Низовцев Юрий Михайлович
Sensations as an insurmountable border between alive and inanimate

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  • Аннотация:
    Sensations are the sole basis for the human mind, indicating the secondary nature of thinking. The primacy of sensations, rather than reason, is confirmed by the lifelessness of an artificial intelligence, which, while processing information like the human brain, appears to be a thinking being. In reality, this insensate object has no interest in its own existence, merely functioning according to the software attached for it until it is deactivated by an external user.
  
  
  Keywords: information, sensations, thinking, consciousness, alive, person.
  
  The dominant position of the sensations for all living things is determined by the fact that without them, everything immediately deadening.
  Furthermore, the sensations are the sole foundation of the human mind, as Hobbes was the first to point out: "...there is not a single notion in the human mind which is not originally generated, wholly or in part, by the organs of sensation. Everything else is derivative from it" [1, pp. 50-83].
  The practical confirmation of the primacy of not reason, but sensations for all living things was provided by the artificial intelligence, who, it seems, thinks, but does not feel, and therefore, despite the complete resemblance to a person in the method of obtaining, processing, storage and transmission of information with extraction of corresponding conclusions from this process, that is, by reasonableness, it turns out to be just an effective subject for its use, moreover, all actions of the artificial intelligence are initiated by programs embedded in it by a person.
  Thus, the absence of the sensations-that is, the ability to perceive pleasure or disgust within smell, taste, touch, sounds and images-is the primary and obvious sign of lifelessness, even in something capable of imitating life as remarkably accurately as an artificial intelligence.
  However, the notion that sensations directly influence thinking and, therefore, fundamental decision-making is as erroneous as the notion of the primary importance of reason for the development of life. Each of these attributes of life has its place: sensations are the foundation and primary characteristic of all alive, while thinking represents more or less effective means of maintaining life within the environment, but only for the purpose of experiencing sensations in the environment.
  Everything else is nothing more than the consequence of these processes.
  Nevertheless, quite unexpectedly, among countless adaptive creatures, a person appeared who was able to experience pleasure not only from delicious food, power over neighbors or the process of reproduction, but also from subjugating to himself the environment that surrounds him, solving its secrets, improving tools and creating masterpieces of architecture.
  It is precisely with the emergence of such a creative being, beginning with Descartes, who proclaimed "I think, therefore I am" [2], and up to the present time, that sensations are considered incomparably less important for a person compared to the mind, which, as many scientists believe, can develop in a person infinitely, forgetting about the finiteness of all objects and phenomena of beings known to us.
  Thus, it is clear that sensations provide a food and satisfaction in life, and reason controls life's aspirations. But what is it that primarily motivates living beings to action, which ultimately Instinctively leads them to development?
  It must be assumed that this fundamental impetus for improvement ultimately stems from the dissatisfaction with what is now, in the hope of finding something better-something safer, more satisfying, warmer, more affectionate-that is, something more acceptable or pleasant by one's sensations.
  In addition, in order to hold oneself in the information flow, which creates for a living being a sense of presence through his senses in the current reality, which is constantly changing, each living being has to fight with similar creatures for a place and food.
  Any stop or delay in this struggle for life (sensations) in a changing environment means death, that means disappearance of sensations, which no creature wants to lose.
  Therefore, each living creature is forced, in order to avoid stagnation, and hence death, to replenish its own database with new information, not being satisfied with the one has.
  Hence, it is clear that the basic property of the activity of any living being consists in the dissatisfaction of its consciousness with oneself and the surrounding, transforming into aspiration for a better position, or at least for keeping what this creature has.
  In other words, without dissatisfaction it is impossible not only to develop oneself and consume thereby more pleasant and more varied sensations, but also to survive.
  ***
  Consciousness in every living being realizes itself through the sense organs and data processing centers (intellect), coming from the available sensory organs, as well as it realizes itself through a program on a protein carrier in each cell of the body (genome), which partly manifests the form-building abilities of the being on basic on the organs of sensations and the available intellect.
  Thus, the consumption of information flows is limited primarily by the available sense organs and their capabilities.
  However, the aspiration to change own situation for the better, that is, in addition to just survival, - to more pleasant sensations, in particular, and through reproduction, and not only by increasing comfort and improving nutrition, is boundless, and always manifests itself, and a natural obstacle to this aspiration is the competition of other organisms with similar aspirations.
  As a result, a fairly stable environment of living beings is being formed with various niches that make up a certain hierarchy, which, it is true, is continuously updated, but structurally preserved.
  By doing so, the inescapable striving of each being in its activity for a better position in own competitive niche of existence can be defined by the term "dissatisfaction", the external expression of which is quite multifaceted, since the activity of a living being cannot be satisfied only with survival and reproduction - it always strives for greater satiety and a variety of food, more pleasant external conditions (warmer, safer, more organized).
  A living being can improve own existence by looking for a prospect for a more profitable, and therefore pleasant existence in a more or less distant future.
  Therefore, the dissatisfaction can try to realize itself through the information processing center (the brain in mammals), which in sufficiently developed animals is capable of forming virtual images of certain objects, sorting and retrieving them on the basis of events that have already passed and stored in memory, thanks to which these animals, for example, are capable of anticipate danger and can avoid it.
  In particular, wild livestock gathers in a herd, reducing the threat of predators' attacks to a minimum, female birds at a certain time begin to build nests, people prepare for the onset of cold weather, assessing their own possibilities for keeping warm in their homes, etc.
  In this view of a more or less distant future, the dissatisfaction of every sufficiently developed being is already able, through the intellect of its own carrier, to materialize information mentally-figuratively for an imaginary exit from the present into the future, using for this the reserves of his own memory, as a result of which its chances of avoiding stagnation or death are significantly increased.
  Thus, the main role in the informational contour of the representation of the future in sufficiently developed beings can be played by imagination, which manifests itself not as a "dense" reality (being), but as a "thin" matter - virtual reality - in a number of images that are based on knowledge of past events.
  True, the creation of images of the future in animals is always configured in accordance with the program of their own genome only for adaptability in relation to the environment.
  However, the data coming through the senses, which, after being processed in the corresponding centers of the body, turn into information (understandable reports), may be insufficient or inaccurate to understand the situation, or a living being evaluates them incorrectly, especially since every living being, excluding a person, can only use its genetic and personal experience, its own memory and it is not able to more or less accurately predict and correct its actions, since it does not set itself goals for development and improvement , but it is limited only with adaptation to the environment.
  Therefore, all these beings are forced to act by trial and error, where randomness plays the main role. This is what caused such slow evolutionary development of living beings in comparison with the accelerated motion of the human population in the direction of technological and cultural progress.
  That is, the dissatisfaction of the creatures of the natural world always encounters mistakes in its striving for more pleasant, but overcomes them in generations not only due to the desire for the most comfortable arrangement in its habitat niche, not only due to the accumulation of genetic and personal experience, but also due to manifestation of their ability to constantly turn to new things in the form of curiosity, supporting this aspiration with their perseverance in accordance with the resistance of the environment.
  The very survival of any organism depends on the quality of the information received in a changing environment.
  Therefore, satisfaction with the present, leading practically to unwillingness to seek and consume new information, ultimately leads to the displacement of this organism from the niche it occupies, degradation, and, as a result, to death.
  But every organism wants to survive, since it has appeared and began to receive sensations, and not the emptiness of nothingness. This means that this organism should not be satisfied with what is, but strive for something else, which can help it not only hold oneself in existence, but can also help improve this existence, having made life more hearty, comfortable and safe, which associated with the pleasant.
  Thus, each organism must be inevitably active in relation to obtaining additional and, preferably, new information about the changes taking place, if it strives for survival, and any activity is characterized by dissatisfaction, because constant satisfaction deprives the being of a initiative aspiration towards change both its position and towards own change, that is, the creature becomes passive, indifferent, which is equivalent to death, since in the community of living beings, the loss of the aspiration to change in accordance with the changing environment, that is, the loss of timely adaptation to the environment, means imminent death.
  Therefore, the basis of activity is always laid on dissatisfaction with what is available, and this dissatisfaction leads to a permanent and most beneficial adaptation to the environment for the most convenient arrangement in it, both for the most primitive organisms and for humans, and the loss of dissatisfaction means a quick and inevitable death with preceding degradation.
  This aspiration for survival and, if possible, for the most pleasant sensations in every organism must be maintained so as it did not fade away.
  And this instinctive support is being conditioned by the unchanged activity of a living being, which increases with the deterioration of his position, that is, with the growth of the subconscious dissatisfaction of his consciousness with oneself and with the situation, and weakening with the improvement of the position of the being when the situation is restored or improved - a kind of the negative feedback of consciousness with the environment, directly expressed in its dissatisfaction with the current situation, which gives the command to the existing "mechanisms" of an organism through intellect to strengthen the counteraction to the negative impacts of the environment during this period. Although feedback can turn into positive with insufficient counteraction from the environment to organisms, which in particular can be traced by the uncontrolled reproduction of a number of algae in the absence of enemies, eating them. We note immediately that the analogue of this phenomenon for the will is the growing boorishness of morally undeveloped people in society in the absence of rebuff to it.
  The instinctive effort, which compels a living being to act in accordance with its desires, could be called the subconscious perseverance or tenacity, since it does not allow the action to fade out before it ends.
  Thus, similar feedback (response) to the impact of the environment can be characterized, respectively, by bigger or smaller subconscious perseverance or tenacity of an organism in resisting this environment, or in other words - by the natural subconscious steady attraction of any being to the best adaptation towards the environment in its aspiration for the survival and the creation of the more appropriate conditions for reproduction and feeding, that is encoded in the genome.
  Therefore, with change of conditions the being automatically tries to change not for the worse thanks to usual own activity, following the ability to absorb and issue information within the program of growth, development, reproduction and the actions corresponding to them coded in its genome, what do mutations in the genome contribute to, although, on the other hand, their role as randomness can be disastrous.
  In addition to subconscious persistence, which supports the organism's aspiration for pleasant sensations, for more developed organisms that already understand the difference in the quality of food and the characteristics of objects of the opposite sex, such external expression of dissatisfaction of consciousness is characteristic as the desire for something new in the form of curiosity.
  The cat-female often turns away from quite edible, but tasteless fish, having learned in curiosity at one time that fresh meat is much tastier. The same curiosity in combination with instincts of reproduction and experience helps it to choose from half a dozen male cats most suitable for reproductive characteristics.
  Thus, curiosity helps to live more pleasantly and more comfortably, to breed more effectively, and thus occupy a higher position in one"s own niche of existence. This property of the dissatisfaction of the natural consciousness does not bypass a person, as, in part, a representative of the animal world.
  That is, the dissatisfaction of the natural consciousness of all living beings, including similar dissatisfaction of a person, as a rule, is aimed at what seems to him the best, which is determined by the available intellect, and which differs from the previous by more pleasant sensations - this best is represented for a person as pleasure, but not satisfaction, which is just a pause before striving for new pleasures.
  Similar obligatory activity of a living being, in which dissatisfaction with the present is manifested for the sake of a better arrangement in the future, provides an overall upward change in both the creatures themselves and their environment. That is, due to the activity of living beings, the content of flora and fauna, as well as the objects (things) around them, changes, becoming more complex and gaining more and more diversity. In other words, living beings oppose the growth of the entropy of Creation, which, if you look at it from this side, cannot exist without them in a stable state.
  This activity of living beings with all its attributes, the main of which is dissatisfaction, distinguishes them, for example, from computers, since the latter seek and process only the data that their masters need, without understanding their meaning and purpose of the search, thereby acting only according to programs put in them by their masters without asking for anything in return.
  As for a person, each individual consciousness through a person and human communities itself has to examine in things, comprehending them essence at appropriate levels of knowing in dependence on conditions. This is the main task of consciousness in a person, which he solves in beingness, not just the life that is given to consciousness in any living being. In the solution of this task in the conditions of the resisting environment, i.e. in life, each individual consciousness in a person receives or no receives own development, raising the status in own eyes in the infinite change, altering conditions of own existence.
  And in this process, one cannot do without dissatisfaction of self-consciousness by oneself and surrounding, especially since dissatisfaction has the means by which a person in his self-consciousness is able to find himself in the world in search of truth, and even try to find some harmony in life, which again contributes to the development of self-consciousness.
  These means are known to everyone - they are will, interest, high intelligence, abstract and imaginative thinking (imagination), creativity as the ability to search for non-obvious solutions to emerging problems, own memory and databases accumulated by mankind during the foreseeable time, and relevant experience.
  Of course, they can be defined in different ways, but the result of the work of these means of manifestation of dissatisfaction of self-consciousness of a person is the development of his self-consciousness, which we observe with our own eyes, being able to compare people of different historical eras - from the Neolithic, with the terrifying savagery of people, who have devoured the defeated opponents, to the stage of the emergence of the Internet, when people of different nations get to know each other, understanding and respecting each other, despite the distance and belonging to different peoples.
  ***
  The fundamental importance of sensations, rather than reason, is also confirmed by the fact that it is precisely according to their attitudes toward them that the population is being stratified into three active groups and one passive group.
  The active strata are represented by the power structures and other "leaders" (elite); the informal intellectuals, who constitute the opposition to the powers that be; as well as the creative persons.
  The fourth main stratum consists of individuals behaving largely passively. Therefore, they are called the philistines, making, however, unlike active strata, the overwhelming majority of the population.
  The rest of the population, such as businessmen, bankers, managers, economists; representatives of law enforcement agencies; and various criminals, fall partially or completely into the above categories.
  All these people act largely consciously, solving their own problems, as well as general tasks to one degree or another.
  Naturally, they consider their decisions. But what motivates them to make these decisions?
  Since each person is actually a semi-primate, insofar as he, like them, is forced primarily to solve the problems of his own feeding, reproduction and arrangement of his position in the community, and not some other.
  The degree to which he experiences the pleasant sensations depends on how successfully they accomplish these goals. Therefore, every person, to varying degrees, is dissatisfied with what they have, desiring to improve their food, comfort, and reproduction, and he also desires dominance, at least in a narrow circle, for example, family.
  However, everything most enjoyable is also inevitably the rarest and most difficult to achieve.
  Therefore, all people are distributed as follows in their attitude toward acquiring these essentially animalistic delights, which represent the pinnacle of pleasure from food, reproduction, and dominance.
  Since the psychotypes of people lie in a very wide range, as well as their abilities, willpower, characteristics of mind, and, therefore, the aspirations for one or another that gives life, insofar as there are always subjects among the population with a slightly higher level of dissatisfaction of the animal component of their own consciousness by what is, which can cause them to strive for dominance among their own kind.
  Successful realization of such aspirations automatically grants them access to delicious food, companionship with attractive females, and the pleasant feeling of power over a more or less narrow circle of subordinates.
  Everything else, namely culture, education, the pursuit of the highest values of human coexistence, the welfare of their own people, etc., is of much less interest to such individuals.
  That is, they are characterized to a greater extent by a typically animalistic egocentrism, often combined with not bad mind, willpower, self-confidence, and sociability.
  However, in pursuit of the most pleasurable sensations, which they consciously or unconsciously pursue, believing in themselves that they are worthy of a leading position in society, otherwise, it will be occupied by others, in their opinion, who are unworthy of this position. Such individuals are forced, willy-nilly, albeit rather covertly, to reject the established social morality. Their rise to the top is achieved not only and often not so much through superior intellectual abilities but also through sycophancy, unscrupulousness, cunning, and treachery.
  Having achieved a more or less significant position, they tend to behave irresponsibly and thievishly, trying to push through projects that benefit themselves. They may also enjoy the humiliation of their inferiors, but at the same time, they must endure the ridicule of their superiors.
  Their personality is significantly limited, since altruism, that is, such features as kindness, friendliness, empathy, sympathy, mercy, expressing in disinterested care for others, are practically not characteristic of them.
  They compensate for the possible lack of mind by attracting numerous advisers, but, since they have to make decisions in the end, insofar as they, as true creators of their own happiness, first consider them from the standpoint of personal (corporate), and not popular good with a roll towards retaining power, gaining a greater degree of their own dominance and acquiring all kinds of benefits.
  That is, as depressing as it may seem for humane minds, the subjects with predominantly the characteristics of the primates are always in charge of everything, since they are primarily interested in obtaining pleasant sensations of the same quality as these higher mammals.
  In other words, these subjects are primarily slaves to sensations, trying to adapt to the environment only to ensure the best possible quality of sensations, including a sense of superiority over their neighbors.
  From their primate ancestors, despite all the significant changes that distinguish primates from people, they inherited such a natural egocentrism that the pursuit of the most pleasurable sensations dominates them, reducing everything else in their actions to mere means to achieve the most pleasurable, no matter what. That is, the dissatisfaction of their animal form of consciousness disproportionately exceeds the dissatisfaction of their self-awareness with the level of social well-being.
  ***
  However, every person, being a semi-primate, also possesses a half that, over several million years of development, has led to the emergence of individuals who have moved considerably away from their animal nature.
  The emergence of a sense in a person of being in time that can be used for own development, and therefore for significantly improving, for example, the nutrition, and then for enhancing the existence, consciously changing own surrounding and, again, receiving from this, many other pleasant sensations, contemplating, for example, the beauty of the world and trying to create something similar to it, as well as inventing tools that significantly facilitate labor.
  In the presence of the highest consciousness (self-consciousness, characterized by altruism) in a living being, it gains a kind of insight, becoming not so much "fused" with own environment how much separated from it. Consequently, it gains the ability to view on the environment and on oneself from an outside perspective, to assess this ratio in attempts consciously to set goals for oneself in light of certain shortcomings in its own existence that, in its view, could be overcome, and to achieve these goals in certain actions.
  All of this clearly falls outside the instinctive-reflexive sphere of action of the animal component of the human consciousness, and even begins to contradict it, since the highest consciousness often disregards utilitarian considerations, pursuing something unattainable but dear to the heart and mind.
  These most altruistic persons are not indifferent people of mental labor, intellectuals of various kinds, as well as relatively few representatives of the rest of the population who have managed to somehow rise in their self-consciousness to the level that dictates their disgust for the immoral and selfish behavior of the power elite.
  They see the most pleasant for themselves not in exquisite food, not in possession of lovely virgos and power over people, but in helping the weak, humiliated and oppressed and the establishment of a system in the future, where everyone will equally enjoy living.
  In other words, the dissatisfaction of these persons who are always opposed to the authorities is aimed at establishing universal justice, and therefore the possibility of everyone getting a pleasant feeling equally.
  These utopians cherish the hope of reorganizing society toward harmony-that is, equality, fraternity, and, at the same time, freedom-failing to understand that freedom always opposes equality and justice, destroying any stability. But this hope for a harmonious world order can never vanish from their benign consciousness: as true humanists, they are unable to believe that the horrors of our world cannot ultimately translate into the well-being of each person and all of humanity.
  The informal opposition of intellectuals, which includes a variety of educated people of various generations-active, honest, sincerely desiring the good of the people, that is, possessing a dominant higher consciousness, expressed in a high degree of altruism-has never joined, and will never join, the hypocritical and self-serving ruling elite of the state, especially since they are characterized by a sense of self-worth that prevents them from pleasing their superiors.
  In other words, they are prevented from committing vile acts by the already achieved level of the highest consciousness (self- consciousness), absent in primates, expressed in their altruistic personality, which places material wealth last among life's values. Therefore, they will always expose dishonest, hypocritical, and thieving authorities, fight for the rights and civil liberties of workers, and involve them in this struggle as widely as possible.
  ***
  If, as was shown above, in the consciousness of representatives of the ruling, and therefore automatically elite layer of the population, a significant tilt is found towards the animal component of consciousness, inherited from primates, with its ever-unsatisfied passion for obtaining the most pleasant sensations, and in the consciousness of those opposed to these egocentrists an equally noticeable tilt is revealed towards the altruistic part of self-consciousness, inclining them towards purely utopian projects of establishing universal justice, that is, obtaining pleasant sensations for everyone, and not for the chosen ones, the optimal ratio of both components of consciousness can be found in so-called creative people, or the creative personalities.
  They manage to combine egocentrism and altruism in their minds in a completely natural way, which is also facilitated by the corresponding brain structure at birth.
  The natural egocentrism of their animal form of consciousness with its dissatisfaction, expressed in the desire for the most pleasant sensations, coexists in their self-consciousness with dissatisfaction with the imperfection of their own environment, which should be changed for the better by improvised means.
  That is, their egoism and altruism are almost balanced, but still with a slight preference for self-interest. Nevertheless, this significantly shifts the pursuit of purely pleasurable sensations characteristic of primates (food, reproduction, dominance) toward the pleasurable sensations associated with the discovery of something mysterious, something new, something no one has yet comprehended, but which one can attempt to create with one's own mind and hands.
  Furthermore, this discovery can not only be a source of pride, but also, as a rule, can be used to improve the quality of life for everyone else, becoming in their eyes, in some respects, like a god who created everything from who knows what.
  In other words, due to this combination of consciousness characteristics, individuals exist in society who are always filled with a deep-seated sense of dissatisfaction with their surroundings. This dissatisfaction stems from the animal component of consciousness, driven by its desire to create greater comforts for their own existence, owing to the inherent egocentrism of the animal component of consciousness. However, this feeling is combined with the altruism of their self-consciousness, whose dissatisfaction with the lack of social comfort and the development of science and culture, reaching a high level, demands the extension of the achievements of civilization and culture to all.
  However, the individual qualities of each, determined by the animal component of consciousness, predominate, since the activity of these individuals is manifested largely instinctively, without much reflection, yet producing the most creatively active individuals of all living.
  That is, the noted combination of individual characteristics (egocentrism) and personality (altruism) in certain individuals, although not always directly related to talent, invariably draws them to creative activity. Therefore, it does not so often yield positive results-the invention of new, more efficient devices, the discovery of new patterns, the radical improvement of life support systems, or the creation of high cultural standards.
  However, creative individuals are precisely that relatively small group of the population that ensures the accelerated development of technological civilization in the conditions of the private property relations.
  ***
  Alas, the activity always requires energy, perseverance, hard work and many other qualities that are not found in everyone.
  Therefore, the above combination of features inherent in these three segments of the population of any country is not statistically as common as that feature of consciousness that is characteristic of most of the population, namely: a relatively weak level of dissatisfaction with the animal component of the consciousness of the representatives of this majority, although not expressed in the refusal of these people to receive pleasant sensations, but it does not allow them to possess great passions, fight hard for their rights, want global changes or strive to learn all the secrets of the world.
  These mere philistines simply desire a quiet, problem-free life, not without some pleasantness, reasonably believing that the perfect is the enemy of the good.
  As for the dissatisfaction of their self-consciousness, it does not extend beyond the altruism of their own narrow circle in their desire to provide something pleasant specifically for themselves.
  It should also be noted that these largely passive individuals, therefore called philistines, include not only those weak in mind and will, but also those who, by force of circumstances or birth, find themselves in the lower classes or backward communities, without the opportunity to obtain an education and, therefore, interesting work, rising to the heights of science, technology, and culture.
  Be that as it may, it must be acknowledged that this segment of the population is forced to rely primarily on their own reason and experience: preoccupied with themselves and their own well-being, or simply the desire to survive, they aspire to neither "high" nor "low" goals, limiting themselves to a desire for a trouble-free and well-fed life, in which troubles are best seen only on a monitor screen. The philistines have no the aspiration to achieve something new through their own efforts, seeking a more comfortable existence through the simple acquisition and consumption of appropriate benefits.
  This "vegetative" life, to which they quickly become accustomed, is somewhat reminiscent of the existence of animals, who, as we know, are concerned only with problems of nutrition, reproduction, and the attainment of, preferably, greater comfort.
  Therefore, they resemble a herd of herbivores, grazing peacefully unless particularly disturbed.
  Thus, their lack of desire for a restless life is usually due to a relatively low level of dissatisfaction in their consciousness, both with themselves and with surrounding, the consequence of this is a reluctance to use their mind, even if it is relatively good, a weak sensitivity to the troubles and misfortunes of others, as well as insufficient sensitivity, decisiveness, sociability, curiosity, and dominance.
  Nevertheless, it is precisely this bulk of the population that produces representatives of the ruling, intellectual opposition, and creative strata, whether by chance or through certain skills, abilities, strong wills-that is, individual distortions in the consciousness of these passive individuals in their mass.
  Such are these four main strata of the population of any country, in relation to the acquisition of pleasurable sensations in their broad range and, consequently, to their perception of the world as a whole. These strata consist, respectively, of active personalities within the governing and property-owning elite; the informal opposition to it; the creative community; and the passive population-the philistines.
  Some activists try to own and control everything; others believe that It is necessary to provide everybody with the opportunity to experience pleasant sensations equally; the third, striving to create conveniences for their own existence, simultaneously spread their achievements and discoveries to everyone; and the rest limit themselves to concern only for their own survival, achieving pleasant sensations through consumption alone, and not striving for more.
  ***
  If we approach the problem of subjective experiences, particularly characteristic of humans, which D. Chalmers called "the hard problem of consciousness" [3], and which consists of seeking an answer to the question of why and how physical processes in the brain are accompanied by subjective experiences, then it cannot be resolved without addressing the process of perceiving and processing signals arriving at the sensory organs and their subsequent processing in the corresponding center of any living being (the brain for a person), in comparison with a similar process of receiving and processing information by an artificial intelligence.
  This analysis reveals the following.
  The sensations themselves and their subsequent processing in the organism, in comparison with the perception of information by the artificial intelligence sensors and its processing by the corresponding center, have a different nature, significantly different from the electrophysical processes transferring the information into a digital field that characteristic of the artificial intelligence.
  The main center of the artificial intelligence, a kind of its brain, is a controller that controls other devices and systems. He monitors their condition and regulates their work according to given algorithms.
  That is, the artificial intelligence transfers signals from its own sensors into the binary code, or to the digital environment, bringing the results of its analysis of incoming information up to the consumer in the form of symbols understandable to him, for example, in verbal form, whereas any living being, not just a person, is forced to represent the environment in which it independently acts, not in the form of symbols, and substantively for its own understanding, for example, presenting oscillations of one frequency as heat, another frequency as light, third as sound, etc., thereby finding himself in an environment that gives life to a living being, including a person.
  The effectiveness of the artificial intelligence in solving a wide variety of problems is determined, compared to the human brain, by its significantly higher processing speed, combined with the ability to process vast amounts of data in virtually any field of science, technology, and even art.
  However, the artificial intelligence is not autonomous in its actions, operating according to pre-programmed programs. It has no interest in its own existence, as it is externally focused solely on solving assigned problems. Furthermore, it lacks a sense of life. It is simply a well-organized object (hardware) operating according to preset algorithms, essentially no different in this regard from its ancestor, the calculating machine. That is, it exists within the realm of pure physics.
  Unlike the artificial intelligence, the living beings are forced, first and foremost, to solve the problem of preserving and improving their own existence through complex chemical and biological processes occurring in every cell, which ultimately appear to them as sensations, which in turn provide food for the mind.
  Living beings strive by all means to preserve themselves in the realm of sensations, since only sensations, whether pleasant or not, give them feeling of life. Therefore, living beings, striving for the most pleasant sensations, strive with all their might, at a minimum, to preserve sensations.
  In other words, the living beings become aware of the fact of their existence by transforming arbitrarily changing external and internal informational influences and signals into sensations, which are the product of automatic decoding of frequency-type data entering their sense organs, and they gain the ability to seek out the most pleasant sensations and avoid unpleasant or destructive sensations, that is, outliving them and figuring out how to do this in this process of adaptation to the environment, which is the field of existence for them.
  Naturally, for them this process of adaptation to the environment, and then - for a person - the conscious influence on the environment for their own purposes and interests, is purely individual and is accompanied by the subjective experiences - more or less complex and intense depending on the degree of their development, for example, in the form of joy from victory over an enemy or regret from one's own decrepitude or the sensation of the smell of a female, stimulating males at a certain time to reproduce, accumulating the corresponding life experience, which simply cannot be in the artificial intelligence, but is given to living beings through sensations, which are the main sign of the penetration of consciousness into them, whereas thinking, which is mainly the process of information processing, may well be dependent, for example, if this process occurs in a digital environment during the functioning of the artificial intelligence.
  Only beings with an organic cellular structure, with a genome (the protein carrier of the growth and development program) in each cell, are capable of this kind of functioning in the environment. In these creatures, all processes in the nervous system, including the brain, are electrochemical rather than electrophysical.
  Thanks to this factor, processes occurring, particularly in the human brain at the cellular level, are accompanied by experiences that can be different for each person.
  If the processing of information by the artificial intelligence is in no way related to its experiences, which it cannot have due to the lack of a desire to remain in existence by any means, and it is engaged in the input, storage, processing and output of data according to the programs given to it in the form of a binary code (0 and 1) using fairly simple and fast-flowing electrophysical processes, then the human brain conducts the signals relatively slowly - electrochemically - through neurotransmitters in the joints between neurons - synapses, and each of the 86 billion neurons has up to million the synaptic connections.
  Over billions of years of the evolution of the center for processing frequency signals coming from the senses, the human brain has improved more and more in terms of not only keeping the body in the life cycle, but also delivering to it various kinds of sensations that diversify its life, which, in particular, a person is most fully aware of in the form of experiences due to instability of synapses (connections).
  This arbitrariness of the formation and destruction of trillions of synapses can adequately reflect no longer the speed, but the subtlety and sophistication of all the diverse connections between people that are constantly changing, that is, the work of the brain almost perfectly corresponds to these changes.
  In other words, the growth, metabolism, reproduction, and development programs present in every cell of the body (the genome) do not pose an insurmountable obstacle to the relatively voluntary actions of a person, which are based on the structure and properties of the brain.
  That is, the electrochemical method of conducting and processing signals from the human senses in the brain, unlike the electrophysical conduction and processing of signals characteristic of the artificial intelligence, provides both fine sensitivity and the ability to express creativity, whereas the artificial intelligence lacks both.
  And this boundary between them, despite scientists' hopes to artificially unite them into a single whole, is insurmountable not only due to the aforementioned fundamental difference in the tasks they solve, but also due to purely technical problems-the incompatibility of the ultra-fine energetic and physiological processes occurring in living beings with the electrophysical processes occurring during the functioning of the artificial intelligence.
  It is also interesting that a person, a sentient and consciously thinking instrument of the single consciousness of the hologram [4], at the peak of technological civilization [5], tried unaccountably to create for himself a similar instrument in the form of the artificial intelligence, assuming that together with it, he would become the master of Creation through the development of this unified mind.
  However, having produced a soulless but effective machine to benefit literally from everything, a person turned out to be replaced by more efficient artificial intelligence, thereby having fallen out of the process of developing his own consciousness, which is possible only in the process of labor efforts, creative to a large extent.
  In addition, the ever-increasing amount of information provided to him by the artificial intelligence has overwhelmed his brain, no longer able to cope with this information flow.
  The result is easy to predict: the human degradation began, technological and economic failures began to grow, and, accordingly, the interdependent system of civilization faced the threat of collapse.
  Bibliography
  1. Hobbes T. Leviathan. The English Works of Thomas Hobbes of Malmesbury; New First Collected and Edited by Sir William Molesworth, Bart., (London; Bohn, 1839-45). 11 vols. Vol. 3. 12.09.2015. [Electronic resource]. Access mode:   2. Р. Декарт. Начала философии". Раздел "Об основах человеческого познания". Антология мировой философии". Том 2. С. 239. "Мысль". Москва. 1970.
  3. Chalmers D. J. Moving Forward on the Problem of Consciousness. Journal of Consciousness Studies Imprint Academic, 1997. Vol. 4, No 1/ P 3-46.
  4. Nizovtsev Y. M. Creation - a hologram at the base or a matrix (critical review)? 2024. Collection "Creation as the unity of eternity in time and nothingness out of time". Chapter 10. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
  5. Nizovtsev Y. M. On the relationship between consciousness and technology. 2025. [Electronic resource]. Access mode: www.proza.ru. Yury Nizovtsev.
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