He can also obliterate the memory of the brain operation, so that the victim will seem to himself to have always been in this environment. Moreover, by varying the program, the evil scientist can cause the victim to “experience” (or hallucinate) any situation or environment the evil scientist wishes. The computer is so clever that if the person tries to raise his hand, the feedback from the computer will cause him to “see” and “feel” the hand being raised. There seem to be people, objects, the sky, etc but really all the person (you) is experiencing is the result of electronic impulses travelling from the computer to the nerve endings. The nerve endings have been connected to a super-scientific computer which causes the person whose brain it is to have the illusion that everything is perfectly normal.
The person’s brain (your brain) has been removed from the body and placed in a vat of nutrients which keeps the brain alive. Here is a science fiction possibility discussed by philosophers: imagine that a human being (you can imagine this to be yourself) has been subjected to an operation by an evil scientist. The well-served and previously glorious materialistic and reductionistic scientific worldview is yielding to a novel scientific conception of subjective consciousness and objective reality-and their unexpected intimate kinship. In essence, the human mind is witnessing the most radical paradigm shift in its own history. Beginning with an information ontology, a radical participatory ontology is hinted at. As the cracks in the current edifice of science continually grow, the new information-theoretic paradigm is embraced. Moreover, peer-reviewed studies are appearing in the physics literature describing mind-matter interactions in double-slit quantum experiments-a long suspected connection by many pioneers of quantum mechanics. Then, the surprising therapeutic effects of psychedelics is discovered, next to a myriad of transcendental planes of being, accessible to pure consciousness. Moving towards a more empirical analysis, the enigma of intelligence is discussed, arising in decentralized systems and even in inanimate structures. The notion of spirituality is creeping back into science. The nature of consciousness, as has been suggested by ancient Eastern and shamanic traditions, is necessarily universal and primal. In attempts to bridge the chasm between the objective and subjective, scientists and philosophers have opened up to the unspeakable. This gives rise to the very first formal description of consciousness. By extending the information-theoretic paradigm, the informational nature of consciousness is uncovered.
Although both poets employ nature in their works with romantic tendencies, the postmodern environmental ethics of Sepehri is in direct contrast to the instrumental value viewpoint held by his American counterpart.Finally, the human mind faces its own nature. This comparative study aims at investigating different approaches towards nature employed by the two poets, emphasizing their points of difference. Due to the significance of nature in the works or the two figures, an ecocritical reading of them is not only applicable but unavoidable. Sepehri is proficient in using nature either in philosophical or emotional issues.
The contemporary Iranian poet, Sohrab Sepehri (1928-1980), also makes intensive use of nature in his poems his interest in the subject increases along with his tendency to Buddhism. Throughout his works, the American writer discusses the affinity between man and nature, emphasizing how man takes advantage of it. The American poet and philosopher, Ralph Waldo Emerson (1803-1882) employs nature in his works.
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The full text is available here Many similar subjects can be traced in world literature among them is nature since it belongs to man/nature binary opposition.
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