Theories of Consciousness, Miscellaneous

In this work I propose a theory of evolution as a process of unfolding. This theory is based on four logically concatenated principles. The principle of evolutionary order establishes that the more complex cannot be generated from the simpler. The principle of origin establishes that there must be a maximum complexity that originates the others by logical deduction. Finally, the principle of unfolding and the principle of actualization guarantee the development of the evolutionary process from the simplest to the most (...) complex. These logical principles determine the existence of a virtual ideological matrix that contains the sequence of the preformed and folded morphogenetic fields. In this manner, the evolutionary process consists of the sequential unfolding and actualization of these fields, which is motorized by a process of teleologization carried out by the opening consciousness of the forms included in the fields of the ideological matrix. This theory leads to a radical change of perspective regarding the materialist worldview, and places life at the center of the evolutionary process as an activity carried out by a consciousness that seeks to fulfill a purpose by actualizing its own potentialities. (shrink)

Inspired by the eminently successful physical theories and informed by commonplace experiences such as seeing a cat upon looking at a cat, conscious experience is thought of as a measurement or photocopy of given stimulus. Conscious experience, unlike a photocopy, is symbolic—like language—in that the relation between conscious experience and physical stimulus is analogous to that of the word "cat" and its meaning, i.e., arbitrary and yet systematic. We present arguments against the photocopy model and arguments for a symbolic conception (...) of conscious experience. Learning and the corresponding plasticity of the brain make a strong case for the symbolic conception of conscious experience, while many extra-ordinary conscious experiences argue against the formalisation of consciousness as a measuring device. The notions of place-value notation and grammar, which organise quantitative measurements and conscious experiences in the medium of numbers and language, respectively, are suggested as model systems for putting together a comprehensive theory of conscious experience. (shrink)

Integrated information theory is a theory of consciousness that was originally formulated, and is standardly still expressed, in terms of controversial interpretations of its own ontological and epistemological basis. These form the orthodox interpretation of IIT. The orthodox epistemological interpretation is the axiomatic method, whereby IIT is ultimately derived from, justified by, and beholden to a set of phenomenological axioms. The orthodox ontological interpretation is panpsychism, according to which consciousness is fundamental, intrinsic, and pervasive. In this paper it is argued (...) that both components of the orthodox interpretation should be rejected. But IIT should not be rejected since an interpretation-neutral formulation is available. After explaining the neutral formulation, more plausible non-axiomatic epistemologies are defended. The neutral formulation is then shown to be consistent with various contemporary physicalist ontologies of consciousness, including the phenomenal concept strategy, representationalism, and even illusionism. Along the way, instructive connections between interpretations of IIT and interpretations of quantum mechanics are noted. (shrink)

Despite the progress made in studying the observable exteriors of conscious processes, which are reflected in the neural correlates of consciousness (NCC), there are still no satisfactory answers to two closely related core questions. These are the question of the origin of the subjective, phenomenal aspects of consciousness, and the question of the causal mechanisms underlying the generation of specific phenomenal states. In this article, we address these questions using a novel variant of cosmopsychism, a holistic form of panpsychism relying (...) on the central idea that the universe is imbued with a ubiquitous field of consciousness (UFC). This field is understood as a foundational dual-aspect component of the cosmos, the extrinsic appearance of which is physical in nature and the intrinsic manifestation of which is phenomenological in nature. We argue that this approach brings a new perspective into play, according to which the organizational characteristics of the NCC are indicative of the brain’s interaction with and modulation of the UFC. Key insights from modern physics suggest that the modulation mechanism is identical with the fundamental mechanism underlying quantum systems, resulting in the conclusion that a coherently oscillating neural cell assembly acquires phenomenal properties by tapping into the universal pool of phenomenal nuances predetermined by the UFC, or more specifically, by entering into a temporary liaison with the UFC and extracting a subset of phenomenal tones from the phenomenal color palette inherent in the basic structure of the UFC. This hypothesis is supported by a substantial body of empirical evidence. (shrink)

This Target paper is about the hard problem of phenomenal consciousness (i.e., how is subjective experience possible given the scientific presumption that everything from molecules to minerals to minds is wholly physical?). I first argue that one of the most valuable tools in the scientific arsenal (metaphor) cannot be recruited to address the hard problem due to the inability to forge connections between the stubborn fact of subjective experience and physically grounded models of scientific explanation. I then argue that adherence (...) to the physicalist tenets of contemporary science has a limiting effect on a full appreciation of the phenomenon under discussion. (shrink)

If there is something that every possible agent is committed to value, and certain actions or attitudes either enhance or diminish P, then normative claims about a range of intentional actions can be objectively and non-trivially evaluated. I argue that the degree of existence as an agent depends on the consistency of reflexive-relating with other individuals of the agent-kind: the ontological thesis. I then show that in intending to act on a reason, every agent is rationally committed to value being (...) an agent, what consists in exercising the capacity to act and having the freedom to discriminate between more or less valuable actions: the transcendental thesis. Since the degree of possession of this personal but non-contingent good depends on relating to other agents in a special way, certain actions and attitudes may be objectively right or wrong for all agents. (shrink)

Mind &Language, Volume 34, Issue 4, Page 423-444, September 2019.

In this paper I analyze constitution embodiment, a particular conception of embodiment. Proponents of constitution embodiment claim that the body is a condition of the constitution of entities. Constitution embodiment is popular with phenomenologically-inspired Embodied Cognition, including research projects such as Enactivism and Radical Embodied Cognitive Science. Unfortunately, PEC’s use of constitution embodiment is neither clear nor coherent; in particular, PEC uses the concept of constitution embodiment so that a major inconsistency is entailed. PEC conceives of the body in a (...) transcendental sense as a condition of the constitution of entities, and, in an ontic sense, as a scientifically describable entity. Yet, a condition of the constitution of entities cannot be itself an entity—rather, it is the very condition of the possibility of an entity. This inconsistency entails further problems, among them PEC’s misguided focus on the location of the embodied mind. In order to correct these mistakes, I develop a conception of constitution embodiment based on the work of Heidegger, Husserl and to a lesser degree Merleau-Ponty. This has two purposes. First, it provides the conceptual groundwork to secure the status of PEC as a consistent and coherent research project and to clarify PEC’s conception of the relationship between phenomenology and the sciences. In that spirit, my approach provides further guidelines for fruitful research alliances between PEC and other research programs such as Grounded Cognition and identifies current research alliances, such as those with Radical Enactivism, as undesirable. Second, my account provides an elaborate concept of constitution embodiment that can function as the basis for more sophisticated work in the future. (shrink)

The following issues are considered in the paper: The proper understanding of the ‘attempt to doubt’ recommended by Husserl in Ideas, Book I, as a point of departure on a way to the transcendental reduction. How intentional reference of an act of consciousness is possible and what it consists in, according to Husserl. A logical dependence between the characteristics of intentional reference and the standpoint of transcendental idealism in Husserl’s Ideas, Book I. How to understand Husserl’s claim that the intentional (...) object is equivalent to sense. I arrive at the conclusion that a fully consistent interpretation of Husserl’s declarations regarding the aforementioned issues does not seem to be possible; for one needs to modify Husserl’s standpoint in certain respects. These considerations will be carried on in an article titled ‘The Noema as Sense. The Problem of the Object of Consciousness in Husserl’s Transcendental Idealism’, forthcoming in Diametros. (shrink)

This is the first of four online Companions to Velmans, M. (ed.) (2018) Consciousness (Critical Concepts in Psychology), a 4-volume collection of Major Works on Consciousness commissioned by Routledge, London. Each of the Companions presents a pre-publication version of the introduction to one of the Volumes and, for Volume 1, it also sets the stage for the entire, printed collection. As the collection forms part of a Critical Concepts in Psychology series, this selection of major works focuses mainly on works (...) that have a direct psychological relevance. From the mid 19th Century onwards, psychology began to separate itself from philosophy, and the development of psychological thought about consciousness links intimately to the development of psychology itself. In order to trace this development, the four volumes of this collection follow a rough, historical sequence. Volume 1 deals with The Origins of Psychology and the Study of Consciousness. Volumes 2 and 3 deal with contemporary Cognitive and Neuropsychological Approaches to the Study of Consciousness. And Volume 4 focuses mainly on New Directions: Psychogenesis, Transformations of Consciousness and Non-reductive, Integrative Theories, which deal with issues likely to expand current, mainstream thought in potentially novel, and, sometimes, challenging directions. -/- The printed, 4-Volume collection presents 89 major readings (or salient extracts from major readings) drawn from the entire field of Consciousness Studies, along with these introductions and an extensive index. It also introduces 5 additional readings that were selected for inclusion, but could not be reprinted for the reason that reprint permissions were prohibitively expensive. Although these online Companions cannot substitute for the 2000 page hard copy, they do provide a wealth of additional resources in the form of online links to supplementary readings (marked in pink) and to the readings themselves (marked in blue). In many cases the online sources are freely available or available through institutional subscriptions. Links are also provided for some of the readings that require access to complex colour plates, thereby making the four Companions complementary to the collection itself. -/- This Companion to Volume 1 focuses on the selection criteria for the collection, the problems presented by consciousness and how to organize these into groups, the ancient history of thought about consciousness, mind and soul, the emergence of psychology as the empirical study of consciousness and mind, the emergence of behaviorism, cognitive psychology and the re-emergence of the study of mind, initial ideas about the role of consciousness in human information processing, the strengths of functionalist accounts of mind, the weaknesses of functionalist accounts of consciousness, competing psychological theories about the nature and function of consciousness, interdisciplinary influences, and the formation of Consciousness Studies. (shrink)

This is a 4-volume collection of Major Works on Consciousness commissioned by Routledge, London. As the collection forms part of a Critical Concepts in Psychology series, this selection of major works focuses mainly on works that have a direct psychological relevance. From the mid 19th Century onwards, psychology began to separate itself from philosophy, and the development of psychological thought about consciousness links intimately to the development of psychology itself. In order to trace this development, the four volumes of this (...) collection follow a rough, historical sequence. Volume 1 deals with The Origins of Psychology and the Study of Consciousness. Volumes 2 and 3 deal with contemporary Cognitive and Neuropsychological Approaches to the Study of Consciousness. And Volume 4 focuses mainly on New Directions: Psychogenesis, Transformations of Consciousness and Non-reductive, Integrative Theories, which deal with issues likely to expand current mainstream thought in potentially novel, and, sometimes, challenging directions. The printed, 4-Volume collection presents 89 major readings (or salient extracts from major readings) drawn from the entire field of Consciousness Studies, along with comprehensive introductions to each volume and an extensive index. Further details, along with extensive supporting material are provided in four online Companions to the printed collection (one Companion for each Volume) listed separately in this Archive. (shrink)

Mind, Consciousness and Body -/- We do not know how to think with or about these notions and others such as reality, perception, space, time, etc… In the following I will deal with the umbrella notions of mind, consciousness and body. The contents is relevant, but of greater importance is the manner or method in which I deal with these notions. I first present as an illustration of my approach or method, how I have dealt with the notions of intuition (...) and intuiting. One of the points I am trying to make is that: we do not know how to think about many things, for example mind, consciousness, awareness, body, intuition, etc. Therefore, I attempt to explore a number of things that we must investigate and deal with before we use these and other notions, as if they are clearly defined terms, before we try to use them to think and to think about anything, especially many leveled and multi- dimensional issues and problems such as the workings of ‘the mind, the body, intuition, consciousness and the relationship, if there are any, between these and other things. Then I suggest the initial steps for a few very basic requirements before the exploration of a theory of embodied, living, conscious tissues and a model for embodied (self-) consciousness research. CONTENTS -/- Intuition 4 -/- Mind 9 -/- Consciousness 19 -/- Embodied Consciousness 44 -/- Human Body 52 -/- Theory 61 -/- Proposal for a Model of Embodied Consciousness Research 86 -/- Self or Reflective Consciousness 90. (shrink)

This festschrift commemorates the legacy of UK-based Portuguese sociologist Hermínio Martins (1934-2015). It introduces Martins’ wide-ranging contributions to the social sciences, encompassing seminal works in the fields of philosophy and social theory, historical and political sociology, studies of science and technology, and Luso-Brazilian studies, among others.

The most prominent theories of perceptual content are incapable of accounting for the phenomenal particularity of perceptual experience. This difficulty, or so I argue, springs from the absence of a series of distinctions that end up turning the problem apparently unsolvable. After briefly examining the main shortcomings of representationalism and naïve realism, I advance a proposal of my own that aims to make the trivial fact of perceptually experiencing a particular object as such philosophically unproblematic. Though I am well aware (...) of the sketchy and schematic way in which my proposal is advanced and the other alternatives are criticized, I hope this paper is still worth its ink at least insofar as it is capable of pointing to a novel and promising way out of old and resilient difficulties that have been haunting philosophers of perception. If not a fully developed theory, at least I deliver here a sketch that, or so I sell, is worth the bet. (shrink)

The experience of embodiment may be studied using the rubber hand illusion. Little is known about the cognitive mechanism that elicits the feeling of embodiment. In previous models of the rubber hand illusion, bodily signals are processed sequentially. Such models cannot explain some more recent findings. Carruthers (2013) proposed a multidimensional model of embodiment, in which the processing of embodiment is understood in terms of conceptual hand space. Visual features of hands are represented along several dimensions. The rubber hand illusion (...) is then explained as the erroneous matching of the online representation of the artificial hand to the stored prototype in a space defined by those dimensions. We conducted the first experimental tests to investigate the multidimensional conceptual space account. First, participants performed a series of odd-one-out judgments for triads of hand images (including their own hand) and we then employed multidimensional scaling analyses. We found that a multidimensional model of perceived hand similarity could be fitted to our data. Second, we tested if a multisensory bodily signal manipulation (the rubber hand illusion) influences the position of the viewed artificial hand in hand space. We employed synchronous and asynchronous stroking and found that in the synchronous condition, which elicits the rubber hand illusion, compared to the asynchronous condition, which does not, the artificial hand was closer to the center of hand space; that is, to a prototype hand. We discuss these findings in the context of the Carruthers (2013) conceptual space model as well as other rubber hand illusion models. (shrink)

Difficulties in distinguishing veridical reports of experience from confabulations have implications for theories of consciousness. I develop some of these implications through a consideration of out-of-body experiences (OBEs). Do these variations indicate individual variation in experience or are they post-hoc confabulations, stories told by subjects to themselves in an attempt to make sense of the core phenomenology? I argue that no existent or possible evidence would be sufficient to favour one hypothesis over the other. How such evidence is interpreted depends (...) on prior commitments to one or other of these hypotheses or to a theory of consciousness that is not neutral as to these hypotheses. One of these types of theory, namely vehicle theories, has difficulty accommodating the existence of confabulations and so allows for only the elaborate phenomenology hypothesis. Because we cannot know that reports are not confabulations, vehicle theories are insufficient to explain OBEs. (shrink)

Dr. Vukov analyzing patients with disorders of consciousness, proposed that medical well-regarded policy recommendations cannot be justified by looking solely to patients’ actual levels of consciousness (minimally conscious state – MCS versus vegetative state – VS), but that they can be justified by looking to patients’ potential for consciousness. One objective way to estimate this potential (actual physical possibility) is to consider a neurophysiologically informed strategy. Ideally such strategy would utilize objective brain activity markers of consciousness/unconsciousness. The Operational Architectonics (OA) (...) theory of brain-mind functioning is an example of such a strategy. Besides being mathematically simple, neurophysiologically accurate, and compatible with the cognitive/phenomenal perspectives on consciousness, application of OA strategy to quantitative EEG analysis of patients in VS and MCS revealed that the absence of consciousness in VS is paralleled by impairment of overall EEG operational architecture. Specifically, neuronal assemblies become smaller, their life span shortened, and they became highly unstable and functionally disconnected (desynchronized). At the same time, fluctuating (minimal) awareness in patients in MCS was paralleled by partial restoration of EEG operational architecture (increased size, life span, and stability of neuronal assemblies, together with an increased number and strength of functional connections among them), approaching the level found in healthy fully conscious participants. Moreover OA strategy to EEG analysis allowed predicting the emergence of consciousness in VS patients after six years following the brain trauma. Therefore, the OA methodology could reliably predict which patients may regain consciousness, and thus determine which patients may have the potential for consciousness. (shrink)

Este artigo pretende caracterizar de forma geral os posicionamentos fisicalistas na filosofia da mente e indicar como a questão do livre-arbítrio surge e pode ser crucial para tal corrente de pensamento. Primeiramente pretende mostrar a diferença entre a posição reducionista e a não-reducionista e depois salientar suas potencialidades e dificuldades na abordagem da questão do livre-arbítrio. Enfim, mesmo que a questão ainda fique em aberto, verificar-se-á que o livre-arbítrio parece não encontrar espaço no cenário apresentado pelas correntes fisicalistas.

Following the phenomenology that is revealed by the emergent structure of consciousness, the path will lead to the acknowledgement of consciousness having a self-referential aspect. By following phenomenological clues, properties of self-reference will be revealed. The two most prominent properties of self-reference will be shown to be inclusion and transcendence that will be shown to be found everywhere in the phenomenology of consciousness. Also, self-reference will turn out to be unformalizable, this imposing limits on what a theory of consciousness can (...) ever achieve. The unformalizability of self-reference would be shown to be because self-reference: is itself, includes itself, and transcendes itself, all at the same time. Nevertheless, unformalizability will be shown to be an essential feature needed to bring essences into existence. (shrink)

We can divide philosophical theories of consciousness into two main camps: First-Order theories and Higher-Order theories. Like all Higher-Order theories, many First-Order theories are mentalistic theories of consciousness: they attempt to reduce a mental state’s being consciousness using mental (but non-phenomenal) terms, such as being available to certain cognitive centers. I argue that mentalistic First-Order theories, once fully cashed out, collapse into some form of Higher-Order theory. I contend that not only is there general considerations in favor of this conclusion, (...) but that the four most prominent mentalistic ‘First-Order’ theories are, in fact, Higher-Order theories in disguise. Given a strong assumption in favor of some form of mental ism, if this is right, what emerges is a powerful argument for the Higher-Order theory of consciousness. (shrink)

What is it that makes a mental state conscious? Recent commentators have proposed that for Kant, consciousness results from differentiation: A mental state is conscious insofar as it is distinguished, by means of our conceptual capacities, from other states and/or things. I argue instead that Kant’s conception of state consciousness is sensory: A mental state is conscious insofar as it is accompanied by an inner sensation. Interpreting state consciousness as inner sensation reveals an underappreciated influence of Crusius on Kant’s view, (...) solves some long-standing puzzles concerning Kant’s difficult doctrine of self-affection, and sheds light on his theory of inner experience. (shrink)

(From the book cover in 2007) The Blackwell Companion to Consciousness is the most thorough and comprehensive survey of contemporary scientific research and philosophical thought on consciousness currently available. Its 55 newly commissioned, peer-reviewed chapters combine state-of-the-art surveys with cutting edge research. Taken as a whole, these essays by leading lights in the philosophy and science of consciousness create an engaging dialog and unparalleled source of information regarding this most fascinating and mysterious subject.

Integrated Information Theory (IIT) is one of the most influential theories of consciousness, mainly due to its claim of mathematically formalizing consciousness in a measurable way. However, the theory, as it is formulated, does not account for contextual observations that are crucial for understanding consciousness. Here we put forth three possible difficulties for its current version, which could be interpreted as a trilemma. Either consciousness is contextual or not. If contextual, either IIT needs revisions to its axioms to include contextuality, (...) or it is inconsistent. If consciousness is not contextual, then IIT faces an empirical challenge. Therefore, we argue that IIT in its current version is inadequate. (shrink)

A current, comprehensive summary of Velmans' theoretical work that updates and deepens the analysis given in Edition 1. Part 1 reviews the strengths and weaknesses of all currently dominant theories of consciousness in a form suitable for undergraduates, postgraduates and researchers focusing mainly on dualism, physicalism, functionalism and consciousness in machines. Part 2 gives a new analysis of consciousness, grounded in its everyday phenomenology, which undermines the basis of the dualism versus reductionist debate. It also examines the consequences for realism (...) versus idealism, subjectivity, intersubjectivity and objectivity, and the relation of consciousness to brain processing. Part 3 gives a new synthesis, with a novel approach to understanding what consciousness is and what consciousness does. It also introduces Reflexive Monism, an alternative to dualism and reductionism that is consistent with the findings of science and with common sense. (shrink)

The mysteries of consciousness have gripped the human imagination for over 2,500 years. At the dawn of the new millennium, Understanding Consciousness provides new solutions to some of the deepest puzzles surrounding its nature and function. Drawing on recent scientific discoveries, Max Velmans challenges conventional reductionist thought, providing an understanding of how consciousness relates to the brain and physical world that is neither dualist, nor reductionist. Understanding Consciousness will be of great interest to psychologists, philosophers, neuroscientists and other professionals concerned (...) with mind/body relationships, and all who care deeply about this subject. (shrink)

Meanings are present everywhere in our environment and within ourselves. But these meanings do not exist by themselves. They are associated to information and have to be created, to be generated by agents. The Meaning Generator System (MGS) has been developed on a system approach to model meaning generation in agents following an evolutionary perspective. The agents can be natural or artificial. The MGS generates meaningful information (a meaning) when it receives information that has a connection with an internal constraint (...) to which the agent is submitted. The generated meaning is to be used by the agent to implement actions aimed at satisfying the constraint. We propose here to highlight some characteristics of the MGS that could be related to items of philosophy of information. (shrink)

What is attention? How does attention shape consciousness? In an approach that engages with foundational topics in the philosophy of mind, the theory of action, psychology, and the neurosciences this book provides a unified and comprehensive answer to both questions. Sebastian Watzl shows that attention is a central structural feature of the mind. The first half of the book provides an account of the nature of attention. Attention is prioritizing, it consists in regulating priority structures. Attention is not another element (...) of the mind, but constituted by structures that organize, integrate, and coordinate the parts of our mind. Attention thus integrates the perceptual and intellectual, the cognitive and motivational, and the epistemic and practical. The second half of the book concerns the relationship between attention and consciousness. Watzl argues that attentional structure shapes consciousness into what is central and what is peripheral. The center-periphery structure of consciousness cannot be reduced to the structure of how the world appears to the subject. What it is like for us thus goes beyond the way the world appears to us. On this basis, a new view of consciousness is offered. In each conscious experience we actively take a stance on the world we appear to encounter. It is in this sense that our conscious experience is our subjective perspective. (shrink)

Understanding the difference between conscious and unconscious states is important for making sense of human cognition. Consider: your perception of these words is currently conscious while the feeling of the floor beneath your left foot presumably is not. But what does the difference between these states consist in? Contemporary philosophers disagree about how to answer this kind of question. Extrinsic theorists claim states are conscious because of how they are related to other states, entities, or processes. Intrinsic theorists deny this (...) by claiming that consciousness is internal to states. As it stands, debates about consciousness are thus stuck at an impasse.^ So I approach things differently. In this dissertation, I argue there is a way to overcome the gridlock that plagues contemporary debates about consciousness, and to accommodate the considerations that motivate both intrinsic and extrinsic theorists. The way forward lies in developing a robust account of causal powers. Causal powers, on my view, correspond to dispositions things have. For example, salt’s disposition to dissolve in water corresponds to a power salt has: its solubility. Causal powers, moreover, can help us account for how things behave, for how and why things interact with each other in the ways they do. For example, we can account for salt’s dissolving in water by studying when and why salt manifests its power of solubility. ^ And we can also account for our conscious experiences in reference to causal powers. Indeed, I argue that just as salt manifests one of its powers when it dissolves in water, so too humans manifest one of their powers when they have conscious experiences—our conscious experiences can be understood in reference to the causal powers we have, and in reference to how and why we manifest these powers. Just as importantly, if we use causal powers as a basis for a theory of consciousness, we can overcome the current opposition between extrinsic and intrinsic theories, and in doing so, open up avenues for theorizing about consciousness anew. (shrink)

The subject of free will has suffered something of a renascence in recent popularized American philosophy. The issue is, of course, a Gordian knot of underlying metaphysical and ontological presupposition, in both the analytic and continental traditions. In this paper, I attempt a bit of an untangling, and in doing so, I find that the fundamental position of the contemporary champion of “no freedom” (Galen Strawson) is not only compatible with a radical Sartrean freedom, but that the two philosophers’ deeper (...) ontology is much the same, supports the same metaphysics and the same outline of an existentialist ethics. My approach is a combination of analytic and continental method and background: I continue to believe that there is no necessary separation between the analytic and continental camps, and that there is much to be gained from the reabsorption of analytic style into the broader philosophic tradition. (shrink)

Sebastian Rödl portrays much of his work as attempts at articulating a German idealist view of self-consciousness. Although he rarely engages directly with German idealist texts, his accounts of first-person and second-person knowledge arrive at strikingly Fichtean theses regarding the necessary identity of subject and object in the former and the necessary reciprocity of subject and other in the latter. Despite this affinity, I argue, Rödl's accounts lack a feature that is essential to Fichte's and, indeed, to German idealism's distinctive (...) orientation: the thought of a first principle. I show that while second-person knowledge between subjects is genetically prior to self-consciousness—for Fichte as for Rödl—first-person knowledge of the I as first principle is systematically prior to self-consciousness—a point of architectonic and anti-nihilistic importance for Fichte, but which goes missing on Rödl's accounts, thereby obstructing their intended German idealist articulation. (shrink)

At the time of his death in May of 2012, Ralph Pred was working on a critical social theory inspired by process philosophy. In the book manuscript he left unfinished, Syntax and Solidarity, he develops a “radically empirical” sociology that enables him to identify and critically evaluate the different forms that social solidarity has taken in the history of civilization. The purpose of this paper is to draw attention to the importance of his unfinished project. The executors of Pred’s literary (...) estate would be happy to see his project, with due acknowledgment, publicized and continued. Keywords: Active Voice Bias, Concrescence, Middle Voice, Sociogeny, Solidarity, Substance. (shrink)

It is not necessarily the case that we ever have experiences of self, but human beings do regularly report instances for which self is experienced as absent. That is there are times when body parts, mental states, or actions are felt to be alien. Here I sketch an explanatory framework for explaining these alienation experiences, a framework that also attempts to explain the “mental glue” whereby self is bound to body, mind, or action. The framework is a multi-dimensional model that (...) integrates personal and sub-personal components, psychological and neural processes. I then proceed to show how this model can be applied to explain the action-related passivity experiences of persons suffering from schizophrenia. I argue that a distinctive phenomenological mark of these experiences is that they are vividly felt, unlike ordinary actions (those taken to belong to self), and I seek to explain these heightened sensory experiences from within the proposed framework. I also propose hypotheses concerning such phenomena as thought insertion and anarchic hand syndrome that are motivated by this framework. Finally, I argue that the proposed model and view of self-experiences is consistent with several aspects of and theories of consciousness, especially theories which indicate that consciousness is more likely to be engaged when we are dealing with novelty or error—e.g. when self seems to have gone missing. I conclude by recommending that if we wish to learn about self, we would be well advised to attend closely to those times when it seems absent. (shrink)

Our engagement with time is a ubiquitous feature of our lives. We are aware of time on many scales, from the briefest flicker of change to the way our lives unfold over many years. But to what extent does this encounter reveal the true nature of temporal reality? To the extent that temporal reality is as it seems, how do we come to be aware of it? And to the extent that temporal reality is not as it seems, why does (...) it seem that way? These are the central questions addressed by Simon Prosser in Experiencing Time. He defends the B-theory of time, according to which the apparently dynamic quality of change, the special status of the present, and even the passage of time are all illusions. Prosser goes on to explore solutions to certain puzzles raised by experiences of temporal features such as changes, rates, and durations, and in doing so sheds light on broader issues in the philosophy of mind. (shrink)

In this paper, I respond to Kriegel’s criticism of McGinn’s mysterianism. Kriegel objects to a particular argument for the possibility of human cognitive closure and also gives a direct argument against mysterianism. I intend to show that neither the objection nor the argument is convincing.

Przedmiotem artykułu jest krytyczna analiza teorii świadomości rozumianej jako dwuczłonowa relacja asymetryczna. Koncepcja taka została sformułowana przez Paula Natorpa w Allgemeine Psychologie nach kritischer Methode. Według tej teorii świadomość nie jest ani aktem, ani czynnością, ani stanem, lecz czystym stosunkiem podmiotu do przedmiotu. Świadomość jako relacja różnicująca jest w tym ujęciu relacją asymetryczną, to znaczy, że nie można podmiotu ująć jako przedmiotu i odwrotnie, czyli tylko przedmiot może być uświadomiony przez podmiot.

Recent discussions in cognitive science and the philosophy of mind have defended a theory according to which we live in a virtual world akin to a computer simulation, generated by our brain. It is argued that our brain creates a model world from a variety of stimuli; this model is perceived as if it was external and perception-independent, even though it is neither of the two. The view of the mind, brain, and world, entailed by this theory has some peculiar (...) consequences which have rarely been explored in detail. This paper sets out virtual world theory and relates it to various central philosophical problems, the role of the perceiver and the problem of the existence of the external world ). The second part suggests three interpretations of virtual world theory, two familiar ones and a somewhat less familiar one. The remainder of the paper argues that the irrealist interpretation is the one we should adopt. (shrink)

Evolutionary advantages of consciousness and intersubjectivity are part of current philosophical debates on the nature of consciousness. Both are linked and intersubjectivity is sometimes considered as a form of consciousness [1]. Regarding the evolution of consciousness, studies tend to focus on phenomenal consciousness [2]. We would like here to bring the focus on self-consciousness and continue the build up of a corresponding evolutionary scenario. We also propose to introduce a possible evolutionary link between self-consciousness and phenomenal consciousness. Our starting point (...) is the evolutionary scenario based on the evolution of intersubjectivity that goes thru the identification with conspecifics at pre-human primate time frame [3, 4, 5]. The scenario considers that such identification with conspecifics brought the non self-conscious auto-representation carried by our prehuman primate ancestors to merge with the representations of conspecifics. The latter transferred to the auto-representation the characteristics of an entity existing in the environment, and by this way introduced some first elements of self-consciousness for our pre-human ancestors. In addition, an anxiety increase coming from the identification with suffering or endangered conspecifics produced an evolutionary engine based on anxiety limitation. We want here to complement this evolutionary approach by introducing the improvement of action programs as a contributor to the evolutionary advantages of intersubjectivity and self-consciousness. We look at the possibility for a subject to improve the action programs that conspecifics implement. The performance of identification with conspecifics allows the subject to consider that errors made by conspecifics are potentially her own errors, and consequently allows the subject to correct the errors of conspecifics for her own benefit. We describe the process of non successful action identification from the perspective of an observer and present the synergetic action program improvements with their contribution to the evolution of intersubjectivity and self-consciousness. We add this contribution to the existing evolutionary scenario on self-consciousness and introduce a possible evolutionary link between self-consciousness and phenomenal consciousness. We use for that the relation existing between phenomenal consciousness and pre-reflexive self-consciousness [6] and propose to link the latter to the proposed evolutionary nature of self-consciousness. We finish by summarizing the points addressed and by introducing some possible continuations. (shrink)

The main aim of this paper is to show that we can extract an elaborate account of phe- nomenal consciousness from Leibniz’s (1646-1716) writings. Against a prevalent view, which attributes a higher-order reflection account of phenomenal consciousness to Leibniz, it is argued that we should understand Leibniz as holding a first-order concep- tion of it. In this conception, the consciousness aspect of phenomenal consciousness is explained in terms of a specific type of attention. This type of attention, in turn, is (...) accounted for in terms of cognitive appetites aiming at knowledge about a repre- sented object by means of initiating cognitive operations on representational content. Furthermore, against the view that Leibniz holds a reifying account, it is argued that Leibniz accepts an epistemic account of phenomenal character. According to this view, the phenomenal character of phenomenally conscious states rests on the con- fusing effect of imperfect acts of attention directed towards representational contents. Holding this view, Leibniz finds fruitful middle ground between contemporary stan- dard positions like higher-order theories, representationalist conceptions, and qualia accounts of phenomenal consciousness. His position possesses resources to meet sev- eral objections these standard accounts are confronted with. (shrink)

The component structures of two distinct neuropsychological systems are described. "System-Y" depends upon "system-X" which, on the other hand, can operate independently of system-Y. System-X provides a matrix upon which system-Y must operate, and, system-Y is transformed by the operations of system-X. In addition these neuropsychological structures reverberate in political history and in the cosmos. The most fundamental structure in the soul, in society, and in the cosmos, has the form of a conical spiral. It can be described mathematically as (...) an harmonic system and mythologically in terms of the birth, marriage and death of the divine-king. ;System-Y corresponds to the neocortex. System-X corresponds to the region below the cortex including the limbic brain. Many of the essential structures of system-Y are captured by Plato's image of the helmsman: orientation, locomotion, manual control and dexterity, visual guidance, verbal command, intention, and volition. System-X on the other hand has been systematically neglected by Western culture, beginning with Plato. ;The dissertation builds upon Yakovlev's distinction between "teleokinesis," "ectokinesis" and "endokinesis." "Teleokinesis" refers to goal-directed action in external space, and belongs to system-Y. Ectokinesis and endokinesis are components of system-X. "Endokinesis" refers to movements within the body. "Ectokinesis" refers to the emotions, which are expressions of endokinesis. The mechanics of ectokinesis is that of an harmonic or vibrational system, as is the mechanics of a musical instrument. ;Within a trance the structure of system-Y is temporarily altered, such that system-X enters the foreground of awareness. Because ectokinesis is analogous to music cultures inspired by trance experience understand the universe in terms of music. The structure of ectokinesis in a trance is that of a conical spiral. Plato inherited the mystical traditions of the ancient Near East but replaced the spiral of emotions with a spiral of ideas , by understanding the axis of the cone as the paradigmatic dimension, and the angular rotation of the spiral as the syntagmatic dimension, of language. Finally I explain how the mythology and political structure of theocratic society imitated the neuropsychological structures of trance experience. (shrink)

In Disturbed Consciousness, philosophers and other scholars examine various psychopathologies in light of specific philosophical theories of consciousness. The contributing authors—some of them discussing or defending their own theoretical work—consider not only how a theory of consciousness can account for a specific psychopathological condition but also how the characteristics of a psychopathology might challenge such a theory. Thus one essay defends the higher-order thought (HOT) theory of consciousness against the charge that it cannot account for somatoparaphrenia (a delusion in which (...) one denies ownership of a limb). Another essay argues that various attempts to explain away such anomalies within subjective theories of consciousness fail. -/- Other essays consider such topics as the application of a model of unified consciousness to cases of brain bisection and dissociative identity disorder; prefrontal and parietal underconnectivity in autism and other psychopathologies; self-deception and the self-model theory of subjectivity; schizophrenia and the vehicle theory of consciousness; and a shift in emphasis away from an internal (or brainbound) approach to psychopathology to an interactive one. Each essay offers a distinctive perspective from the intersection of philosophy, consciousness research, and psychiatry. -/- Contributors Alexandre Billon, Andrew Brook, Paula Droege, Rocco J. Gennaro, Philip Gerrans, William Hirstein, Jakob Hohwy, Uriah Kriegel, Timothy Lane, Thomas Metzinger, Erik Myin, Inez Myin-Germeys, Myrto Mylopoulos, Gerard O’Brien, Jon Opie, J. Kevin O’Regan, Iuliia Pliushch, Robert Van Gulick . (shrink)

In this paper I argue that neuroscience has been harmed by the widespread adoption of seriously inadequate methodologies or philosophies of science - most notably inductivism and falsificationism. I argue that neuroscience, in seeking to understand the human brain and mind, needs to follow in the footsteps of evolution.

I highlight a neglected but striking phenomenological fact about our experiences: they have a pervasively spatial character. Specifically, all (or almost all) phenomenal qualities – roughly, the introspectible, philosophically puzzling properties that constitute ‘what it’s like’ to have an experience – introspectively seem instantiated in some kind of space. So, assuming a very weak charity principle about introspection, some phenomenal qualities are instantiated in space. But there is only one kind of space – the ordinary space occupied by familiar objects. (...) And the only objects appropriately located in ordinary space are outside the subject’s mind. This entails experiential externalism, the view that at least one phenomenal quality is instantiated outside the subject’s mind. Experiential externalism is incompatible with many leading theories of experience, including certain mental paint theories; some forms of representationalism; paradigmatic versions of sense-datum theory; and views on which no phenomenal qualities are instantiated. My argument is structurally similar to familiar arguments based on the ‘transparency of experience.’ However, I suggest, phenomenological intuitions about spatiality are considerably more stable than phenomenological intuitions about transparency. For many philosophers, transparency intuitions fade markedly with respect to non-standard experiences, including experiences associated with blurry or double vision. But spatiality intuitions remain robust even for these experiences. Thus, spatiality intuitions should be more dialectically effective than transparency intuitions for supporting experiential externalism. (shrink)