I ask for your definition because of the problem of defining experiential phenomena. We know that matter carries the capacity to generate consciousness because we experience it. If matter thus atoms have the capacity to generate it then there is all kinds of possibilities with one being the human experience. It is certainty percent in many mammals at some degree and emerging evidence in plants also. There may be different experiential patterns with humans as one example but the potential is throughout the world. So your definition would be helpful to know.
Longer definition from a long article
The Dynamic Core and Global Workspace hypotheses were independently put forward to provide mechanistic and biologically plausible accounts of how brains generate conscious mental content. The Dynamic Core proposes that reentrant neural activity in ...
www.ncbi.nlm.nih.gov
Introduction
Advances in neuroscience have now made it possible to study the biological basis of consciousness. Indeed, in recent years an increasing amount of attention has been directed to this subject (Crick and Koch,
2003; Edelman,
2003; Velmans and Schneider,
2007; Zelazo et al.,
2007). Our own efforts to account for key aspects of consciousness at a biological level have taken two forms. The first involved the proposal of a neuroscientifically based global brain theory commonly referred to as Neural Darwinism (Edelman,
1978,
1987; Edelman and Tononi,
2000). This theory proposes the functioning of a Dynamic Core generated by a neural process, reentry, to link dispersed cortical and thalamic areas and account for the relation between perception and conscious memory. The second theory (Baars,
1988) was propounded mainly from a cognitive psychological point of view. This Global Workspace theory hypothesizes that a number of brain components constitute an integrative workspace that serves to reconcile the narrow momentary capacity of conscious contents with a widespread recruitment of unconscious brain functions, including long-term memory.
In the present account, we reconcile and expand on these early notions by considering consciousness as a biological phenomenon, one that is a product of both evolution and development. We believe that such a biological approach can address and even dispose of several concerns articulated by philosophers of mind and others. We propose that a biological account of consciousness does not require metaphysical proposals, mathematical reduction, or “strange physics.” We also maintain that previously argued categories such as selfhood and phenomenal experience can be explained biologically in terms of patterns of neural activity.
Conclusion and Extensions
Consciousness consists of a stream of unified mental constructs that arise spontaneously from a material structure, the Dynamic Core in the brain. Consciousness is a concomitant of dynamic patterns of reentrant signaling within complex, widely dispersed, interconnected neural networks constituting a Global Workspace.
The contents of consciousness, or qualia, are correlates of discriminations made within this neural system. These discriminations are made possible by perceptions, motor activity, and memories – all of which shape, and are shaped by, the activity-dependent modulations of neural connectivity and synaptic efficacies that occur as an animal interacts with its world.
The account given here can serve as a basis for formulating a number of unanswered critical questions concerning the regulation of the conscious process. A key question concerns the autonomous regulation of the content of consciousness. How does neural activity in the frontal cortex act to modulate attention (Fuster,
2008)? Are similar mechanisms employed to control motor output to yield behavior? What roles do subcortical neural structures play in these processes? Another set of questions concerns the relationship between consciousness and long-term episodic memories (Tulving,
1987). How can we explain the necessity of explicit prior conscious experience for the existence of such memories?
The mechanisms suggested in the present paper were formulated to account for primary consciousness. With the accession of semantic capability and, in our species, true language, higher-order consciousness emerged. By reference to linguistic tokens, humans can divorce themselves from the “remembered present” of primary consciousness (Edelman,
1989) without, of course, displacing that fundamental biological mechanism. What emerges as a result of the combination of primary and higher-order consciousness is a narrative capability encompassing past experience and future plans, as well as the ability to be conscious of being conscious. Inner speech can add its elaborations, contributing to what it is like to be human. Establishment of the neural bases of primary consciousness will surely engender new insights into this most challenging scientific domain.