Formal models of consciousness and other matters

From the previous considerations are we able to answer the question: can there be a formal model of consciousness?  This depends on how we understand "consciousness" and how we understand "formal model".  Ordinary human consciousness is just a segment of a vast multi-tiered system of spiritual consciousness of which it is but a small part and emanation - and yet to which it is potentially and essentially identical. Thus if by consciousness we mean the intelligible realm then there can be no direct formal model as we have demonstrated previously.  There can however be a symbolic illustrative mathematical model of the intelligible realm. And also a formal logic and computation based formal model of dialectics which models reversion and the procession of the logoi whereby the human soul reverts and ascends to a higher state.  We do grant that it is conceivable that strictly at the level of soul and its logoi as they unfold and project into the imagination or act upon extension in nature there could indeed be a direct (rather than merely symbolic) mathematical model. Here that our ultrafinitist philosophy of mathematics and theory of analyticity and computability would enter the stage.

We propose the beautiful notion of finitarily Turing completeness. Rather than attempt to give a complete formal definition we can give the following preliminary definition for board-games. A board-game is finitarily Turing complete if its canonical, most natural or free extension to an infinite (to us indefinite, indeterminate) version of the board is Turing complete. In this sense it has been shown that Chess and Go are finitarily Turing complete. Finitarily Turing complete systems capture the essence of certain stages of dialectic and the structures and processes of the logical-discursive cognition of the soul. We note that the game of Go has been used traditionally (specially in the Ch'an and Zen tradition) to illustrate profound psychological and philosophical principles. 

If some of the previous considerations were focused on the schema of Hegel's Science and Logic in relationship to the Enneads,  no less important (and indeed more foundational) is the first-person introspective of the phenomenology of consciousness, not only as deployed in Hegel's Phenomenology of Spirit (but in an inverted and distorted way, to be sure), but in the entire first-person, introspective, spiritualist, idealist,  phenomenological and epistemological tradition of philosophy which only achieves its complete validity and goal through spiritual development and transformation (cf. chapters X and XI of Augustine's Confessions and the introduction to Ennead IV.3). 

ζητεῖν τε τὰ ἄλλα καὶ εὑρεῖν βουλόμενοι δικαίως ἂν τὸ ζητοῦν τί ποτ̓ ἐστὶ τοῦτο ζητοῖμεν, τό τε ἐραστὸν ποθοῦν λαβεῖν θεαμάτων. 

Our goal is thus to develop the correct neoplatonic phenomenology of consciousness which expresses the souls' self-knowledge and concomitant re-ascent to the intelligible realm and beyond, and to engage critically with the posterior western phenomenological and proto-phenomenological thought. Mathematics and formal logic can also play an important role here but from an essentially different perspective than in the previous goals. Here we are interested in genesis and constitution, with ultimate foundations and philosophical logic and with the act and effect of logical-dialectical practice.

Note that we must distinguish how intelligible categories unfold and originate sensible categories as it happens in itself and as discursive reason grasps it as a reflection.  But this reflection at the level of the logoi is also part of the dialectical process which leads to the soul's illumination and re-ascent.