دانلود کتاب ساخت آگاهی: بودیسم، علوم اعصاب و طراحی ماشین‌های دارای ادراک

Consciousness as we know it is not computation but a temporally integrated, embodied, affectively grounded, self-organizing process, and even a system that fully satisfies those requirements may still fall short of genuine phenomenal awareness. Current AI systems fail at the first step. A serious candidate would need to satisfy all of them simultaneously. Whether it would then be conscious in the deepest sense is a question that remains open, and may always remain open. This book builds that argument from three directions that rarely meet: the phenomenological precision of Buddhist psychology (Abhidhamma, Madhyamika, Dzogchen), the structural insights of contemporary neuroscience (predictive processing, integrated information, temporo-spatial dynamics), and the engineering constraints of AI (what current systems lack, and what a more serious candidate architecture would require). None of these frameworks is sufficient alone. Together they converge on something more demanding and more honest than either Buddhist idealism or computational triumphalism. Three questions arrived at roughly the same time. This book did not begin with a single moment. It began with a long accumulation, more than two decades, of parallel lives that only recently became recognizable as a single inquiry. The earliest version of this argument was written in 2006, for a student Buddhist magazine in Manchester, a short article for Bodhi magazine comparing neuroscience and Buddhist accounts of consciousness and free will. I wrote then that consciousness is “the phenomenon that binds all the senses, that acts as a base of awareness on which all sense impulses, memory, feelings act”, and that neuroscience and Buddhism were mapping the same territory from opposite sides of the experience-mechanism divide. The questions the book you are holding addresses have not changed since then. They have only sharpened.