Conscious Thought Edited by David Bourget (Australian National University, University of London)

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  • Richard Brown (2007). The Mark of the Mental. Southwest Philosophy Review 23 (1):117-124.
    In the Standard Model of the Mind currently employed in cognitive science we have corresponding to thought and sense two distinct kinds of properties: intentional and qualitative. On the one hand we have qualitative states, which are generally agreed to be those states which there is ‘something that it is like’ for the subject that has them; I will say that these states have a quality. On the other hand we have intentional states, which have the property of being about (...)
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  • Peter Carruthers (2006). Conscious Experience Versus Conscious Thought. In Uriah Kriegel & Kenneth Williford (eds.), Consciousness and Self-Reference. MIT Press.
    Are there different constraints on theories of conscious experience as against theories of conscious propositional thought? Is what is problematic or puzzling about each of these phenomena of the same, or of different, types? And to what extent is it plausible to think that either or both conscious experience and conscious thought involve some sort of selfreference? In pursuing these questions I shall also explore the prospects for a defensible form of eliminativism concerning conscious thinking, one that would leave the (...)
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  • Peter Carruthers (1998). Conscious Thinking: Language or Elimination? Mind and Language 13 (4):457-476.
    Do we conduct our conscious propositional thinking in natural language? Or is such language only peripherally related to human conscious thought-processes? In this paper I shall present a partial defence of the former view, by arguing that the only real alternative is eliminativism about conscious propositional thinking. Following some introductory remarks, I shall state the argument for this conclusion, and show how that conclusion can be true. Thereafter I shall defend each of the three main premises in turn.
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    Export citation  | Other links: cogprints.org cogprints.ecs.soton.ac.uk philosophy.umd.edu citebase.eprints.org blackwell-synergy.com interscience.wiley.com ingentaconnect.com   | Scholar | More..
  • Paul Coates (1987). Swinburne on Thought and Consciousness. Philosophical Studies 52 (September):227-238.
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  • David J. Cole (1994). Thought and Qualia. Minds and Machines 4 (3):283-302.
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  • Daniel C. Dennett (1968/1986). Content and Consciousness. Routledge.
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  • Grant R. Gillett (1987). The Generality Constraint and Conscious Thought. Analysis 47 (January):20-24.
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  • A. Goldman (1993). The Psychology of Folk Psychology. Behavioral and Brain Sciences 16:15-28.
    The central mission of cognitive science is to reveal the real nature of the mind, however familiar or foreign that nature may be to naive preconceptions. The existence of naive conceptions is also important, however. Prescientific thought and language contain concepts of the mental, and these concepts deserve attention from cognitive science. Just as scientific psychology studies folk physics (McCloskey 1983, Hayes 1985), viz., the common understanding (or misunderstanding) of physical phenomena, so it must study folk psychology, the common understanding (...)
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  • Christopher Hookway (1981). Conscious Belief and Deliberation. Proceedings of the Aristotelian Society 75:75-89.
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  • Pierre Jacob (1998). What is the Phenomenology of Thought? Philosophy and Phenomenological Research 63 (2):443-448.
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  • Sørenarnow H. Klausen (2008). The Phenomenology of Propositional Attitudes. Phenomenology and the Cognitive Sciences 7 (4).
    Propositional attitudes are often classified as non-phenomenal mental states. I argue that there is no good reason for doing so. The unwillingness to view propositional attitudes as being essentially phenomenal stems from a biased notion of phenomenality, from not paying sufficient attention to the idioms in which propositional attitudes are usually reported, from overlooking the considerable degree to which different intentional modes can be said to be phenomenologically continuous, and from not considering the possibility that propositional attitudes may be transparent, (...)
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  • Uriah Kriegel (2003). Consciousness as Sensory Quality and as Implicit Self-Awareness. Phenomenology and the Cognitive Sciences 2 (1):1-26.
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  • N. M. L. Nathan (1982). Conscious Belief. Analysis 42 (March):90-93.
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  • Norton Nelkin (1989). Propositional Attitudes and Consciousness. Philosophy and Phenomenological Research 49 (March):413-30.
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  • Georges Rey (2007). Phenomenal Content and the Richness and Determinacy of Colour Experience. Journal of Consciousness Studies 14 (s 9-10):112-131.
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  • William S. Robinson (2005). Thoughts Without Distinctive Non-Imagistic Phenomenology. Philosophy and Phenomenological Research 70 (3):534-561.
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  • Marten Ten Hoor (1934). Thought as Awareness and Thought as Behavior. Journal of Philosophy 31 (20):533-543.
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  • Charles Wallis (2008). Consciousness, Context, and Know-How. Synthese 160 (1).
    In this paper I criticize the most significant recent examples of the practical knowledge analysis of knowledge-how in the philosophical literature: David Carr [1979, Mind, 88, 394–409; 1981a, American Philosophical Quarterly, 18, 53–61; 1981b, Journal of Philosophy of Education, 15(1), 87–96] and Stanley & Williamson [2001, Journal of Philosophy, 98(8), 411–444]. I stress the importance of know-how in our contemporary understanding of the mind, and offer the beginnings of a treatment of know-how capable of providing insight in to the use (...)
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  • John N. Williams (2006). Moore's Paradox and Conscious Belief. Philosophical Studies 127 (3):383-414.
    For Moore, it is a paradox that although I would be absurd in asserting that (it is raining but I don.
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  • Sara Worley (1997). Belief and Consciousness. Philosophical Psychology 10 (1):41-55.
    In this paper, I argue that we should not ascribe beliefs and desires to subjects like zombies or (present day) computers which do not have phenomenal consciousness. In order to ascribe beliefs, we must distinguish between personal and subpersonal content. There may be states in my brain which represent the array of light intensities on my retina, but these states are not beliefs, because they are merely subpersonal. I argue that we cannot distinguish between personal and subpersonal content without reference (...)
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  • Wayne Wu (forthcoming). What is Conscious Attention? Philosophy and Phenomenological Research.
    Perceptual attention is essential to both thought and agency, for there is arguably no demonstrative thought or bodily action without it. Psychologists and philosophers since William James have taken attention to be a ubiquitous and distinctive form of consciousness, one that leaves a characteristic mark on perceptual experience. As a process of selecting specific perceptual inputs, attention influences the way things perceptually appear. It may then seem that it is a specific feature of perceptual representation that constitutes what it is (...)
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