Immanuel Kant famously turned the empiricism-rationalism debate on its head by proposing that, instead of our mental representations of reality having to conform to objective reality, it is objective reality that must conform to our mental representations (if such objects are to be represented at all).
When someone utters a word that reaches your ear, the sound gets broken down into component waves via Fourier transform which vibrate within cochlear fluid and cause the movement of mechanoreceptor hair cells at the organ of Corti to produce electrochemical signals in the form of neurotransmitter release whereby the movement of the fluid stimulates the filaments of individual cells receptor cells to become open to receive the potassium-rich endolymph, causing the cell to produce an action potential which is transmitted through the spiral ganglion to the auditory portion of the vestibulo-cochlear nerve to the the brain, which signals to the cortex with new information that is then compared to predictions based on prior experience in a Bayesian fashion to produce the phenomenology of the experience of hearing, interpreting, and understanding the word. But where (and how), in all this, does the phenomenology of meaning arise?
Understanding how consciousness and the mind is generated is best done using the bottom-up approach of neuroscience, but if the consciousness/mind is performing recursive, downwardly causal actions on the Lockean Ideas – the content of thinking/cognition – then what are the mental mechanisms being utilized? Here I present some nascent ideas for your consideration.
Consciousness and qualia are problems that are still unsolved by philosophy, psychology, and neuroscience. My way of viewing consciousness and qualia is that consciousness is the process by which our brains organize the world into working models and qualia is the ‘stuff’ that consciousness uses to generate those models. For better or worse, both of these exist due to evolutionary forces. That means they’re fine tuned to a very specific sort of survival, not for any pure understanding of the world or ourselves. In order to understand the limitations of our own minds, we need to know the inner workings of how the world is organized in our minds on a fundamental level. That requires knowing the structure of our minds.