Showing posts with label animal cognition. Show all posts
Showing posts with label animal cognition. Show all posts

12 November 2017

Hearts and Minds: The Mystery of Consciousness

By Mary Monro

Despite the best efforts of scientists and philosophers over the centuries, no mechanism has been discovered that indicates how consciousness emerges in the brain. Descartes famously thought the soul resided in the pineal gland - but that was mainly because he couldn't think of any other purpose for it (It actually produces melatonin and guides sleeping patterns). But, 400 years on, perhaps we still need to think again about where consciousness might reside.
In recent years there has been a surge of interest in the gut brain, with its hundred million neurons and its freight of microbes, that influences every aspect of our being including mood and memory. If the gut might now be considered a possible source of consciousness what about other candidates?

After all, “Primary consciousness arises when cognitive processes are accompanied by perceptual, sensory and emotional experience” as Fritjof Capra and Pier Luigi Luisi put it in their book The Systems View of Life: A Unifying Vision (2014).  Reflective or higher-order consciousness includes self-awareness and anticipation.

There is another intelligent, organising, feeling, planning, responsive, communicating organ inside us – a body-wide-web lining our blood vessels. Vascular endothelium cells (VE for short) line every vessel from the heart to the smallest capillary, reaching into every part of the body. Vascular endothelium is the interface between the blood and the tissues, deciding what goes where through a combination of electrical, kinetic, mechanical and chemical signalling.

Laid out, the VE in a human body would be the size of a rugby pitch yet it weighs only one kilogram. Far from being simply wallpaper, recent research has shown it to be a lead actor in the management of the body, including the brain. It is believed that each of the sixty trillion cells of the VE is unique, each one exquisitely adapted to meet the needs of its immediate environment, whether that is in the deeply oxygen deprived depths of the kidney or the highly oxygenated gas exchange surface of the lung. William Aird, in a scholarly paper in 2007, describes vascular endothelium as 'a powerful organising principle in health and disease'.

The blood-brain barrier (usually abbreviated to BBB) protects the brain from molecules and cells in the blood that might damage neural tissue. The vascular endothelium forms the interface but it was previously thought to be a passive sieve, controlled by neurons. The BBB has now been renamed the ‘neuro-vascular unit’ as it has become clear that neural cells, pericytes (that back the endothelial cells) and the vascular endothelial cells all actively take part in managing this critical barrier. It is not known which of them is in charge.

Other researchers have sought to apply the Turing Test to the VE in the brain – the Turing Test being an evaluation of whether an information processing system is capable of intelligent, autonomous thought. Christopher Moore and Rosa Cao, argue that blood is drawn to particular areas of the brain by the VE, in advance of metabolic demand, where it stimulates and modulates neuronal function. So the brain is responder rather than activator. Who is doing the thinking? Is the body-wide-web (including the heart and its assistant the blood) gathering information from the body and the external environment to tell the brain what to do? How does it make decisions? What does this imply for consciousness?

In fact, long ago, Aristotle asserted that the vascular architecture in the embryo functions as a frame or model that shapes the body structure of the growing organism. Recent research bears this out, with the VE instructing and regulating organ differentiation and tissue remodelling, from the embryo to post-natal life.  The VE cells form before there is a heart and it is fluid flow that drives endothelial stem cells to trigger the development of the heart tube, vessels and blood cells. There is no brain, only a neural tube, at this stage.

Recent research has shown that blood vessels can direct the development of nerves or vice versa or they can each develop independently. So, embryologically, there is a case for saying that the VE is a decision making executive.

All this recalls a founding principle of osteopathy – which is that ‘the rule of the artery is supreme’.  This is a poetic, 19th century way of saying that disturbance to blood flow is at the root of disease. In his autobiography, published in 1908, Andrew Still remarks: ‘in the year 1874 I proclaimed that a disturbed artery marked the beginning to an hour and a minute when disease began to sow its seeds of destruction in the human body’.

Now, almost a century and a half on, we find that ‘endothelial activity is crucial to many if not all disease processes’, as K. S. Ramcharan put it in a recent paper entitled ‘The Endotheliome: A New Concept in Vascular Biology’ (published in Thrombosis Research in 2011). All this illustrates the importance of this seemingly humble tissue, upon whose health our mental and physical wellbeing depends. And if this structure acts consciously, then perhaps we should consider the possibility that all living cells act consciously.



*Mary Monro Bsc (Hons) Ost, MSc Paed Ost, FSCCO is an Osteopath, based in Bath, United Kingdom.

26 July 2015

We Need Animal Cognition, Not Neuroscience

Posted by Matthew Blakeway
A generation ago, it was thought that neuroscience held the promise of solving many philosophical problems. Looking back now over those lost decades, we are able to see that it failed to solve a single one, and arguably created a new one or two.
The purpose of this post is to introduce a single idea, painted with a large brush: As we see our hopes for answers from neuroscience fading, animal cognition may hold the promise of the future. 

 

Neuroscience, it was thought, would tell us many things: what a mind is, whether humans have freewill, or where in the brain we find these things. It would explain consciousness, morality, evil, or why humans tend to believe in prime-moving inter-galactic omnipotent fairies. While there are still philosophers who hold out hope for answers from neuroscience, the failure of progress is striking. An illustration reveals the way in which the arguments typically fail: in his book Freewill, cognitive neuroscientist Sam Harris argued that brain scans revealed a neural blip the moment before a subject was conscious of choosing to act. This, he considered, demonstrated that freewill is a myth, for the reason that the brain acts before we know it. Yet the argument is too easily neutralised. What was the blip? It may just as well have been one part of the brain going, 'OK, Freewill, this is one for your department.'

There are, on the contrary, significant problems that neuroscience has created. For example, its tendency to believe that the mind is nothing but the brain may open it up to a classic problem of logical systems, identified by the mathematical logician Kurt Gödel. Does Gödel's incompleteness theorem imply that the brain is unable to understand itself, so that neuroscience can have no achievable end-goal? Probably! The computer analogy of the brain is an old one, yet it is still useful. We have been inching towards a neuroscientific view that a brain is a biological computing device. Assuming that this is so, the study of the brain may reveal little about how the software works. In moving towards the view that a human mind has no animal spirits or ethereal magic in it, the consequence for neuroscience is that it is ever less in a position to solve philosophical problems – much as we would not have a hope of proving the Church-Turing thesis, or demonstrating why π is an irrational number, by shifting to a study of computer chips.

It may be more helpful for philosophers to turn to animal cognition as their primary input. This field is producing remarkable new finds, and philosophy would do well to absorb their implications. One of its most conspicuous aspects is the study of pro-social behaviour in animals – in contrast with what zoologist Robert Hinde calls 'human aggression in all its deviousness and complexity'. As a case in point, researchers demonstrated that a rat will help another rat in difficulty without needing a reward – if only humans could be relied upon to so act. While the 18th century philosophical view of humankind might be expressed (adopt a tone of pompous bloviation): 'It is the moral sense that separates men from the wild beasts which live in brutal ignorance,' humans do some pretty nasty things. My suggestion is that humans, while they, too, have inherited 'moral emotions', can out-think their own emotions and can manipulate their behaviour tactically. We need to turn the old view of humankind on its head. We don’t need to explain how we are biologically programmed. We need to understand the anomalies.

Such observations promise a rich new vein for philosophy, and it deserves our attentions. By way of illustration, now that we know that rats are compassionate, we may ask why so many bankers and politicians aren’t. Supposing that an economist should persuade bankers and politicians that everybody will become richer if they act in their own self-interest (as has been the case, starting with political philosopher Adam Smith) – then tactically, bankers and politicians may out-think their pro-social inclinations – to the detriment of the poor, and on an alarming scale at that. In this example alone, animal cognition suggests fresh explorations of morality, freewill, and belief, while the answers to the same may explain no less than why it is that our choices polarise all of humanity today.
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Study notes:

Ben-Ami Bartal, I., Decety, J., & Mason, P. “Empathy and pro-social behavior in rats”. Science. 334, 2011. pp 1427-1430.
Hamilton, W. D. “The Genetical Evolution of Social Behaviour”. Journal of Theoretical Biology, 1964, 7 (1): 1–16.