Ramil Garifullin is an associate professor at KFU, Candidate of Psychological Sciences, author and founder of the theory of existences and nanopsychology.
Self-understanding and self-evidence is a natural human attitude to perceive everything as self-explanatory and recognizable. Husserl takes this as a parenthesis. And what remains there? There remains something that appears when we return back to the things themselves without interference from this natural attitude. As a result, the world becomes unrecognizable. By the way, a new perspective can help with this. As a result, a self-understood object disappears and some unrecognizable object remains. I call this objectification in my research. I learned this kind of unrecognition when I was only five years old. I was walking along the kindergarten corridor and was surprised by the world as some kind of unrecognizable matter of the surrounding objects (I did not recognize the walls, the floor, the perspective of the corridor of my kindergarten going into the distance), and also surprised by the living beings (children and the teacher) who surrounded me at that time. Then, at some point, such an extraordinary and paradoxical perception turned off.
Such a new format of perception of the world described above can become one of the conditions for true creativity, in particular, philosophical creativity as a kind of artistic creativity aimed at creating new meanings that humanity has never known.
The intention itself, that is, the consumer and life-affirming attitude of consciousness and perception, is the basis of self-understanding and self-evidence. Our living system survives this way, simplifying the world only to a limited, relevant and useful perception. Otherwise, our psyche would be crushed in a stream of unnecessary and incomprehensible information and paradoxes. Therefore, the normal psyche is a psyche that generates self-understandable and self-evident mental contents as the main components of the contents of our consciousness. That is, a normal psyche is a psyche encompassed by a natural attitude of perception. But if we break out of this self-understanding or natural attitude, then an unusual perception arises, which can be assessed as a temporary malfunction and violation of consciousness. If we can regulate the inclusion of this incomprehensibility ourselves, that is, disabling self-understanding, that is, we are able to take the self-understandable into brackets, then we are making a psychological and phenomenological reduction, according to Husserl. Thus, we purify our cognitive process from the psychology of self-understanding, leaving among the phenomena, as among the contents of our consciousness, only absolute and objective entities, as correlates of the world outside our brain and consciousness. At the same time, according to Husserl, for such a knowledge of the world, the existence of the world as such, as a noumenon, is not relevant. Moreover, the world is scientifically and adequately known, and this knowledge does not need to understand that the world exists outside of us by itself.
The unconscious disconnection of a natural installation often leads a person to temporary disability. So, for example, according to my research, a performer on a musical instrument who temporarily loses his natural attitude, that is, self-understanding in the perception of his hands and fingers, may temporarily lose the ability to perform a musical work. Having turned off the natural attitude of self-understanding in the perception of his hands and a musical instrument, the musician begins to perceive his fingers as alien self-moving parts of the hand. This is surprising. It can capture a musician so much that he can stop playing and even disrupt his performance at a concert. So fragile is the world of familiar meanings, which can collapse in the conditions of the generated paradoxicity and strangeness of perception that arise due to phenomenological reduction.
Thus, the inclusion of a natural attitude towards self-understanding and self-evident, on the one hand, can be regulated, that is, preserved or "taken into parentheses" (according to E. Husserl). On the other hand, this natural attitude or self-awareness can be unconsciously turned off due to various reasons: body and brain dysfunctions, mental disorders, lack of conditions, fatigue, etc.
Self-understanding and self-evidence in the perception of our Self, that is, the one closest to us in our consciousness, who is always with us, is also a product of a natural attitude. This attitude stops with depersonalization and derealization, as mental disorders that lead to a feeling of someone having made thoughts that were once "their own" and "family". Going beyond the limits of the natural attitude and self-understanding of our Self is a continuation of the phenomenological reduction aimed at the center of our consciousness. This is a transcendental reduction of our Self. If the subject takes only the illusion of self-understanding in the perception of our Self, that is, a natural attitude towards our Self, then he does not yet have a mental disorder. Moreover, such a person has the grounds and conditions for true scientific creativity and creativity in art.
If the disconnection of self-understanding in the perception of our Self occurs unconsciously and long-term, and a person begins to feel his thoughts as made by someone, "coming from outside", eavesdropped by someone so much that self-understanding and self-evidence of the presence of the Self in a person disappears, then this is usually assessed as the presence of a mental disorder. Thus, the complete disconnection of self-awareness, that is, the natural attitude, is the cessation of the normal activity of consciousness. Conversely, the preservation of this self-understanding, but with the ability to separate and realize that this self-understanding is only an illusion, is the basis for the development of reason, thinking, and true creativity in science and art.
It must be recognized that the brain must be considered not only as the abode of our inner world, but also as a kind of objectively existing substrate, which is a special highly organized matter immersed in the less organized matter of the organism and external nature. Is it possible to say that the brain, as the highest organized matter, knows about its existence, due to the fact that it is the abode of consciousness. Does the brain know about itself or does something else know about itself? Can the brain, as the abode of consciousness, know about itself? And anyway, what does something have to be in order for it to know about its existence? What should a creature be in order for it to have the property and ability to know about itself? Apparently, only a certain psychic being can know about itself. This psychic being is capable of having a kind of self-relation and self-reflection with itself, through which the self-perception of psychic being develops. This is the highest form of feedback in the highest form of manifestation of a living system. It is a product of the activity of the existome [ 2-14 ] - the brain system, which is the abode of existents as carriers of semantic processes that generate mental subjective reality [2-14 ].
In the bosom of the existom [ ] as the highest form of a living system, the highest illusion of self-understanding of our various phenomena is born, one of which is the illusion of self-understanding of the main phenomenon - the phenomenon of our Self.
It is necessary to learn using the nanopsychological approach [ 2-13 ] to control various nanostructures [ 2-14 ] distributed in various structures of the brain, neural networks and hyper networks. That is, it is necessary to learn how to turn on or off the semantic processes occurring in the existome at various levels [ 2-13 ]. In particular, it is necessary to learn how to disable or enable the above processes of generating self-awareness, that is, the processes of natural installation. These studies will lead to the discovery of key triggers that disable the natural installation process. A good clue in the search for these triggers may be studies of the brains of people who have lost their natural attitude to the perception of the world due to brain dysfunctions caused by stroke and other destructive disturbances on the brain, leading to depersonalization, derealization and the disappearance of self-understanding of the phenomenon of Self.
This will allow us to uniquely identify not only the meaning-generating existences involved in the generation of subjective mental reality, but also to reveal the mechanisms of this generation.
The research I have done has shown [2, 3, 4, 8], that the result of cognitive experience in the end is always the formation of some kind of final convolution of experience into the form of some kind of brain structure, the correlate of which in the space of the subjective world is meaning, as a component of the semantic structure of a person. It is not cognitive experience as such that is fixed due to the plasticity of the brain, but only such an experience that has matured to the ability to convolve in the form of a key meaning - an existential, which subsequently becomes one of the components of the existome, as a set of various existences. It is not cognitive experience that manifests itself in the connectome of the brain, but existences. Not every cognitive experience becomes the content of an existome, but only one that matures to the level of an existome, that is, to the ability to convolve.
It is thanks to the key meanings that there are corresponding key codes and information that can fundamentally change mental processes, cause transformations of the psyche. [3,8 ]. In essence, an existent is a set of key existents, on the basis of which the phenomenon of the essence of a person and personality takes place.
It is thanks to the hypernetwork structure of the existome that the emergence of neoplasms in the human mental content becomes possible, since the existome contains existential operators of variability. Thanks to the existential operators of variability, the psychic world is changing in a changing world. The study of the mechanisms of activity of the existential operators of variability will make it possible in the future to predict the transformation of mental content, that is, the contents of the subjective world of man. All these possibilities were missing from the concept of cognitome.
The connectome, as a kind of surface registration of the activity system of groups of neurons and functional systems of neurons, requires separate mathematical processing in order to isolate and filter structures from the connectome that are the basis for the formation of an existence.
The mechanisms of memory plasticity processes caused by the self-assembly of conformational structures of brain proteins and more complex molecular machines of the brain once again confirm the molecular nature of the processes of convolution of cognitive experience to the existential level. We have shown that it is much more productive to consider cognitive processes of the brain at the level of networks of molecular machines and molecular systems, rather than at the level of neural networks. It is best to develop this direction thanks to the nanopsychological approach developed by us within the framework of a new direction justified by us - nanopsychology, as a science studying correlations between controlled molecular processes of the brain and mental processes in the "here and now" mode [ 5,6,7 ]. This becomes possible due to the introduction of externally controlled artificial nanoparticles into the brain [5,6,7 ].The introduction of controlled nanoparticles into the brain in order to activate specialized neurons or specialized groups of neurons responsible for holistic perception or mental mental processes in it may become promising for restoring lost mental functions [6]. Therefore, nanopsychology, as a new science, has many prospects
It is not easy for E. Husserl to assert that there is a gap of meaning between reality and consciousness. And the gap between the structures of the brain and the subjective world of man is also a gap of meaning. And these meanings need to be deeply explored both at the level of the brain, that is, at the level of existences, and at the level of the subjective human world. As a result, this bridge between the brain and the subjective world of man will be built on the basis of intermediate matter as a result of the synthesis of existences of the brain and semantic structures of the subjective world of man.
It is the existom with its specialized hypernetwork and unique system of neurons, as well as the functional system of neurons, that is the neurobiological and molecular machine basis for the phenomenon of secondary reflection of primary reflected information - the phenomenon of reflection, thanks to which conscious beings arise, having their subjective and semantic relation not only to the world, but also to themselves [ 11,12 ].And this is no less relevant compared to the knowledge of our unique genome. In essence, I have created an existential hypernetwork molecular machine model of the emergence of a person's semantic attitude not only to what is outside of him, but also to himself. On the one hand, the study of existences will come infinitely close to our meanings, and on the other hand, our meanings will come close to existences. And at the point of singularity, they will converge. This will be the bridge between our subjective world and the brain.
My Self is my existom!
Bibliography:
1. Anokhin K.V. Cognition : algorithmic theory of higher brain functions,
Collection of abstracts of the XXIV Congress of the I. P. Pavlov Physiological Society. St. Petersburg, 2023. p. 7.
2. Garifullin R.R. Illusionism of personality as a new philosophical and psychological concept (monograph) Yoshkar-Ola: Mari polygraph. published. combine, 1997. - 400s.
3. Garifullin R.R. Encoding personality from alcohol and drug addiction. Manipulations in psychotherapy (monograph). Rostov-on-Don: Phoenix, 2004. 256 p.
4. Garifullin R.R. Psychocorrection of semantic structures of a drug-addicted personality. Abstract of the dissertation, Kazan, 2000, - 26 p.
5. Garifullin R.R. Nanopsychology as a new science. Nanophilosophy as a new worldview. // Man in the face of a global challenge/ Philosophical Society of Tatarstan.- Kazan, 2006. - pp. 101-106.
6. Garifullin R.R. Nanopsychology as a new foundation of cognitive science //Actual problems of modern cognitive sciences: Materials of the seventh All-Russian scientific and practical conference with international participation.- Ivanovo, 2014. - pp. 23-24.
7. Garifullin R.R. Nanopsychology as a new science. Nanophilosophy as a new worldview//
8. Garifullin R.R. Fundamentals of postmodern psychology.- Kazan: IPK "Brig", 2015. 196 p.
9. Garifullin R.R. Nanopsychology as a new science // Natural Phenomena and human ecology: Proceedings and materials of the Fifth International Symposium.- 2008, pp.134-140.
10 .Garifullin R.R.(2018) Postmodern psychology of personality. Revista de Ciencias Humanas y Sociales, Opcion, Ano 34, Especial №14. 380-393
11. Garifullin R.R. Me and proto-Me. Philosophical and psychological foundations of reflection. Monograph — Kazan, 2019:
12. Garifullin R.R. I and proto-I. Philosophical and psychological foundations of reflection. Monograph. — Kazan: IPK "Brig", 2019.:
13. R.R. Garifullin, Genome, connectome, cognitome, existom: brain mechanisms of the emergence of the subjective world and nanopsychology:
14. Ramil Garifullin. About the Nanotechnological Approach to The Brain. International Journal of Biomed Research. 2023. 2(4): DOI:10.31579/2834-8087/025:
Associate Professor at the Institute of Psychology and Education of KFU, Candidate of Psychological Sciences
Ramil Garifullin
see the course of video lectures (about 100) by R. R. Garifullin : "Cognition and existence : the brain and the subjective world, connection and validity, methodology, nanopsychology"| R. R. Garifullin :
