The interdisciplinary researches for a scientific explanation of consciousness constitute one of the most exciting challenges of contemporary science. However, although considerable progress has been made in the neurophysiology of states of consciousness such as sleep/waking cycles, investigation of subjective and objective nature of consciousness contents raises still serious difficulties. Based on a wide range of analysis and experimental studies, approaches to modeling consciousness actually focus on both philosophical, non-neural and neural approaches. Philosophical and non-neural approaches include the naturalistic dualism model of Chalmers, the multiple draft cognitive model of Dennett, the phenomenological theory of Varela and Maturana, and the physics-based hypothesis of Hameroff and Penrose. The neurobiological approaches include the neurodynamical model of Freeman, the visual system-based theories of Lamme, Zeki, Milner and Goodale, the phenomenal/access hypothesis of Block, the emotive somatosensory theory of Damasio, the synchronized cortical model of Llinas and of Crick and Koch, and the global neurophysiological brain model of Changeux and Edelman. There have been also many efforts in recent years to study the artificial intelligence systems such as neurorobots and some supercomputer programs, based on laws of computational machines and on laws of processing capabilities of biological systems. This approach has proven to be a fertile physical enterprise to check some hypothesis about the functioning of brain architecture. Until now, however, no machine has been capable of reproducing an artificial consciousness

Brentano in 1870s was the first to introduce intentionality to mean "conscious of". At the end of the 1960s, a version of this view was developed by analytic American philosophy to construct a theory of meaningful language. That led Dennett to claim that intentionality was mainly a feature of sentence, not mental states. In contrast, Searle in 1990s rejected the Brentanian thesis and explained intentionality by a biological naturalism. Thereafter, radical eliminativists such as Churchland claimed that all philosophical arguments merited replacement by neuroscientific knowledge. Unfortunately, very few neurophysiological studies attempted to scientifically tackle the problem raised by intentionality. The issue now emerging is a new conception of intentionality based on phenomenological, neurobiological and quantum theories, such as: 1) the notion of "intentional arc" proposed in the philosophy of Merleau-Ponty; 2) the neurobiological and quantum model of Freeman, in which self-organizing pathways are accompanied by quantum transitions in controlling intentionality in brain; 3) the recent hypothesis that some visuo-motor neurons would be involved in controlling these self-organized pathways; 4) the quantum models of Vitiello and Globus, in which a thermofield (dissipative) system governs the dynamic dialog of dual quantum modes between environment and brain. Based on this conception of mind-world interactions, it implicitly appears that intentionality might be a fundamental force which draws us irreversibly towards the future. An alternative hypothesis based on this promising proposal is argued.

In the present article, we argue that consciousness and body are not to be separate to explain the intentional consciousness of the human being facing to environment. 1) The most neurobiologist and neurocognitivist studies suggest that the emerging consciousness appears to be a generic recurring process which subsumes under it the various results of scientist approaches. When analyzed with the cybernetic transductive method of Simondon, this process can be viewed as a noetico-neuronal unit which the sui generis activity can be boiled down to concept of intentional consciousness. 2) Homeostasis can be also metaphorically described as a generic recurring process which subsumes under it the myriad molecular feedback loops of organism. This self-regulating dynamic process could be governed by the cosmologic (Earth + Universe) production of entropy, which would keep high activity and dissipating energy and low internal entropy to maintain an ordering in the organic structure. 3) Based on numerous arguments and data, the cerebral noetico-neuronal process and the self-regulating homeostasic process may be viewed as an entire physiological (brain + body) system. We suggest that the whole (brain + body) has an intentional embodied consciousness that could be driven by the cosmologic production of entropy 1 . 675Journal of Behavioral and Brain Science self identity and the homeostasic unit of the human being [1]- [6]. Without awareness, the body could not be voluntary, as evidenced by the neuro-vegetative coma, but without corporeity, consciousness could not be free. The self-maintaining of the subject requires us to believe that it is intentional psycho-physical unit that maintains the life of the individual. However, since the world is never outside the body, insofar as it belongs to the bodily system, we can admit that the human is always a whole "world-body-consciousness". So, in the light of this view, it should be possible to formulate a model of conscious psycho-physical unit whose intentionality would be due to interaction between two poles: a pole subject cognitive and a pole object "attractor". Recently, based on increasing evidence that the quantum physics is probably important for understanding of some biological phenomena, several neuro-scientists struggled to explain the permanent interaction between the brain and the environment in terms of process of quantum coherence [7]. Unfortunately, quantum coherence process in a wet biological system such as brain would seemingly require fulfillment of many unrealizable conditions. At the present time, there is impossibility to seriously propose a model of conscious psycho-physical unit which has only a quantum principle as a basis. Another possibility would be that the psycho-physical intricacy that keeps alive the individual is governed by the laws of dissipative nonequilibrium thermodynamic systems. As suggested by Nicolis and Prigogine [8], the alive being seems to behave as a non-isolated dissipative thermodynamic system which maintains its balance with the outsi...