Noogenesis

Abstract: This article examines the possibility of the futuristic assumption that the human mind will converge with artificial intelligence technology to create an enhancement of consciousness. By studying how a correlation between consciousness and the brain is made through visual tools that are used in neuroscience, this article elaborates on how these findings affect research that is done in philosophy on the concept of consciousness. This article proposes a new approach on studying the brain, by examining it as a theoretical object, which gives every research field the possibility to argue over the truth in the images that are created of the brain.

Abstract: C O R TEILHARD DE CHARDIN modern man's most pressing psycho* logical need is an assurance tbat some successful outcome easts for that progress on earth for which he knows himself to be responsible. Unless such guarantee is given, that is to say, unless the prospect of a total death ahead can be eliminated, then there is serious danger that progress wiu. iioxmaer ano Uie whoieiiuman enterprise come to a liai t. Teuhard's life's work is an effort to elaborate such a guarantee, and be does so on the three levels of science, philosophy, and theology. His first assurance to modern man is to point to the pattern of the past which he has uncovered through his "hyperphysics," or phenomenological analysis of evolution. Through his law of complexity-conscious7*z&&h£r)^?t??zshetea$aacm7z Oaatxip iianowifoerehasbeea nots'cmpiy change in the cosmos, but genesis, which for Teilhard means that the universe has been pursuing an aim, that a single pattern has been running through the whole, and that this pattern has been oriented toward man. Man is the key to the whole biological process, since it was through man that evolution crossed the threshold of reflection into the "noosphere," the mysterious realm of the person. "How could we imagine a cosmogenesis reaching right up to mind without being thereby confronted with a noogenesis?" Teilhard's second assurance is to point to the fact that in the noosphere this law of complexity-consciousness must operate on the level of spirit, and consequently, because of the steady growth of human socialization, there is reason to believe that the law itself will eventually be transformed by man's freedom into a law of growing amorization. For in Teilhard's system it is the free circulation of love imvrgy b&we&a persans wiaaz is ?ione capddie oi totaazing humanity

Abstract: The scientist Teilhard de Chardin, malgre lui, was a philosopher. Nevertheless, his biophilosophy has not been studied in depth. Three days befo re his death, he synthesized his thought: Cosmos= Cosmogenesis = Biogenenesis = Noogenesis = Christogenesis. There, we have the main insights which he tried to clarify in his writings: Iife on Earth is a quality of organized matter and it supposes a pre-biological chemical evolution. The cell is the elemental form of life, just as the atom is in relation to matter. The first organisms (prokaryotes) tended to join together, which, by symbiosis, resulted in the eukaryotic cell; these cells were bound in an increasing complexity by life trends: reproduction, multiplication, renewal, conjugation, society and directed activity. Since there is an attraction of masses, there is a gravity in the complexity that defines an ascending line from the bacteria to man that Teilhard called deep orthogenesis. Everything has an interior or consciousness growing in complexity; consequently, the biogenesis leads to anthropogenesis.