One point of view on consciousness is constituted by two claims.

Consciousness is a mongrel concept: there are a number of very different "consciousnesses." Phenomenal consciousness is experience; the phenomenally conscious aspect of a state is what it is like to be in that state. The mark of access-consciousness, by contrast, is availability for use in reasoning and rationally guiding speech and action. These concepts are often partly or totally conflated, with bad results. This target article uses as an example a form of reasoning about a function of "consciousness" based on (...) the phenomenon of blindsight. Some information about stimuli in the blind field is represented in the brains of blindsight patients, as shown by their correct "guesses," but they cannot harness this information in the service of action, and this is said to show that a function of phenomenal consciousness is somehow to enable information represented in the brain to guide action. But stimuli in the blind field are BOTH access-unconscious and phenomenally unconscious. The fallacy is: an obvious function of the machinery of access-consciousness is illicitly transferred to phenomenal consciousness. (shrink)

There are two concepts of consciousness that are easy to confuse with one another, access-consciousness and phenomenal consciousness. However, just as the concepts of water and H 2 O are different concepts of the same thing, so the two concepts of consciousness may come to the same thing in the brain. The focus of this paper is on the problems that arise when these two concepts of consciousness are conflated. I will argue that John Searle's reasoning about the function of (...) consciousness goes wrong because he conflates the two senses. And Francis Crick and Christof Koch fall afoul of the ambiguity in arguing that visual area V1 is not part of the neural correlate of consciousness. Crick and Koch's work raises issues that suggest that these two concepts of consciousness may have different neural correlates – despite Crick and Koch's implicit rejection of this idea. (shrink)

How can we disentangle the neural basis of phenomenal consciousness from the neural machinery of the cognitive access that underlies reports of phenomenal consciousness? We can see the problem in stark form if we ask how we could tell whether representations inside a Fodorian module are phenomenally conscious. The methodology would seem straightforward: find the neural natural kinds that are the basis of phenomenal consciousness in clear cases when subjects are completely confident and we have no reason to doubt their (...) authority, and look to see whether those neural natural kinds exist within Fodorian modules. But a puzzle arises: do we include the machinery underlying reportability within the neural natural kinds of the clear cases? If the answer is ‘Yes’, then there can be no phenomenally conscious representations in Fodorian modules. But how can we know if the answer is ‘Yes’? The suggested methodology requires an answer to the question it was supposed to answer! The paper argues for an abstract solution to the problem and exhibits a source of empirical data that is relevant, data that show that in a certain sense phenomenal consciousness overflows cognitive accessibility. The paper argues that we can find a neural realizer of this overflow if assume that the neural basis of phenomenal consciousness does not include the neural basis of cognitive accessibility and that this assumption is justified by the explanations it allows. (shrink)

The explanatory gap . Consciousness is a mystery. No one has ever given an account, even a highly speculative, hypothetical, and incomplete account of how a physical thing could have phenomenal states. Suppose that consciousness is identical to a property of the brain, say activity in the pyramidal cells of layer 5 of the cortex involving reverberatory circuits from cortical layer 6 to the thalamus and back to layers 4 and 6,as Crick and Koch have suggested for visual consciousness. .) (...) Still, that identity itself calls out for explanation! Proponents of an explanatory gap disagree about whether the gap is permanent. Some say that we are like the scientifically naive person who is told that matter = energy, but does not have the concepts required to make sense of the idea. If we can acquire these concepts, the gap is closable. Others say the gap is uncloseable because of our cognitive limitations. Still others say that the gap is a consequence of the fundamental nature of consciousness. (shrink)

One of the most important issues concerning the foundations ofconscious perception centerson thequestion of whether perceptual consciousness is rich or sparse. The overflow argument uses a form of ‘iconic memory’ toarguethatperceptual consciousnessisricher (i.e.,has a higher capacity) than cognitive access: when observing a complex scene we are conscious of more than we can report or think about. Recently, the overflow argumenthas been challenged both empirically and conceptually. This paper reviews the controversy, arguing that proponents of sparse perception are committed to the (...) postulation of (i) a peculiar kind of generic conscious representation that has no independent rationale and (ii) an unmotivated form of unconscious representation that in some cases conflicts with what we know about unconscious representation. (shrink)

This book argues that there is a joint in nature between seeing and thinking, perception, and cognition. Perception is constitutively iconic, nonconceptual, and nonpropositional, whereas cognition does not have these properties constitutively. The book does not appeal to “intuitions,” as is common in philosophy, but to empirical evidence, including experiments in neuroscience and psychology. The book argues that cognition affects perception, i.e., that perception is cognitively penetrable, but that this does not impugn the joint in nature. A key part of (...) the argument is that we perceive not only low-level properties like colors, shapes, and textures but also high-level properties such as faces and causation. Along the way, the book explains the difference between perception and perceptual memory, the differences between format and content, and whether perception is probabilistic despite our lack of awareness of probabilistic properties. The book argues for perceptual categories that are not concepts, that perception need not be singular, that perceptual attribution and perceptual discrimination are equally fundamental, and that basic features of the mind known as “core cognition” are not a third category in between perception and cognition. The chapter on consciousness leverages these results to argue against some of the most widely accepted theories of consciousness. Although only one chapter is about consciousness, much of the rest of the book repurposes work on consciousness to isolate the scientific basis of perception. (shrink)

... PHILOSOPHY OF PSYCHOLOGY is the study of conceptual issues in psychology. For the most part, these issues fall equally well in psychology as in..

Let psychologism be the doctrine that whether behavior is intelligent behavior depends on the character of the internal information processing that produces it. More specifically, I mean psychologism to involve the doctrine that two systems could have actual and potential behavior _typical_ of familiar intelligent beings, that the two systems could be exactly alike in their actual and potential behavior, and in their behavioral dispositions and capacities and counterfactual behavioral properties (i.e., what behaviors, behavioral dispositions, and behavioral capacities they would (...) have exhibited had their stimuli differed)--the two systems could be alike in all these ways, yet there could be a difference in the information processing that mediates their stimuli and responses that determines that one is not at all intelligent while the other is fully intelligent. (shrink)

The functionalist view of the nature of the mind is now widely accepted. Like behaviorism and physicalism, functionalism seeks to answer the question "What are mental states?" I shall be concerned with identity thesis formulations of functionalism. They say, for example, that pain is a functional state, just as identity thesis formulations of physicalism say that pain is a physical state.

Is consciousness based in prefrontal circuits involved in cognitive processes like thought, reasoning, and memory or, alternatively, is it based in sensory areas in the back of the neocortex? The no-report paradigm has been crucial to this debate because it aims to separate the neural basis of the cognitive processes underlying post-perceptual decision and report from the neural basis of conscious perception itself. However, the no-report paradigm is problematic because, even in the absence of report, subjects might engage in post-perceptual (...) cognitive processing. Therefore, to isolate the neural basis of consciousness, a no-cognition paradigm is needed. Here, I describe a no-cognition approach to binocular rivalry and outline how this approach can help resolve debates about the neural basis of consciousness. (shrink)

Much of recent philosophy of perception is oriented towards accounting for the phenomenal character of perception—what it is like to perceive—in a non-mentalistic way—that is, without appealing to mental objects or mental qualities. In opposition to such views, I claim that the phenomenal character of perception of a red round object cannot be explained by or reduced to direct awareness of the object, its redness and roundness—or representation of such objects and qualities. Qualities of perception that are not captured by (...) what one is directly aware of or by representational content are instances of what Gilbert Harman has called “mental paint” (Block, 1990; Harman, 1990). The claim of this paper is that empirical facts about attention point in the direction of mental paint. The argument starts with the claim (later modified) that when one moves one's attention around a scene while keeping one's eyes fixed, the phenomenology of perception can change in ways that do not reflect which qualities of objects one is directly aware of or the way the world is represented to be. These changes in the phenomenology of perception cannot be accounted for in terms of awareness of or representation of the focus of attention because they manifest themselves in experience as differences in apparent contrast, apparent color saturation, apparent size, apparent speed, apparent time of occurrence and other appearances. There is a way of coping with these phenomena in terms of vague contents, but vague contents cannot save direct realism or representationism because the kind of vagueness required clashes wth the phenomenology itself. (shrink)

This is my first publication of the distinction between phenomenal consciousness and access consciousness, though not using quite those terms. It ends with this: "The upshot is this: If Searle is using the access sense of "consciousness," his argument doesn't get to first base. If, as is more likely, he intends the what-it-is-like sense, his argument depends on assumptions about issues that the cognitivist is bound to regard as deeply unsettled empirical questions." Searle replies: "He refers to what he calls (...) an "access sense of consciousness." On my account there is no such sense.". (shrink)

Can we consciously see more items at once than can be held in visual working memory? This question has elud- ed resolution because the ultimate evidence is subjects’ reports in which phenomenal consciousness is filtered through working memory. However, a new technique makes use of the fact that unattended ‘ensemble prop- erties’ can be detected ‘for free’ without decreasing working memory capacity.

The higher order approach to consciousness attempts to build a theory of consciousness from the insight that a conscious state is one that the subject is conscious of. There is a well-known objection1 to the higher order approach, a version of which is fatal. Proponents of the higher order approach have realized that the objection is significant. They have dealt with it via what David Rosenthal calls a “retreat” (2005b, p. 179) but that retreat fails to solve the problem.

This article concerns the interplay between two issues that involve both philosophy and neuroscience: whether the content of phenomenal consciousness is 'rich' or 'sparse', whether phenomenal consciousness goes beyond cognitive access, and how it would be possible for there to be evidence one way or the other.

In this note, I will discuss one issue concerning the main argument of Mind in a Physical World (Kim, 1998), the Causal Exclusion Argument. The issue is whether it is a consequence of the Causal Exclusion Argument that all macro level causation (that is, causation above the level of fundamental physics) is an illusion, with all of the apparent causal powers of mental and other macro properties draining into the bottom level of physics. I will argue that such a consequence (...) would give us reason to reject the Causal Exclusion Argument. But there is also a stronger challenge, the charge that, if there is no bottom level of physics, the Causal Exclusion Argument has the consequence that “causal powers would drain away into a bottomless pit and there wouldn’t be any causation anywhere.” (81--page numbers that are not attributed to other works are to Kim, 1998). (shrink)

Often when there is no attention to an object, there is no conscious perception of it either, leading some to conclude that conscious perception is an attentional phenomenon. There is a well-known perceptual phenomenon—visuo-spatial crowding, in which objects are too closely packed for attention to single out one of them. This article argues that there is a variant of crowding—what I call ‘‘identity-crowding’’—in which one can consciously see a thing despite failure of attention to it. This conclusion, together with new (...) evidence that attention to an object occurs in unconscious perception, suggests there may be a double dissociation between conscious perception of an object and attention to that object, constraining the extent to which consciousness can be constitutively attentional. The argument appeals to a comparison between the minimal resolution (or ‘‘grain’’) of object-attention and object-seeing. (shrink)

If a philosophical theory led to the conclusion that the red stripes cannot look red to both men and women, both blacks and whites, both young and old, we would be reluctant (to say the least) to accept that philosophical theory. But there is a widespread philosophical view about the nature of conscious experience that, together with some empirical facts, suggests that color experience cannot be veridical for both men and women, both blacks and whites, both young and old.

Everyone would agree that the American flag is red, white and blue. Everyone should also agree that it looks red, white and blue to people with normal color vision in appropriate circumstances. If a philosophical theory led to the conclusion that the red stripes cannot look red to both men and women, both blacks and whites, both young and old, we would be reluctant (to say the least) to accept that philosophical theory. But there is a widespread philosophical view about (...) the nature of conscious experience that, together with some empirical facts, suggests that color experience cannot be veridical for both men and women, both blacks and whites, both young and old. (shrink)

For nearly thirty years, there has been a consensus (at least in English-speaking countries) that reductionism is a mistake and that there are autonomous special sciences. This consensus has been based on an argument from multiple realizability. But Jaegwon Kim has argued persuasively that the multiple realizability argument is flawed.1 I will sketch the recent history of the debate, arguing that much --but not all--of the anti-reductionist consensus survives Kim's critique. This paper was originally titled "Anti-Reductionism Strikes Back", but in (...) the course of writing the paper, I came to think that the concepts used in the debate would not serve either position very well. (shrink)

What is Functionalism? Functionalism is one of the major proposals that have been offered as solutions to the mind/body problem. Solutions to the mind/body problem usually try to answer questions such as: What is the ultimate nature of the mental? At the most general level, what makes a mental state mental? Or more specifically, What do thoughts have in common in virtue of which they are thoughts? That is, what makes a thought a thought? What makes a pain a pain? (...) Cartesian Dualism said the ultimate nature of the mental was to be found in a special mental substance. Behaviorism identified mental states with behavioral dispositions; physicalism in its most influential version identifies mental states with brain states. Functionalism says that mental states are constituted by their causal relations to one another and to sensory inputs and behavioral outputs. Functionalism is one of the major theoretical developments of Twentieth Century analytic philosophy, and provides the conceptual underpinnings of much work in cognitive science. (shrink)

" -- "New Scientist" Intended for anyone attempting to find their way through the large and confusingly interwoven philosophical literature on consciousness, ..

Such claims are part 0f a viewpoint according t0 which mental images represent in thc manner of pictures. It is very natural t0 think that such claims are confused or nonsensical. One of my purposes here is a limited dcfcnsc of this supposedly confused doctrine, especially against its chief cognitive science rival. But this..

In this response to 32 commentators, I start by clarifying the overflow argument. I explain why the distinction between generic and specific phenomenology is important and why we are justified in acknowledging specific phenomenology in the overflow experiments. Other issues discussed are the relations among report, cognitive access, and attention; panpsychic disaster; the mesh between psychology and neuroscience; and whether consciousness exists.

What is Functionalism? Functionalism is one of the major proposals that have been offered as solutions to the mind/body problem. Solutions to the mind/body problem usually try to answer questions such as: What is the ultimate nature of the mental? At the most general level, what makes a mental state mental? Or more specifically, What do thoughts have in common in virtue of which they are thoughts? That is, what makes a thought a thought? What makes a pain a pain? (...) Cartesian Dualism said the ultimate nature of the mental was to be found in a special mental substance. Behaviorism identified mental states with behavioral dispositions; physicalism in its most influential version identifies mental states with brain states. Functionalism says that mental states are constituted by their causal relations to one another and to sensory inputs and behavioral outputs. Functionalism is one of the major theoretical developments of Twentieth Century analytic philosophy, and provides the conceptual underpinnings of much work in cognitive science. (shrink)

endorsed one kind of inverted spectrum hypothesis and rejected another. This paper argues that the kind of inverted spectrum hypothesis that Wittgenstein endorsed is the thin end of the wedge that precludes a Wittgensteinian critique of the kind of inverted spectrum hypothesis he rejected. The danger of the dangerous kind is that it provides an argument for qualia, where qualia are contents of experiential states which cannot be fully captured in natural language. I will pinpoint the difference between the innocuous (...) and dangerous scenarios that matters for the argument for qualia, give arguments in favor of the coherence and possibility of the dangerous scenario, and try to show that some standard arguments against inverted spectra are ineffective against the version of the dangerous scenario I will be advocating. The leading idea of the paper is that an argument for qualia based on spectrum inversion does not require that the inversion be behaviorally indistinguishable. At one crucial point, I will rely on a less controversial version of an argument I gave in Block. Wittgenstein's views provide a convenient starting point for a paper that is much more about qualia than about Wittgenstein. (shrink)

There has been considerable debate among philosophers and psychol- ogists about whether the internal representations of imagery represent in the manner of pictures or in the manner of language. One side, pictorialism,holds that an internal imagery representation of Reagan is like a picture of Reagan. The other side, descriptionalism,holds that an internal imagery representation of Reagan is more like a string of words denoting or describing Reagan. My aim here is to expose a widespread fallacy on the part of the (...) descriptionalists. In the course of so doing, I try to clarify the pictorialist position, and show how it can undercut what appears to be a category of evidence for the other side. (shrink)

The "great debate" in cognitive science today is about the nature of mental images. One side says images are basically pictures in the head. The other side says they are like the symbol structures in computers. If the picture-in-the-head theorists are right, then computers will never be able to think like people.This book contains the most intelligible and incisive articles in the debate, articles by cognitive psychologists, computer scientists and philosophers. The most exciting imagery phenomena are described, phenomena that indicate (...) that mental images can be rotated and scanned, that smaller images are harder to see than larger ones, that when mental images are made larger they eventually overflow, that the "screen" they overflow from has a determinable shape (elliptical), and that this "screen" subtends a determinate visual angle, the angle of vision of the mind's eye.Such experiments cry out for explanation. If images are pictures in the head, who (or what) looks at them? Why haven't brain scientists found them? Such questions are the subject of the great debate.IMAGERY is an excellent choice for courses in cognitive psychology, perception: artificial intelligence, computer science; philosophy of mind, of psychology and of science; minds and machines, science and society.Contributors include: Roger Brown and Richard Herrnstein (on the work of Roger N. Shepard), Daniel Dennett, Jerry Fodor, Robert Schwartz, Stephen Kosslyn, Steven Pinker, George Smith, Steven Shwartz, and Zenon Pylyshyn,. (shrink)

According to The Bell Curve, Black Americans are genetically inferior to Whites. That's not the only point in Richard Herrnstein and Charles Murray's book. They also argue that there is something called "general intelligence" which is measured by IQ tests, socially important, and 60 percent "heritable" within whites. (I'll explain heritability below.) But the claim about genetic inferiority is my target here. It has been subject to wide-ranging criticism since the book was first published last year. Those criticisms, however, have (...) missed its deepest flaws. Indeed, the Herrnstein/Murray argument depends on conceptual confusions that have been tacitly accepted to some degree by many of the book's sharpest critics. (shrink)

The greatest chasm in the philosophy of mind--maybe even all of philosophy-- divides two perspectives on consciousness. The two perspectives differ on whether there is anything in the phenomenal character of conscious experience that goes beyond the intentional, the cognitive and the functional. A convenient terminological handle on the dispute is whether there are.