Philosophy of Consciousness Edited by David Chalmers (Australian National University, New York University)

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  • Manuel Bremer (2005). Lessons From Sartre for the Analytic Philosophy of Mind. Analecta Husserliana 88:63-85.
    There are positive and negative lessons from Sartre: - Taking up some of his ideas one may arrive at a better model of consciousness in the analytic philosophy of mind; representing some of his ideas within the language and the models of a functionalist theory of mind makes them more accessible and inte¬grates them into the wider picture. - Sartre, as any philosopher, errs at some points, I believe; but these errors may be instruc¬tive, especially in as much as they (...)
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  • Eric Dietrich, A Connecticut Yalie in King Descartes' Court.
    What is consciousness? Of course, each of us knows, privately, what consciousness is. And we each think, for basically irresistible reasons, that all other conscious humans by and large have experiences like ours. So we conclude that we all know what consciousness is. It's the felt experiences of our lives. But that is not the answer we, as cognitive scientists, seek in asking our question. We all want to know what physical process consciousness is and why it produces this very (...)
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  • Jakob Hohwy, Consciousness (.
    Consciousness. We have come to expect science to be able to explain all sorts of phenomena in the world (global warming, hereditary diseases, life – you name it). Consciousness is an anomaly in the success story of science for there is a real question whether science, in particular neuroscience, can explain much about what consciousness is. A good question to ask is how and to what extent consciousness resists scientific explanation. That might tell us something about what is special about (...)
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  • Vili Lähteenmäki (2010). Cudworth on Types of Consciousness. British Journal for the History of Philosophy 18 (1):9-34.
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  • Hakwan Lau (2008). Are We Studying Consciousness Yet? In Lawrence Weiskrantz & Martin Davies (eds.), Frontiers of Consciousness. Oxford University Press.
    It has been over a decade and half since Christof Koch and the late Francis Crick first advocated the now popular NCC project (Crick and Koch, 1990), in which one tries to find the neural correlate of consciousness (NCC) for perceptual processes. In his chapter in this book Chris Frith provides a splendid review of how neuroimaging has contributed greatly to this project. For the sake of contrast, this chapter takes a more critical stance on what we have actually learned. (...)
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  • Domenic Marbaniang (2009). Philosophy of Science: An Introduction. Google Books.
    Science has its beginning points and ending points in theoretical and practical philosophy. This little book gives a brief introduction to the philosophical issues involved in doing science by illustrating the issues under the classical divisions: Epistemology of Science, Scientific Metaphysics, and Ethics of Science. The book is for beginners.
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  • James Porter Moreland (2008). Consciousness and the Existence of God: A Theistic Argument. Routledge.
    The epistemic backdrop for locating consciousness in a naturalist ontology -- The argument from consciousness -- John Searle and contingent correlation -- Timothy O'Connor and emergent necessitation -- Colin McGinn and mysterian ?naturalism? -- David Skrbina and panpsychism -- Philip Clayton and pluralistic emergentist monism -- Science and strong physicalism -- AC, dualism and the fear of god.
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  • Elizabeth Schier, Our Intuitions About Consciousness Are Inconsistent.
     Introduce the intuitions  Accepting that there is no appearance/reality distinction for consciousness means we must deny that consciousness does causal work..
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  • William Henry Scott (1918). Consciousness and Self-Consciousness. Philosophical Review 27 (1):1-20.
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  • Chuck Stieg (2009). Is Phenomenal Consciousness a Complex Structure? Activitas Nervosa Superior: the Journal for Neurocognitive Research 51 (4):152-61.
    Evolutionary explanations of psychological phenomena have become widespread. This paper examines a recent attempt by Nichols and Grantham (2000) to circumvent the problem of epiphenomenalism in establishing the selective status of consciousness. Nichols and Grantham (2000) argue that a case can be made for the view that consciousness is an adaptation based on its complexity. I set out this argument and argue that it fails to establish that phenomenal consciousness is a complex system. It is suggested that the goal of (...)
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  • Daniel Stoljar, Consciousness.
    Consciousness is extremely familiar yet it is at the limits—beyond the limits, some would say—of what one can sensibly talk about or explain. Perhaps this is the reason its study has drawn contributions from many fields including psychology, neuroscience, philosophy, anthropology, cultural and literary theory, artificial intelligence, physics, and others. The focus of this entry is on: the varieties of consciousness, different problems that have been raised about these varieties, and prospects for progress on these problems.
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  • Daniel Stoljar (2003). Introduction. In Peter Ludlow, Yujin Nagasawa & Daniel Stoljar (eds.), There's Something About Mary. The Mit Press.
    Mary is confined to a black-and-white room, is educated through black-and-white books and through lectures relayed on black-and white television. In this way she learns everything there is to know about the physical nature of the world. She knows all the physical facts about us and our environment, in a wide sense of 'physical' which includes everything in completed physics, chemistry, and neurophysiology, and all there is to know about the causal and relational facts consequent upon all this, including of (...)
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Philosophy of Consciousness, Miscellaneous
  • Anthony F. Beavers, The Phenomenological Mind: An Introduction to Philosophy of Mind and Cognitive Science.
    The Phenomenological Mind, by Shaun Gallagher and Dan Zahavi, is part of a recent initiative to show that phenomenology, classically conceived as the tradition inaugurated by Edmund Husserl and not as mere introspection, contributes something important to cognitive science. (For other examples, see “References” below.) Phenomenology, of course, has been a part of cognitive science for a long time. It implicitly informs the works of Andy Clark (e.g. 1997) and John Haugeland (e.g. 1998), and Hubert Dreyfus explicitly uses it (e.g. (...)
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  • Ned Block (1999). Ridiculing Social Constructivism About Phenomenal Consciousness. Behavioral and Brain Sciences 22 (1):199-201.
    Money is a cultural construction, leukemia is not. In which category does phenomenal consciousness fit? The issue is clarified by a distinction between what cultural phenomena causally influence and what culture constitutes. Culture affects phenomenal consciousness but it is ridiculous to suppose that culture constitutes it, even in part.
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  • Steven Nadler (2008). Spinoza and Consciousness. Mind 117 (467).
    Most discussions of Spinoza and consciousness—and there are not many— conclude either that he does not have an account of consciousness, or that he does have one but that it is at best confused, at worst hopeless. I argue, in fact, that people have been looking in the wrong place for Spinoza's account of consciousness, namely, at his doctrine of "ideas of ideas". Indeed, Spinoza offers the possibility of a fairly sophisticated, naturalistic account of consciousness, one that grounds it in (...)
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Philosophy of Consciousness, General Works
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