Absent Qualia

The objective of this paper is to defend the non-reductive thesis of phenomenal consciousness. This paper will give an overview of the arguments for the non-reductive explanation of phenomenal consciousness and justify why the reductionist approach is implausible in the context of explaining phenomenal subjective experience. The debate between reductionist and non-reductionist on the project of demystifying and mystifying phenomenal consciousness is driven by two fundamental assumptions-1) Reductive-Naturalistic Objectivism, 2) Phenomenal Realism. There are several arguments for the irreducibility of phenomenal (...) consciousness; this paper will focus on the inverted spectrum argument, knowledge argument, and the conceivability argument. (shrink)

Ποιο είναι το νόημα της απουσίας; Τι σημαίνει «αλλού και άλλοτε»; Ποιος είναι ο τρόπος ύπαρξης της απουσίας, του αλλού και άλλοτε, για εμάς τους παρόντες; Τι σημαίνει απουσία; Πώς μπορούμε να σκεφτούμε την απουσία; Πώς καθοδηγεί τους πόθους μας η απουσία; Η απουσία τυλίγει κάθε παρουσία όπως η σκοτεινή ύλη την ορατή ύλη. Οι σελίδες που ακολουθούν δεν περιέχουν κάποιες τελικές απαντήσεις αλλά μάλλον μία πορεία προσέγγισης τους ερωτήματος, μία πορεία πλάγια, μία απόπειρα πλαγιοκόπησης ενός θέματος που, κατά μέτωπον, (...) διαφεύγει την προσοχή μας, μία απόπειρα συνάντησης του μη-όντος στις παρυφές του όντος. (shrink)

This paper revisits some classic thought experiments in which experiences are detached from their characteristic causal roles, and explores what these thought experiments tell us about qualia epiphenomenalism, i.e., the view that qualia are epiphenomenal properties. It argues that qualia epiphenomenalism is true just in case it is possible for experiences of the same type to have entirely different causal powers. This is done with the help of new conceptual tools regarding the concept of an epiphenomenal property. One conclusion is (...) that it is not obvious if qualia epiphenomenalism is false; and it is also not obvious what should make us believe that it is false—or for that matter, true. Connections between qualia epiphenomenalism, physicalism, and non-physicalist property dualism are further explored. (shrink)

This chapter argues there are many hints in the dialogue, plot, and physics of the first season of Westworld that the events in the show do not take place within a theme park, but rather in a virtual reality (VR) world that people "visit" to escape the "real world." The philosophical implications I draw are several. First, to be simulated is to be real: simulated worlds are every bit as real as "the real world", and simulated people (hosts) are every (...) bit as real as "real" ones. Second, failure to appreciate this equivalence is already leading us to treat our simulated creations (artificially intelligent agents, videogame characters, etc.) in the same kinds of morally deplorable ways that humans in Westworld treat theirs. (shrink)

The Nagel inspired “something-it-is-like” conception of conscious experience remains a dominant approach in philosophy. In this paper I criticize a prevalent philosophical construal of SIL consciousness, one that understands SIL as a property of mental states rather than entities as a whole. I argue against thinking of SIL as a property of states, showing how such a view is in fact prevalent, under-warranted, and philosophically pernicious in that it often leads to an implausible reduction of conscious experience to qualia. I (...) then develop a holistic conception of SIL for entities and argue that it has at least equal pre-empirical warrant, is more conservative philosophically in that it decides less from the a priori “armchair,” and enjoys a fruitful two-way relationship with empirical work. (shrink)

We evaluate the role of embodiment in ordinary mental state ascriptions. Presented are five experiments on phenomenal state ascriptions to disembodied entities such as ghosts and spirits. Results suggest that biological embodiment is not a central principle of folk psychology guiding ascriptions of phenomenal consciousness. By contrast, results continue to support the important role of functional considerations in theory of mind judgments.

Experimenters generally infer whether participants have visual experiences based on metacognitive responses. We showed a well-studied blindsight participant, GY, several definitions of the term “qualia” and then questioned him about whether he felt or he experienced qualia in his normal and blind fields. We found, contrary to others who have used different methods for measuring qualia, that GY does not have qualia for stationary stimuli in his blind field. This novel method for directly assessing qualia embraces the idea that experiences (...) should be related by the experiencer, not the experimenter. (shrink)

Philosophical and scientific defenses of Indirect Realism and counterarguments to the attacks of qualiaphobes.

At the very heart of the mind-body problem is the question of the nature of consciousness. It is consciousness, and in particular _phenomenal_ consciousness, that makes the mind-body relation so deeply perplexing. Many philosophers hold that no defi nition of phenomenal consciousness is possible: any such putative defi nition would automatically use the concept of phenomenal consciousness and thus render the defi nition circular. The usual view is that the concept of phenomenal consciousness is one that must be explained by (...) means of specifi c examples and associated comments. (shrink)

It has become popular to distinguish between phenomenal and non-phenomenal kinds of mentality and consciousness, for example, phenomenal and functional kinds of consciousness, or qualia and cognition. As Chalmers has so famously suggested, explaining mental phenomena like functionally “conscious” states constitutes some of the “easy problems” in philosophy of mind; explaining phenomenal consciousness, on the other hand, is the “hard problem.” One difficulty with this distinction is that it leaves open the nomological possibility of systems (“phenomenal zombies”) which are conscious (...) in the functional sense but which have no experiential, subjective life. Chalmers=s response to this challenge is to argue that qualia naturally supervene on functional organization. In defense of this thesis, Chalmers introduces two closely related thought experiments: fading qualia and dancing qualia. In this paper, I challenge the arguments he develops out of these thought experiments. I argue that they are unconvincing - indeed, question begging - and ultimately based on an assumption which suggests that his view of cognition, and the hard/easy problem distinction more generally, is overly simplistic and misleading. (shrink)

John Searle and David Chalmers have each invoked the silicon-brain thought experiment, though to very different effect. Searle uses the possibility of silicon brains to argue that there is no ontological connection between consciousness and causal/functional role. Chalmers, on the other hand, thinks the possibility of silicon brains is grounds for positing a nomological connection between functional structure and consciousness . In this article I attempt to explain how they manage to draw such divergent conclusions from the very same thought (...) experiment. I argue that Searle's hypothesis of the Background coupled with the connection principle militate against his own interpretation of the silicon-brain thought experiment. This leaves him with no alternative, in his bid to undermine the principle of organizational invariance, but to assume the role of the apostate and disavow the silicon-brain thought experiment. (shrink)

Most philosophers of mind nowadays espouse two metaphysical views: Nonreductive Physicalism and the causal efficacy of the mental. Throughout this work I will refer to the conjunction of both claims as the Causal Autonomy of the Mental. Nevertheless, this position is threatened by a number of difficulties which are far more serious than one would imagine given the broad consensus that it has generated during the last decades. This paper purports to offer a careful examination of some of these difficulties (...) and show the considerable efforts that one has to undertake in order to try to overcome them. The difficulties examined will concern only metaphysical problems common to all special science properties but not specific of mental properties. So, in proposing a functionalist version of Nonreductive Physicalism in what follows, I will not attempt to answer to well known objections such as the absent qualia argument and the like. This should not be interpreted as a limitation! in the scope of this work. On the contrary, in dealing with more general objections we will try to evaluate a position which entails (under common assumptions) the Causal Autonomy of the Mental, namely: Nonreductive Physicalism plus the causal efficacy of special science properties. (shrink)

Machine generated contents note: 1 The Cartesian legacy -- The dominant paradigm -- Cartesian dualism -- The secret life of the body -- The Cartesian theatre -- The domain of reason -- The causal relevance of the mind -- Conclusion -- Further reading --2 Reductionism and the road to functionalism -- Causation, scientific realism, and physicalism -- Reductionism and central state materialism -- Problems with central state materialism -- Modified ontological physicalism: supervenience -- Modified explanatory physicalism: the disunity of -- (...) science picture -- Supervenient causation -- Functionalism -- Further reading --3 Computational models of mind -- Intentionality -- Rationality: the calculative account -- The computational model of mind -- Objections to the language of thought (1) -- Objections to the language of thought (2) -- Conclusion -- Further reading --4 The content of thought -- The internalist picture -- Externalism -- Singular thoughts -- Dual component theories -- Naturalistic externalism -- Teleological theories -- Conclusion -- Further reading --5 Anti-reductionist alternatives -- Interpretationalism -- Real patterns -- Direct interpretationalism -- Psychological causalism -- Modified psychological causalism -- Third-personalism and perspectivity -- The world from the point of view of the subject -- Context and culture -- Conclusion -- Further reading --6 The content of experience -- Consciousness -- The knowledge argument -- Absent qualia and inverted spectra -- Functionalist responses -- Internal monitoring -- Intentionalism -- Form and content -- The private language argument -- Further reading -- 7 Subjects of experience -- Subjectivity -- The subjective viewpoint -- Intersubjectivity -- Simulation theory -- Normativity and normality -- Expression -- Self-knowledge -- Conclusion -- Further reading --8 The embodied subject -- Mentality -- Desire -- Beyond the Cartesian body -- Metaphysical questions: multiple narratives -- Further reading -- Notes -- Bibliography -- Index. (shrink)

I defend the possibility of a functional account of the intrinsic qualities of sensory experience against the claim that functional characterization can only describe such qualities to the level of isomorphism of relational structures on those qualities. A form sensory holism might be true concerning the phenomenal, and this holism would account for some antifunctionalist intuition evoked by inverted spectrum and absent qualia arguments. Sensory holism is compatible with the correctness of functionalism about the phenomenal.

The isomorphism constraint places plausible limits on the use of third-person evidence to explain color experience but poses no difficulty for functionalists; they themselves argue for just such limits. Palmer's absent qualia claim is supported by neither the Color Machine nor Color Room examples. The nature of color experience depends on relations external to the color space, as well as internal to it.

It seems that we could be physically the same as we are now, only we would lack conscious awareness. If so, then nothing about our physical world is necessary for qualitative experience. However, a proper analysis of psychological functionalism eliminates this problem concerning the possibility of zombies. ‘Friends of absent qualia’ rely on an overly simple view of what counts as a functional analysis and of the function/structure distinction. The level of thought is not the only level at which one (...) might perform a functional analysis; all that is required for some description of a state to be functional is that it be defined in terms of its causal relations. Insofar as functionalism is not restricted to a higher level of analysis , then successful theories of consciousness should include whatever it is that makes those states have a qualitative character. (shrink)

As far as an adequate understanding of phenomenal consciousness is concerned, representationalist theories of mind which are modelled on the information processing paradigm, are, as much as corresponding neurobiological or functionalist theories, confronted with a series of arguments based on inverted or absent qualia considerations. These considerations display the following pattern: assuming we had complete knowledge about the neural and functional states which subserve the occurrence of phenomenal consciousness, would it not still be conceivable that these neural states (or states (...) with the same causal r. (shrink)

It is widely accepted that conscious experience has a physical basis. That is, the properties of experience (phenomenal properties, or qualia) systematically depend on physical properties according to some lawful relation. There are two key questions about this relation. The first concerns the strength of the laws: are they logically or metaphysically necessary, so that consciousness is nothing "over and above" the underlying physical process, or are they merely contingent laws like the law of gravity? This question about the strength (...) of the psychophysical link is the basis for debates over physicalism and property dualism. The second question concerns the shape of the laws: precisely how do phenomenal properties depend on physical properties? What sort of physical properties enter into the laws' antecedents, for instance; consequently, what sort of physical systems can give rise to conscious experience? It is this second question that I address in this paper. (shrink)

A hypothesis on the physiological conditions of consciousness is presented. It is assumed that the occurrence of states of consciousness causally depends on the formation of complex representational structures. Cortical neural networks that exhibit a high representational activity develop higher-order, self-referential representations as a result of self-organizing processes. The occurrence of such states is identical with the appearance of states of consciousness. The underlying physiological processes can be identified. It is assumed that neural assemblies instantiate mental representations; hence consciousness depends (...) on the rate at which large active assemblies are generated. The formation of assemblies involves the activation of the N-methyl-D-aspartate receptor channel complex which controls different forms of synaptic plasticity including rapid changes of the connection strengths. The various causes of unconsciousness (e.g., anaesthetics or brain stem lesions) have a common denominator: they directly or indirectly inhibit the formation of assemblies. (shrink)

Qualia are phenomenal properties of sensations and perceptual states: they are whatever it is that gives such states their “felt,” qualitative character. (In speaking of sensations, I speak of course not of mental objects or mental contents, but of mental events—of sensings, not sensa.).

One standard objection to the view that phenomenal experience is functionally determined is based upon what has come to be called ‘The Absent Qualia Hypothesis’, the idea that there could be a person or a machine that was functionally exactly like us but that felt or consciously experienced nothing at all . Advocates of this hypothesis typically maintain that we can easily imagine possible systems that meet the appropriate functional specifications but that intuitively lack any phenomenal consciousness. Ned Block , (...) for example, asks us to suppose that a billion Chinese people are each given a two-way radio with which to communicate with one another and with an artificial body. The movements of the body are controlled by the radio signals, and the signals themselves are made in accordance with instructions the Chinese people receive from a vast display in the sky which is visible to all of them. The instructions are such that the participating Chinese people together realize whatever programs the functionalist supposes underlie human phenomenal experience. (shrink)

This is a book about sensory states and their apparent characteristics. It confronts a whole series of metaphysical and epistemological questions and presents an argument for type materialism: the view that sensory states are identical with the neural states with which they are correlated. According to type materialism, sensations are only possessed by human beings and members of related biological species; silicon-based androids cannot have sensations. The author rebuts several other rival theories, and explores a number of important issues: the (...) forms and limits of introspective awareness of sensations, the semantic properties of sensory concepts, knowledge of other minds, and unity of consciousness. The book is a significant contribution to the philosophy of mind, and has much to say to psychologists and cognitive scientists. (shrink)

Functionalism, the philosophical theory that defines mental states in terms of their causal relations to stimuli, overt behaviour, and other inner mental states, has often been accused of being unable to account for the qualitative character of our experimential states. Many times such objections to functionalism take the form of conceivability arguments. One is asked to imagine situations where organisms who are in a functional state that is claimed to be a particular experience either have the qualitative character of that (...) experience altered or absent altogether. Many of these arguments are surprisingly advanced by materialist philosophers. I argue that if the conceivability arguments were successful against functionalism, then they would be successful against their alternative materialist views as well. So the conceivability arguments alone do not provide a good reason for materialists to abandon functionalism. I further argue that functionalism is best understood to be an empirical theory, and if it is so understood then the conceivability arguments have no force against it at all. A further consequence that emerges is that on an empirical functionalist view, qualia, if real, are properties in the domain of psychology. (shrink)

In this book, William Lycan reviews the diverse philosophical views on consciousness--including those of Kripke, Block, Campbell, Sellars, and Casteneda--and ..

Ned Block’s Chinese Nation Argument is offered as a counterexample to Turing-machine functionalism. According to that argument, one billion Chinese could be organized to instantiate Turing-machine descriptions of mental states. Since we wouldn’t want to impute qualia to such an organized population, functionalism cannot account for the qualitative character of mental states like pain. Paul Churchland and Patricia Churchland have challenged that argument by trying to show that an adequate representation of the complexity of mind requires at least 10 30,000,000 (...) homunculi. As such a large collection of Chinese is beyond comprehension, the intuitive force of Block’s example would be undercut. I argue that Churchland and Church land erroneously assume that every possible input-state combination in the human Turing-machine table must be assigned a homunculus. I attempt to restore the intuitive force of Block’s thought experiment by pointing to a way to simulate the human mind that does not require any such staggering number of homunculi. (shrink)

Ned Block’s Chinese Nation Argument is offered as a counterexample to Turing-machine functionalism. According to that argument, one billion Chinese could be organized to instantiate Turing-machine descriptions of mental states. Since we wouldn’t want to impute qualia to such an organized population, functionalism cannot account for the qualitative character of mental states like pain. Paul Churchland and Patricia Churchland have challenged that argument by trying to show that an adequate representation of the complexity of mind requires at least 10 30,000,000 (...) homunculi. As such a large collection of Chinese is beyond comprehension, the intuitive force of Block’s example would be undercut. I argue that Churchland and Church land erroneously assume that every possible input-state combination in the human Turing-machine table must be assigned a homunculus. I attempt to restore the intuitive force of Block’s thought experiment by pointing to a way to simulate the human mind that does not require any such staggering number of homunculi. (shrink)

In recent years, functionalism has emerged as the most appealing candidate for a materialistic theory of mind. Its central thesis - that types of mental states can be defined in terms of their causal and counterfactual relations to the sensory stimulations, other internal states, and behavior of the entities that have them - offers hope for a reasonable materialism: it promises type-identity conditions for beliefs, sensations, and emotions that are not irreducibly mental, yet would permit entities that are physically quite (...) different to be in mental states of the same type. (shrink)

A chronic difficulty for functionalism is the problem of instantiations of a functionalist theory of mind which seem to lack some or all of the mental states--especially qualitative--we want to attribute to minds the theory describes. Here I discuss one such counterexample, Block’s system S, consisting of the population of China organized to simulate a single mind as described by some true, adequate, psychofunctionalist theory. I then defend a version of functionalism against this example, in part by an adaptation of (...) Dennett’s notion of “stances”. A true, adequate theory, as Block understands it, would be appropriate to Dennett’s “design” or (at best) “intentional” stance; but a genuinely true and adequate theory should instead coincide with a “personal” stance. Hence, if system S does instantiate such a theory, we must impute to it mental states, even qualitative, whether or not it “really" has them. Hence Block’s counterexample lacks force. (shrink)

It has recently become quite fashionable for one to defend a functionalist theory of mental states. However, as with most trends, functionalism has come under fire in certain philosophical quarters. In this paper, I shall not take up the question of whether any version of functionalism is true. I shall instead discuss a particular objection to a specific brand of functionalism.

And supposing there were a machine, so constructed as to think, feel, and have perception, it might be conceived as increased in size, while keeping the same proportions, so that one might go into it as into a mill. That being so, we should, on examining its interior, find only parts which work on one another, and never anything by which to explain a perception.Gottlieb Leibniz, The Mondadology, Section 17Functionalism, as it is currently understood, is the view that each type (...) of mental state is identical with a state that is a causal consequent of certain kinds of inputs and other mental states and which, in turn, causally brings about certain kinds of outputs and other mental states. (shrink)

It has recently become quite fashionable for one to defend a functionalist theory of mental states. However, as with most trends, functionalism has come under fire in certain philosophical quarters. In this paper, I shall not take up the question of whether any version of functionalism is true. I shall instead discuss a particular objection to a specific brand of functionalism.

Functionalist identity theorists argue that if physical states of the central nervous system have the same function as pain, pains should be identified with those physical states. Many objections have been raised against this position. My aim in this paper is to defend it against opponents who argue that it leads to an absurd result: the ascription of pains to things which cannot reasonably be thought to be capable of suffering, or of having any conscious states. In doing this, I (...) will outline a version of the functionalist position which I think is plausible. It departs in several respects from versions commonly found in the literature. (shrink)