1. Synchronisation of brain regions:
In the brain, synchronisation between different regions plays a crucial role in complex cognitive functions. Varela et al (2001) describe how large-scale integration is achieved through phase synchronisation of neuronal oscillations [1]. This synchronisation enables the emergence of coherent perceptions, thoughts, consciousness and inner images.
Characteristics:
a) Functional connectivity: Different brain regions communicate via synchronised neuronal oscillations.
b) Dynamic networks: Flexible, task-specific networks are formed depending on the task and context.
c) Global workspace theory: Dehaene and Changeux (2011) propose that conscious processing arises from the global availability of information in a ‘neural workspace’ [2].
2. Analogy to the global population:
a) Countries as ‘brain regions’:
Countries can be seen as analogous to brain regions, each with its own specialisations and functions in the global system.
b) International organisations as ‘connectivity networks’:
Organisations such as the UN, WHO, or economic alliances can be understood as analogous to the networks that connect different regions of the brain.
c) Global communication systems as ‘neuronal oscillations’:
The internet, global media and international transport networks can be seen as the equivalent of synchronising oscillations in the brain.
d) Emergent global consciousness:
The notion of a collective or global consciousness emerging from the synchronisation and interaction of billions of people is similar to the emergence of image consciousness from neural processes.
e) Psyche and spirit:
Similar to the emergence of an image consciousness in the brain, it can be assumed that in a synchronised resonance space, the interaction between people produces a collective imagination such as the image of a healthy environment or similar as an entity. (This aspect is further elaborated in the manuscript, Chapter 6.6.4, Digital Divinity: Entities in the Information Age – initially only available in German).
3. Discussion of these analogies:
Strengths of the analogy:
a) Complexity and emergence:
Both systems exhibit emergent properties that arise from the interaction of many subsystems.
b) Dynamic reconfiguration:
Both brain networks and global systems demonstrate the ability to adapt flexibly to new challenges.
c) Information integration:
In both cases, the integration of information from different specialised areas is crucial for the functioning of the overall system.
d) Cross-scale phenomena:
The analogy makes it possible to look at phenomena at different levels, from local interactions to global patterns.
4. Challenges and limits of the analogy:
a) Intentionality and consciousness:
While human consciousness is an emergent property of the brain, the existence of a ‘global consciousness’ or spiritual phenomenon is philosophically controversial.
b) Command and control:
Global systems do not have a central ‘control centre’ like the brain, which limits the analogy with regard to control processes.
c) Time scales:
The synchronisation processes in the brain take place on much shorter time scales than global social processes.
d) Individuality vs. collectivity:
The autonomy and individuality of people and nations has no direct equivalent in neurons or brain regions.
e) Spiritual boundaries:
Divine phenomena can be regarded as a transcendent or supernatural force that exists independently of physical laws. The analogy with the emergence of the human spirit therefore does not seem to be adequately applicable in all metaphysical domains.
5. Theoretical embedding:
This analogy resonates with various theoretical approaches:
a) Noosphere:
The concept of the noosphere, developed by Teilhard de Chardin and Vernadsky, describes a sphere of human thought and knowledge that surrounds the planet [3].
b) Global Brain:
Heylighen (2007) develops the idea of a ‘global brain’, which is created by increasing networking and information processing on a global level [4].
c) Collective intelligence:
Lévy (1997) discusses the concept of collective intelligence, which arises from the co-operation and knowledge sharing of many individuals [5].
6. Implications and research questions:
This analogy opens up various perspectives and research questions:
a) How can we measure and optimise ‘synchronisation’ between countries or global regions?
b) What role do ‘hub countries’ or international organisations such as the United Nations play in global synchronisation, analogous to important nodes in the brain?
c) How can we design global systems to promote better integration and co-operation, similar to how the brain integrates different regions?
d) What are the ethical implications of the idea of an emergent global consciousness?
Summary:
The analogy between the synchronisation of brain regions and synchronisation on a global level is a fascinating thought experiment. It offers new perspectives on global processes and could lead to innovative approaches in international co-operation and governance. At the same time, we must be careful not to take the analogy too far and not to lose sight of the fundamental differences between neurological and social systems.
This approach could be particularly valuable for the development of strategies to tackle global challenges such as climate change, pandemics or economic inequality by promoting a holistic understanding of global dynamics.
[1] Varela, F., Lachaux, J. P., Rodriguez, E., & Martinerie, J. (2001). The brainweb: phase synchronization and large-scale integration. Nature reviews neuroscience, 2(4), 229-239.
[2] Dehaene, S., & Changeux, J. P. (2011). Experimental and theoretical approaches to conscious processing. Neuron, 70(2), 200-227.
[3] Teilhard de Chardin, P. (1959). The phenomenon of man. Harper Perennial.
[4] Heylighen, F. (2007). The Global Superorganism: an evolutionary-cybernetic model of the emerging network society. Social Evolution & History, 6(1), 58-119.
[5] Lévy, P. (1997). Collective intelligence: Mankind’s emerging world in cyberspace. Perseus books.