Dark City is a neo-noir science fiction film with a profound and philosophical narrative behind it. “Embodying as it does questions of memory, perception, ambiguous reality and the existence of boundaries, ‘Dark City’ comes into the category of an art film. However, with its references to horror films and its use of high tech visual spectacle, the film is embedded in a diverse cinematic culture.” (“Dark, Section II). The similarities with Plato’s allegory to the cave are vast. Philosophical topics such as metaphysics, free will, the interpretation of dreams, the subconscious, and the mystery of the soul are all closely related with this masterpiece. Some of these were covered by Carl Jung in his book: The Personal and the Collective Unconscious, …show more content…
The intriguing part is that even been fake, they helped him to find his essence. “And what of the value of dreams in regard to our knowledge of the future? That, of course, is quite out of the question. One would like to substitute the words: in regard to our knowledge of the past. For in every sense a dream has its origin in the past. The ancient belief that dreams reveal the future is not indeed entirely devoid of the truth. By representing a wish as fulfilled the dream certainly leads us into the future; but this future, which the dreamer accepts as his present, has been shaped in the likeness of the past by the indestructible wish.” (Freud 493). Therefore, our unconscious could have strong links with our personality, in a way that no matter if memory is existent or not, our essence will still remain in our deepest plane of consciousness. The idea of the soul can be interpreted as that very same essence, one that no artificial memory or success can disturb. As Atkinson mentions: “The Subconscious remembers everything and forgets nothing. This being so, it will be evident that if we can manage to set the Subconscious to work out our mental problems for us, we may multiply our powers of mentation to a wonderful extent. Memory is stored up knowledge—therefore he who has free access to that stored up knowledge is far ahead of the average member of the race.” (42). The Philosopher King of Dark City, in a divine procedure, could recover his essence from the unconscious, becoming an autonomous being with a soul of his own. “Animals like fruit flies and tortoises are at the lower end on the brain-power scale, but the role of automatic processing is not limited to such primitive creatures. We humans also perform many automatic, unconscious behaviors. We ten do to be unaware of them, however, because the interplay between our conscious and our unconscious minds is so complex. This complexity
Carl Jung was a Swiss psychologist and psychiatrist who developed many theories concerning the unconscious mind. Jung’s theories state that the unconscious part of a human’s psyche has two different layers, the personal unconscious and the collective unconscious. The personal unconscious is unique to every individual; however, the collective unconscious “is inborn.” (Carl Jung, Four Archetypes, 3) The collective unconscious is present in everyone’s psyche, and it contains archetypes which are “those psychic contents which have not yet been submitted to conscious elaboration” (Jung, Archetypes, 5); they are templates of thought that have been inherited through the collective unconscious. Jung has defined many different archetypes such as the archetype of the mother, the archetype of the hero, the archetype of the shadow, etc. These Jungian archetypes are often projected by the collective unconscious onto others. If the novel A Prayer for Owen Meany by John Irving is examined through a Jungian archetypal lens it is possible to discern different archetypes projected by the protagonist’s unconscious self to illustrate the effects of the collective unconscious on character and plot analysis.
Neuroscientists claim that due to unconscious brain activity, we are “biochemical puppets” (Nahmias). Through experiments conducted by neuroscientists like Itzhak Fried, neural activity is shown to occur before a conscious decision is made. Fried concluded that this was a predetermined occurrence
We have much to learn from Mike Davis, CITY OF QUARTZ (Vintage, 1992) who discusses the paradoxical effects that the representations of Los Angeles in hardboiled novels and their translation into film noir cinema had on the image and myth of that city.
Eagleman talks about unconscious learning, and explores how much of what we do daily is learned and directed by the unconscious mind. The first example is changing lanes: when we’re driving, we do it without thinking. However, when asked to describe how they change lanes, many people are flummoxed. Changing lanes is so automatic that when the conscious mind tries to take control, it confuses our brains and our gears become out of sync. The second example is chicken sexers: people who can sort chick hatching even though male and female chicks look exactly alike. The third example is plane spotters: people who could distinguish between enemy and ally planes thousands of feet in the air. In both cases, the people just knew! They couldn’t explain how they knew. Rather, after trial and error, their unconscious picked up on the slight cues that allowed to them tell the difference. The conscious mind, on the other hand, was unaware of this
Myers, G. D., (2010).Psychology (9th ed.). In T. Kuehn & P. Twickler (Eds.), The Biology of Mind. (p.64). New York, NY: Worth Publishers.
Therefore, the human organism although made of multiple “swarms,” is different from other organisms or programs because of the capacity to make conclusions and make illogical and “unnatural” decisions not based on the rudimentary interworking of the brain cells. Therefore although multi agent distributed parallel processing programs, can produce emergent behavior that could possibly be equated to our illogical decisions and creativity, human behavior, although somewhat emergent, stems from a deeper consciousness not generated by the interactions of brain
Jung, C. G., and Marie-Luise Von Franz. Man and His Symbols. Garden City, NY: Doubleday, 1964.
Jung, Carl G. The Essential Jung. Introduced and Edited by Anthony Storr. Princeton: Princeton UP, 1983.
The inner self of humans is a confusing and intriguing place, the unconscious mind reigns supreme here controlling the flow of information and selectively filtering it (Kluners 2014) as it becomes a conscious thought, a deeper understanding of the unconscious mind, its defenses, and a mechanisms such as a dream by which we can peer into the unconscious mind will help one to grow personally, (Newirth 2014) and to unlock the immense creativity (Perera 2013) and potential waiting to be unleashed.
It is universally known that dreams are full of meanings and emotions. In Freud’s theory, all dreams are wish fulfillments or at least attempts at wish fulfillment. The dreams are usually presented in an unrecognizable form because the wishes are repressed. Freud proposes there are two levels in the structure of dreams, the manifest contents and the latent dream-thoughts. The manifest dream, a dream with understandable contents, is a substitute-formation that hides latent dream-thoughts, which are the abstract ideas in dreams. This translation of latent dream-thoughts to the manifest dream-content is defined by Freud as “dream-work”. Dream-work consists of certain types of transformation.
The most famous series of experiments to empirically address the problem of free will were those conducted by Benjamin Libet and colleagues (Libet, Gleason, Wright, & Pearl, 1983; Libet, 1985). He analyzed the timing of conscious awareness of movement, and concluded that voluntary action begins with unconscious activity in the brain. Libet’s findings have been replicated in several more recent studies, such as those by Soon, Brass, Heinze, & Haynes (2008) and Bode, He, Soon, Trampel, Turner, Haynes (2011). Collectively, these results have almost conclusively determined that the conscious decision to act is preceded by unconscious neural action; however, the application of these findings to the problem of free will is still a subject of debate. To some experimental neuroscientists (Libet, 1985; Soon et al., 2008; Haggard, 2011; Fried, Mukamel, & Kreiman, 2011), these studies indicate that free will, or the conscious will ...
During the transition from the nineteenth to the twentieth century, a psychologist named Sigmund Freud welcomed the new age with his socially unacceptable yet undoubtedly intriguing ideologies; one of many was his Psychoanalytic Theory of Dreams. Freud believed that dreams are the gateway into a person’s unconscious mind and repressed desires. He was also determined to prove his theory and the structure, mechanism, and symbolism behind it through a study of his patients’ as well as his own dreams. He contended that all dreams had meaning and were the representation of a person’s repressed wish. While the weaknesses of his theory allowed many people to deem it as merely wishful thinking, he was a brilliant man, and his theory on dreams also had many strengths. Freud’s theories of the unconscious mind enabled him to go down in history as the prominent creator of Psychoanalysis.
Freud uses an objective perspective as he explains the validity of his belief that all dreams are significant and has a specific place in an individual's psychic activities. Through the use of his interpretation technique the meaning of dreams can be disclosed. The significance of each dream may be studied. Freud states that every dream is consequential and that the meanings of these dreams will be brought to light, lending information into the understanding of an individual's make up. Freud's work with free association has helped him to make a link between the symbols of the wake mind and the subconscious mind to give credence to his belief of successful dream interpretation.
The traditional notion that seeks to compare human minds, with all its intricacies and biochemical functions, to that of artificially programmed digital computers, is self-defeating and it should be discredited in dialogs regarding the theory of artificial intelligence. This traditional notion is akin to comparing, in crude terms, cars and aeroplanes or ice cream and cream cheese. Human mental states are caused by various behaviours of elements in the brain, and these behaviours in are adjudged by the biochemical composition of our brains, which are responsible for our thoughts and functions. When we discuss mental states of systems it is important to distinguish between human brains and that of any natural or artificial organisms which is said to have central processing systems (i.e. brains of chimpanzees, microchips etc.). Although various similarities may exist between those systems in terms of functions and behaviourism, the intrinsic intentionality within those systems differ extensively. Although it may not be possible to prove that whether or not mental states exist at all in systems other than our own, in this paper I will strive to present arguments that a machine that computes and responds to inputs does indeed have a state of mind, but one that does not necessarily result in a form of mentality. This paper will discuss how the states and intentionality of digital computers are different from the states of human brains and yet they are indeed states of a mind resulting from various functions in their central processing systems.
Research suggests that we can actually influence the human mind without them being consciously aware. “Anything which is perceived consciously is open to ...