hello大家好，我是達達。此時此刻，你腦袋中的數(shù)十億個神經(jīng)元正聯(lián)手產(chǎn)生意識體驗──不是任意的意識，而是一個你置身周遭世界中的意識經(jīng)驗。這過程是如何發(fā)生的？神經(jīng)學家Seth認為，我們時時刻刻處在幻覺里，而被大家共同認可和接受的幻覺卻成了「現(xiàn)實」。

演講者：Anil Seth

Just over a year ago, for the third time in my life, I ceased to exist. I was having a small operation, and my brain was filling with anesthetic. I remember a sense of detachment and falling apart and a coldness. 

就在一年之前，我陷入了人生的第三次休克。當時我正經(jīng)歷一個小手術，我的大腦里滿是麻醉劑。我記得，我感到了超脫與分離，還有寒冷的感覺。

And then I was back, drowsy and disoriented, but definitely there. Now, when you wake from a deep sleep, you might feel confused about the time or anxious about oversleeping, but there's always a basic sense of time having passed, of a continuity between then and now. 

隨后我蘇醒了，昏昏欲睡，毫無方向感，但確乎是活過來了。當你從深睡中醒來時，你會分不清時間，還可能會擔憂睡過了頭，但至少能感到時間的流逝，可以感到過去到現(xiàn)在是連續(xù)的。

Coming round from anesthesia is very different. I could have been under for five minutes, five hours, five years or even 50 years. I simply wasn't there. It was total oblivion. 

然而從麻醉中蘇醒是非常不同的。我可能已經(jīng)昏睡了5分鐘，5小時，5年，甚至50年。我感覺不到自己的存在。是完全麻木無感的。

Anesthesia -- it's a modern kind of magic. It turns people into objects, and then, we hope, back again into people. And in this process is one of the greatest remaining mysteries in science and philosophy. 

麻醉劑——是現(xiàn)代的一種魔法，它把人變成物體，然后我們希望之后還能變回常人。在這個過程中，蘊含著一個科學與哲學的未解之謎。 

How does consciousness happen? Somehow, within each of our brains, the combined activity of many billions of neurons, each one a tiny biological machine, is generating a conscious experience. And not just any conscious experience -- your conscious experience right here and right now. How does this happen? 

意識是如何形成的？在每個人的大腦中，有數(shù)十億的神經(jīng)元以某種方式聯(lián)合作用，每個小小的神經(jīng)元都是生物機器，它們創(chuàng)造了每一段意識體驗。而且這并不是任意的意識體驗，而恰好是你此時此地的意識體驗。這是如何發(fā)生的？ 

Answering this question is so important because consciousness for each of us is all there is. Without it there's no world, there's no self, there's nothing at all. And when we suffer, we suffer consciously whether it's through mental illness or pain. 

這個問題的答案很重要，因為我們每個人都有意識，沒有意識，就沒有世界，沒有自我，沒有一切。當我們經(jīng)受苦難時，也是有意識地經(jīng)歷著，無論是心理還是身體上的痛苦。

And if we can experience joy and suffering, what about other animals? Might they be conscious, too? Do they also have a sense of self? And as computers get faster and smarter, maybe there will come a point, maybe not too far away, when my iPhone develops a sense of its own existence. 

如果我們可以感到快樂和痛苦，其它的動物呢？它們是否也有意識？是否也有自我的認知？而且現(xiàn)在電腦的運轉越來越迅速，越來越智能，也許突然之間，也許就在不久的將來，我的 iPhone 會意識到它自己的存在。 

I actually think the prospects for a conscious AI are pretty remote. And I think this because my research is telling me that consciousness has less to do with pure intelligence and more to do with our nature as living and breathing organisms. Consciousness and intelligence are very different things. You don't have to be smart to suffer, but you probably do have to be alive. 

事實上，我認為距離有意識的人工智能出現(xiàn)還是很遙遠的。因為我的研究告訴我，意識不單單是智力的表現(xiàn)，而是更多的有關于我們的本性，作為活著、能呼吸的有機體。意識和智力差別是很大的。就算你不聰明你也會感到痛苦，但前提是你得活著。 

In the story I'm going to tell you, our conscious experiences of the world around us, and of ourselves within it, are kinds of controlled hallucinations that happen with, through and because of our living bodies. 

在接下來我要講給你們的故事中，我們對周圍世界的意識體驗，以及我們自己的存在，都是被控制的錯覺，都源自我們的生命體。 

Now, you might have heard that we know nothing about how the brain and body give rise to consciousness. Some people even say it's beyond the reach of science altogether. But in fact, the last 25 years have seen an explosion of scientific work in this area. If you come to my lab at the University of Sussex, you'll find scientists from all different disciplines and sometimes even philosophers. 

你可能聽說過，我們對大腦和身體如何產(chǎn)生意識一無所知。甚至有人認為這已超過了科學的范疇。但事實上，在過去的25年里，在這一領域里的科學研究取得了重大突破。如果你來到我在蘇塞克斯大學的實驗室，你會發(fā)現(xiàn)來自不同學科的科學家們，甚至哲學家們，

All of us together trying to understand how consciousness happens and what happens when it goes wrong. And the strategy is very simple. I'd like you to think about consciousness in the way that we've come to think about life. At one time, people thought the property of being alive could not be explained by physics and chemistry -- that life had to be more than just mechanism. 

都在試著弄明白意識是如何形成的，還有當它出錯時會發(fā)生什么。其實我們的辦法非常簡單。我希望你們思考意識就像我們思考生命一樣。人們曾一度認為生命不能完全被物理和化學原理所解釋，也就是說人們認為生命不僅僅是機制。 

But people no longer think that. As biologists got on with the job of explaining the properties of living systems in terms of physics and chemistry -- things like metabolism, reproduction, homeostasis -- the basic mystery of what life is started to fade away, and people didn't propose any more magical solutions, like a force of life or an élan vital. 

但現(xiàn)在人們不再這樣想了。隨著生物學家的研究推進，用物理、化學原理解釋生物系統(tǒng)的特性像是新陳代謝，繁衍后代，體內(nèi)平衡這些——生命的神秘感漸漸消退，人們也不再給出神奇的解釋，比如這是生命的力量，生命的熱忱之類的。 

So as with life, so with consciousness. Once we start explaining its properties in terms of things happening inside brains and bodies, the apparently insoluble mystery of what consciousness is should start to fade away. At least that's the plan. 

所以意識其實和生命一樣。一旦我們試著解釋它的特性，就大腦和身體內(nèi)部發(fā)生的事情而言，什么是意識的不解之謎 就會變得了無生趣。我們計劃就是這樣的。 

So let's get started. What are the properties of consciousness? What should a science of consciousness try to explain? Well, for today I'd just like to think of consciousness in two different ways. There are experiences of the world around us, full of sights, sounds and smells, there's multisensory, panoramic, 3D, fully immersive inner movie. 

那么咱們開始。意識的特性是什么？意識科學需要解釋什么？那么今天，我想把意識分為兩類討論。一類是我們對于外界的認知，包括影像、聲音、氣味，這是多感官的、全景的、3D的、身臨其境的內(nèi)心電影。

And then there's conscious self. The specific experience of being you or being me. The lead character in this inner movie, and probably the aspect of consciousness we all cling to most tightly. Let's start with experiences of the world around us, and with the important idea of the brain as a prediction engine. 

第二類就是意識本身了。也就是成為你或我的明確的體驗。是這部電影的主角，也可能就是我們所執(zhí)著的意識層面。讓我們從體驗周圍的世界開始講起，從認識到大腦是一個預測引擎開始。 

Imagine being a brain. You're locked inside a bony skull, trying to figure what's out there in the world. There's no lights inside the skull. There's no sound either. All you've got to go on is streams of electrical impulses which are only indirectly related to things in the world, whatever they may be. 

想象你就是大腦。你被禁錮在頭顱里，嘗試了解外面的世界有什么。頭顱里沒有光，也沒有聲音。你所能感到的只有脈沖電流，這是你與外界事物的唯一的間接聯(lián)系，不管它們是什么。

So perception -- figuring out what's there -- has to be a process of informed guesswork in which the brain combines these sensory signals with its prior expectations or beliefs about the way the world is to form its best guess of what caused those signals. The brain doesn't hear sound or see light. What we perceive is its best guess of what's out there in the world. 

所以說感知——或者說搞明白那是什么是一個“已知”的猜測過程。大腦將這些感覺信號與之前對世界的預期或信念相結合，做出是什么產(chǎn)生了這些信號的最佳猜想。大腦是看不見也聽不見的。我們所感知到的是它對外界事物的最佳猜測。 

Let me give you a couple of examples of all this. You might have seen this illusion before, but I'd like you to think about it in a new way. If you look at those two patches, A and B, they should look to you to be very different shades of gray, right? But they are in fact exactly the same shade. And I can illustrate this. 

我舉些例子說明一下吧。你之前可能有過這樣的錯覺，但我希望你能重新思考一下。 當你看這兩塊區(qū)域時，A和B，它們是深淺不同的灰色，對吧？但實際上它們顏色是一樣的。我能解釋這一現(xiàn)象。

If I put up a second version of the image here and join the two patches with a gray-colored bar, you can see there's no difference. It's exactly the same shade of gray. And if you still don't believe me, I'll bring the bar across and join them up. It's a single colored block of gray, there's no difference at all. This isn't any kind of magic trick. 

如果我再在這兒加上第二版圖像用灰條連接這兩塊區(qū)域，你會發(fā)現(xiàn)，它們毫無差別。它們的灰度完全一樣。如果你還不相信我，我把灰條移走，把它們重合在一起。它們是一樣的灰度，完全相同。這不是什么魔術。

It's the same shade of gray, but take it away again, and it looks different. So what's happening here is that the brain is using its prior expectations built deeply into the circuits of the visual cortex that a cast shadow dims the appearance of a surface, so that we see B as lighter than it really is. 

它們就是一樣的灰度，但是去掉灰條，它們看起來有不一樣了。那么究竟發(fā)生了什么呢？就是大腦用它先前的預期深入到視覺皮層的回路中，使得一個投影看起來變暗了，所以我們看到的區(qū)域B比實際的顏色要亮。

Here's one more example, which shows just how quickly the brain can use new predictions to change what we consciously experience. Have a listen to this.Sounded strange, right? Have a listen again and see if you can get anything. 

還有一個例子，證明大腦可以快速使用新的預測來改變我們的意識體驗。請聽這段聲音。聽起來很奇怪，對吧？咱們再聽一次看你能不能聽出點什么。

Still strange. Now listen to this.  Anil Seth: I think Brexit is a really terrible idea. Which I do. So you heard some words there, right? Now listen to the first sound again. I'm just going to replay it. Yeah? So you can now hear words there. Once more for luck. 

還是很奇怪。接下來，請聽這個。Anil Seth: “我覺得英國脫歐真是個餿主意?！边@是我的聲音。你們聽到了一些詞，對吧？現(xiàn)在再聽一遍第一段聲音。我會重播一遍。你可以聽出一些單詞了吧？再試一次。 

OK, so what's going on here? The remarkable thing is the sensory information coming into the brain hasn't changed at all. All that's changed is your brain's best guess of the causes of that sensory information. And that changes what you consciously hear. 

所以到底是怎么回事？值得注意的是進入大腦的感受信息完全沒有改變。變了的，只是你腦中的猜測，對感受信息的猜測。而這改變了你下意識所聽到的東西。

All this puts the brain basis of perception in a bit of a different light. Instead of perception depending largely on signals coming into the brain from the outside world, it depends as much, if not more, on perceptual predictions flowing in the opposite direction. We don't just passively perceive the world, we actively generate it. The world we experience comes as much, if not more, from the inside out as from the outside in. 

這些使大腦的感知基礎處于不同的亮度中。感知并不單純?nèi)Q于外界傳入腦中的信號，而是更多地取決于反向流動的感知預測。我們并非被動地感受著世界，相反，我們積極地創(chuàng)造著一切。我們對于世界的意識體驗既是由內(nèi)而外的，也是由外到內(nèi)的。 

Let me give you one more example of perception as this active, constructive process. Here we've combined immersive virtual reality with image processing to simulate the effects of overly strong perceptual predictions on experience. In this panoramic video, we've transformed the world -- which is in this case Sussex campus -- into a psychedelic playground. 

我再舉一個感知的例子，這是一個積極的，有建設性的過程。我們將沉浸式虛擬現(xiàn)實與圖像處理結合起來，模擬我們體驗中相當強烈的 感知預測。在這段全景影像中，我們重塑了世界——我們把蘇塞克斯校園變?yōu)橐粋€迷幻的游樂場。

We've processed the footage using an algorithm based on Google's Deep Dream to simulate the effects of overly strong perceptual predictions. In this case, to see dogs. And you can see this is a very strange thing. When perceptual predictions are too strong, as they are here, the result looks very much like the kinds of hallucinations people might report in altered states, or perhaps even in psychosis.

我們用谷歌的“深層夢想”的算法處理了這段視頻，來模擬我們在相當強烈的感知預測下的真實體驗。在這種情況下，我們看到了狗狗。你可以看到這些很奇怪。當感知預測太過強烈，正如這一案例中，畫面看起來就像是幻覺。人們看起來像是變形的狀態(tài)，甚至像患有精神病一樣。 

Now, think about this for a minute. If hallucination is a kind of uncontrolled perception, then perception right here and right now is also a kind of hallucination, but a controlled hallucination in which the brain's predictions are being reined in by sensory information from the world. In fact, we're all hallucinating all the time, including right now. It's just that when we agree about our hallucinations, we call that reality. 

讓我們想一想。如果幻覺是一種不可控的感知，那么我們此時此刻的感知也恰是一種幻覺，但如果幻覺可控，那么大腦的預測將由從外界獲取的感官信息所主宰。事實上，我們一直都在幻想，包括現(xiàn)在。只是當我們認同我們的幻覺時，我們稱之為現(xiàn)實。 

Now I'm going to tell you that your experience of being a self, the specific experience of being you, is also a controlled hallucination generated by the brain. This seems a very strange idea, right? 

接下來，我要告訴你們作為自我的體驗，成為你自己的特定體驗。也是一種大腦產(chǎn)生的可控幻覺。這聽起來很奇怪，對吧？

Yes, visual illusions might deceive my eyes, but how could I be deceived about what it means to be me? For most of us, the experience of being a person is so familiar, so unified and so continuous that it's difficult not to take it for granted. 

沒錯，視覺錯覺可能會欺騙我們的眼睛，但我怎么可能會能被自我存在的意義所騙呢？對于大多數(shù)人而言“作為人”的體驗是如此的熟悉、統(tǒng)一、并且從不間斷，所以它也極易被忽視。

But we shouldn't take it for granted. There are in fact many different ways we experience being a self. There's the experience of having a body and of being a body. There are experiences of perceiving the world from a first person point of view. 

但我們不應視之為理所當然。有很多方式可以體驗自我。我們可以體驗擁有一個身體 掌控這個身體。 我們可以體驗以第一視角來認知這個世界。

There are experiences of intending to do things and of being the cause of things that happen in the world. And there are experiences of being a continuous and distinctive person over time, built from a rich set of memories and social interactions. 

我們可以體驗試著去做某事或是成為世上發(fā)生的事情的緣由。我們還可以體驗隨著時間流逝，基于豐富的記憶及社會相互作用我們?nèi)允且粋€與眾不同的人。

Many experiments show, and psychiatrists and neurologists know very well, that these different ways in which we experience being a self can all come apart. What this means is the basic background experience of being a unified self is a rather fragile construction of the brain. Another experience, which just like all others, requires explanation. 

許多實驗表明，精神病學家和神經(jīng)學家其實非常了解我們體驗自我的這些不同的方式是相互獨立的。這意味著對于大腦而言，成為一個統(tǒng)一的自我的體驗是很脆弱的。另一個與之相似的體驗需要進一步解釋。 

So let's return to the bodily self. How does the brain generate the experience of being a body and of having a body? Well, just the same principles apply. The brain makes its best guess about what is and what is not part of its body. And there's a beautiful experiment in neuroscience to illustrate this. And unlike most neuroscience experiments, this is one you can do at home. All you need is one of these. And a couple of paintbrushes. 

讓我們先回到身體本身。大腦是如何產(chǎn)生成為一個身體的體驗的？或者說擁有一個身體？之前的原理同樣適用。大腦做出了它的最佳推測，關于哪一部分屬于身體，哪一部分不屬于。神經(jīng)科學里有一個很棒的實驗可以說明這一點。與大多數(shù)神經(jīng)科學試驗不同，這一試驗你在家里就可以進行。你只需要這個。再準備一些畫筆。 

In the rubber hand illusion, a person's real hand is hidden from view, and that fake rubber hand is placed in front of them. Then both hands are simultaneously stroked with a paintbrush while the person stares at the fake hand. Now, for most people, after a while, this leads to the very uncanny sensation that the fake hand is in fact part of their body. 

我們將測試者的一只真手遮蓋起來，取而代之的是這只橡膠手，將橡膠手放在人們面前。讓人們注視著假手然后用畫筆同時輕觸兩只手。對大多數(shù)人來說，只需很短的時間，就會有不可思議的感覺，你會感到假手成為了身體的一部分。

And the idea is that the congruence between seeing touch and feeling touch on an object that looks like hand and is roughly where a hand should be, is enough evidence for the brain to make its best guess that the fake hand is in fact part of the body. 

視覺觸摸和感知觸摸疊合在了一起，看起來就像是假手所在的地方大致就是手的位置，這足以讓大腦做出它的最佳推測認為假手就是身體的一部分。

So you can measure all kinds of clever things. You can measure skin conductance and startle responses, but there's no need. It's clear the guy in blue has assimilated the fake hand. This means that even experiences of what our body is is a kind of best guessing -- a kind of controlled hallucination by the brain.

你可能懂得很多原理，包括皮膚傳導，驚嚇反應，但其實沒什么必要。顯而易見身著藍衣的測試者真的將假手視為了自己身體的一部分。這意味著，即使是我們對自己身體的認知都只是一種最佳猜測——一種可控的大腦幻覺。 

There's one more thing. We don't just experience our bodies as objects in the world from the outside, we also experience them from within. We all experience the sense of being a body from the inside. And sensory signals coming from the inside of the body are continually telling the brain about the state of the internal organs, 

還有一點。我們不只是單純地從外界認知我們的身體，我們也從本身來感受。我們都從本身去感知、體驗過身體。這些感覺信號都由身體自身產(chǎn)生，它們不斷向大腦匯報身體內(nèi)器官的狀況，

how the heart is doing, what the blood pressure is like, lots of things. This kind of perception, which we call interoception, is rather overlooked. But it's critically important because perception and regulation of the internal state of the body -- well, that's what keeps us alive.

比如心臟是如何跳動的，血壓是怎樣的，等等。這一類型的感知我們稱之為“內(nèi)感”，常常被我們忽視，但它們卻異常重要。因為對于體內(nèi)狀況的感知和規(guī)律的了解是使我們活著的條件。 

Here's another version of the rubber hand illusion. This is from our lab at Sussex. And here, people see a virtual reality version of their hand, which flashes red and back either in time or out of time with their heartbeat. And when it's flashing in time with their heartbeat, people have a stronger sense that it's in fact part of their body. So experiences of having a body are deeply grounded in perceiving our bodies from within. 

還有另一種橡膠手錯覺。這是我們蘇塞克斯大學實驗室的試驗。人們看著他們虛擬現(xiàn)實中的手，閃爍著紅色，閃爍頻率和心率一致或是不同。當閃爍頻率和心率一致時，人們會強烈地感到這是他們身體的一部分。所以當我們從內(nèi)感知我們的身體時可以強烈地感到擁有一個身體。 

There's one last thing I want to draw your attention to, which is that experiences of the body from the inside are very different from experiences of the world around us. When I look around me, the world seems full of objects -- tables, chairs, rubber hands, people, you lot -- even my own body in the world, I can perceive it as an object from the outside. 

最后我想要你們注意，從內(nèi)感知身體遠不同于從外感知當我看著周圍的事物時，這個世界充斥著各種各樣的東西——桌子，椅子，橡膠手，人們，在座的各位——甚至包括我自己的身體，我可以感知到它們是外界的一個物體。

But my experiences of the body from within, they're not like that at all. I don't perceive my kidneys here, my liver here, my spleen ... I don't know where my spleen is, but it's somewhere. I don't perceive my insides as objects. In fact, I don't experience them much at all unless they go wrong. And this is important, I think. Perception of the internal state of the body isn't about figuring out what's there, 

但我的內(nèi)在感知，卻完全不同。我沒有在這兒感知到我的腎臟，我在這兒的肝臟，我的脾臟我也不知道我的脾臟在哪里，但它就在某處。我不認為我的身體內(nèi)部的東西是物體。實際上，除非他們病了，我是不會感覺到它們存在的。我認為這很重要。對于機體內(nèi)部狀況的認知并不是弄明白它們在哪兒，

it's about control and regulation -- keeping the physiological variables within the tight bounds that are compatible with survival. When the brain uses predictions to figure out what's there, we perceive objects as the causes of sensations. When the brain uses predictions to control and regulate things, we experience how well or how badly that control is going. 

而是控制和調(diào)節(jié)——將生理參數(shù)保持在與生存相適應的范圍內(nèi)。當大腦用預測判斷那是什么的時候，我們感覺物體就是感覺的起因。當大腦用預測控制和調(diào)節(jié)事物時，我們可以感知到控制的好與壞。

So our most basic experiences of being a self, of being an embodied organism, are deeply grounded in the biological mechanisms that keep us alive. And when we follow this idea all the way through, we can start to see that all of our conscious experiences, since they all depend on the same mechanisms of predictive perception, all stem from this basic drive to stay alive. We experience the world and ourselves with, through and because of our living bodies. 

所以我們最基本的自我體驗，作為一個具體的有機體的體驗，深深扎根于維持我們生存的生物機制中。當我們一路追尋個中原理，我們會發(fā)現(xiàn)我們所有的意識體驗，都依賴于相同的預測感知機制，因為這一基本的驅動力我們才能活著。通過活著，也正是因為活著我們才能感受世界和我們自己。 

Let me bring things together step-by-step. What we consciously see depends on the brain's best guess of what's out there. Our experienced world comes from the inside out, not just the outside in. The rubber hand illusion shows that this applies to our experiences of what is and what is not our body. 

讓我們一步一步來分析一下。我們有意識看到的東西是基于大腦對外界事物的最佳猜測。我們對世界的體驗也會由內(nèi)而外產(chǎn)生，并不只是由外到內(nèi)的。橡膠手錯覺表明這適用于我們對什么是以及什么不是我們自己身體的體驗。

And these self-related predictions depend critically on sensory signals coming from deep inside the body. And finally, experiences of being an embodied self are more about control and regulation than figuring out what's there. 

這些與自我相關的預測主要依賴于來自身體深處的感官信號。最后，作為一個具體化的自我的體驗，更多的是關于控制和調(diào)節(jié)，而不是去弄清楚到底是什么。

So our experiences of the world around us and ourselves within it -- well, they're kinds of controlled hallucinations that have been shaped over millions of years of evolution to keep us alive in worlds full of danger and opportunity. We predict ourselves into existence. 

所以我們對外界事物及我們自己的感知，都是可控的幻覺，數(shù)百萬年的進化形成了這些幻覺，讓我們能存活在這充滿機遇和挑戰(zhàn)的世界中。我們推測我們是存在的。 

Now, I leave you with three implications of all this. First, just as we can misperceive the world, we can misperceive ourselves when the mechanisms of prediction go wrong. Understanding this opens many new opportunities in psychiatry and neurology, because we can finally get at the mechanisms rather than just treating the symptoms in conditions like depression and schizophrenia. 

現(xiàn)在我給大家三個啟示。 第一，就像我們會誤解世界一樣，當預測機制出錯時我們也會誤解自我。了解這點會在精神病學和神經(jīng)學方面挖掘出更多新的發(fā)現(xiàn)，因為我們終于可以深入其中的機制，而不僅僅局限于治療抑郁癥和精神分裂癥的癥狀。

Second: what it means to be me cannot be reduced to or uploaded to a software program running on a robot, however smart or sophisticated. We are biological, flesh-and-blood animals whose conscious experiences are shaped at all levels by the biological mechanisms that keep us alive. Just making computers smarter is not going to make them sentient. 

第二：“成為自我”的意識不能被上傳到控制機器人的軟件程序里，無論它多聰明，多精密也不行。我們是有血有肉的生物體，我們的意識感知經(jīng)由不同的層次塑造，我們憑借生物機制活著。即使電腦更加智能，它們也不會有知覺。 

Finally, our own individual inner universe, our way of being conscious, is just one possible way of being conscious. And even human consciousness generally -- it's just a tiny region in a vast space of possible consciousnesses. Our individual self and worlds are unique to each of us, but they're all grounded in biological mechanisms shared with many other living creatures. 

最后，我們內(nèi)在的小宇宙，我們?nèi)祟惔嬖谝庾R的方式，只是存在意識的其中一種方式。即使人們普遍都存在意識，在有意識的廣闊空間里，它也只是一個很小的區(qū)域。自我和世界對我們每個人而言都是獨一無二的，但它們都以生物機制為基礎，所以同樣也適用于其它生物體。 

Now, these are fundamental changes in how we understand ourselves, but I think they should be celebrated, because as so often in science, from Copernicus -- we're not at the center of the universe -- to Darwin -- we're related to all other creatures -- to the present day. 

如今，我們對于“如何理解自我”有了根本性的改變，我想這是值得慶祝的事情，因為科學界經(jīng)常引用哥白尼的一句話：我們不是宇宙的中心。達爾文也說過：萬物皆相關，直至今日。

With a greater sense of understanding comes a greater sense of wonder, and a greater realization that we are part of and not apart from the rest of nature. And ... when the end of consciousness comes, there's nothing to be afraid of. Nothing at all. Thank you. 

我們有更強的理解力，更大的驚奇感，更好的認知力，我們知道我們屬于自然界的一部分，密不可分。而且······當我們失去意識時，也無需害怕些什么。根本沒什么。謝謝。