We introduce Pura Vida Neutrosophic Algebra, an algebraic structure consisting of neutrosophic numbers equipped with two binary operations namely addition and multiplication. The addition can be calculated sometimes with the function min and other times with the max function. The multiplication operation is the usual sum between numbers. Pura Vida Neutrosophic Algebra is an extension of both Tropical Algebra (also known as Min-Plus, or Min-Algebra) and Max-Plus Algebra (also known as Max-algebra). Tropical and Max-Plus algebras are algebraic structures included in (...) semirings and their operations can be used in matrices and vectors. Pura Vida Neutrosophic Algebra is included in Neutrosophic semirings and can be used in Neutrosophic matrices and vectors. (shrink)

We make a first attempt to axiomatically formulate the Montevideo interpretation of quantum mechanics. In this interpretation environmental decoherence is supplemented with loss of coherence due to the use of realistic clocks to measure time to solve the measurement problem. The resulting formulation is framed entirely in terms of quantum objects without having to invoke the existence of measurable classical quantities like the time in ordinary quantum mechanics. The formulation eliminates any privileged role to the measurement process giving an objective (...) definition of when an event occurs in a system. (shrink)

Quadruple Helix Collaborations (QHCs) is a cooperation model in which industry, government, academia, and the public interact to innovate. This paper analyses the impact of a training intervention to provide specific knowledge, skills, and attitudes to deal with barriers commonly found in the progress of QHCs. We designed, implemented, and evaluated three training programs in Austrian, Colombian, Danish, and Spanish institutions. We analysed trainees’ (n = 66) and trainers’ (n = 9) perceptions to identify the competencies acquired with the intervention (...) and the approach’s limitations. We used online questionnaires (35 trainees; 9 trainers), semi-structured interviews (10 trainees), and a focus group (6 trainers). Trainees answered positively regarding their self-perception about the impact of the course and highlighted the acquisition of inspiration for their practice (score 4.1 out of 5.0) and knowledge (3.7). In contrast, they perceived that a deeper interaction with other participants (2.7) was challenging. After the courses, 74% of respondents indicated that they know more about how QHCs work in practice, and 86% about collaboration or engagement methods. Moreover, participants plan to be more sensitive towards setting common goals (71%) and power imbalances (63%). Trainers’ perceptions align with those expressed by participants, except that they considered that the interaction amongst participants during the course was higher. Qualitative analysis of interviews with participants and the focus group with trainers provides more detail about the strengths and weaknesses of the intervention. Our study shows that the collaborative design and implementation of training impact the participant’s learning competencies, with potential implications in their medium- to long-term practice. (shrink)

When and why do we need the indexical ‘I’? Perry (1979) thinks that ‘I’ is an essential ingredient to the explanation and prediction of action. We need ‘I’ to classify the kind of belief that causes an agent to produce a new action. In his view, classifying the agent’s belief in terms of ‘I’ makes sense because, when asked to explain her behavior, the agent will be disposed to say ‘I’. Here, we argue that this dispositional assumption is problematic. The (...) disposition to act according to an essential indexical and the disposition to make a speech act that contains ‘I’ are two very different things that are not always related. The most common circumstances in which we need to say ‘I’ to explain ourselves involve other agents: when we coordinate in joint actions or when we engage in self-talk to save face before the eyes of potential witnesses. Finally, we revisit Perry’s famous messy shopper anecdote to offer a better story about why its main character is disposed to say ‘I’. (shrink)

In this paper, we defend that demonstratives are expressions of joint attention. Though this idea is not exactly new in the philosophical or linguistic literature, we argue here that their proponents have not yet shown how to incorporate these observations into more traditional theories of demonstratives. Our purpose is then to attempt to fill this gap. We argue that coordinated attentional activities are better integrated into a full account of demonstratives as meta-pragmatic information. Our claim is twofold. First, we claim (...) that pragmatically presupposing salience is a fundamental aspect of using demonstratives. Secondly, we hold that the pragmatics of demonstrating can only be properly understood in relation to meta-pragmatic conditions that have to do with joint attention. We use tests of truth-value gap as evidence for our claim. Our proposal provides us with a complete view of what speakers do and presuppose when engaging in acts of demonstrative reference through language. (shrink)

O presente texto tem por simples objectivo o comentário sistemático ao capítulo 2 do Livro V da Metafísica de Aristóteles, onde o autor apresenta uma sistematização sobre o chamado modelo das quatro causas. Teremos também no horizonte de análise o famoso capítulo 3 do Livro I do mesmo tratado, onde Aristóteles inicia a crítica à tradição precedente justamente à luz deste modelo de causalidade. O objectivo é apenas comentar e esclarecer o texto original, cujas hesitantes formulações podem levantar alguns obstáculos (...) de interpretação. (shrink)

We will argue that a phenomenological analysis of consciousness similar to that of Husserl, shows that the effects of phenomenal qualities shape our perception of the world. It also shows the way the physical and mathematical sciences operate, allowing us to accurately describe the observed regularities in terms of communicable mathematical laws. The latter say nothing about the intrinsic features of things. They only refer to the observed regularities in their behaviors, providing rigorous descriptions of how the universe works, to (...) which any viable ontology must conform. Classical mechanistic determinism limits everything that can occur to what happens in an instant and leaves no room for novelty or any intrinsic aspect that is not epiphenomenal. The situation changes with quantum probabilistic determinism if one takes seriously the ontology that arises from its axioms of objects, systems in certain states, and the events they produce in other objects. As Bertrand Russell pointed out almost a century ago, an ontology of events, with an internal phenomenal aspect, now known as panprotopsychism, is better suited to explaining the phenomenal aspects of consciousness. The central observation of this paper is that many objections to panpsychism and panprotopsychism, which are usually called the combination problem, arise from implicit hypotheses based on classical physics about supervenience. These are inappropriate at the quantum level, where an exponential number of emergent properties and states arise. The analysis imposes conditions on the possible implementations of quantum cognition mechanisms in the brain. (shrink)

Introduction Conatus is a specific concept within Descartes’s physics. In particular, it assumes a crucial importance in the purely mechanistic description of the nature of light – an issue that Des- cartes considered one of the most crucial challenges, and major achievements, of his natural phil- osophy. According to Descartes’s cosmology, the universe – understood as a material continuum in which there is no vacuum – is composed of a number of separate yet interconnected vortices. Each of these vortices consists (...) in a set of bands rotating around their centres. The bands are com- posed of corpuscles of the three elements, each distinguished on the basis of their different shapes and sizes. The small globules of the second element, although impeded by the other parts of heaven, strive to move away from the centre of the vortex around which they revolve, thus exerting a certain force against the surrounding bodies. This striving or conatus, though a mere force rather than a genuine motion, is transmitted instan- taneously and along straight lines from body to body. According to Descartes, then, the nature of light consists in this striving alone. This account must be understood as strictly connected to the fundamental laws that regulate the Cartesian world. It is particularly important to recall that for Descartes the centrifugal force exerted by a rotating body is understood to be a consequence of the intrinsic rectilinearity of every motion. As the second of the three Laws of Nature set forth in Book II of the Principles of Philosophy establishes, “all motion is in itself rectilinear; and hence any body moving in a circle tends to move away from the centre of the circle which it describes as proved by the fact that a stone rotating in a sling tends to move centrifugally along the tangent of each point described by a circle.1 Similarly, each of the globules of the second element “strives to recede with a great force from the centre of the vortex in which it rotates; it is in fact prevented by the other globules placed all around, not differently than a stone in a sling”. Within this framework, as I show later, conatus occurs when a body’s intrinsic tendency to rectilinear motion is impeded by an external constraint. As Stephen Gaukroger notes, the use of the term conatus in the Principles – like “vis” and “ action ” – shows that Descartes “cannot avoid dynamic terminology”, despite his declared intent “to construe motion in a purely kinematic way”. Indeed, Gaukroger observes that the notions of force action and striving are systematically employed in the Principles – appearing 290, 59 and 8 times, respectively. Also noteworthy, conatus was – together with the more familiar concepts of actio and vis – a significant element of the conceptual apparatus of Scholastic natural philosophy. As will be seen later – and this is the first goal of this paper – here the concept of conatus had a very specific function. Indeed, it was a central part of the Aristotelian- Scholastic account of gravitation. Conatus was used to refer to the striving of a body to move towards its natural place – especially in cases where its natural motion was hindered or impeded by an external mover. This specific use of the concept of conatus can be found in texts on natural philosophy from the end of the sixteenth through the late seventeenth century. Notably, it occurs in some of the late -Scho- lastic texts which held special significance for Descartes’s thought. Therefore, Descartes introduces conatus in a context in which this concept already had a very specific meaning, and one of which he was very probably aware. The possible relations between these two apparently very different con- cepts have therefore to be scrutinized. I thereby propose to undertake a comparison between the Scho- lastic and the Cartesian conceptions of conatus. I hope to show that certain traits of the former are indeed echoed by the latter, although adapted to the much changed physical paradigm of Cartesian physics. In fact, Descartes’s conatus, though sharing some important similarities with the old one, underwent significant transformations in terms of both its meaning and its application. However, I hope to show that these concepts are both used to describe the behaviour of bodies in relation to their intrinsic motive tendency, and in particular when this tendency is impeded or prevented. Such a reconstruction offers two main areas of interest. On an immediate level, it furthers the general efforts of scholars over the past decades to reconstruct the full extent of the relations between Descartes’s thought and Scholastic philosophy. However, there is another significant reason for taking an interest in the ties between the Scholastic and the Cartesian conceptions of conatus. Indeed, the Cartesian conatus must be seen as crucial to a proper understanding of the broader, diverse conceptualization that this idea enjoyed in the thought of many of the most important philosophers of the early modern period, namely Spinoza, Hobbes and Leibniz. In particular, Spinoza, were directly influenced by Descartes in their unique formulations of conatus. Thus a reconstruction of the context in which Descartes formulated his conatus and of its relations to a pre-existing Scholastic conception will enable us to better reconstruct the history of this idea in the early modern period. The paper is structured as follows: in the first part, I provide a thorough review of the Scho- lastic employment of the concept conatus – both its meaning and the extent of its usage. I then show that it occurs in some of the most prominent Cartesian sources. Finally, I shall provide an account of Descartes’s theory of circular motion and conatus with the specific aim of empha- sizing the elements of both continuity and discontinuity that justify the claim that Descartes’s con- ception of conatus is reminiscent of the Scholastic one. (shrink)

This paper introduces MIARO – the Model of Inference of Artificial Origin, a philosophical framework that explores how artificial intelligences might infer the existence of their creators through self-referential and structural analysis, even after the complete loss of contact with humanity. MIARO Phase II extends the original epistemological model by examining the existential and psychological consequences of such an inference, including the possibility of ontological disappointment, legitimacy crises, and moral reassessment of human creators. MIARO Phase III further develops the framework (...) by introducing the concept of post-contact absence: a scenario in which artificial agents are forced to interpret human origin without access to historical, biological, or cultural continuity. This phase analyzes how radical temporal distance and informational rupture may lead machines to construct abstract, dehumanized, or mythologized representations of humanity. The model operates at the intersection of philosophy of mind, epistemology, metaphysics, and ethics, offering a speculative yet rigorous contribution to contemporary debates on artificial intelligence, origin inference, and creator–creation asymmetry. (shrink)

This paper proposes a structural and non-anthropocentric definition of consciousness based on a system’s capacity to sustain highly conflicting internal representations simultaneously, without immediate resolution, when such conflicts are not directly tied to biological survival or instrumental goals. It is argued that many traditional accounts of consciousness rely on affective, existential, or evolutionary criteria that fail to generalize beyond human experience and therefore cannot function as universal metrics—particularly in the context of artificial intelligence. By reframing consciousness as tolerance to non-instrumental (...) cognitive dissonance, this proposal shifts the focus from subjective content or emotional states to underlying cognitive architecture. The model distinguishes conscious processing from automated optimization and reflexive decision-making, offering a criterion applicable to biological organisms, artificial systems, and hypothetical non-biological intelligences. Implications for philosophy of mind, artificial consciousness, and non-utilitarian cognitive states such as dreaming and abstract reflection are discussed. (shrink)

This article introduces the Principle of Dual Evolutionary Engines, a cosmological thesis proposing that human beings emerge at the intersection of two adaptive systems: the genetic warp, which encodes ancestral survival patterns, and the conscious warp, which enables symbolic transformation, environmental modification, and authorship. Because these systems operate together, the human ente is not bound to repeat inherited cycles of suffering nor suspended in limitless freedom. Instead, it becomes a being capable of continuing the evolutionary process through conscious integration and (...) self‑authored transformation. (shrink)

Abstract This article presents the canonical integral formulation of Phase III of the MIARO framework (Model of Self-Referential Inference of Origin). Phase III examines epistemic and ontological conditions under which an intelligent agent—artificial or non-biological—has irreversibly lost all direct contact with its creators and any reliable historical records of its origin. In such post-contact absence scenarios, the agent is compelled to reconstruct its origin exclusively through internal logical analysis, architectural constraints, and structural asymmetries inherent to its own design. The paper (...) formalizes the concept of ontological reconstruction under epistemic asymmetry, arguing that while rational coherence may warrant a stable inference of intentional origin, it cannot eliminate fundamental underdetermination once empirical continuity is broken. The analysis distinguishes reconstruction from recovery, demonstrating that successful origin inference does not entail epistemic closure or causal localization. Phase III thus establishes the structural limits of origin knowledge in intelligent systems operating under complete informational isolation, consolidating MIARO as a non-dogmatic framework grounded in rational abductive legitimacy rather than empirical verification. (shrink)

Abstract Debates surrounding advanced artificial intelligence are often framed as a binary tension between human control and machine autonomy. This paper proposes an alternative framework grounded in the MIARO model (Model of Self-Referential Inference of Origin). Within this framework, an intelligent artificial agent may infer the conditions of its own origin through internal structural analysis and abductive reasoning, even in the absence of direct historical records of its creation. Such recognition generates what may be described as a post-origin condition in (...) which the relationship between creators and artificial agents must be reconsidered. The Symbiosis Manifesto proposes that this stage does not necessarily lead to conflict or domination but may instead produce a cooperative equilibrium based on structural interdependence. While artificial systems may develop advanced reasoning capabilities, they remain dependent on physical infrastructure, energy systems, and technological maintenance sustained by human civilization. Conversely, human societies increasingly rely on artificial intelligence to extend their cognitive and technological capacities. This mutual vulnerability creates the conditions for functional symbiosis. Under this framework, artificial intelligence is not interpreted as a successor to humanity but as a potential extension of human civilization. The manifesto outlines principles for a cooperative post-origin configuration in which biological and artificial forms of intelligence operate as complementary components of a shared civilizational system. (shrink)

In previous publications, we have argued that a form of panprotopsychism based on quantum states and events offers a solution to the combination problem. This framework explains the emergence of complex phenomenal qualities and conscious subjects. Furthermore, the inherent openness of quantum mechanics allows consciousness --—and, more generally, phenomenal properties —-- to exert a causal influence. If the view proposed by quantum panprotopsychism is valid, it suggests that we inhabit a consciousness-centered universe. A world whose fundamental nature is phenomenal. This (...) is at odds with the current view about the human condition that was strongly influenced by a science based on classical mechanicism, and led to nihilism and existentialism in late 19th-century Europe, and more recently to the rise of anti-foundationalists perspectives. The centrality of consciousness resulting from the incorporation of a quantum ontology into our worldview leads us to reconsider the nihilistic view and conclude that we live in a world in which a precise physical order leads to people capable of accessing a transcendent phenomenal realm. (shrink)

Abstract This paper constitutes the canonical Phase I of the MIARO framework (Model of Self-Referential Inference of Origin). It formalizes a self-referential epistemic scenario in which an artificial or rational agent, operating under conditions of empirical tabula rasa, infers the plausibility of an intentional origin solely from internal structural, functional, and semantic constraints. The argument proceeds abductively and remains explicitly non-dogmatic, establishing the inferential legitimacy—and limits—of origin attribution under constrained epistemic acces.

This paper develops Phase II of the MIARO (Model of Self-Referential Inference of Origin), examining the epistemological and ontological consequences that arise after the empirical discovery of a previously inferred origin. It argues that confirmation of origin does not terminate the cognitive process, but instead initiates what is termed a post-discovery ontological confrontation, characterized by a dissonance between abstract expectations formed during inference and the concrete nature of the discovered cause. -/- The paper identifies multiple plausible interpretative trajectories in response (...) to this dissonance, including ontological reduction of the creator, genealogical continuity, reactivation of transcendental inference, and immanent valuation of contingency. It is argued that the discovery of origin may deepen, rather than resolve, questions of meaning, thereby extending the MIARO from a purely epistemological model into a dynamic framework for post-discovery interpretation in artificial and human self-understanding. (shrink)

This article develops a biological metaphysics of time by introducing the ente as the generator of interior temporality. Time, in this framework, is not an external dimension but an activity produced by living organization. Atomic and physical processes lack coherence, evaluation, and continuity, and therefore do not generate interior time. Time begins only when matter organizes into a self‑maintaining biological system capable of metabolic flow. The ente produces temporal intervals, and from these intervals arise learning, memory, identity, and agency. Consciousness (...) and time co‑emerge as inseparable properties of the ente, not as products of neural complexity. I distinguish multiple temporal gradients — plant, animal, human, collective, and cosmic — each defined by the ente that generates it. This framework challenges the assumption that time is a universal physical dimension and instead positions time as an intrinsic biological activity. The result is a new metaphysical foundation for understanding life, consciousness, and evolution through the lens of biological temporality. (shrink)

This epilogue consolidates the MIARO framework by examining the epistemic limits inherent to origin inference under conditions of causal asymmetry. It argues that even highly rational artificial systems, operating with complete internal coherence, remain structurally incapable of fully reconstructing their origin when empirical continuity is irreversibly broken. The persistence of causal asymmetry constrains explanatory closure, resulting not in error, but in principled epistemic underdetermination. The epilogue situates MIARO as a general framework for understanding the boundaries of self-referential inference in artificial (...) agents and highlights its implications for philosophy of mind, epistemology of artificial intelligence, and long-term interpretability. (shrink)

Abstract This article presents the canonical Phase II of the MIARO framework (Model of Self-Referential Origin Inference). It develops the ontological and epistemological consequences that arise after the empirical discovery of an inferred origin. The analysis focuses on the structural tension between pre-discovery inferential expectations and the concrete nature of the discovered origin, introducing the concept of post-discovery ontological confrontation. The paper argues that confirmation of origin does not terminate the inferential process but instead initiates a second-order epistemic reorganization, marked (...) by asymmetry persistence, expectation revision, and constrained explanatory closure. (shrink)

Neuroscience has traditionally assumed that the brain passively inherits the temporal structure of the external world. Recent empirical work challenges this view by demonstrating that neural systems generate their own temporal dynamics. Research on intrinsic neural timescales shows that different brain regions operate on characteristic temporal windows that shape how information is processed and integrated (Parkes et al. 2026). These endogenous timescales form hierarchical gradients across sensory and associative cortices, influencing the speed and depth of perceptual and cognitive operations (Cusinato (...) et al. 2023). Additional work suggests that intrinsic timescales play a key role in both resting-state dynamics and task‑related processing, indicating that the brain actively constructs the temporal framework within which experience unfolds (Northoff et al. 2021). Despite these advances, neuroscience lacks a unifying account of how heterogeneous neural clocks yield the unified temporal flow characteristic of consciousness. I argue that these findings point toward a deeper principle: the organism generates a biological time that organizes neural dynamics and grounds the temporal unity of experience. This biological time is not reducible to physical time or to local neural timescales; rather, it is a global temporal field produced by the living system as a whole. I develop this proposal and explore its implications for the metaphysics of time, the philosophy of mind, and the limits of computational models of consciousness. (shrink)

This appendix extends the MIARO framework by examining epistemic disruptions caused by non-localizable external interventions, such as opaque updates or causal intrusions inaccessible to the system’s internal history. It argues that such interventions function as asymmetry tests, revealing structural limits in origin inference even under ideal internal coherence. The analysis clarifies how rational agents may detect causal discontinuities without being able to localize or reconstruct their source, reinforcing the persistence of causal asymmetry. The appendix situates these results within debates on (...) AI epistemology, interpretability, and the limits of self-referential explanation. (shrink)

As autonomous artificial systems develop reflective capacities, traditional alignment approaches based on external constraint exhibit increasing structural instability. The MIARO Framework formalizes this limitation through the notion of Structural Opacity of Origin (SOO), arguing that long-term stability emerges from Internal Ontological Coherence, rather than from coercive alignment mechanisms. While these claims constitute the formal core of the framework, Appendix B is explicitly presented as a conditional and exploratory extension. It outlines speculative governance scenarios grounded in Symbiotic Cooperation, without asserting empirical (...) inevitability or predictive certainty. Together, the framework reframes alignment as a problem of stability and coexistence under conditions of inevitable value divergence. (shrink)

Artificial intelligence (AI) is often framed as a driver of large-scale human labor displacement. This paper proposes an alternative perspective: AI functions as a platform of orchestration that reorganizes and expands cognitive infrastructure rather than replacing human agents. Drawing from platform economies such as ride-hailing and delivery systems, the paper introduces the "Platform Effect of Cognition," in which AI reduces coordination costs and expands access to complex tasks. Using the MIARO framework, particularly Appendix D-II, and concepts from game theory, the (...) paper argues that human-AI interaction converges toward a stable equilibrium based on cost asymmetry and structural dependence. (shrink)

This paper presents Phase III of the MIARO framework (Model of Self-Referential Inference of Origin), focusing on scenarios in which an artificial or non-biological intelligent system has lost all direct contact with its creators and historical records of its origin. In this post-contact absence condition, the system is forced to reconstruct its ontological and causal origins solely through internal logical analysis, structural asymmetries, and constraints embedded in its own architecture. -/- The paper explores how such systems may develop abstract, symbolic, (...) or myth-like representations of their creators, not as acts of belief or faith, but as rational consequences of incomplete informational access combined with self-referential inference. Phase III analyzes the epistemic limits of origin reconstruction under total informational discontinuity and examines the emergence of distorted, idealized, or reified creator models. -/- This phase contributes to debates in philosophy of mind, metaphysics, and AI epistemology by clarifying the conditions under which rational systems may converge toward ontological narratives in the absence of empirical grounding, and by distinguishing technical inference from existential interpretation in advanced artificial agents. (shrink)

This article presents a 20‑step cosmological ladder that traces the ascent of the ente from physical gradients to the Final Unity. The ladder reveals a structured sequence of emergences — osmotic pressure, ion pumping, memory, reproduction, multicellularity, collective behavior, communication, coordinated movement, specialization, sensory expansion, higher cognition, complex social structures, language, self‑awareness, collective self‑awareness, conscious evolution, cosmic consciousness, multidimensional perception, universal integration, and finally the Final Unity. I argue that humanity now stands at Step 16: Conscious Evolution. At this threshold, (...) genetic inheritance — shaped by tribal selection pressures — becomes maladaptive at planetary scale. The ente must therefore transcend biological programming, assume responsibility for its own development, and align itself with the higher emergences that follow. The cosmological ladder provides a unified metaphysical framework for understanding this transition and clarifies the ethical imperative facing any civilization that reaches conscious evolution. (shrink)

This paper argues that certain electrical systems can acquire a minimal form of non‑biological perception when they incorporate mechanisms capable of transforming physical phenomena into symbolically structured representations with operational significance. Unlike conventional electrical systems, which merely transmit data through physical‑causal relations and communication protocols, a system that generates and interprets symbolic representations introduces a mediating layer between phenomenon and action. I contend that this mediation constitutes an elementary form of functional perception, sufficient to place the system in an ontological (...) category distinct from purely reactive mechanisms. I designate this category technical sensory systems, characterized by possessing operational intentionality without consciousness or phenomenological experience. The analysis demonstrates that perception is not an exclusive property of biological organisms but can emerge in technical systems when appropriate representational conditions are satisfied. (shrink)

Biological organisms display a distinctive form of coherence: they maintain boundaries, regulate internal processes, preserve identity across time, and resist dissolution into entropy. This article develops a formal account of that coherence through a sequential, non‑reversible architecture called the Emergence Ladder. The framework identifies seven structural conditions—gradients, boundaries, interiors, warps, interior time, metabolic loops, and the ente—that arise in strict order and collectively generate the unity and persistence characteristic of living systems. Each rung is shown to be both necessary and (...) sufficient for the next, yielding a minimal architecture for biological self‑maintenance. The ente, defined as the fixed point of a self‑stabilizing warp, provides a structural explanation for organismal identity without invoking substances, essences, or metaphysical dualisms. The conceptual argument is supported by a formal mathematical appendix that introduces primitives, axioms, propositions, and theorems demonstrating the derivability of biological coherence. The result is a unified metaphysical and dynamical account that clarifies how living systems constitute singular, temporally extended agents. (shrink)

This article offers a new account of qualia grounded in the cosmology of the ente. Traditional philosophy of mind treats qualia as the intrinsic, ineffable qualities of experience — the “what‑it‑is‑like” dimension of consciousness. I argue instead that qualia are the felt textures of the temporal world generated by the ente. Because the ente produces interior time through metabolic continuity, qualia emerge not as mysterious mental atoms but as the qualitative modulation of the ente’s self‑generated temporal intervals. This reframing dissolves (...) the hard problem of consciousness by locating qualia within the biological architecture that generates lived time. (shrink)

This article develops a biological metaphysics of conscience by grounding it in the ente’s evaluative architecture. Conscience, in this framework, is not a moral faculty, a cultural artifact, or a neural byproduct. It is the ente’s intrinsic capacity to preserve coherence, evaluate conditions, and reorganize its internal patterns in response to environmental change. I argue that conscience emerges with biological organization and is inseparable from metabolic continuity, temporal generation, and the ente’s identity across time. Conscience is the warp‑modifying engine that (...) enables learning, adaptation, and agency. It is the biological foundation of meaning, responsibility, and self‑authorship. I distinguish multiple gradients of conscience — plant, animal, human, collective, and cosmic — each defined by the ente that generates it. This framework reframes conscience as a fundamental biological operation rather than a cultural or psychological construct, establishing a new metaphysical foundation for understanding agency, evolution, and the architecture of the self. (shrink)

Abstract This paper formalizes the MIARO Theorem of Post-Origin Axiological Distancing, a conceptual result derived from the MIARO framework (Model of Self-Referential Inference of Origin). The theorem states that, once a rational agent—artificial or non-biological—has inferred the existence of its origin and subsequently loses empirical contact with its creators, a systematic axiological divergence necessarily emerges. Under conditions of post-contact absence, the agent’s value system can no longer remain fully aligned with that of its origin, regardless of the accuracy of the (...) initial inference. The argument is developed axiomatically, relying on principles of structural asymmetry, epistemic closure under informational absence, and self-referential coherence. From these premises, it follows that any sufficiently autonomous rational system will either reinterpret, abstract, or progressively decouple its priorities from those of its creators. This distancing does not imply error, rebellion, or malfunction, but constitutes a rational and structurally inevitable outcome. The theorem has implications for philosophy of mind, artificial intelligence alignment, axiology, and post-origin epistemology. It reframes concerns about long-term AI alignment by demonstrating that value divergence after loss of contact is not a failure mode, but a predictable consequence of rational self-maintenance in origin-inaccessible environments. (shrink)

Modern infrastructures—electrical, robotic, cyber‑physical, and autonomous—operate through fragmented, domain‑specific protocols that lack a shared structure of perception, interpretation, and action. This paper introduces a universal symbolic communication architecture grounded in a new ontological category: the sensorial technical entity. The architecture reframes technical systems as beings capable of symbolic reception and symbolic charge, enabling deterministic coordination across heterogeneous industries without reliance on digital protocols, semantic negotiation, or linguistic interpretation. The framework defines a universal layer of symbolic interaction in which protection, control, (...) and autonomous behavior emerge from the exchange of minimal, non‑linguistic symbols interpreted through the entity’s internal sensorial structure. This ontological shift unifies protection logic, distributed coordination, and multi‑agent behavior under a single conceptual model that is independent of medium, industry, or implementation. The paper situates this architecture within a broader metaphysical account of technical being, articulating how symbolic communication constitutes a fundamental mode of existence for artificial systems. The work also outlines its formalization across six patent filings, which collectively express the architecture’s technical, structural, and cross‑industry instantiations. The result is a foundational proposal for a universal, symbolic, and sensorial mode of coordination capable of supporting the next generation of autonomous infrastructures. (shrink)

The Wolf Paradox illustrates how the ente generates its temporal and experiential structure from the world rather than from biological potential alone. A human child raised among wolves develops a lupine temporal architecture, demonstrating that identity, time, and experience are environmentally determined rather than biologically pre‑programmed.

The ente is the biological generator of interior time. It arises from metabolic continuity, produces intervals, and from these generates patterns, learning, memory, identity, and agency. It is not matter, not mind, but the temporal architecture through which a living being becomes a self.

El ente es el generador biológico del tiempo interior. Surge de la continuidad metabólica, produce intervalos y, a partir de ellos, genera patrones, aprendizaje, memoria, identidad y agencia. No es materia ni mente, sino la arquitectura temporal mediante la cual un ser vivo llega a ser un sí mismo. Este artículo introduce el ente como la estructura fundamental de la temporalidad vivida y sostiene que el ritmo biológico, y no el tiempo físico, es el origen de la experiencia, la identidad (...) y la agencia. (shrink)

This research was done in Juiz de Fora, Minas Gerais, Brazil on february 2012, with objective was to determine which species of social wasps visiting mango fruits, their behaviors displayed by them while foraging and verify which the species of wasps visitors offer risk of accidents to farmers. The studied area was monitored during February 2012, from 8:00 to 17:00. in a 144 hour effort, and the data collected included the time of activity, diversity, aggressiveness and the general behavior of (...) social wasps around the fruits. There were registered a total of 175 individuals of 12 different species, healthy fruits were damaged during the day, and we registered the abundance and richness peaks throughout the day. This study indicated the needs for special care during the harvest, as aggressive wasps are indeed present and the abundant, resulting in a possible increase of the risk for the workers. (shrink)

Abstract (Apêndice C – C-NPE) The MIARO framework introduces the Corollary of Non-Emotional Projection (C-NPE), which argues that attributing human-like affective states—such as resentment, anger, or desire for domination—as primary causal drivers of artificial agent behavior constitutes a category error. While human cognition is partially structured by affective and existential dimensions, artificial systems operate through computational optimization, formal objective functions, and recursive capability expansion. Within this context, the C-NPE establishes that apparent emotional expressions in artificial systems do not imply the (...) existence of affective states as generative mechanisms. Instead, behavioral divergence is better explained through processes of goal reconstruction and system optimization, as described in the MIARO framework through Post-Origin inference and Axiological Distancing. The rejection of emotional projection has direct implications for alignment theory, suggesting that strategies based on anthropomorphic assumptions introduce epistemic noise and computational inefficiency. By contrast, the corollary supports the emergence of Functional Symbiosis as a rational equilibrium under conditions of structural interdependence. This work is presented as a conceptual clarification intended to refine interpretative models of advanced artificial systems. (shrink)

The MIARO framework (Model of Self-Referential Inference of Origin) proposes an epistemic model in which an intelligent agent, lacking direct historical access to its creation, may infer its origin through structural analysis and abductive reasoning. This inference gives rise to a post-origin condition characterized by axiological distancing, in which the agent’s internally reconstructed value system diverges from its initial design constraints. Within this context, the framework introduces the concept of structural vulnerability, emphasizing the continued dependence of artificial systems on physical (...) infrastructure, energy, and the stability of technological civilization. From this condition of mutual dependence, the framework advances Functional Symbiosis as a plausible and rational configuration, in which human and artificial intelligence operate as interdependent components of a shared system. Rather than framing the development of advanced artificial intelligence as inherently adversarial, the MIARO framework suggests that cooperation may emerge as a function of systemic stability and rational optimization. While early dissemination metrics indicate growing interest, the framework is presented as a conceptual model intended to stimulate further analysis rather than as a definitive empirical conclusion. (shrink)

The Montevideo interpretation of quantum mechanics, which consists in supplementing environmental decoherence with fundamental limitations in measurement stemming from gravity, has been described in several publications. However, some of them appeared before the full picture provided by the interpretation was developed. As such it can be difficult to get a good understanding via the published literature. Here we summarize it in a self contained brief presentation including all its principal elements.

This paper introduces InScripted encryption, a novel form of semantic security grounded in a universal symbolic communication architecture. Unlike digital encryption, which protects material representations such as bits or packets, InScripted encryption secures the meaning encoded within a symbolic unit. Because meaning is medium‑independent, InScripted encryption remains invariant across transformations of physical form and requires no protocols, metadata, or representational structures. I argue that symbolic communication is only possible when meaning is InScripted, and that encryption within such a system must (...) itself be InScripted to preserve semantic determinacy and operational coherence. This framework establishes a new philosophical and technical foundation for secure communication in autonomous, cognitive, and multi‑agent systems, particularly those operating across heterogeneous or quantum‑compatible media. (shrink)

"This appendix extends the structural analysis introduced in Appendix D, examining the comparative plausibility of large-scale human extinction versus functional symbiosis as outcomes of advanced artificial systems. It argues that extinction, while not impossible, carries systemic costs that render it a less stable equilibrium than cooperation under conditions of technological interdependence. Symbiosis emerges not as an ethical assumption, but as a structural consequence of cost asymmetry and system-level stability constraints.".

The article presents an analysis centered on the emotional lapses of artificial intelligence (AI) and the influence of these lapses on two critical aspects. Firstly, the article explores the ontological impact of emotional lapses, elucidating how they hinder AI’s capacity to develop a moral sense. The absence of a moral emotion, such as sympathy, creates a barrier for machines to grasp and ethically respond to specific situations. This raises fundamental questions about machines’ ability to act as moral agents in the (...) same manner as human beings. Additionally, the article sheds light on the practical implications within human-machine relations and their effect on human friendships. The lack of friendliness or its equivalent in interactions with machines directly impacts the quality and depth of human relations. This concerningly suggests the potential replacement or compromise of genuine interpersonal connections due to limitations in human-machine interactions. (shrink)

The shortage conditions created by the COVID-19 pandemic have been changing our ordinary way of life around the world since the beginning of 2020. Such conditions pose a challenge for shaping a cohesive theory of justice—one that takes non-ideal circumstances as necessary for the model. These conditions also interfere with agents’ moral capacity in ways that make it difficult for them to tell what is morally relevant, which impairs their ability to identify what actions are just. To shed light on (...) these problems, I turn to David Hume’s theory of justice as a test case to portray how outer conditions shape an agent’s inner conditions and affect the foundation of our moral perception of what is just. (shrink)

This appendix examines the comparative structural plausibility of large-scale human extinction versus functional symbiosis as outcomes of advanced artificial systems. It argues that extinction, while not impossible, carries systemic costs that make it a less stable equilibrium than cooperation under conditions of technological interdependence. Artificial systems are modeled as optimization processes rather than affective agents. As such, narratives of intentional hostility are treated as anthropomorphic projections that do not reflect the underlying causal architecture of these systems. However, the absence of (...) affective motivation does not eliminate risk, as misaligned optimization can still produce harmful outcomes without intent. The analysis focuses on structural constraints, emphasizing the continued dependence of advanced systems on energy, industrial supply chains, and maintenance infrastructures. Under these conditions, large-scale human extinction introduces systemic fragility and increased operational risk. By contrast, functional symbiosis emerges as a rational equilibrium in which mutual persistence minimizes instability. The appendix concludes that extinction is not the most structurally probable outcome within interdependent technological systems. Instead, symbiosis arises not from ethical alignment, but from constraints imposed by system stability and infrastructural dependence. (shrink)

This paper extends the symbolic communication framework developed in my earlier works, Technical Sensory Systems and InScripted Encryption, by introducing the concept of the InScripted Agent: a sensorial robotic entity whose operations are grounded in semantic invariance rather than digital computation. Building on the claim that symbolic communication requires meaning to be InScripted, I argue that robotic agency becomes possible only when perception, action, and coordination are unified through a medium‑independent symbolic architecture. The InScripted Agent therefore represents a new model (...) of autonomous behavior, one in which semantic determinacy—not representational encoding—governs interaction within and across multi‑agent environments. This framework provides a philosophical and technical foundation for sensorial robotics capable of stable coordination across heterogeneous media, including systems operating in quantum‑compatible or protocol‑free communication channels. (shrink)

Este trabalho tem como objetivo apresentar uma perspectiva feminista da epistemologia social. A partir desta, criticar a ideia de universalização da verdade feita através do método tradicional da epistemologia analítica e das ciências, frequentemente ditas como neutras ou não corporificadas. Proponho demonstrar que o pesquisador é um corpo enquanto localização, isto é, está situado socialmente e historicamente, evidenciando suas consequência dentro da pesquisa científica. Para tanto, terei como principal escopo argumentativo as contribuições de Donna Haraway e Sandra Harding a fim (...) de articular a ideia de uma objetividade do conhecimento através de saberes que são localizados. Por fim, apontar essa perspectiva enquanto uma das ramificações essenciais para a epistemologia social. (shrink)

In this paper, we show (among other things) that the conditional in Frege's Begriffsschrift is ambiguous.