In this celebrated masterpiece Plato imagines a high-society dinner party in Athens in 416 B.C. at which the guests each deliver a short speech in praise of love.

To celebrate the acquisition of the Tom Phillips archive, the Bodleian Library has asked the artist to assemble and design a series of books drawing on his themed collection of over 50,000 photographic postcards. These encompass the first half of the twentieth century, a period in which, thanks to the ever cheaper medium of photography, ‘ordinary’ people could afford to own their portraits.Bicycles documents the great age of the safety bicycle which was the instrument of emancipation for women and (...) freedom for men. Also we see competitive racers and pedalling toddlers.Each book contains 200 images chosen with the eye of a leading artist from a visually rich vein of social history. Their covers will also feature a thematically linked painting, especially created for each title, from Tom Phillips’ signature work, A Humument. (shrink)

This series celebrates the Bodleian Library's acquisition of Tom Phillips's archive of over 50,000 photographic postcards dating from the first half of the twentieth century, a period in which, thanks to the ever cheaper medium of photography, 'ordinary' people could afford to own their portraits. Each title in this series is thematically assembled and designed by the artist, the covers featuring a linked painting specially created for each title from Tom Phillips's signature work, A Humument.Fantasy Travel shows people (...) sitting proudly and playfully in studio mock-ups of aeroplanes, cars, speedboats and hot air balloons. Such modes of transport were beyond the dreams of the average person in the early twentieth century but the photographic studios allowed them to indulge wild flights of fancy and take away the resulting postcards. (shrink)

This series celebrates the Bodleian Library's acquisition of Tom Phillips's archive of over 50,000 photographic postcards dating from the first half of the twentieth century, a period in which, thanks to the ever cheaper medium of photography, 'ordinary' people could afford to own their portraits. Each title in this series is thematically assembled and designed by the artist, the covers featuring a linked painting specially created for each title from Tom Phillips's signature work, A Humument.With an illuminating foreword (...) by Eric Musgrave, 'Menswear' presents postcards of men in all manner of outfits, whether formal, practical or casual, dating from around 1900 up to c. 1949. Most of the subjects are posing for portraits, displaying both their individual style and an interpretation of the fashions of the time. The rich variety of accessories on display includes ties, gloves, pocket squares, walking sticks, canes, boutonnières and spats. (shrink)

To celebrate the acquisition of the Tom Phillips archive, the Bodleian Library has asked the artist to assemble and design a series of books drawing on his themed collection of over 50,000 photographic postcards. These encompass the first half of the twentieth century, a period in which, thanks to the ever cheaper medium of photography, ‘ordinary’ people could afford to own their portraits.Readers shows people reading a wide variety of material from the Bible to Film Fun, either in the (...) photographer’s studio, in their own home or holidaying on the beach.This book contains 200 images chosen with the eye of a leading artist from a visually rich vein of social history. Their covers will also feature a thematically linked painting, especially created for each title, from Tom Phillips’ signature work, A Humument. (shrink)

To celebrate the acquisition of the Tom Phillips archive, the Bodleian Library has asked the artist to assemble and design a series of books drawing on his themed collection of over 50,000 photographic postcards. These encompass the first half of the twentieth century, a period in which, thanks to the ever cheaper medium of photography, ‘ordinary’ people could afford to own their portraits.Women in Hats explores the remarkable range in the world of millinery from outrageous Edwardian creations to the (...) inventive austerities of the Second World War.This book contains 200 images chosen with the eye of a leading artist from a visually rich vein of social history. Their covers will also feature a thematically linked painting, especially created for each title, from Tom Phillips’ signature work, A Humument. (shrink)

The importance of music for epinician, as for all other types of choral performance in Archaic and Classical Greece, has long been recognized, but the exiguousness of the evidence for the compositional principles behind such music, and for what these poems actually sounded like in performance, has limited scholarly enquiries. Examination of Pindar's texts themselves for evidence of his musical practices was for a long time dominated by extensive and often inconclusive debate about the relations between metres and modes. More (...) recently scholars have begun to explore Pindar's relations to contemporary developments in musical performance, and in doing so have opened up new questions about how music affected audiences as aesthetically and culturally significant in its own right, and how it interacted with the language of the text. This article will investigate the performance scenarios of two of Pindar's epinicians, arguing that in each case the poems contain indications of specific musical accompaniments, and use these scenarios as a starting point for engaging with wider interpretative questions. The self-referential dimension of these compositions will be of particular importance; I shall argue that Pindar deployed a type of musical intertextuality, in which his compositions draw on pre-existing melodic structures, utilizing their cultural associations for the purposes of his own pieces, a process crucial to the dynamics of performance of the poems concerned. By doing so I shall attempt to reach a better understanding of the roles played by music in epinician performance and of Pindar's place in relation to the musical culture in which he worked. (shrink)

This magnificent celebration of the world's oldest and most diverse artistic traditions is considered the definitive book on African art. Ranging from the oldest known human artifact, circa 1.6 million BC, to pieces made within living memory, the objects collected in this extraordinary volume reflect a continent of enormous cultural and historical scope. Arranged chronologically within seven geographical sections, it offers an astonishing array of sculptures in wood, bronze, stone, and gold, as well as rock paintings, ceremonial pieces, ceramics, jewelry, (...) and textiles culled from private and public collections around the world. Commentary by renowned scholars illuminates the cultural and historical significance of these pieces, and in-depth authoritative texts highlight critical aspects of each region. Together these words and images take readers on an artistic grand tour through a continent of unparalleled diversity, and towards the thrilling discovery of not one Africa, but many. (shrink)

At Iliad 13.751-3, Hector heeds Polydamas' advice to rally the Trojans by gathering their best fighters together and debating their next move. The speech is followed by a simile that has puzzled some commentators, in which Hector is compared to a snowy mountain as he moves through the Trojan ranks. The passage runs as follows: ‘Πουλυδάμα σὺ μὲν αὐτοῦ ἐρύκακε πάντας ἀρίστους,αὐτὰρ ἐγὼ κεῖσ’ εἶμι καὶ ἀντιόω πολέμοιο·αἶψα δ’ ἐλεύσομαι αὖτις ἐπὴν εὖ τοῖς ἐπιτείλω.’ἦ ῥα, καὶ ὁρμήθη ὄρεϊ νιφόεντι ἐοικὼςκεκλήγων, (...) διὰ δὲ Τρώων πέτετ’ ἠδ’ ἐπικούρων. 755οἳ δ’ ἐς Πανθοΐδην ἀγαπήνορα Πουλυδάμανταπάντες ἐπεσσεύοντ’, ἐπεὶ Ἕκτορος ἔκλυον αὐδήν.‘Polydamas, hold all the best men here, while I go there and face the battle. I shall swiftly come back again, when I have given my orders to the men.’ He spoke and rushed off appearing like a snowy mountain, crying out, and flew through the ranks of the Trojans and their allies, and they all rushed to the kindly-minded Polydamas, Panthoos’ son, when they heard Hector's voice. (shrink)

What difference does music make to performance poetry, and how did the ancients understand this relationship? This volume explores the interaction of music and language in ancient Greek poetry, arguing that music crucially informs the ways in which these texts create meaning and exploring its place in contemporary critical writings.

Comparisons are drawn between two theories of visual perception and two modes of information processing. Characteristics delineating dorsal and ventral visual systems lack internal consistency, probably because they are not completely separable. Mechanism is inherent when distinguishing these systems, and becomes more apparent with different processing domains. What is lacking is a more explicit means of linking these theories.

Policymakers and researchers consistently call for greater human accountability for AI technologies. We should be clear about two distinct features of accountability.

Increasingly, social media platforms are understood by researchers to be valuable sites of politically-relevant discussions. However, analyses of social media data are typically undertaken by focusing on ‘snapshots’ of issues using query-keyword search strategies. This paper develops an alternative, less issue-based, mode of analysing Twitter data. It provides a framework for working qualitatively with longitudinally-oriented Twitter data, and uses an empirical case to consider the value and the challenges of doing so. Exploring how Twitter users place “everyday” talk around the (...) socio-political issue of UK welfare provision, we draw on digital ethnography and narrative analysis techniques to analyse 25 user-timelines and identify three distinctions in users’ practices: users’ engagements with welfare as TV entertainment or as a socio-political concern; the degree of sustained engagement with said issues, and; the degree to which users’ tweeting practices around welfare were congruent with or in contrast to their other tweets. With this analytic orientation, we demonstrate how a longitudinal analysis of user-timelines provides rich resources that facilitate a more nuanced understanding of user engagement in everyday socio-political discussions online. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume XXVI, Number 1, April 2000, pp. 179-181 A Puzzling Passage in "Why Utility Pleases" PHILLIP D. CUMMINS It could hardly be controversial that in "Why utility pleases," Section V of his Enquiry concerning the Principles of Morals, Hume purports to tell his readers why utility pleases. It is not controversial that in that section he rejected the deduction of morals from self-love, that is, the thesis (...) that utility pleases because actions and policies possessing it inevitably are in the actual or perceived selfinterest of the person who approves of them. This is not to deny there are interpretive issues. Nor is it to deny that there are passages which puzzle. Here is one: This deduction of morals from self-love, or a regard to private interest, is an obvious thought, and has not arisen wholly from the wanton sallies and sportive assaults of the sceptics. To mention no others, POLYBIUS, one of the gravest and most judicious, as well as most moral writers of antiquity, has assigned this selfish origin to all our sentiments of virtue. But though the solid, practical sense of that author, and his aversion to all vain subtilties, render his authority on the present subject very considerable, yet is not this an affair to be decided by authority, and the voice of nature and experience seems plainly to oppose the selfish theory. The quotation is from the new Oxford Philosophical Texts edition of the Enquiry edited by Tom L. Beauchamp, who is also responsible for the critical Phillip D. Cummins is at the Department of Philosophy, 269 English Philosophy Building, The University of Iowa, Iowa City, IA 52242-1408, USA. e-mail: [email protected] 180 Phillip D. Cummins edition. It should be noted that the quoted version agrees with both Nidditch's revised Selby-Bigge edition and the older but still useful Hendel edition. In short, this seems to be the standard wording. Nonetheless, the passage seems both to need correction and to be easily corrected. Hume presents Polybius as a highly respected defender of the selflove theory,1 one whose "authority on the present subject" is considerable. This asserted, he adds, "yet is not this an affair to be decided by authority, and the voice of nature and experience seems plainly to oppose the selfish theory." If we contrast the actual wording of the first conjunct to "yet is this an affair to be decided by authority," which expresses a genuine question, it is obvious that the first conjunct is a rhetorical question which implies that authority should decide the issue. The prior reference to Polybius seems to imply that he is the authority in question. Since, according to Hume, Polybius endorsed the selfish theory, the first conjunct itself seems to endorse the selfish theory. However, the second conjunct explicitly and directly challenges that very theory by asserting that both nature and experience oppose it. Thus, in the same sentential unit an appeal to authority is first endorsed, though it is in opposition to Hume's subsequent position, then rejected, as one would expect it to be, given that position. At worst there is inconsistency; at best a muddle. The simple correction is to rearrange three words in the first conjunct, replacing "is not this" with "this is not." These two phrases are generally used in opposition to one another; consider, for example, "Is not this the time to celebrate?" and "This is not the time to celebrate." The former grammatically is a question but its rhetorical function is to imply that it is indeed the time to celebrate, which the latter flatly denies. Note that in the present case, "yet this is not an affair to be decided by authority, and the voice of nature and experience seems plainly to oppose the selfish theory" expresses a claim perfectly in keeping with the argument that follows. Hume will appeal to nature and experience to oppose even those important authorities who endorse the selfish theory. It might be objected that my proposed correction is not needed because sense can be made of the key sentential unit, "yet... theory," as it stands. It might be argued that in the first... (shrink)

_ Source: _Page Count 19 The ideal of personal autonomy faces a challenge from advocates of orthonomy, who think good government should displace self-government. These critics claim that autonomy is an arbitrary kind of psychological harmony and that we should instead concentrate on ensuring our motivations and deliberations are responsive to reasons. This paper recasts these objections as part of an intramural debate between approaches to autonomy that accept or reject the requirement for robust rational capacities. It argues that autonomy (...) depends upon such responsiveness to reasons, countering objections that ‘externalist’ rationalist criteria strip the self from self-government. (shrink)

Emotion recognition skills and the ability to understand the mental states of others are crucial for normal social functioning. Conversely, delays and impairments in these processes can have a profound impact on capability to engage in, maintain, and effectively regulate social interactions. Therefore, this study aimed to compare the performance of 42 autistic children, 45 unaffected siblings, and 41 typically developing controls on the Affect Recognition and Theory of Mind subtests of the Developmental Neuropsychological Assessment Battery. There were no significant (...) differences between siblings and TD controls. Autistic children showed significantly poorer performance on AR when compared to TD controls and on TOM when compared to both TD controls and unaffected siblings. An additional comparison of ASD, unaffected sibling and TD control subsamples, matched on full-scale IQ, revealed no group differences for either AR or TOM. AR and TOM processes have received less research attention in siblings of autistic children and remain less well characterized. Therefore, despite limitations, findings reported here contribute to our growing understanding of AR and TOM abilities in siblings of autistic children and highlight important future research directions. (shrink)

More than twenty years after its original publication, The Case for Animal Rights is an acknowledged classic of moral philosophy, and its author is recognized as the intellectual leader of the animal rights movement. In a new and fully considered preface, Regan responds to his critics and defends the book's revolutionary position.

Algorithms wield increasing control over our lives—over which jobs we get, whether we're granted loans, what information we're exposed to online, and so on. Algorithms can, and often do, wield their power in a biased way, and much work has been devoted to algorithmic bias. In contrast, algorithmic neutrality has gone largely neglected. I investigate three questions about algorithmic neutrality: What is it? Is it possible? And when we have it in mind, what can we learn about algorithmic bias?

Why equality cannot be conditional on a shared human “nature” but has to be for all For centuries, ringing declarations about all men being created equal appealed to a shared human nature as the reason to consider ourselves equals. But appeals to natural equality invited gradations of natural difference, and the ambiguity at the heart of “nature” enabled generations to write of people as equal by nature while barely noticing the exclusion of those marked as inferior by their gender, race, (...) or class. Despite what we commonly tell ourselves, these exclusions and gradations continue today. In Unconditional Equals, political philosopher Anne Phillips challenges attempts to justify equality by reference to a shared human nature, arguing that justification turns into conditions and ends up as exclusion. Rejecting the logic of justification, she calls instead for a genuinely unconditional equality. Drawing on political, feminist, and postcolonial theory, Unconditional Equals argues that we should understand equality not as something grounded in shared characteristics but as something people enact when they refuse to be considered inferiors. At a time when the supposedly shared belief in human equality is so patently not shared, the book makes a powerful case for seeing equality as a commitment we make to ourselves and others, and a claim we make on others when they deny us our status as equals. (shrink)

It follows from Humean principles of plenitude, I argue, that island universes are possible: physical reality might have 'absolutely isolated' parts. This makes trouble for Lewis's modal realism; but the realist has a way out. First, accept absolute actuality, which is defensible, I argue, on independent grounds. Second, revise the standard analysis of modality: modal operators are 'plural', not 'individual', quantifiers over possible worlds. This solves the problem of island universes and confers three additional benefits: an 'unqualified' principle of compossibility (...) can be accepted; the possibility of nothing can be accommodated; and the identity of indiscernible worlds can be decisively refuted. (shrink)

It is an important feature of creatures like us that our various motivations compete for control over our behaviour, including mental behaviour such as imagining and attending. In large part, this competition is adjudicated by the stimulation of affect — the intrinsically pleasant or unpleasant aspects of experience. In this paper I argue that the motivation-affect system controls a sub-type of attention called 'alerting attention' to bring various goals and stimuli to consciousness and thereby prioritize those contents for action. This (...) view allows me to flesh out the global workspace theory of consciousness, as well as some of the phenomenal characteristics of conscious experience. (shrink)

To understand Self-Representationalism you need to understand its family. Self-Representationalism is a branch of the Meta-Representationalist family, and according to theories in this family what distinguishes conscious mental representations from unconscious mental representations is that conscious ones are themselves the target of a mental meta¬-representational state. A mental state M1 is thus phenomenally conscious in virtue of being suitably represented by some mental state M2. What distinguishes the Self-Representationalist branch of the family is the claim that M1 and M2 must (...) be the same token mental state, so a mental state is phenomenally conscious in virtue of suitably representing itself. This Self-Representationalist branch of the family divides into further branches, giving us specific implementations of the Self-Representationalist approach. But before asking whether we should adopt Self-Representationalism, and in what form, we should reflect on why Meta-Representationalism is an attractive family in the first place. After all, Self-Representationalist theories trade on their family name, claiming to deliver on the promises that drive the Meta-Representationalist approach. The two most important promises of Meta-Representationalism are: a) the promise of capturing the transitivity of consciousness and; b) the promise of rendering consciousness naturalisable. I discuss each in turn. (shrink)

Tradition has it that, although we experience darkness, we can neither hear nor hallucinate silence. At most, we hear that it is silent, in virtue of lacking auditory experience. This cognitive view is at odds with our ordinary thought and talk. Yet it is not easy to vouchsafe the perception of silence: Sorensen‘s recent account entails the implausible claim that the permanently and profoundly deaf are perpetually hallucinating silence. To better defend the view that we can genuinely hear and hallucinate (...) silence, we must reject the austere picture of conscious experience which underpins the cognitive theory. According to that picture, conscious experience is a simple relation between subjects and objects. In the absence of an object, there is no relation, and so no experience. By enriching this picture, room can be found for the experience of silence. I explore this idea in two phases. First, I defend the thought that we can hear and hallucinate certain forms of silence, such as pauses, in virtue of experiencing contrastive sounds. Second, I draw on Moore‘s analysis of sensation to suggest that simply experiencing silence is a special form of objectless consciousness. I offer two ways of fleshing out this idea. According to the first, auditory experience possesses a temporal field within which the absence of sounds can be perceived. According to the second, purely Moorean account, it is our capacity to listen in the absence of sounds that underlies the phenomenon of experiencing silence. (shrink)

This volume offers authoritative discussions of all aspects of Epicurus's philosophy and then traces out some of its most important subsequent influences throughout the Western intellectual tradition. Such a detailed and comprehensive study of Epicureanism is especially timely given the tremendous current revival of interest in Epicurus and his rivals, the Stoics. The thirty-one contributions in this volume offer an unmatched resource for all those wishing to deepen their knowledge of Epicurus' powerful arguments about happiness, death, and the nature of (...) the material world and our place in it. At the same time, his arguments are carefully placed in the context of ancient and subsequent disputes, thus offering readers the opportunity of measuring Epicurean arguments against a wide range of opponents--from Platonists, Aristotelians and Stoics, to Hegel and Nietzsche, and finally on to such important contemporary philosophers as Thomas Nagel and Bernard Williams. (shrink)

What is a human being? The twentieth and twenty-first century tradition known as 'philosophical anthropology' has approached this question with unusual sophistication, experimentalism, and subtlety. Such innovations as Arnold Gehlen's description of humans as naturally 'deficient' beings in need of artificial institutions to survive; Max Scheler's concept of 'spirit' (Geist) as the physically and organically irreducible realm of persons and spiritual acts; and Helmuth Plessner's analysis of the way human embodiment transcends spatial locations and limitations ('ex-centric positionality') have inspired generations (...) of European intellectuals. This edited collection from an international network of scholars critically engages the philosophical anthropologies of Scheler, Plessner, Gehlen, Blumenberg, and others in unparalleled detail, showing their applicability to the themes of nature and naturalism, organic life, comparative primatology, cultural anthropology, paleoanthropology, the body, addiction, and death. The volume sets a new standard for Anglophone scholarship on this tradition and will be required reading for specialists in twentieth-century philosophy, history of the human sciences, history of the life sciences, and philosophies of human nature. (shrink)

Abstract Temporal Externalism is the view that future events can contribute to determining the present content of our thoughts and utterances. Two objections to Temporal Externalism are discussed and rejected. The first is that Temporal Externalism has implausible consequences for the epistemology of biology and other taxonomic sciences (Brown, 2000). The second is that it is committed to implausible claims about dispositions.

If we were to connect two individuals’ brains together, how would this affect the individuals’ conscious experiences? In particular, it is possible for two people to share any of their conscious experiences; to simultaneously enjoy some token experiences while remaining distinct subjects? The case of the Hogan twins—craniopagus conjoined twins whose brains are connected at the thalamus—seems to show that this can happen. I argue that while practical empirical methods cannot tell us directly whether or not the twins share conscious (...) experiences, considerations about the locality of content processing in the brain entails that they most likely do so. (shrink)

How wrong is it to deceive someone into sex by lying, say, about one's profession? The answer is seriously wrong when the liar's actual profession would be a deal breaker for the victim of the deception: this deception vitiates the victim's sexual consent, and it is seriously wrong to have sex with someone while lacking his or her consent.

Philosophers have lately seized upon Sperling's partial report technique and subsequent work on iconic memory in support of controversial claims about perceptual experience, in particular that phenomenology overflows cognitive access. Drawing on mounting evidence concerning postdictive perception, I offer an interpretation of Sperling's data in terms of cue-sensitive experience which fails to support any such claims. Arguments for overflow based on change-detection paradigms (e.g. Landman et al., 2003; Sligte et al., 2008) cannot be blocked in this way. However, such paradigms (...) are fundamentally different from Sperling's and, for rather different reasons, equally fail to establish controversial claims about perceptual experience. (shrink)

“I am only what I make myself to be”, Fichte tells us. In this paper, I outline Fichte’s views on sex, marriage and gender, with two aims. Firstly, to elucidate an aspect of his moral theory which has received little attention, and secondly to argue that Fichte’s distinctive stance on selfhood, freedom, and normativity lead to a revisionary account of gender expression and identity, where people can freely carve out their own identity, irrespective of “nature”. In this paper, I therefore (...) outline Fichte’s own views, highlighting what I see as a tension in the texts between essentialism and antiessentialism about gender, before reconstructing a neo-Fichtean view which foregrounds the anti-essentialist aspect. (shrink)

In 1889, the German philologist Friedrich Blass isolated a section of Chapter 20 from Iamblichus’ Exhortation to Philosophy (mid- or late 3rd Century CE) as an extract from a lost sophistic or philosophical treatise from the late 5th Century BCE. In this article, I introduce the text, which is now known as 'Anonymus Iamblichi' (or 'the anonymous work preserved in Iamblichus') by appeal to its two main contexts (source preservation and original historical composition), translate and discuss all eight surviving fragments (...) in their entirety, and provide some closing remarks about its importance to this history of democratic thought. The text itself presents a series of very carefully interwoven arguments concerning the three “parts” of excellence (ἀρετή) – wisdom, courage, and eloquence – and their successful application in society. In the course of presenting this case, Anonymus Iamblichi comments on the conditions under which one should learn to be excellent (Fragments 1-2) and the ends to which one should direct one’s excellence (Fragments 3-4); he provides an anthropological discussion of the weaknesses of human psychology and its effects on the good man (Fragments 5-6) and an hypothetical thought experiment concerning the “Superman” (which naturally solicits comparison with Nietzsche’s übermensch) and his inability to overcome the multitude in a lawless state (Fragments 6 and 8); and a positive defense of law and justice, reflecting a pro-democratic philosophical perspective (Fragments 7-8) – a rara avis indeed in ancient philosophy. (shrink)

Dr. Floyd-Thomas’s paper brings nuance to the discussion of pride and the hubris brought by the Westernized Enlightenment across disciplines. As much as I have the impulse to throttle others or shout or spit with the onslaught of mis-truths and ‘alternative facts’, this would not be a wise moment to conclude inquiry as an oral historian, or a Christian ethicist. I ask, can we decolonize ourselves, our syllabi, the canon, and thus our students with grace, understanding, even forgiveness so as (...) not to repeat the trespasses? (shrink)

In this essay we critically evaluate the progress that has been made in solving the problem of meaning in artificial intelligence (AI) and robotics. We remain skeptical about solutions based on deep neural networks and cognitive robotics, which in our opinion do not fundamentally address the problem. We agree with the enactive approach to cognitive science that things appear as intrinsically meaningful for living beings because of their precarious existence as adaptive autopoietic individuals. But this approach inherits the problem of (...) failing to account for how meaning as such could make a difference for an agent’s behavior. In a nutshell, if life and mind are identified with physically deterministic phenomena, then there is no conceptual room for meaning to play a role in its own right. We argue that this impotence of meaning can be addressed by revising the concept of nature such that the macroscopic scale of the living can be characterized by physical indeterminacy. We consider the implications of this revision of the mind-body relationship for synthetic approaches. (shrink)

To understand Self-Representationalism you need to understand its family. Self-Representationalism is a branch of the Meta-Representationalist family, and according to theories in this family what distinguishes conscious mental representations from unconscious mental representations is that conscious ones are themselves the target of a mental meta¬-representational state. A mental state M1 is thus phenomenally conscious in virtue of being suitably represented by some mental state M2. What distinguishes the Self-Representationalist branch of the family is the claim that M1 and M2 must (...) be the same token mental state, so a mental state is phenomenally conscious in virtue of suitably representing itself. This Self-Representationalist branch of the family divides into further branches, giving us specific implementations of the Self-Representationalist approach. But before asking whether we should adopt Self-Representationalism, and in what form, we should reflect on why Meta-Representationalism is an attractive family in the first place. After all, Self-Representationalist theories trade on their family name, claiming to deliver on the promises that drive the Meta-Representationalist approach. The two most important promises of Meta-Representationalism are: a) the promise of capturing the transitivity of consciousness and; b) the promise of rendering consciousness naturalisable. I discuss each in turn. (shrink)