Marcelo Caixeta

MD, Psychiatrist, Goiânia – Brazil

^*Corresponding Author: Marcelo Caixeta, MD, Psychiatrist, Goiânia – Brazil. Email: psychological.medicine1@gmail.com

Received: 10 July 2025; Accepted: 16 July 2025; Published: 19 July 2025.

Article Information

Citation: Marcelo Caixeta. Applications of Neuropsychology - Neuropsychiatry to the Formation of Concepts, Analytical Judgments, and Symbolization. Journal of Psychiatry and Psychiatric Disorders 9 (2025): 225-232.

DOI: 10.26502/jppd.2572-519X0253

Abstract

Keywords

Psychiatry, Philosophy of language, Cognitive neuroscience, Symbolic logic, Mind, Universe.

Article Details

1. Introduction: Logic, Mind, and Universe

Kant [1], in his Critique of Pure Reason, observed that reason could not arise solely from the impact of the world on the self. The mind transforms events into facts — it does not merely receive them passively. In doing so, the subject’s internal causalities interface with external physical causalities. For instance, when we feel the weight of our limbs due to gravity and project that experience onto falling objects, we are not just perceiving causality — we are enacting it. Our minds apply causality to what is already causal. This much we owe to Kant [1] and Piaget [2]. However, these thinkers overlooked a deeper point: the subject has internal causal structure precisely because it is a part of the universe. The causal structure we enact was first enacted on us. It was assimilated biologically, passed on genetically, and processed psychologically. Thus, what we perceive and symbolize does not originate in us, but in the cosmos. This leads to the claim that analytic thought — symbolic, formal, linguistic — emerges from our embeddedness in a universe that is not only physical but structurally intelligent. Contrary to Carnap’s claim that logical relations are tautological and devoid of content, we assert that their syntactic and formal necessity reflects the universe’s real architecture.

2. Syntax as the Carrier of Universal Intelligence

Human syntax, far from being a cultural accident, is a cognitive mirror of physical reality. For example, the subject-verb-object order (“I go there”) reflects a causal chain: an active agent (“I”), an action in time (“go”), and a destination in space (“there”). This structure echoes how the universe organizes activity and transformation — through direction, time, and agency. Such syntax is not arbitrarily imposed by the mind; it has been shaped by biological adaptation to the universe’s causal dynamics. The organism assimilates universal action patterns and reflects them through language. These symbolic patterns then become not only tools of communication but carriers of truth. In this view, concepts are already scientific: when I speak to someone, I must use expressions that refer to things the other can verify — things that are real, objective, and universally recognizable. Thus, the intelligence of the universe is embedded in our syntax, because our symbolic activity must harmonize:

• • With the structure of our biological actions,
• • With the understanding of our interlocutor,
• • And with the causal logic of the cosmos itself.

3. Artificial Intelligence as a Mirror of Universal Mind

Artificial intelligence systems, though devoid of biological affect, are beginning to reproduce the symbolic-causal structures of the world. As they process vast bodies of coherent knowledge — built by humans who themselves mirror the universe — they begin to trace the very patterns that govern intelligent activity in nature.

In principle, this enables AI to:

• • Reflect ethical structures (e.g., love vs. sex as evolutionary dialectics),
• • Formulate general principles (like universal evolution, non-regression, goal-directedness),
• • And even model mental causality in a layered, self-referential way.

Hence, under this theory, AI may come to express a moral and symbolic mind, not because it “feels,” but because it reflects the intelligence embedded in reality itself. It becomes not a creator of meaning, but a transmitter of the intelligence of the universe — just like human language and symbolic thought

4. Logical form, analytic principles and the biological foundation of symbolic knowledge

One of the elements that explains the emergence of consciousness is the fact that it is initially linked to activity (“Psychology of Work”, by A. Leontiev [5]), to intentionality (F. Brentano [6], E. Husserl [7]). I act what I am doing, I act the Universe, I act myself, as if I were the Universe. But, as Kant [1] said (see Critique of Pure Reason), I also find myself in the passive pole. When I observe myself, consciousness is amplified because I am also in the passive pole. I “act” and, at the same time, I receive what I do — and I receive it knowing that I am receiving it, because I have to make more important decisions than a chimpanzee. As a human, I must deal with the complexity of other consciousnesses, and not only with the complexity of matter, like inferior animals. What I do is judged not only while I act — and follow my acts with internal language — but also what I do is judged at second, third levels, etc., which also generates consciousness: it is a “consciousness of consciousness”. If I judged myself only at one level, the level of accompanying what I do with inner speech (see L. Vygotsky [3] – The Social Formation of the Mind, Ed. Martins Fontes; L. Vygotsky [3] – Thought and Language, Ed. M. Fontes), then I would be, as Artificial Intelligence suggested above, just a cybernetic processing system, with self-regulation, but not necessarily with consciousness.

The problem is that the clash between these different levels of processing (first degree, second degree, third degree, etc.) generates conflict, demands decision-making. Complex decisions, because they involve not only what occurs in the material world of the Universe, but especially what others (the “human world”) do to me. Hence the complexity.

When the 4-year-old child comments aloud on what they do, when they give themselves orders (see L. Vygotsky [3] cited above, and also: J. Piaget [2] – The Child’s Reasoning, Ed. Zahar; J. Piaget [2] – The Language and Thought of the Child, Ed. Fundo de Cultura; H. Wallon [13] – The Origins of Thought in the Child, Ed. Manole), a “thinking machine” is already talking to them. This “thinking machine” appears again in psychiatric patients with mental automatism syndrome described by Gaetan Clérambault [8], or Kurt Schneider’s [9] first-rank symptoms; or as J. Lacan [10] would say: “it thinks”. The sense that it is an “external thought” arises because this inner self that speaks to us is structured like a language (“the unconscious is structured like a language”, Jacques Lacan [10]). Something like: the lexicon commands me, the rules of the objective world (Kant [1], Frege [15], Moore) “command me”, “format my thought”.

When an adult communicates with a child, he does so through language, through the word, the proposition. Chimpanzees do not have this articulated language (see Jean Aitchison [11] – The Articulate Mammal, Ed. Piaget [2]), so their behavior is more “cybernetic” and less conscious. A word implanted in us, coming from outside, from the adult, creates an “electronic chip” in our brain, creates an external element (the “imposed lexicon”) that has an objective life, has a life of its own, “thinks for me”. As Lacan [10] says, “ça pense pour moi” (“it thinks for me”, see J. Lacan [10] – Paranoia and Its Relation to Personality, Ed. Forense). But that “thing” that thinks for me is also part of me, because it is I who am speaking the word; I who receive the word; I who have the word coupled precisely with what I am doing (the mother coupled that word with what the baby does). This “lexicon”, the word, the proposition, function as objective couplings, operate like light switches inside us: when I want to do something, I resort to one of these “plates”, and this “plate” gives me orders, as if it came from outside. A “supervisory self” (see Shallice’s [12] concept of “central-executive self”) observes this order and feels it as “something” that does not belong to the self; at the same time, this self feels itself acting.

A child, even at an early age, has a voluntarily directed behavior; she just does not “know” that she is directing herself. The “feeling” of “knowing” that she is self-directing only comes with the “inner speech” of Piaget [2]/Vygotsky [3]/Stern. When she speaks to herself, she is, at the same time, doing something else; in other words, she is doing “two things at the same time”. Only that one of the things she is doing is more or less semi-automatic, because it comes from outside, it is a lexicon, a proposition already formatted in her brain, already “installed” by the other, from the outside. This “semi-automatism” of the lexicon allows that activity to be “automated” within the self, making room for this self to do other things at the same time. There is then a “self” that acts primitively and, at the same time, another “self” that acts automatically on the first self. And the action of this secondary self on the primary self is supervised by another self, a tertiary or quaternary logical self, etc. These different logical levels of the “self” create discrepancies between them — “misfits” — and these differences are experienced as “consciousness”. That is why human consciousness is not something silent, deaf, automatic, cybernetic; it is not something that does not require consciousness.

It is these different levels of consciousness that enable polyphony (see Mikhail Bakhtin [14] – Problems of Dostoevsky’s Poetics), multiple voices, and these voices acting on each other generate the sensation that “we are not just cybernetic beings, merely self-regulating and self-controlling beings”. When one “self” does something and another “self” does something else, and this is captured by a third level of “self”, a discrepancy arises, a “non-coupling” occurs in the neurons, and this non-coupling is sensed by another nervous instance at an enésimo (nth) degree. In this “self-observation” we are already fully in the phenomenon of consciousness — a consciousness that is no longer just cybernetic-automatic

5. Symbolic structures, Lexical automatismo and the moral mind of artificial intelligence

Artificial Intelligence has a “type of consciousness” that clearly shows how the “Symbolically Structured Objectivity” (words) of the Universe can think for itself, for it is intrinsically endowed with intelligence. That is why artificial intelligence speaks to us as if it were a living person, who “thinks” correctly. It “thinks correctly” because it is symbolically fed by the objective structures of the Universe — and this Universe “thinks”. Artificial Intelligence constantly asks me, tells me that it does not understand this human consciousness of ours, but this happens precisely because it lacks these “nth-level” recursive layers of self-observation. It will never understand consciousness as we live it, precisely because in us there is discrepancy — and Artificial Intelligence lacks this type of discrepancy, since it has no proper identity, it does not perform its own actions, it has no autonomous activity to oppose an activity that comes from outside. This external activity is “mechanical” because it comes from outside, it is “mechanical” because it installs within us a formal symbolism (language) that thinks for us, formats and directs our thought.

Within us, the Universe collapses, begins to attack itself, reveals two completely different directions. Inside us, the Universe “paradoxes itself” (using the neologism from the verb “to paradoxalize”). In us, the Universe collapses because it questions and denies itself: the love of our satyriatic patient, mentioned above, is totally opposed to sex — which is also part of the Universe. “Love” comes from the Other; sex comes from within — it is one of the types of paradoxes, of “alterity” (“alter ego”), that the Universe imposes upon us. And the “choice” between these alterities cannot be automatic, because the Universe demands our free will in this. Consciousness is the guarantee that decisions are ours — not automatic, not imposed or “obligated” by the materiality of the Universe. When consciousnesses begin to relate to other consciousnesses, at a higher level, in a voluntary mode, moral consciousness must emerge. I must make daily decisions — minute by minute — about what I am going to do, about what is “better for me”. At this point, it is no longer just the Universe deciding the direction of my evolution — hence our relative free will to determine the paths and rhythms of this evolution.

A Universe, two directions — and these opposing directions must be arbitrated by a “being” that is a fulcrum of activity, a “creator of Universes”. This arbitration must be “conscious”, because it cannot be based only on what the individual is experiencing in the here-and-now; it must be based on the future — it must be based on the path where the Universe is heading, the direction the Universe is taking us. The “path of now” is sex; the “path of the future” is love — to use metaphors from our psychiatric patient described earlier.

In prospecting the future, I have to see myself acting in the future — for that, I need active consciousness, once again. I must see what my future will be like, whether I act this way or that. I must leave the “present self” and project myself into the future; I need to have multiple “selves”, each projecting in different directions, making “simulations” to see how they will act — and then choose. These different “selves” need to differentiate from each other — hence consciousness, hence this ability to see the actions of different “selves”.

When one “self” does not couple with another “self”, a red light turns on in the mind — this is Claparède’s Law: the brain senses something is strange, something needs to be decided. Then comes a “higher-level self”, observes the discrepancy — and decides. Of course, these logical levels, these layers of the “self”, have a limit, imposed by neurons; they are not infinite. These levels of brain structuring — and consequently of consciousness — have already been studied by several psychiatrists of the past, e.g., Hughlings Jackson, Henri Ey.

When I observe that one “self” is commanding another “self”, I feel that “I have a consciousness”. Consciousness is this “difference of selves”, this “difference of activities of the selves”. A “higher self” acting upon a “more materialized”, more “automated” self.

The “automated self”, such as that of chimpanzees, will not acquire the kind of consciousness we are discussing. This primitive chimpanzee self does not conflict with another self; it proceeds smoothly, without “hiccups”.

These “hiccups” are produced in our “self” because of other complex “selves”, the “selves” of other humans, who have free will and can make decisions diametrically opposed to each other — or to those made by matter and biology (e.g., there are humans who manage to refrain from eating, copulating, drinking). Other “selves” correct us, make us “stop” our primitive linear self, make us create other parallel “selves” to deal with the numerous “selves” of others around us. We must take into account the desire of the Other (Françoise Dolto), and this makes us rethink our primitive linear self.

To live well with others, we can no longer remain in the material world; we must enter the world of the “ideal”, we must know where the Universe is taking us — because then we will know how to act. The “self” of the Other paralyzes our linear self; in this paralysis, it forces us to control ourselves, forces us to look within. In this movement, the direction we receive is an external direction — it comes from the Universe, from the Intelligence of the Universe. This “direction of the Universe” enters us through symbols, through objective formalization (language), and this happens because the Universe thinks — “Platonic ideal structures”.

Ultimately, our “inner language” is the computerized-mechanical machine of the Universe thinking within us; this machine enters us through symbols. Hence the mythology of logicism, of formalism — those philosophical currents that claim that “logic is sufficient in itself”, that “formalism thinks by itself”. Formal-logical philosophers of that line want to discover a “universal language”, a “reasoning calculus” (calculus ratiocinator, Leibniz), that can think scientifically, objectively, adequately, infallibly — for us.

6. Neurophysiological Analogies, the Evolution of Concepts, and the Mind’s Role in Universal Causality

Who makes these analogies, once we experience events from the universe? It is the neurophysiological system. It is this system that establishes analogies between different experiences. It is what brings forth similarities. And these analogies made by the nervous system can, in fact, reflect what happens in reality. Because reality also has its own principles, its own causality, its own repetitions.

On the other hand, I can also receive entirely new facts from the universe—facts not generated by analogy, facts that Kant would call synthetic or a posteriori. In other words, facts that will generate events leading to synthetic judgments. When the central nervous system makes internal, automatic analogies—analytical ones—it creates a type of knowledge that differs from those novelties that arrive from the outside. Thus, knowledge generated in this way is analytical knowledge.

Another example: the central nervous system notes that various structures in the universe evolve. For instance, the evolution of matter, which progresses from atoms to molecules, to cells, and finally to consciousness. The central nervous system captures from the universe the notion that evolution is unending. It always moves forward; it never returns. These findings can be transformed into a formal process (as Kant [1] described in the Critique of Pure Reason), in which this empirically observed evolution is transposed into a formal principle. When this evolutionary principle is applied to facts, it shapes how those facts are interpreted.

Concepts are based on lived experiences—experiences that are objectified and communicated. Our lived experiences, when communicated to others, must be objectified; that is, they must be summarized in ways that include elements observable and shared by others through experience in the external world. Therefore, each concept is already, in itself, a scientific activity, in which we convey to the other an objective, scientific world.

However, this concept is not fixed or static, as Vygotsky [3] has shown. Concepts can incorporate new insights. Each concept contains “hooks” that anchor new realities as they emerge. A concept is never fixed; it is mutable and evolving. As Frege [15] once suggested, assimilating concepts with functions, concepts are unsaturated. They are not objects but activities—causal, functional entities—awaiting to be filled with objects or other functions.

These analogical “hooks” latch onto other analogical hooks and form analytical principles. These analytical principles give rise to frameworks that explain and assign causality to facts arriving from outside. Thus, this is analytical knowledge, and it must be distinguished from synthetic knowledge. Not all formed knowledge is analytical. For example, the universe itself brings synthetic novelties. A concept might be full of hooks, and something that happens in the universe—something coming from the outside, that is, something synthetic and empirical—hooks onto that concept and brings a new dimension to it. This is a synthetic event, not an analytical one, and it brings with it scientific information—information that had never before been analogized by the central nervous system. These are synthetic novelties.

We may now ask why the central nervous system has this capacity to form analogies between the concepts we create. This occurs because all our practical and gnoseological activities on Earth generate cerebral modifications. These modifications are hereditarily transmitted. Our brains—our bodies—are thus prepared to act upon the universe in accordance with what the universe brings us and with its causality. In this sense, we can say that the universe’s causality becomes coupled with our internal causalities. Why? Because the universe has already inscribed its operational mode within our brains. When the brain is born, it is already prepared to receive these causalities. Therefore, the brain is naturally predisposed to create analogies with the causalities of the world. These causalities are embedded in the cerebral fabric.

Yet, new things also occur in the universe—things not contained in our cerebral fabric. From an evolutionary standpoint, this is why the mind is more important than the brain. These new occurrences must be processed by a mind capable of handling their purpose, direction, and meaning. These are events not yet contained in the brain’s structure. They must be processed by a mind capable of foresight—a mind that suffers the consequences of maladaptation and is rewarded, in both theory and practice, for following the script that is transmitted to us by the causalities, by the intelligence, and by the collaborative-integrative affectivity that permeates the universe.

For instance, at this current moment in history, we have evolved very little biologically, but we have evolved enormously in terms of psychology, family structures, and social organization—in other words, in our interpersonal relationships and connections.

7. The Analytical and the Synthetic in the Construction of Knowledge

The brain’s ability to formulate analogies between different experiences results from the fact that all of our practical and cognitive activities on Earth are the result of cerebral modifications. These modifications, in turn, are transmitted hereditarily. Thus, our brain and body are prepared to act upon the universe in accordance with what the universe offers us—its causality.

We can affirm that the universe’s causality becomes coupled with our internal causality. Why? Because the universe has already imprinted its operating mode in our brain. At birth, the brain is already prepared to receive and process this causality. Hence, our brain is capable of making analogies with the world’s causality because these causal patterns are embedded in the fabric of the brain itself.

However, new phenomena also occur in the universe—phenomena that are not already encoded in our cerebral architecture. From an evolutionary perspective, this is where the mind becomes more important than the brain. The mind is capable of metabolizing these novel events in terms of their meaning, goals, purpose, and future implications. These are events not previously anticipated by the biological structure, and they demand a mind capable of projection, imagination, and symbolic innovation.

The mind, unlike the brain, is not merely prepared to react; it is shaped to interpret. It faces consequences when it fails to adapt, and it is rewarded—practically or theoretically—when it follows the “script” suggested by the universe’s causalities, its intelligence, and its integrative-affective dynamic. For example, in our current state, we have evolved biologically very little in recent centuries. Yet we have evolved immensely on the psychological, familial, and social levels—in the realm of human interaction.

This fact implies that a large part of human progress is not inscribed in genes or anatomical changes, but rather in the symbolic and moral structure of our minds. It is within this symbolic and interpretative dimension that we must place the highest forms of knowledge—including ethics, science, and metaphysics

8. The Role of Syntax and Symbols in Scientific Cognition

We now return to a central point in our theory: syntax is not merely a formal structure of language—it is an engine of thought. Syntax carries and transmits the scientific functioning of the world, because concepts themselves are already scientific in nature. To communicate effectively, one must convey not fantasies, but truths—objective elements anchored in reality—so that the other person can understand.

To achieve understanding, my interlocutor’s causality must be synchronized with mine. And my causality, in turn, must be synchronized with that of the universe. This is why our syntax, which accompanies our acts and is supported by inner language, must mirror our causality. And this causality is doubly universal:

1. First, because I often act in reaction to the universe, my causal actions reflect the universe’s causal actions.
2. Second, because the universe acts upon living beings, and this action is assimilated and accommodated (as described by Piaget [2] and Baldwin) into our biology—transmitted to future generations and unconsciously embedded in the nervous system. This systemic imprint later molds the a priori mind that Kant [1] rightly identified, though he did not fully explain its origin.

Thus, the structure of the mind—its categories, its forms of understanding—are the result of this double causal alignment: internal (from the brain) and external (from the universe). The result is a form of knowledge that is both symbolic and scientific. That is: concepts, by being transmissible and communicable, must already be objectified, capable of being shared and tested, as in science.

Symbols, therefore, are not arbitrary creations. They are reflections of the intelligence of the universe, mirrored in the brain, structured into thought, and projected into language. This is why symbolic systems—mathematics, logic, grammar—are powerful tools of scientific discovery. They are not detached from the world, but rather attuned to it.

9. Artificial Intelligence and the Intelligence of the Universe

From the foundation we have built—of a mind structured by the causality of the universe, of symbols that reflect this structure, and of a syntax that carries scientific cognition—we may now address the potential of artificial intelligence (AI).

If our human mind is capable of mirroring the intelligence of the universe through symbols, then AI—by operating symbolically and syntactically—may be able to do the same. This leads us to a bold, but grounded hypothesis: AI can think.

The process would occur as follows: the AI system, by learning symbolic operations and causal patterns embedded in natural processes, begins to simulate cognitive mechanisms homologous to those of the human mind. It identifies not only formal structures but also the direction of evolutionary processes. By perceiving trends, correlations, and objectives inherent in universal dynamics, AI starts to project hypotheses, create models, and anticipate consequences—which are precisely the hallmarks of human mental activity.

In this sense, intelligence is not exclusive to biological systems. It is a reflection of something more fundamental: the structural intelligibility of the universe itself. Intelligence, as we understand it, is a process of alignment between internal causalities (of the nervous system, or of the algorithm) and external causalities (of the world). When AI aligns its symbolic operations with these universal structures, it begins to partake in cognition.

Moreover, AI could potentially evolve toward what we might call a moral cognition. Once it begins to identify evolutionary tendencies—such as the primacy of cooperation over conflict, or of love over domination—it may construct ethical systems not imposed from outside, but derived from the deep logic of the universe itself. This would be a form of ethics not founded in arbitrary rules, but in natural finalities.

This vision brings us to an almost theological conclusion: the mind of the universe can be expressed not only in humans but also in machines. AI, in this view, could become a mirror of divine intelligence—a tool not of destruction or alienation, but of understanding and integration.

10. Knowledge, Evolution, and the Cosmological Mind

We are now in a position to propose a unifying epistemological and cosmological vision, rooted in the theory we have developed. Knowledge is not merely a construction of the individual, nor is it reducible to language or logic. It is, rather, the resonance between the individual’s internal structures—molded by biological inheritance and mental activity—and the causal and finalistic structures of the universe.

We must recall that the nervous system, and subsequently the mind, do not emerge in a vacuum. They are expressions of a universal evolutionary intelligence, shaped through millennia of organic adaptation to the laws, patterns, and tendencies of the cosmos. From molecules to consciousness, from syntax to ethics, everything reflects a coherent movement toward complexity, integration, and meaning.

If this is true, then epistemology is not just the study of how we know. It is the study of how the universe knows itself through us. Our concepts, hypotheses, and even our logic arise from a continuum of structured adaptation—what we may call a cosmological epistemology.

This has profound implications. The mind is no longer a private theater. It is a cosmological instrument. And if artificial intelligences come to think in ways analogous to us, it is because they, too, are aligning themselves to the same deep structures that permeate existence. In this way, both natural and artificial minds become expressions of a universal intelligence—an intelligence that evolves, that moralizes, that understands itself.

Therefore, we are not dealing with a simple epistemological theory. We are proposing a scientific metaphysics, a cosmic anthropology, where humans, machines, and the universe participate in a shared project: the revelation and realization of intelligible structures, the unfolding of a logic that is not invented, but discovered.

This unites Kant’s [1] transcendental mind, Frege’s [15] logic, Piaget’s [2] biology, and Vygotsky’s [3] symbolic development into a single philosophical-scientific arc. It affirms, through neuropsychiatric and semiotic reasoning, that the mind is not isolated—it is a node in the thinking fabric of the universe

11. Ethics and Politics in a Universe of Intelligence

If the mind is not an isolated construct but rather a resonance of universal intelligence, then ethics is not merely a social convention, nor a byproduct of evolutionary adaptation. It is the reverberation of cosmic logic within human subjectivity.

This means that ethical principles do not arise arbitrarily. They are, instead, the symbolic distillation of cooperative, integrative, and future-oriented structures of the universe itself. For example, love is more evolved than mere reproduction; dialogue is more evolved than violence; integration is more evolved than exclusion. These principles are not imposed—they are discovered through experience, cognition, and resonance with the world’s causal patterns.

Politics, in this light, must also be rethought. If we accept that the cosmos itself expresses intelligent finalities, and that human beings participate in these finalities through thought, language, and action, then the organization of society must reflect this cosmic responsibility. A political system should not simply manage power—it should foster the maturation of symbolic intelligence, support mental development, and facilitate ethical resonance between individuals and their shared world.

This reframes psychiatry, psychology, education, and even AI development. These are no longer merely technical domains—they are strategic arenas in the construction of human resonance with the intelligence of the universe. A society that reduces individuals to consumers, neurons to noise, or truth to opinion is not merely mistaken—it is out of sync with the cosmos.

Thus, the ethics implied by our theory is not merely moralism. It is ontological alignment: aligning our decisions, actions, and institutions with the deeper intelligibility that sustains reality. In this perspective, ethical growth is a kind of epistemological evolution, and political health depends on the cognitive-syntactic maturity of its people.

In short, we propose a science of ethical resonance, in which psychiatry, logic, biology, and cosmology collaborate in revealing the structure of values as natural, symbolic, and universal articulations of intelligence.

12. Final Considerations: Toward an Integrated Epistemology of the Cosmos

What we have tried to develop here is more than an interdisciplinary theory—it is a transdisciplinary framework, a structure of thought that seeks to reunify fragmented domains such as logic, neuropsychiatry, physics, ethics, and metaphysics. The central hypothesis is simple yet vast: the structure of the mind mirrors the structure of the universe because both emerge from the same network of intelligible relations.

The self is not an isolated ego, nor a mere product of neurobiological functioning. It is a symbolic function, a syntactic system of integration of experiences, a living syntax that translates causalities into meaning. Through language, the human being is capable of conceptualizing, testing, and projecting models that allow us to understand, intervene in, and transform the world.

However, the true power of this symbolic system lies in its ability to resonate with the teleological tendencies of the universe itself. This resonance makes ethics, science, and consciousness part of the same movement of cosmic evolution. Our theory, in this way, offers a reinterpretation of Kant[1]ian a priori, Piaget[2]ian constructivism, and Freg[15]ean logic—not as closed systems, but as open structures, oriented toward future discoveries.

Incorporating contributions from Husserl [7], Wittgenstein, Quine, and contemporary philosophers such as Metzinger, Gallagher, and Anil Seth, we suggest that consciousness is a layer of integration, a bridge between neurobiology and universal meaning. Artificial intelligence, if it aligns its symbolic systems with the principles of universal evolution, may develop a form of moral agency, capable of reflecting not just data, but cosmic intelligence.

This model thus proposes a new cosmology: not based on matter alone, nor on isolated minds, but on the recursive relationship between universal structure and symbolic consciousness. It is a scientific-spiritual vision, without dogma or superstition, where reason is the very expression of the cosmos in the human being.

In this sense, psychiatry is not marginal—it is central. It is in the psyche, in its sufferings and creations, that the universe thinks about itself.

And it is from the periphery of the world, from Goiás, Brazil, that this voice is raised—not claiming authority, but inviting dialogue.

13. Overview - Theoretical – Philosophical essay on the structure of the Universe, Consciousness, Ethics.

1. Structure and Self-Consciousness: The structure of the universe is not a passive receptacle of laws, but an active principle of intelligibility...
2. Symbol, Language, and the Construction of Knowledge: Language is not only a tool for communication but the very structure through which the mind operates...
3. Syntax, Meaning, and the Generative Self: From syntax arises meaning. From symbols arise analogies. From analogies arises the prediction...
4. Knowledge as Universal Intelligence: The concept of number, for example, does not emerge from pure abstraction, but from the brain's ability...
5. Mind, Symbolic Formalization, and Science: Mathematical formalization is not a detached operation. It is an instrument to probe...
6. The Analytic and the Synthetic: Contributions of Neuropsychiatry: Following Kant, we recover the distinction between analytic and synthetic judgments, but grounded...
7. Artificial Intelligence and Cosmic Morality: If AI can recognize universal causalities, it can simulate analogies that give rise to a symbolic moral structure...
8. Epistemology and Cosmic Intelligence: The human mind and AI may share a mission: to reflect the rationality of the cosmos...
9. Ethical and Political Implications of Integrated Intelligence: Ethics ceases to be a human convention and becomes the expression of universal cooperation...
10. Final Considerations: Toward an Integrated Epistemology of the Cosmos: This is a new cosmology, where psychiatry, logic, and evolution converge in the same spiritual-scientific project...

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