For example, this might arise in an idealistic or panpsychist philosophy, although we need not commit ourselves to either of these views here. This ‘One Mind’ perspective differentiates between individual consciousness (small c) and the universal Consciousness (big C) that is being filtered. It also suggests that mind is a unitary phenomenon, in the sense that “there is one mind common to all individual men … a universal mind” (Emerson 1983). The filter model is usually associated with the view that consciousness is a fundamental, rather than incidental, feature of the Universe. Nevertheless, it is not easy to refute it or to design experiments to distinguish it from the production model. Clearly this is not the standard view and most of the evidence for the filter model comes from phenomena that have not yet attracted mainstream credence (near-death experiences, terminal lucidity, etc). Indeed, it is sometimes argued that the brain is merely a filter or receiver of consciousness (Bergson 1946), just as a TV set is a receiver of images produced elsewhere. This is the famous “hard” problem of consciousness (Chalmers 1996). However, while there are numerous correlations between the contents of consciousness and brain processes, we still have no idea how the brain generates consciousness itself (i.e. Most scientists and philosophers assume that consciousness-and hence the sense of self-is generated by the brain. Nevertheless, I should stress that my own proposal does not represent the mainstream view of physicists. However, the situation has changed in recent years and several respectable physicists have now begun to address this problem. This is because both problems involve consciousness and this is usually regarded as going beyond the remit of physics, which is traditionally concerned with the 3 rd person account of the world. Indeed, as Bernardo clearly appreciates, the question Why Am I Me? is closely related to the question Why Is It Now? Both questions have been the focus of extensive literature in philosophical circles, but I will argue that there is also a link with physics (my own professional field) and this has received rather scant attention. The problem of 1 st personhood is also closely related to the problem of the passage of time, which is also unanswerable within the current paradigm. Of course, this question not only confronts myself and Bernardo, it also applies to any conscious being, including any readers of this article. Indeed, I will argue that the question Why Am I Me? (slightly different from, but closely related to, Bernardo’s question) is fundamentally unanswerable within the current scientific paradigm. I should explain at the outset that I regard the problem of personal identity (1 st personhood) as one the most profound questions not only in philosophy but also in science. Bernardo Kastrup’s essay How Can You Be Me? has kindly mentioned my own approach to this question, but without giving many details, so this prompts me to elaborate on the topic.
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