Online research in philosophy

Over the past two decades, a new picture of the unconscious has emerged from a variety of disciplines that are broadly part of cognitive science. According to this picture, unconscious processes seem to be capable of doing many things that were thought to require intention, deliberation, and conscious awareness. Moreover, they accomplish these things without the conflict and drama of the psychoanalytic unconscious. These processes range from complex information processing, through goal pursuit and emotions, to cognitive control and self-regulation. This collection of 20 original chapters by leading researchers examines the unconscious from social, cognitive, and neuroscientific viewpoints, presenting some of the most important developments at the heart of this new picture of the unconscious. The New Unconscious will be an important resource on the unconscious for researchers in psychology, cognitive science and neuroscience.

This paper argues against the view that the Freudian unconscious can be understood as an extension of ordinary belief-desire psychology. The paper argues that Freud’s picture of the mind challenges the paradigm of folk psychology, as it is understood by much contemporary philosophy of psychology and cognitive science. The dynamic unconscious postulated by psychoanalysis operates according to rules and principles which are distinct in kind from those rules that organise rational and conscious thought. Psychoanalysis offers us a radical reconception of our ordinary way of thinking about our own minds.

A recent issue of Time magazine (March 29, 1999) was devoted to the twenty greatest "thinkers" of the twentieth century -- scientists, inventors, and engineers. There is one interesting omission: there are no cognitive psychologists or cognitive scientists. (Cognitive science is an amalgam of cognitive, neuro, and developmental psychology, artificial intelligence, philosophy, linguistics, biology, and anthropology.) Freud is there, to be sure. But, while he was very influential, it is not even clear that he was a scientist, let alone a cognitive scientist. There are those who regard Freud as somewhere between incompetent and a charlatan (see Glymour, 1988). In any case, though Freud's positive proposal for the mind's architecture -- namely, that it contains the unconscious -- seems correct as far as it goes, it does appear that all the details are wrong. For example: (1) there is a lot more to the mind than the mere unconscious; (2) it is doubtful that there is an id, ego, and superego; (3) most dreams may very likely be meaningless; and (4) human motivation, even unconscious motivation, is about a lot more than sex. In the end, because he was most interested in certain kinds of human mental malfunctioning, Freud is probably best thought of as a physician, a proponent and early explorer of human mental health; he was not an experimental cognitive psychologist.

Freud's principal contribution to clarifying persons' relations to themselves lies in his exploration of the dynamic relations between conscious and unconscious processes. This paper addresses another aspect of Freud's ideas, one to which he himself and his followers accorded insufficient attention, namely, unconscious knowledge, in particular, unconscious knowledge of one's own mind and hence of one's own unconscious. First I show that Freud's idea of unconscious knowledge of one's own mind is epistemologically coherent and that it can be understood in different ways within the framework of his basic concepts. I then discuss select examples of such knowledge from his clinical and theoretical writings. In conclusion, I pose the question of the scope of these ideas for depth psychology.

Before embarking upon the project of reformulating psychoanalysis in the 'scientific' terminology of cognitive science, we should first clearly define what psychoanalysis is about and what it is not about. Cognitive science is based upon a functionalistic philosophy of the mind. As a consequence such a project would require a functionalistic core theory of psychoanalysis. But Freud's claim of the therapeutic effect of psychoanalysis, attained through the rendering conscious of what is unconscious or the making personal of what is experienced by the neurotic patient as impersonal, cannot be explained by a functionalistic theory of the mind We examine Freud's claim and conclude that there ought to be a philosophy of qualia at the core of psychoanalysis.

In the 1890's, Freud attempted to lay out the foundations of a complete, interdisciplinary neuroscience of the mind. The conference that gave rise to this collection of papers, Neuroscience of the Mind on the Centennial of Freud's Project for a Scientific Psychology, celebrated the centrepiece of this work, the famous Project (1895a). Freud never published this work and by 1896 or 1897 he had abandoned the research programme behind it. As he announced in the famous Ch. VII of The Interpretation of Dreams (1900), he would thereafter restrict himself to psychology proper, i.e., what could be done within the ambit of psychological descriptions. The task of characterizing the neural implementation of the psychological was impossible to carry out given the state of knowledge in his time. As Pribram and Gill (1976), Kitcher (1992) and others have demonstrated, Freud's attempt to sketch an interdisciplinary model of the mind using the language of neurons, quantities of energy, etc., was extremely advanced for its time and was probably about as good as could have been done with what was known in 1895. Knowledge of the brain, evolutionary biology, etc., was too limited to allow more.