António R. Damásio

As a consequence of natural analgesic actions or as a result of the administration of drugs that interfere with body signaling (painkillers, anesthetics), the brain receives a distorted view of what the body state really is at the moment. We know that in situations of fear in which the brain chooses the running option rather than freezing, the brain stem disengages the part of the pain-transmission circuitry, a bit like pulling the plug. The periqueductal gray, which controls these responses, can also command the secretion of natural opioids and achieve precisely what taking an analgesic would achieve -- elimination of pain signals.In the strict sense, we are dealing here with a hallucination of the body because what the brain registers in its maps and the conscious mind feels do not correspond to the reality that might be perceived. Whenever we ingest molecules the have the power to modify the transmission or mapping of body signals, we play on this mechanism. Alcohol does it; so do analgesics and anesthetics, as well as countless drugs of abuse. It is patently clear that, other than out of curiousity, humans are drawn to such molecules because of their desire to generate feelings of well-being, feelings in which pain signals are obliterated and pleasure signals induced.

The self is a repeatedly reconstructed biological state.

WE ALMOST NEVER think of the present, and when we do, it is only to see what light it throws on our plans for the future.

The distinction between diseases of "brain" and "mind," between "neurological" problems and "psychological" or "psychiatric" ones, is an unfortunate cultural inheritance that permeates society and medicine. It reflects a basic ignorance of the relation between brain and mind. Diseases of the brain are seen as tragedies visited on people who cannot be blamed for their condition, while diseases of the mind, especially those that affect conduct and emotion, are seen as social inconveniences for which sufferers have much to answer. Individuals are to be blamed for their character flaws, defective emotional modulation, and so on; lack of willpower is supposed to be the primary problem.

Leaving out appraisal also would render the biological description of the phenomena of emotion vulnerable to the caricature that emotions without an appraisal phase are meaningless events. It would be more difficult to see how beautiful and amazingly intelligent emotions can be, and how powerfully they can solve problems for us.

We use our minds not to discover facts but to hide them. One of things the screen hides most effectively is the body, our own body, by which I mean, the ins and outs of it, its interiors. Like a veil thrown over the skin to secure its modesty, the screen partially removes from the mind the inner states of the body, those that constitute the flow of life as it wanders in the journey of each day. (p.28)

The neural basis for the self, as I see it, resides with the continuous reactivation of at least two sets of representations. One set concerns representations of key events in an individual's autobiography, on the basis of which a notion of identity can be reconstructed repeatedly, by partial activation in topologically organized sensory maps. ... In brief, the endless reactivation of updated images about our identity (a combination of memories of the past and of the planned future) constitutes a sizable part of the state of self as I understand it.The second set of representations underlying the neural self consists of the primordial representations of an individual's body ... Of necessity, this encompasses background body states and emotional states. The collective representation of the body constitute the basis for a "concept" of self, much as a collection of representations of shape, size, color, texture, and taste can constitute the basis for the concept of orange.

We all woke up this morning and we had with it the amazing return of our conscious mind. We recovered minds with a complete sense of self and a complete sense of our own existence _ yet we hardly ever pause to consider this wonder.

...I sense that stepping into the light is also a powerful metaphor for consciousness, for the birth of the knowing mind, for the simple and yet momentous coming of the sense of self into the world of the mental.

I do not see emotions and feelings as the intangible and vaporous qualities that many presume them to be. Their subject matter is concrete, and they can be related to specific systems in body and brain, no less so than vision or speech.