Search results for 'function of consciousness' (try it on Scholar)

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  1. Jean E. Burns (1991). Does Consciousness Perform a Function Independently of the Brain? Frontier Perspectives, Center for Frontier Sciences, Temple University 2 (1):19-34.score: 168.7
    Even if all of the content of conscious experience is encoded in the brain, there is a considerable difference between the view that consciousness does independent processing and the view that it does not. If all processing is done by the brain, then conscious experience is unnecessary and irrelevant to behavior. If consciousness performs a function, then its association with particular aspects of brain processing reflect its functional use in determining behavior. However, if consciousness does perform (...)
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  2. Ned Block (1995). On a Confusion About a Function of Consciousness. Brain and Behavioral Sciences 18 (2):227-–247.score: 144.0
    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 (...)
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  3. Owen J. Flanagan & Thomas W. Polger (1995). Zombies and the Function of Consciousness. Journal of Consciousness Studies 2 (4):313-21.score: 137.0
    Todd Moody’s Zombie Earth thought experiment is an attempt to show that ‘conscious inessentialism’ is false or in need of qualification. We defend conscious inessentialism against his criticisms, and argue that zombie thought experiments highlight the need to explain why consciousness evolved and what function(s) it serves. This is the hardest problem in consciousness studies.
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  4. Antti Revonsuo (2000). The Reinterpretation of Dreams: An Evolutionary Hypothesis of the Function of Dreaming. Behavioral and Brain Sciences 23 (6):877-901.score: 129.0
    Several theories claim that dreaming is a random by-product of REM sleep physiology and that it does not serve any natural function. Phenomenal dream content, however, is not as disorganized as such views imply. The form and content of dreams is not random but organized and selective: during dreaming, the brain constructs a complex model of the world in which certain types of elements, when compared to waking life, are underrepresented whereas others are over represented. Furthermore, dream content is (...)
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  5. Ilya B. Farber (2005). How a Neural Correlate Can Function as an Explanation of Consciousness: Evidence From the History of Science Regarding the Likely Explanatory Value of the NCC Approach. Journal of Consciousness Studies 12 (4-5):77-95.score: 121.0
    A frequent criticism of the neuroscientific approach to consciousness is that its theories describe only 'correlates' or 'analogues' of consciousness, and so fail to address the nature of consciousness itself. Despite its apparent logical simplicity, this criticism in fact relies on some substantive assumptions about the nature and evolution of scientific explanations. In particular, it is usually assumed that, in expressing correlations, neural correlate of consciousness (NCC) theories must fail to capture the causal structure relating brain (...)
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  6. Hakwan Lau (2009). Volition and the Function of Consciousness. Faith and Philosophy 26 (5):537-552.score: 119.0
    People have intuitively assumed that many acts of volition are not influenced by unconscious information. However, the available evidence suggests that under suitable conditions, unconscious information can influence behavior and the underlying neural mechanisms. One possibility is that stimuli that are consciously perceived tend to yield strong signals in the brain, and this makes us think that consciousness has the function of sending such strong signals. However, if we could create conditions where the stimuli could produce strong signals (...)
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  7. Richard Brown (2009). Review of 'Consciousness and its Function' by David Rosenthal. [REVIEW] Philosopher's Digest.score: 116.0
    David Rosenthal is a well-known defender of a particular kind of theory of consciousness known as the higher-order thought theory (HOTT). Higher-order theories are united by what Rosenthal calls the Transitivity Principle (TP), which states that a mental state is conscious iff one is conscious of oneself, in some suitable way, as being in that mental state. Since there are various ways to implement TP and HOTT commits one to the view that any mental state could occur unconsciously it (...)
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  8. Michael Tye (1996). The Function of Consciousness. Noûs 30 (3):287-305.score: 114.0
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  9. Kunjumon Vadakkan (2010). Framework of Consciousness From Semblance of Activity at Functionally LINKed Postsynaptic Membranes. Frontiers in Consciousness Research 1 (1):1-12.score: 113.0
    Consciousness is seen as a difficult “binding” problem. Binding, a process where different sensations evoked by an item are associated in the nervous system, can be viewed as a process similar to associative learning. Several reports that consciousness is associated with some form of memory imply that different forms of memories have a common feature contributing to consciousness. Based on a proposed synaptic mechanism capable of explaining different forms of memory, we developed a framework for consciousness. (...)
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  10. Harald Walach & Stefan Schmidt (2005). Repairing Plato's Life Boat with Ockham's Razor: The Important Function of Research in Anomalies for Consciousness Studies. Journal of Consciousness Studies 12 (2):52-70.score: 110.0
    Scientific progress is achieved not only by continuous accumulation of knowledge but also by paradigm shifts. These shifts are often necessitated by anomalous findings that cannot be incorporated in accepted models. Two important methodological principles regulate this process and complement each other: Ockham's Razor as the principle of parsimony and Plato's Life Boat as the principle of the necessity to 'save the appearances' and thus incorporate conflicting phenomenological data into theories. We review empirical data which are in conflict with some (...)
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  11. Craig DeLancey (1996). Emotion and the Function of Consciousness. Journal of Consciousness Studies 3 (5-6):492-99.score: 110.0
  12. J. D. Schmahmann, C. M. Anderson, N. Newton & R. Ellis (2002). The Function of the Cerebellum in Cognition, Affect and Consciousness: Empirical Support for the Embodied Mind. Consciousness and Emotion 2 (2):273-309.score: 107.0
    Editors’ note: These four interrelated discussions of the role of the cerebellum in coordinating emotional and higher cognitive functions developed out of a workshop presented by the four authors for the 2000 Conference of the Cognitive Science Society at the University of Pennsylvania. The four interrelated discussions explore the implications of the recent explosion of cerebellum research suggesting an expanded cerebellar role in higher cognitive functions as well as in the coordination of emotional functions with learning, logical thinking, perceptual (...), and action planning. (shrink)
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  13. Thomas W. Polger (1995). Zombies and the Function of Consciousness. Journal of Consciousness Studies 2 (4):313-321.score: 104.0
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  14. Benny Shanon (1998). What is the Function of Consciousness? Journal of Consciousness Studies 5 (3):295-308.score: 104.0
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  15. Stuart R. Hameroff (1999). A/T Evolution and Function of Consciousness—Va Introduction. In S. Hameroff, A. Kaszniak & David Chalmers (eds.), Toward a Science of Consciousness Iii: The Third Tucson Discussions and Debates. Mit Press. 3--245.score: 104.0
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  16. J. F. Richard (1999). Object, Limits and Function of Consciousness. Journal of Consciousness Studies 6 (2-3):2-3.score: 104.0
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  17. Berit Brogaard (forthcoming). The Status of Consciousness in Nature. In Steven Miller (ed.), The Constitution of Consciousness, Volume 2. John Benjamins Publishing Company.score: 101.0
    The most central metaphysical question about phenomenal consciousness is that of what constitutes phenomenal consciousness, whereas the most central epistemic question about consciousness is that of whether science can eventually provide an explanation of phenomenal consciousness. Many philosophers have argued that science doesn't have the means to answer the question of what consciousness is (the explanatory gap) but that consciousness nonetheless is fully determined by the physical facts underlying it (no metaphysical gap). Others have (...)
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  18. David J. Cole (2002). The Function of Consciousness. In James H. Fetzer (ed.), Consciousness Evolving. John Benjamins. 287-305.score: 99.0
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  19. Ralf J. Jox & Katja Kuehlmeyer (2013). Introduction: Reconsidering Disorders of Consciousness in Light of Neuroscientific Evidence. Neuroethics 6 (1):1-3.score: 99.0
    Disorders of consciousness pose a substantial ethical challenge to clinical decision making, especially regarding the use of life-sustaining medical treatment. For these decisions it is paramount to know whether the patient is aware or not. Recent brain research has been striving to assess awareness by using mainly functional magnetic resonance imaging. We review the neuroscientific evidence and summarize the potential and problems of the different approaches to prove awareness. Finally, we formulate the crucial ethical questions and outline the different (...)
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  20. Joseph E. Bogen (2001). An Experimental Disconnection Approach to a Function of Consciousness. International Journal of Neuroscience 111 (3):135-136.score: 99.0
  21. Kirsten Brukamp (2013). Right (to a) Diagnosis? Establishing Correct Diagnoses in Chronic Disorders of Consciousness. Neuroethics 6 (1):5-11.score: 99.0
    Chronic disorders of consciousness, particularly the vegetative and the minimally conscious states, pose serious diagnostic challenges to neurologists and clinical psychologists. A look at the concept of “diagnosis” in medicine reveals its social construction: While medical categorizations are intended to describe facts in the real world, they are nevertheless dependent on conventions and agreements between experts and practitioners. For chronic disorders of consciousness in particular, the terminology has proven problematic and controversial over the years. Novel research utilizing functional (...)
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  22. Robert S. Lockhart (1989). Consciousness and the Function of Remembered Episodes. In Henry L. I. Roediger & Fergus I. M. Craik (eds.), Varieties of Memory and Consciousness. Lawrence Erlbaum. 423--429.score: 99.0
  23. Andrew R. Bailey (1999). Beyond the Fringe: William James on the Transitive Parts of the Stream of Consciousness. Journal of Consciousness Studies 6 (2-3):141-53.score: 98.0
    One of the aspects of consciousness deserving of study is what might be called its subjective unity - the way in which, though conscious experience moves from object to object, and can be said to have distinct ‘states', it nevertheless in some sense apparently forms a singular flux divided only by periods of unconsciousness. The work of William James provides a valuable, and rather unique, source of analysis of this feature of consciousness; however, in my opinion, this component (...)
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  24. H. Sidky (2009). A Shaman's Cure: The Relationship Between Altered States of Consciousness and Shamanic Healing. Anthropology of Consciousness 20 (2):171-197.score: 98.0
    This study, which is based upon ethnographic data collected between 1999 and 2008 in Nepal, examines the connection between the shaman's altered states of consciousness (ASC; i.e., what goes on inside the healer's mind/brain) and therapeutic changes that take place in the patient's mind/body. Unlike other studies that primarily emphasize the shaman's internal psychological state, this article attempts to explain the role of the healer's ASC and elucidate how desired therapeutic changes depend upon patient–healer interactions. This question is explored (...)
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  25. Farid Masrour (forthcoming). Unity of Consciousness: In Defense of a Leibnizian View. In Christopher Hill David Bennett (ed.), Sensory Integration and the Unity of Consciousness. MIT Press.score: 98.0
    It is common to hold that our conscious experiences at a single moment are often unified. But when consciousness is unified, what are the fundamental facts in virtue of which it is unified? On some accounts of the unity of consciousness, the most fundamental fact that grounds unity is a form of singularity or oneness. These accounts are similar to Newtonian views of space according to which the most fundamental fact that grounds relations of co-spatiality between various points (...)
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  26. Thomas C. Dalton (2000). The Developmental Roots of Consciousness and Emotional Experience. Consciousness and Emotion 1 (1):55-89.score: 98.0
    Charles Darwin is generally credited with having formulated the first systematic attempt to explain the evolutionary origins and function of the expression of emotions in animals and humans. His ingenious theory, however, was burdened with popular misconceptions about human phylogenetic heritage and bore the philosophical and theoretical deficiencies of the brain science of his era that his successors strove to overcome. In their attempts to rectify Darwin?s errors, William James, James Mark Baldwin and John Dewey each made important contributions (...)
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  27. Wenyi Zhang (2014). Bearing the Decline of Animal Sacrifice: Enhanced State of Consciousness, Illness, Taboos, and the Government in Southwest China. Anthropology of Consciousness 25 (1):116-140.score: 98.0
    In this study, I analyze how economic development projects and the ethnic tourism project in Southwest China have contributed to the failure of the ethnic Kachin villagers to observe taboos involved in shamanic healing rituals. Such a failure, initially as a local response to politico-economic processes in Southwest China, exacerbates the increasingly poor health status of Kachin shamans in the local community. Taboos thus become an active site where the local decline of animal sacrifice intersects with regional processes of economic (...)
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  28. Wesley Buckwalter & Mark Phelan (2013). Function and Feeling Machines: A Defense of the Philosophical Conception of Subjective Experience. Philosophical Studies 166 (2):349-361.score: 96.0
    Philosophers of mind typically group experiential states together and distinguish these from intentional states on the basis of their purportedly obvious phenomenal character. Sytsma and Machery (Phil Stud 151(2): 299–327, 2010) challenge this dichotomy by presenting evidence that non-philosophers do not classify subjective experiences relative to a state’s phenomenological character, but rather by its valence. However we argue that S&M’s results do not speak to folk beliefs about the nature of experiential states, but rather to folk beliefs about the entity (...)
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  29. M. A. Persinger & S. A. Koren (2007). A Theory of Neurophysics and Quantum Neuroscience: Implications for Brain Function and the Limits of Consciousness. International Journal of Neuroscience 117 (2):157-175.score: 96.0
  30. Peter Mott (1982). On the Function of Consciousness. Mind 91 (July):423-9.score: 96.0
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  31. David M. Black (2001). Psychoanalysis and the Function of Consciousness. In Anthony Molino & Christine Ware (eds.), Where Id Was: Challenging Normalization in Psychoanalysis. Disseminations, Psychoanalysis in Contexts. Wesleyan University Press. 47-57.score: 96.0
  32. Natika Newton (2001). The Function of the Cerebellum in Cognition, Affect and Consciousness: Empirical Support for the Embodied Mind--Introduction. Consciousness and Emotion 2 (2):273-276.score: 96.0
  33. L. Syd M. Johnson (2013). Can They Suffer? The Ethical Priority of Quality of Life Research in Disorders of Consciousness. Bioethica Forum 6 (4):129-136.score: 94.0
    There is ongoing ethical and legal debate about withdrawing life sup- port for patients with disorders of consciousness (DOCs). Frequently fu- eling the debate are implicit assumptions about the value of life in a state of impaired consciousness, and persistent uncertainty about the quality of life (QoL) of these persons. Yet there are no validated methods for assessing QoL in this population, and a significant obstacle to doing so is their inability to communicate. Recent neuroscientific discoveries might circumvent (...)
     
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  34. Antti Revonsuo & Katja Valli (2000). Dreaming and Consciousness: Testing the Threat Simulation Theory of the Function of Dreaming. Psyche 6 (8).score: 93.0
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  35. K. Konno, Y. Katayama & T. Yamamoto (2002). Consciousness and the Intercortical Correlation Function of Electroencephalograms. In Kunio Yasue, Marj Jibu & Tarcisio Della Senta (eds.), No Matter, Never Mind. John Benjamins.score: 93.0
     
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  36. Ezequiel Morsella, Stephen C. Krieger & John A. Bargh (2009). The Primary Function of Consciousness: Why Skeletal Muscles Are Voluntary Muscles. In Ezequiel Morsella, John A. Bargh & Peter M. Gollwitzer (eds.), Oxford Handbook of Human Action. Oxford University Press.score: 93.0
  37. Keith Oatley (1988). On Changing One's Mind: A Possible Function of Consciousness. In Anthony J. Marcel & E. Bisiach (eds.), Consciousness in Contemporary Science. Oxford University Press. 369--389.score: 93.0
  38. Robert van Gulick (1994). Deficit Studies and the Function of Phenomenal Consciousness. In George Graham & G. Lynn Stephens (eds.), Philosophical Psychopathology. MIT Press.score: 93.0
     
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  39. Gregory M. Nixon (2010). Myth and Mind: The Origin of Consciousness in the Discovery of the Sacred. Journal of Consciousness Exploration and Research 1 (3):289-337.score: 92.0
    By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude that (...)
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  40. Arnold Trehub (2007). Space, Self, and the Theater of Consciousness. Consciousness and Cognition 16 (2):310-330.score: 92.0
    Over a decade ago, I introduced a large-scale theory of the cognitive brain which explained for the first time how the human brain is able to create internal models of its intimate world and invent models of a wider universe. An essential part of the theoretical model is an organization of neuronal mechanisms which I have named the Retinoid Model (Trehub, 1977, 1991). This hypothesized brain system has structural and dynamic properties enabling it to register and appropriately integrate disparate foveal (...)
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  41. John E. Stewart (2007). The Future Evolution of Consciousness. Journal of Consciousness Studies 14 (8):58-92.score: 92.0
    What is the potential for improvements in the functioning of consciousness? The paper addresses this issue using global workspace theory. According to this model, the prime function of consciousness is to develop novel adaptive responses. Consciousness does this by putting together new combinations of knowledge, skills and other disparate resources that are recruited from throughout the brain. The paper's search for potential improvements in consciousness is aided by studies of a developmental transition that enhances functioning (...)
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  42. Uriah Kriegel (2007). A Cross-Order Integration Hypothesis for the Neural Correlate of Consciousness. Consciousness & Cognition 16 (4):897-912.score: 92.0
    b>. One major problem many hypotheses regarding the neural correlate of consciousness (NCC) face is what we might call “the why question”: _why _would this particular neural feature, rather than another, correlate with consciousness? The purpose of the present paper is to develop an NCC hypothesis that answers this question. The proposed hypothesis is inspired by the Cross-Order Integration (COI) theory of consciousness, according to which consciousness arises from the functional integration of a first-order representation of (...)
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  43. Nathan Porath (2013). “Not to Be Aware Anymore”: Indigenous Sumatran Ideas and Shamanic Experiences of Changed States of Awareness/Consciousness. Anthropology of Consciousness 24 (1):7-31.score: 92.0
    Anthropologists working on altered states of consciousness (ASC) have suggested that we should do away with psychologizing concepts and use people's own terms for these experiences. With material drawn from the Orang Sakai of Sumatra this paper shows that practitioners who utilize ASC do recognize the alteration of states of awareness as preconditions for numinous interactions. Also critically discussed is the term ASC.
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  44. Ronald J. Pekala & Levine R. L. Wenger C. F. (1985). Individual Differences in Phenomenological Experience: States of Consciousness as a Function of Absorption. Journal of Personality and Social Psychology 48:125-32.score: 90.0
  45. Yu Guangyuan (1981). The Function of Consciousness on Matter. Contemporary Chinese Thought 12 (3):38-54.score: 90.0
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  46. Guven Guzeldere, Owen J. Flanagan & Valerie Gray Hardcastle (2000). The Nature and Function of Consciousness: Lessons From Blindsight. In Michael S. Gazzaniga (ed.), The New Cognitive Neurosciences: 2nd Edition. Mit Press.score: 90.0
  47. David Navon (1991). The Function of Consciousness or of Information? Behavioral and Brain Sciences 14 (4):690-691.score: 90.0
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  48. Terry D. Palmer & Ashley K. Ramsey (2012). The Function of Consciousness in Multisensory Integration. Cognition 125 (3):353-364.score: 90.0
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  49. Gy Yu (1981). The Function of Consciousness on Matter+ How Consciousness Acts on the Material World. Chinese Studies in Philosophy 12 (3):38-54.score: 90.0
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