Following Francis Bacon's (1561-1626) ?Quod in operando utilissimum in sciendo verissimum? we study the human mind by studying the conditions for the possibility for transplanting it onto a man-made substrate. The essential prerequisite is an applicable theory of general causality. The difference between a general theory of causality and a theory of general causality is that the former is likely to be a theory about dynamic processes, while the latter describes static, although modifyable structures. These structures are at the heart of our research. The difference between matter, life, and mind is owed to appropriate differences in structure. I.e., whether a phenomenon appears as mind, or life, or matter, respectively, is determined by structure, not by the substrate of that structure. Ontology rests on structure, not on substrate. The opportunity to reveal these structures seems at hand where phenomena of these three realms of creation reach extreme, final stati. Considering matter, the science of physics has come to an end by culminating into Relativity Theory and Quantum Mechanics. History has come to her end by piling up unsurmountable epistemic enigmas, like the Holocaust, or unmanageable threats and possibilities, like nuclear warfare. Human thought has reached the end of its tether by the totalitarian ideologies of racism, communism, stalinism, fascism. Thus, from an epistemic point of view mind, life, and matter each are in a dead end state. Ontologically, matter might persist after mind and life have perished. If all three realms are linked by a common causal structure, though, the aporia of epistemics is a physical property as much as it is a mental and a biological one.

The set of aporetic conditions described, i.e. the theories, the historic developments, and the philosophies mentioned that rule the world, pertain, as outlined, to all realms of knowledge, or Popper's (or Svedenborg's) Three Worlds. There is no way out. There is no conceivable loophole of possible progress in any field, there is no hope even from religion. These -isms have created a hermetic condition. They are global as to their acceptance. And they are of but one origin: Germany. This gives rise to a couple of questions: (1.) What is the essence of German thought? (2.) Why does German thinking have the power to enslave the global mind? - The answer to question One is equivalent to the definition of general causality, a definition to be tested by applying it to question Two.

The search for structure deals with symmetries, while the search for the reasons for compliance deals with time. Human intelligence uses a machine that integrates these two categories. It is hoped, therefore, that any machine that does so accomplishes the same. The machine is unique in that it exists exclusively while performing, whereas other machines, natural or man-made ones, exist regardless of whether they are active or inert. This special machine is called ?brain?, where the term refers to an abstract concept, not to an anatomical organ. Mathematically, a brain, in this sense, is a Julia set. A brain is a concept that can be described in a formal language. This, i.e. that there is no epistemic realm devoid of formalizable structure, supports the hope that Artificial Human Intelligence can be accomplished, which would be a way out of the dead ends outlined above.

This leads to the concept of time, which is a formal one, too. Time is not just a river one can never plunge into twice. It is structured, and it is causal. Especially, it is causal to imagined space, which is an epistemic operator. That causal process is known intensively, but needs to be extensively applied.