision of UV-visible pencils and slide rules such as the E6B.

Thousands of moth and insect collectors all over the world use various types of black lights to attract moth and insect specimens for photography and collecting. It is one of the preferred light sources for attracting insects and moths at night.

It may also be used to test for LSD, which fluoresces under black light while common substitutes such as 25I-NBOMe do not.

In addition, if a leak is suspected in a refrigerator or an air conditioning system, a UV tracer dye can be injected into the system along with the compressor lubricant oil and refrigerant mixture. The system is then run in order to circulate the dye across the piping and components and then the system is examined with a blacklight lamp. Any evidence of fluorescent dye then pinpoints the leaking part which needs replacement.

Self-referential humor

From Wikipedia, the free encyclopedia
 
A sign on the wall reading "No thumbtacks on wall", held up with thumbtacks. A sticky note is on the sign with a question mark, and arrows pointing to the thumbtacks. A sticky note is below that sticky note reading "No sticky notes on signs", also on the sign. A sticky note is on that sticky note reading "Sticky note on sign!", with an arrow pointing to the note it is on. A sticky note is on that sticky note reading "No sticky notes on sticky notes". A sticky note is on that sticky note reading "No purple sticky notes", the note is purple.
An example of self-referential humor on a shared noticeboard.

Self-referential humor, also known as self-reflexive humor or meta humor, is a type of comedic expression that—either directed toward some other subject, or openly directed toward itself—is self-referential in some way, intentionally alluding to the very person who is expressing the humor in a comedic fashion, or to some specific aspect of that same comedic expression. Self-referential humor expressed discreetly and surrealistically is a form of bathos. In general, self-referential humor often uses hypocrisy, oxymoron, or paradox to create a contradictory or otherwise absurd situation that is humorous to the audience.

History

Old Comedy of Classical Athens is held to be the first—in the extant sources—form of self-referential comedy. Aristophanes, whose plays form the only remaining fragments of Old Comedy, used fantastical plots, grotesque and inhuman masks and status reversals of characters to slander prominent politicians and court his audience's approval.

Self-referential humor was popularized by Douglas Hofstadter who wrote several books on the subject of self-reference, the term meta has come to be used, particularly in art, to refer to something that is self-referential.

Classification

Meta-jokes are a popular form of humor. They contain several somewhat different, but related categories: joke templates, self-referential jokes, and jokes about jokes (meta-humour).

Joke template

This form of meta-joke is a sarcastic jab at the endless refitting of joke forms (often by professional comedians) to different circumstances or characters without a significant innovation in the humor.

Three people of different nationalities walk into a bar. Two of them say something smart, and the third one makes a mockery of his fellow countrymen by acting stupid.

Three blokes walk into a pub. One of them is a little bit stupid, and the whole scene unfolds with a tedious inevitability. —Bill Bailey

How many members of a certain demographic group does it take to perform a specified task?
A finite number: one to perform the task and the remainder to act in a manner stereotypical of the group in question.

Self-referential jokes

Self-referential jokes must refer to themselves rather than to larger classes of previous jokes.

What do you get when you cross a joke with a rhetorical question?

Three blind mice walk into a bar, but they are unaware of their surroundings so to derive humour from it would be exploitative.

When I said I was going to become a comedian, they all laughed. Well, they're not laughing now, are they?

Jokes about jokes ("meta-humor")

Meta-humour is humour about humour. Here meta is used to describe that the joke explicitly talks about other jokes, a usage similar to the words metadata (data about data), metatheatrics (a play within a play, as in Hamlet), and metafiction.

Other examples

graffiti art on a wall stating "SORRY ABOUT YOUR WALL"
A self-referencing work of graffiti apologizing for its own existence

Alternate punchlines

Another kind of meta-humour makes fun of poor jokes by replacing a familiar punchline with a serious or nonsensical alternative. Such jokes expose the fundamental criterion for joke definition, "funniness", via its deletion. Comedians such as George Carlin and Mitch Hedberg used metahumour of this sort extensively in their routines.

Anti-humor

Anti-humor is a type of indirect and alternative comedy that involves the joke-teller delivering something that is intentionally not funny, or lacking in intrinsic meaning. The humor of such jokes is based on the surprise factor of absence of an expected joke or of a punch line in a narration that is set up as a joke. It depends upon reference to the audience's expectations on what a joke is.

Breaking the fourth wall

Self-referential humor is at times combined with breaking the fourth wall to make explicit reference directly to the audience or to make self-reference to an element of the medium the characters should not be aware of.

Class-referential jokes

This form of meta-joke contains a familiar class of jokes as part of the joke.

Bar jokes

A guy walks into a bar and says "ouch!"

A baby seal walks into a club.

A dangling participle walks into a bar. Enjoying a cocktail and chatting with the bartender, the evening passes pleasantly.

A misplaced modifier walks into a bar owned by a man with a glass eye named Ralph.

A dyslexic man walks into a bra.

A bar was walked into by the passive voice.

A verb walks into a bar, sees a beautiful noun, and suggests they conjugate. The noun declines.

A non sequitur walks into a bar. In a strong wind, even turkeys can fly.

Three logicians walk into a bar. The bartender asks "Do all of you want a drink?" The first logician says "I don’t know." The second logician says "I don’t know." The third logician says "Yes!"

Comedian jokes

The process of being a humorist is also the subject of meta-jokes; for example, on an episode of QI, Jimmy Carr made the comment, "When I told them I wanted to be a comedian, they laughed. Well, they're not laughing now!"— a joke previously associated with Bob Monkhouse.

Limericks

A limerick referring to the anti-humor of limericks:

The limerick packs laughs anatomical
Into space that is quite economical.
But the good ones I've seen
So seldom are clean
And the clean ones so seldom are comical.

W. S. Gilbert wrote one of the definitive "anti-limericks":

There was an old man of St. Bees,
Who was stung in the arm by a wasp;
When they asked, "Does it hurt?"
He replied, "No, it doesn't,
But I thought all the while 'twas a Hornet."

Tom Stoppard's anti-limerick from Travesties:

A performative poet of Hibernia
Rhymed himself into a hernia
He became quite adept
At this practice, except
For the occasional non-sequitur.

Metaparody

Metaparody is a form of humor or literary technique consisting "parodying the parody of the original", sometimes to the degree that the viewer is unclear as to which subtext is genuine and which subtext parodic.

RAS Syndrome

RAS syndrome refers to the redundant use of one or more of the words that make up an acronym or initialism with the abbreviation itself, thus in effect repeating one or more words. However, "RAS" stands for Redundant Acronym Syndrome; therefore, the full phrase yields "Redundant Acronym Syndrome syndrome" and is self-referencing in a comical manner. It also reflects an excessive use of TLAs (Three Letter Acronyms).

Examples

Hedberg

Stand-up comedian Mitch Hedberg would often follow up a joke with an admission that it was poorly told, or insist to the audience that "that joke was funnier than you acted."

Rehnquist

Marc Galanter in the introduction to his book Lowering the Bar: Lawyer Jokes and Legal Culture cites a meta-joke in a speech of Chief Justice William Rehnquist:

I've often started off with a lawyer joke, a complete caricature of a lawyer who's been nasty, greedy, and unethical. But I've stopped that practice. I gradually realized that the lawyers in the audience didn't think the jokes were funny and the non-lawyers didn't know they were jokes.

White

E. B. White has joked about humour, saying that "[h]umour can be dissected, as a frog can, but the thing dies in the process and the innards are discouraging to any but the pure scientific mind."

 

New mysterianism

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/New_mysterianism

New mysterianism—or commonly just mysterianism—is a philosophical position proposing that the hard problem of consciousness cannot be resolved by humans. The unresolvable problem is how to explain the existence of qualia (individual instances of subjective, conscious experience). In terms of the various schools of philosophy of mind, mysterianism is a form of nonreductive physicalism. Some "mysterians" state their case uncompromisingly (Colin McGinn has said that consciousness is "a mystery that human intelligence will never unravel"); others believe merely that consciousness is not within the grasp of present human understanding, but may be comprehensible to future advances of science and technology.

Name

Owen Flanagan noted in his 1991 book Science of the Mind that some modern thinkers have suggested that consciousness may never be completely explained. Flanagan called them "the new mysterians" after the rock group Question Mark and the Mysterians. "But the new mysterianism is a postmodern position designed to drive a railroad spike through the heart of scientism". The term "new mysterianism" has been extended by some writers to encompass the wider philosophical position that humans do not have the intellectual ability to solve (or comprehend the answers to) many hard problems, not just the problem of consciousness, at a scientific level. This position is also known as anti-constructive naturalism.

According to Flanagan, "The 'old mysterians' were dualists who thought that consciousness cannot be understood scientifically because it operates according to nonnatural principles and possesses nonnatural properties." Apparently, some apply the terms to thinkers throughout history who suggested some aspect of consciousness may not be knowable or discoverable, including Gottfried Leibniz, Samuel Johnson, and Thomas Huxley. Thomas Huxley wrote, "[H]ow it is that anything so remarkable as a state of consciousness comes about as a result of irritating nervous tissue, is just as unaccountable as the appearance of the Djinn, when Aladdin rubbed his lamp."

The consciousness of brutes would appear to be related to the mechanism of their body simply as collateral product of its working, and to be completely without any power of modifying that working, as the steam-whistle which accompanies the work of a locomotive engine is without influence upon its machinery. Their volition, if they have any, is an emotion indicative of physical changes, not a cause of such changes... The soul stands to the body as the bell of a clock to the works, and consciousness answers to the sound which the bell gives out when it is struck... To the best of my judgment, the argumentation which applies to brutes holds good of men... We are conscious automata.

— Thomas Huxley, "On the Hypothesis that Animals are Automata, and its History", 1874

Philosophy

In the view of the new mysterians, their contention that the hard problem of consciousness is unsolvable is not a presupposition, but rather a philosophical conclusion reached by thinking carefully about the issue. The standard argument is as follows:

Subjective experiences by their very nature cannot be shared or compared side-by-side. Therefore, it is impossible to know what subjective experiences another person is having.

Noam Chomsky distinguishes between problems, which seem solvable, at least in principle, through scientific methods, and mysteries, which do not seem solvable, even in principle. He notes that the cognitive capabilities of all organisms are limited by biology, e.g. a mouse will never be able to navigate a prime number maze. In the same way, certain problems may be beyond our understanding.

Adherents

Historical

  • William James, American philosopher, in his essay "Is Life Worth Living?" (1896). James makes the point that much human mental activity (e.g. reading) is forever closed to the mind of a dog, even though we may share the same household and have a deep friendship with each other. So, by analogy, the human mind may be forever closed to certain aspects of the larger universe. This was a concept which James found liberating, and which gave an implicit significance to certain distressing aspects of the human condition. James makes an analogy with the suffering of a dog during a vivisection: the meaning of the vivisection is inaccessible to the dog. But that does not mean that the vivisection is meaningless. So it may be with our suffering in this world.
  • Carl Jung, Swiss psychiatrist and psychoanalyst, who, in the first chapter of his last work, "Man and His Symbols" (1964), wrote: "...even when our senses react to real phenomena, sights and sounds, they are somehow translated from the realm of reality into that of the mind. Within the mind they become psychic events whose ultimate nature is unknowable (for the psyche cannot know its own psychical substance)."

Contemporary

  • Colin McGinn is the leading proponent of the new mysterian position among major philosophers.
  • Thomas Nagel, American philosopher.
  • Jerry Fodor, American philosopher and cognitive scientist.
  • Noam Chomsky, American linguist, philosopher, cognitive scientist, logician, and political commentator/activist.
  • Martin Gardner, American mathematics and science writer, considered himself to be a mysterian.
  • John Horgan, American science journalist.
  • Steven Pinker, American psychologist; favoured mysterianism in How the Mind Works, and later wrote: "The brain is a product of evolution, and just as animal brains have their limitations, we have ours. Our brains can't hold a hundred numbers in memory, can't visualize seven-dimensional space and perhaps can't intuitively grasp why neural information processing observed from the outside should give rise to subjective experience on the inside. This is where I place my bet, though I admit that the theory could be demolished when an unborn genius—a Darwin or Einstein of consciousness—comes up with a flabbergasting new idea that suddenly makes it all clear to us."
  • Roger Penrose, English physicist, mathematician and philosopher of science.
  • Edward Witten, American string theorist.
  • Sam Harris, American neuroscientist, has endorsed mysterianism by stating that "This situation has been characterized as an “explanatory gap” and the “hard problem of consciousness,” and it is surely both. I am sympathetic with those who, like ... McGinn and ... Pinker, have judged the impasse to be total: Perhaps the emergence of consciousness is simply incomprehensible in human terms."

Opponents

  • Daniel Dennett, American philosopher, who has explicitly attacked McGinn's notion of mysterianism.

Epiphenomenalism

From Wikipedia, the free encyclopedia

Epiphenomenalism is a position on the mind–body problem which holds that physical and biochemical events within the human body (sense organs, neural impulses, and muscle contractions, for example) are causal with respect to mental events (thought, consciousness, and cognition). According to this view, subjective mental events are completely dependent for their existence on corresponding physical and biochemical events within the human body yet themselves have no causal efficacy on physical events. The appearance that subjective mental states (such as intentions) influence physical events is merely an illusion. For instance, fear seems to make the heart beat faster, but according to epiphenomenalism the biochemical secretions of the brain and nervous system (such as adrenaline)—not the experience of fear—is what raises the heartbeat. Because mental events are a kind of overflow that cannot cause anything physical, yet have non-physical properties, epiphenomenalism is viewed as a form of property dualism.

Development

During the seventeenth century, René Descartes argued that animals are subject to mechanical laws of nature. He defended the idea of automatic behavior, or the performance of actions without conscious thought. Descartes questioned how the immaterial mind and the material body can interact causally. His interactionist model (1649) held that the body relates to the mind through the pineal gland. La Mettrie, Leibniz, and Spinoza all in their own way began this way of thinking. The idea that even if the animal were conscious nothing would be added to the production of behavior, even in animals of the human type, was first voiced by La Mettrie (1745), and then by Cabanis (1802), and was further explicated by Hodgson (1870) and Huxley (1874).

Thomas Henry Huxley agreed with Descartes that behavior is determined solely by physical mechanisms, but he also believed that humans enjoy an intelligent life. In 1874, Huxley argued, in the Presidential Address to the British Association for the Advancement of Science, that animals are conscious automata. Huxley proposed that psychical changes are collateral products of physical changes. Like the bell of a clock that has no role in keeping the time, consciousness has no role in determining behavior.

Huxley defended automatism by testing reflex actions, originally supported by Descartes. Huxley hypothesized that frogs that undergo lobotomy would swim when thrown into water, despite being unable to initiate actions. He argued that the ability to swim was solely dependent on the molecular change in the brain, concluding that consciousness is not necessary for reflex actions. According to epiphenomenalism, animals experience pain only as a result of neurophysiology.

In 1870, Huxley conducted a case study on a French soldier who had sustained a shot in the Franco-Prussian War that fractured his left parietal bone. Every few weeks the soldier would enter a trance-like state, smoking, dressing himself, and aiming his cane like a rifle all while being insensitive to pins, electric shocks, odorous substances, vinegar, noise, and certain light conditions. Huxley used this study to show that consciousness was not necessary to execute these purposeful actions, justifying the assumption that humans are insensible machines. Huxley's mechanistic attitude towards the body convinced him that the brain alone causes behavior.

In the early 1900s scientific behaviorists such as Ivan Pavlov, John B. Watson, and B. F. Skinner began the attempt to uncover laws describing the relationship between stimuli and responses, without reference to inner mental phenomena. Instead of adopting a form of eliminativism or mental fictionalism, positions that deny that inner mental phenomena exist, a behaviorist was able to adopt epiphenomenalism in order to allow for the existence of mind. George Santayana (1905) believed that all motion has merely physical causes. Because consciousness is accessory to life and not essential to it, natural selection is responsible for ingraining tendencies to avoid certain contingencies without any conscious achievement involved. By the 1960s, scientific behaviourism met substantial difficulties and eventually gave way to the cognitive revolution. Participants in that revolution, such as Jerry Fodor, reject epiphenomenalism and insist upon the efficacy of the mind. Fodor even speaks of "epiphobia"—fear that one is becoming an epiphenomenalist.

However, since the cognitive revolution, there have been several who have argued for a version of epiphenomenalism. In 1970, Keith Campbell proposed his "new epiphenomenalism", which states that the body produces a spiritual mind that does not act on the body. How the brain causes a spiritual mind, according to Campbell, is destined to remain beyond our understanding forever (see New Mysterianism). In 2001, David Chalmers and Frank Jackson argued that claims about conscious states should be deduced a priori from claims about physical states alone. They offered that epiphenomenalism bridges, but does not close, the explanatory gap between the physical and the phenomenal realms. These more recent versions maintain that only the subjective, qualitative aspects of mental states are epiphenomenal. Imagine both Pierre and a robot eating a cupcake. Unlike the robot, Pierre is conscious of eating the cupcake while the behavior is under way. This subjective experience is often called a quale (plural qualia), and it describes the private "raw feel" or the subjective "what-it-is-like" that is the inner accompaniment of many mental states. Thus, while Pierre and the robot are both doing the same thing, only Pierre has the inner conscious experience.

Frank Jackson (1982), for example, once espoused the following view:

I am what is sometimes known as a "qualia freak". I think that there are certain features of bodily sensations especially, but also of certain perceptual experiences, which no amount of purely physical information includes. Tell me everything physical there is to tell about what is going on in a living brain... you won't have told me about the hurtfulness of pains, the itchiness of itches, pangs of jealousy....

According to epiphenomenalism, mental states like Pierre's pleasurable experience—or, at any rate, their distinctive qualia—are epiphenomena; they are side-effects or by-products of physical processes in the body. If Pierre takes a second bite, it is not caused by his pleasure from the first; If Pierre says, "That was good, so I will take another bite", his speech act is not caused by the preceding pleasure. The conscious experiences that accompany brain processes are causally impotent. The mind might simply be a byproduct of other properties such as brain size or pathway activation synchronicity, which are adaptive.

Some thinkers draw distinctions between different varieties of epiphenomenalism. In Consciousness Explained, Daniel Dennett distinguishes between a purely metaphysical sense of epiphenomenalism, in which the epiphenomenon has no causal impact at all, and Huxley's "steam whistle" epiphenomenalism, in which effects exist but are not functionally relevant.

Arguments for

A large body of neurophysiological data seems to support epiphenomenalism. Some of the oldest such data is the Bereitschaftspotential or "readiness potential" in which electrical activity related to voluntary actions can be recorded up to two seconds before the subject is aware of making a decision to perform the action. More recently Benjamin Libet et al. (1979) have shown that it can take 0.5 seconds before a stimulus becomes part of conscious experience even though subjects can respond to the stimulus in reaction time tests within 200 milliseconds. The methods and conclusions of this experiment have received much criticism (e.g., see the many critical commentaries in Libet's (1985) target article), including recently by neuroscientists such as Peter Tse, who claim to show that the readiness potential has nothing to do with consciousness at all. Recent research on the Event Related Potential also shows that conscious experience does not occur until the late phase of the potential (P3 or later) that occurs 300 milliseconds or more after the event. In Bregman's auditory continuity illusion, where a pure tone is followed by broadband noise and the noise is followed by the same pure tone it seems as if the tone occurs throughout the period of noise. This also suggests a delay for processing data before conscious experience occurs. Popular science author Tor Nørretranders has called the delay the "user illusion", implying that we only have the illusion of conscious control, most actions being controlled automatically by non-conscious parts of the brain with the conscious mind relegated to the role of spectator.

The scientific data seem to support the idea that conscious experience is created by non-conscious processes in the brain (i.e., there is subliminal processing that becomes conscious experience). These results have been interpreted to suggest that people are capable of action before conscious experience of the decision to act occurs. Some argue that this supports epiphenomenalism, since it shows that the feeling of making a decision to act is actually an epiphenomenon; the action happens before the decision, so the decision did not cause the action to occur.

Arguments against

The most powerful argument against epiphenomenalism is that it is self-contradictory: if we have knowledge about epiphenomenalism, then our brains know about the existence of the mind, but if epiphenomenalism were correct, then our brains should not have any knowledge about the mind, because the mind does not affect anything physical.

However, some philosophers do not accept this as a rigorous refutation. For example, Victor Argonov states that epiphenomenalism is a questionable, but experimentally falsifiable theory. He argues that the personal mind is not the only source of knowledge about the existence of mind in the world. A creature (even a zombie) could have knowledge about mind and the mind-body problem by virtue of some innate knowledge. The information about mind (and its problematic properties such as qualia) could have been, in principle, implicitly "written" in the material world since its creation. Epiphenomenalists can say that God created immaterial mind and a detailed "program" of material human behavior that makes it possible to speak about the mind–body problem. That version of epiphenomenalism seems highly exotic, but it cannot be excluded from consideration by pure theory. However, Argonov suggests that experiments could refute epiphenomenalism. In particular, epiphenomenalism could be refuted if neural correlates of consciousness can be found in the human brain, and it is proven that human speech about consciousness is caused by them.

Some philosophers, such as Dennett, reject both epiphenomenalism and the existence of qualia with the same charge that Gilbert Ryle leveled against a Cartesian "ghost in the machine", that they too are category mistakes. A quale or conscious experience would not belong to the category of objects of reference on this account, but rather to the category of ways of doing things.

Functionalists assert that mental states are well described by their overall role, their activity in relation to the organism as a whole. "This doctrine is rooted in Aristotle's conception of the soul, and has antecedents in Hobbes's conception of the mind as a 'calculating machine', but it has become fully articulated (and popularly endorsed) only in the last third of the 20th century." In so far as it mediates stimulus and response, a mental function is analogous to a program that processes input/output in automata theory. In principle, multiple realisability would guarantee platform dependencies can be avoided, whether in terms of hardware and operating system or, ex hypothesi, biology and philosophy. Because a high-level language is a practical requirement for developing the most complex programs, functionalism implies that a non-reductive physicalism would offer a similar advantage over a strictly eliminative materialism.

Eliminative materialists believe "folk psychology" is so unscientific that, ultimately, it will be better to eliminate primitive concepts such as mind, desire and belief, in favor of a future neuro-scientific account. A more moderate position such as J. L. Mackie's error theory suggests that false beliefs should be stripped away from a mental concept without eliminating the concept itself, the legitimate core meaning being left intact.

Benjamin Libet's results are quoted in favor of epiphenomenalism, but he believes subjects still have a "conscious veto", since the readiness potential does not invariably lead to an action. In Freedom Evolves, Daniel Dennett argues that a no-free-will conclusion is based on dubious assumptions about the location of consciousness, as well as questioning the accuracy and interpretation of Libet's results. Similar criticism of Libet-style research has been made by neuroscientist Adina Roskies and cognitive theorists Tim Bayne and Alfred Mele.

Others have argued that data such as the Bereitschaftspotential undermine epiphenomenalism for the same reason, that such experiments rely on a subject reporting the point in time at which a conscious experience and a conscious decision occurs, thus relying on the subject to be able to consciously perform an action. That ability would seem to be at odds with early epiphenomenalism, which according to Huxley is the broad claim that consciousness is "completely without any power… as the steam-whistle which accompanies the work of a locomotive engine is without influence upon its machinery".

Adrian G. Guggisberg and Annaïs Mottaz have also challenged those findings.

A study by Aaron Schurger and colleagues published in PNAS challenged assumptions about the causal nature of the readiness potential itself (and the "pre-movement buildup" of neural activity in general), thus denying the conclusions drawn from studies such as Libet's and Fried's.

In favor of interactionism, Celia Green (2003) argues that epiphenomenalism does not even provide a satisfactory solution to the problem of interaction posed by substance dualism. Although it does not entail substance dualism, according to Green, epiphenomenalism implies a one-way form of interactionism that is just as hard to conceive of as the two-way form embodied in substance dualism. Green suggests the assumption that it is less of a problem may arise from the unexamined belief that physical events have some sort of primacy over mental ones.

A number of scientists and philosophers, including William James, Karl Popper, John C. Eccles and Donald Symons, dismiss epiphenomenalism from an evolutionary perspective. They point out that the view that mind is an epiphenomenon of brain activity is not consistent with evolutionary theory, because if mind were functionless, it would have disappeared long ago, as it would not have been favoured by evolution.

Introduction to entropy

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