I've been interested in Walter Freeman's work for a while now, and having just read his book 'How brains make up their minds' (HBMUTM; note the double entendre) on holiday, I thought I'd have a go at summarizing some of his ideas. This is a pretty tall order, for at least four reasons: there are a lot of them, they are sometimes quite complicated, they are sometimes quite unconventional, and they are sometimes a bit loose. Here goes...
- Freeman's general theory of brain function ('nonlinear neurodynamics') and of how meaningful percepts are formed from sensory stimuli
- The running commentary contrasting three 'modes of intepreting experimental data from the neural and cognitive sciences about the nature of the mind': materialism, cognitivism, and pragmatism.
Most of Freeman's experimental work comes from intracranial EEG (also called 'ECoG' - 'electrocorticogram') recordings from olfactory cortex of rabbits when they detect and respond to conditioned stimuli (i.e. stimuli, normally chemical odourants, that they have been trained to associate with a reward). He considers that this association of a reward to the stimulus makes an otherwise irrelevant sensation (e.g. the smell of burnt wood) 'meaningful' to the animal. Behavioural saliency of this kind appears to be quite an important component of his notion of meaning; in fact at one point he says that the amplitude modulation patterns (see below) that characterize the meaning of an odourant to the animal actually disappear when that odourant is 'unconditioned' through a new training regime, or when it is fed to satiety, which remove the behavioural salience of the stimuli.
Whether one would actually need to condition stimuli in this way to invoke a salience-based response in humans is probably an open question. Perhaps simply following instructions in a visual object processing task would be enough to establish the salience of the stimuli; whereas for rabbits it is necessary just to get them to do the task? Clearly for people working on constructs labelled 'meaning' in other areas such as language or vision, it's very important that this terminological/experimental difference be borne in mind when reading Freeman's less anthropocentric use of the term. Irrespective of whether one agrees with every aspect of his theory of meaning in all its neuroscientific and philosophical intricacies (and I will not go into all of these here), however, I think most neuroscientists interested in brain systems at the meso- or macroscopic scale will find something interesting in this body of work.
- The state transition of an excitatory population from a point attractor with zero activity to a non-zero point attractor with steady-state activity by positive feedback
- The emergence of oscillation through negative feedbck between excitatory and inhibitory neural populations
- The state transition from a point attractor to a limit cycle attractor that regulates steady-state oscillation of a mixed excitatory-inhibitory cortical population
- The genesis of chaos as background activity by combined negative and positive feedback among three or more mixed excitatory-inhibitory populations
- The distributed wave of chaotic dendritic activity that carries a spatial pattern of amplitude modulation made by the local heights of the wave
- The increase in nonlinear feedback gain that is driven by input to a mixed population, which results in construction of an amplitude-modulation pattern as the first step in perception
- The embodiment of meaning in amplitude modulation patterns of neural activity, which are shaped by synaptic interactions that have been modified through learning
- Attenuation of microscopic sensory-driven activity and enhancement of macroscopic amplitude-modulation patterns by divergent-convergent cortical projections underlying solipsism
- The divergence of corollary discharges in preafference followed by multisensory convergence into the entorhinal cortex as the basis for Gestalt formation
- The formation of a sequence of global amplitude-modulation patterns of chaotic activity that integrates and directs the intentional state of an entire hemisphere
The fact that the patterns are 'global', or at least cover large areas, implies some kind of connectivity between the different regions. There is a very revealing section in HBMUTM (pgs. 116-117) where Freeman likens his findings to those of a long list of scientists who have studied / are studying 'global processes underlying the unity of perception and action' - including Karl Pribram, Antonio Damasio, Jack Pettigrew, Paul Nunez, Stuart Hameroff & Roger Penrose, Dietrich Lehmann, Urs Ribary & Rodolfo Llinas, Catherine Tallon-Baudy, Mathias Muller, Francisco Varela, Steve Bressler, Moshe Abeles, and several others. So if like me you have an idea of the typical work attributed to these scientists, then you can get a bit more of an intuition as to what kind of phenomena Freeman thinks he is studying.
Interestingly, however, he does follow this up with the following comment:
According to the Stanford encyclopedia of philosophy:
"The literature distinguishes “philosophy of neuroscience” and “neurophilosophy.” The former concerns foundational issues within the neurosciences. The latter concerns application of neuroscientific concepts to traditional philosophical questions. Exploring various concepts of representation employed in neuroscientific theories is an example of the former. Examining implications of neurological syndromes for the concept of a unified self is an example of the latter."
This tripartite comparison forms a consistent thread that runs throughout the entire book, and is regularly returned to in the light of the particular content being discussed at various points. With respect to the core scientific topics of the book, spatial AM patterns in sensory cortices:
According to the materialist view:
"these AM patterns reflect information processing....an odorant stimulus delivers information to the receptors, which process it by transducing it to action potentials. These pulses are transmitted to the bulb, where the information is bound into patterns and held, while it is being relayed by the tract to the cortex. The information stored in the cortex from previous stimuli is retreived and sent back to the bulb, where a comparison is made by correlation of the newly recieved AM pattern with each of a collection of retrieved AM patterns...The classification process is completed when the best match is found to identify an odourant. That best AM pattern is sent to other parts of the brain, where it serves to select and guide a fixed action pattern as a response to the stimulus."
for cognitivists:
"...each AM pattern represents an odourant. It is a symbol that signifies the presence of a source of food or danger. The receptor action potentials represent the features of the odourant, and the process by which the bulbar action potential are brought into synchrony through their synaptic interactions to represent an odour is feature binding. The integration of the features by a higher-order neuron makes it fire, and its activity represents that object that has the features.
and for pragmatists:
"...the AM patterns are an early stage in the construction of meaning. They correspond to the 'affordances' advanced by J.J. Gibson in ecological psychology, by which an animal 'in-forms' itself as to what to do with or about an odourant, such as whether to eat the food or run from the predator giving the odorant information. They cannot be representations of odorants, because it is impossible to match them either with stimuli or with pulse pattens from receptor activation that convey stimuli to the cortex....They cannot be information, because that is discarded in the spatial integration performed by divergent-convergent pathways...They reveal the wings of attractors that are selected by the sensory pulses, each having a crater in the olfactory attractor landscape.
...In colloquial terms, the ingredients received by brains from their sensory cortices with which to make meanings are produce by the cortices. They are not direct transcriptions or impressions from the environment inside or outside the body. All that brains can known has been synthesized within themselves, in the form of hypotheses about the world and the outcomes of their own tests of the hypotheses..."
(pgs. 91-93)
Signing off,
john