This paper explores the relationship between phenomenal properties and intentional properties. In recent years a number of philosophers have argued that intentional properties are sometimes necessitated by phenomenal properties, but have not explained why or how. Exceptions can be found in the work of Katalin Farkas and Farid Masrour, who develop versions of reductionism regarding phenomenally-necessitated intentionality (or "phenomenal intentionality"). I raise two objections to reductive theories of the sort they develop. Then I propose a version of primitivism regarding phenomenal (...) intentionality. I argue that primitivism avoids the pitfalls of reductionism while promising broad explanatory payoffs. (shrink)

I aim to provide some evidence that Husserl’s description of perceptual updating actually fits very nicely into the Bayesian Brain paradigm, articulated by Karl Friston and others, and that that paradigm, in turn, can be taken as an excellent example of “Neurophenomenology”. The apparently un-phenomenological Helmholtzian component of the Bayesian Brain paradigm, according to which what one consciously seems to see is a product of unconscious causal reasoning to the best explanation of one’s sensory stimulations, can be finessed, I claim, (...) in a way that makes it compatible with a phenomenological orientation. I begin by roughly characterizing the Bayesian Brain paradigm as it relates to perceptual cognition. I then show how Husserl’s descriptions of the conscious perceptual process relate to the paradigm. I conclude with some considerations about how to understand the relation between conscious and unconscious brain process in the present case and in relation to Neurophenomenology generally. (shrink)

I argue that Ludwig Wittgenstein’s idea of the metaphysical subject sheds new light on subjective qualities of experience. In this article I draw first of all on the interpretations provided by Michael Kremer and James Conant. Subsequently, I conclude that “what is it like” means primarily “what is it like to see myself as the metaphysical subject”.

The quantum theory of de Broglie and Bohm solves the measurement problem, but the hypothetical corpuscles play no role in the argument. The solution finds a more natural home in the Everett interpretation.

This essay argues that the philosophy of the Mengzi is not an idealism or naturalism which makes morality something innate. These interpretations are limited by Cartesian presuppositions of objectivity and subjectivity, which were not a part of the Mengzi’s philosophical repertoire. This essay rehearses the problem of subjectivity and objectivity in Western philosophy. It then argues that no such dichotomy informed the Mengzi; instead, it maintains that minds and their worlds are mutually entailing and constituting. It explores the relationship between (...) the concepts of heart-mind, human nature, and tian, arguing that heart-mind is the emergence of human nature which is the internalized interpretive framework of an external Confucian morality referred to as tian. It argues that humans are situated within historical traditions that provide their world horizons. There is no world beyond the Confucian world and no mind beyond the Confucian mind: the Mengzi is a realism with a Confucian face. (shrink)

Clinical fields of the “sciences of the mind” (psychotherapy, psychiatry, etc.) lack integrative conceptual frameworks that have explanatory power. Mainly descriptive-classificatory taxonomies like DSM dominate the field. New taxonomies such as Research Domain Criteria (RDoC) aim to collect scientific knowledge regarding “systems” for “processes” of the brain. These terms have a supradisciplinary” meaning if they are considered in context of Systems Science. This field emerges as a platform of theories like general systems theory, catastrophe theory, synergetics, chaos theory, etc. It (...) provides a lot of abstract concepts, constructs, methods and models. We assume that these tools also enable theoretical integration in the diversified field of clinical practice in the sciences of the mind. Additionally, systems thinking in clinical psychology improves conceptual links to currently network-oriented neurobiology. However, clear definitions of systemic terms are necessary to emerge from their mainly metaphorical use. Here we revise mainly terms like “structure”, “process” and “dynamics” as they are used already in psychology, psychoanalysis, psychopathology and psychiatry in an ill-defined way. For instance, affective-cognitive structures like “life space” or “object representations” can be seen as products of mental processing. These structures, in turn, modulate dynamics of mental processes. Additionally, we suggest a coupled network concept of emotions and motivations as the main subsystem that modulates mental dynamics that results in a qualitative systemic model of the mind. Finally, we assume that a revisited systemic approach could improve interdisciplinary understanding of the mental. ystem for mental dynamics. In this context, we assume that a revisited systemic approach could improve interdisciplinary understanding of the mental. (shrink)

We propose a mentalistic and nativist view of human early mental and social life and of the ontogeny of mindreading. We define the mental state of sharedness as the primitive, one-sided capability to take one's own mental states as mutually known to an i nteractant. We argue that this capability is an innate feature of the human mind, which the child uses to make a subjective sense of the world and of her actions. We argue that the child takes all (...) of her mental states as shared with her caregivers. This a llows her to interact with her caregivers in a mentalistic way from the very beginning and provides the grounds on which the later maturation of mindreading will build. As the latter process occurs, the child begins to understand the mental world in terms of differences between the mental states of different agents; subjectively, this also corresponds to the birth of privateness. ? (shrink)

Can theories of mental imagery, conscious mental contents, developed within cognitive science throw light on the obscure (but culturally very significant) concept of imagination? Three extant views of mental imagery are considered: quasi‐pictorial, description, and perceptual activity theories. The first two face serious theoretical and empirical difficulties. The third is (for historically contingent reasons) little known, theoretically underdeveloped, and empirically untried, but has real explanatory potential. It rejects the “traditional” symbolic computational view of mental contents, but is compatible with recentsituated (...) cognition and active visionapproaches in robotics. This theory is developed and elucidated. Three related key aspects of imagination (non‐discursiveness, creativity, and seeing as) raise difficulties for the other theories. Perceptual activity theory presents imagery as non‐discursive and relates it closely to seeing as. It is thus well placed to be the basis for a general theory of imagination and its role in creative thought. (shrink)

Do philosophers and ordinary people conceive of subjective experience in the same way? In this article, we argue that they do not and that the philosophical concept of phenomenal consciousness does not coincide with the folk conception. We first offer experimental support for the hypothesis that philosophers and ordinary people conceive of subjective experience in markedly different ways. We then explore experimentally the folk conception, proposing that for the folk, subjective experience is closely linked to valence. We conclude by considering (...) the implications of our findings for a central issue in the philosophy of mind, the hard problem of consciousness. (shrink)

This article will discuss the difficulties of providing a plausible account of rule following in the social realm. It will show that the cognitive model of rule following is not suited for this task. Nevertheless, revealing the inadequacy of the cognitive model does not justify the wholesale dismissal of understanding human practices as rule-following practices, as social theorists like Bourdieu or Dreyfus have argued. Instead it will be shown that rule-following behavior is best understood as being based on a set (...) of complex dispositions. In this manner one is able to account for the causal explanatory role of the notion of a rule. Key Words: rules • norms • explanation • Bourdieu • Winch. (shrink)

The Crazyist Metaphysics of Mind. . ???aop.label???

Abstract The subjectivity of conscious experience is a central feature of our mental life that puzzles philosophers of mind. Conscious mental representations are presented to me as mine, others remain unconscious. How can we make sense of the difference between them? Some representationalists (e.g. Tye) attempt to explain it in terms of non-conceptual intentional content, i.e. content for which one need not possess the relevant concept required in order to describe it. Hanna claims that Kant purports to explain the subjectivity (...) of conscious experience in this way. This paper examines this claim in some detail in the context of a more general criticism of this kind of attempt to explain subjectivity and proposes a different reading of Kant that also leads to an alternative account of subjectivity independent from content. (shrink)

Paul Churchland's epistemology contains a tension between two positions, which I will call pragmatic pluralism and eliminative materialism. Pragmatic pluralism became predominant as his epistemology became more neurocomputationally inspired, which saved him from the skepticism implicit in certain passages of the theory of reduction he outlined in Scientific Realism and the Plasticity of Mind. However, once he replaces eliminativism with a neurologically inspired pragmatic pluralism, Churchland cannot claim that folk psychology might be a false theory, in any significant sense; cannot (...) claim that the concepts of Folk psychology might be empty of extension and lack reference; cannot sustain Churchland's criticism of Dennett's "intentional stance"; cannot claim to be a form of scientific realism, in the sense of believing that what science describes is somehow realer that what other conceptual systems describe. (shrink)

In the past few years, a number of philosophers ; Horgan and Tienson 2002; Pitt 2004) have maintained the following three theses: there is a distinctive sort of phenomenology characteristic of conscious thought, as opposed to other sorts of conscious mental states; different conscious thoughts have different phenomenologies; and thoughts with the same phenomenology have the same intentional content. The last of these three claims is open to at least two different interpretations. It might mean that the phenomenology of a (...) thought expresses its intentional content, where intentional content is understood as propositional, and propositions are understood as mind-and language-independent abstract entities. And it might mean that the phenomenology of a thought is its intentional content—that is, that the phenomenology of a thought, like the phenomenology of a sensation, constitutes its content. The second sort of view is a kind of psychologism. Psychologistic views hold that one or another sort of thing—numbers, sentences, propositions, etc.—that we can think or know about is in fact a kind of mental thing. Since Frege, psychologism has been in bad repute among analytic philosophers. It is widely held that Frege showed that such views are untenable, since, among other things, they subjectivize what is in fact objective, and, hence, relativize such things as consistency and truth to the peculiarities of human psychology. The purpose of this paper is to explore the consequences of the thesis that intentional mental content is phenomenological and to try to reach a conclusion about whether it yields a tenable view of mind, thought and meaning. I believe the thesis is not so obviously wrong as it will strike many philosophers of mind and language. In fact, it can be defended against the standard objections to psychologism, and it can provide the basis for a novel and interesting account of mentality. (shrink)

One of the most impressive feats in robotics was the 2005 victory by a driverless Volkswagen Touareg in the DARPA Grand Challenge. This paper discusses what can be learned about the nature of representation from the car’s successful attempt to navigate the world. We review the hardware and software that it uses to interact with its environment, and describe how these techniques enable it to represent the world. We discuss robosemantics, the meaning of computational structures in robots. We argue that (...) the car constitutes a refutation of semantic arguments against the possibility of strong artificial intelligence. (shrink)

The discussion about a difference between brain and soul or mind is now at the center of the anthropological debate. It seems that the pioneers in this current polemic have a reductionistic view of human nature, inherited from the Cartesian solution to mind-body problem and the modern materialistic explanation of reality. This view – dualistic or monistic – about the opposition between material and immaterial structure of the person, claims that as a consequence of scientific progress, the human brain in (...) the future could be completely explained in naturalistic terms. On the other hand, according to the new results of scientific research, this situation reveals the possibility to develop a new, more adequate paradigm of man as an incarnated person. This change was called by many researchers “the passage from the mind-body problem to the person-body problem”. It seems that the Aristotelian-Thomistic approach is the most suitable to describe this “paradigm shift”. Aristotelian-Thomistic philosophy undoubtedly encourages lively dialogue between philosophy and contemporary sciences through its dual ontology. Thus, it can give suitable answers for questions about the nature of human reason ; unity of composition of the human brain and the role of causality in natural processes. (shrink)

Kin selection and multilevel selection are alternative approaches for studying the evolution of social behaviour, the relation between which has long been a source of controversy. Many recent theorists regard the two approaches as ultimately equivalent, on the grounds that gene frequency change can be correctly expressed using either. However, this shows only that the two are formally equivalent, not that they offer equally good causal representations of the evolutionary process. This article articulates the notion of an ‘adequate causal representation’ (...) using causal graphs, and then seeks to identify circumstances under which kin and multilevel selection do and do not satisfy the test of causal adequacy. 1 Introduction2 The KS and MLS Approaches2.1 The MLS decomposition2.2 The KS decomposition3 Equivalence and Causality4 Two Problem Cases4.1 The non-social trait case4.2 Genotypic selection with meiotic drive5 Casual Adequacy: A Graphical Approach5.1 The basic idea5.2 Graphs with individual and group variables5.3 Cases where KS is causally adequate5.4 Cases where MLS is causally adequate6 Discussion6.1 Relation to previous work. (shrink)

The advent of the intelligent robot has occupied a significant position in society over the past decades and has given rise to new issues in society. As we know, the primary aim of artificial intelligence or robotic research is not only to develop advanced programs to solve our problems but also to reproduce mental qualities in machines. The critical claim of artificial intelligence advocates is that there is no distinction between mind and machines and thus they argue that there are (...) possibilities for machine ethics, just as human ethics. Unlike computer ethics, which has traditionally focused on ethical issues surrounding human use of machines, AI or machine ethics is concerned with the behaviour of machines towards human users and perhaps other machines as well, and the ethicality of these interactions. The ultimate goal of machine ethics, according to the AI scientists, is to create a machine that itself follows an ideal ethical principle or a set of principles; that is to say, it is guided by this principle or these principles in decisions it makes about possible courses of action it could takea. Thus, machine ethics task of ensuring ethical behaviour of an artificial agent. Although, there are many philosophical issues related to artificial intelligence, but our attempt in this paper is to discuss, first, whether ethics is the sort of thing that can be computed. Second, if we are ascribing mind to machines, it gives rise to ethical issues regarding machines. And if we are not drawing the difference between mind and machines, we are not only redefining specifically human mind but also the society as a whole. Having a mind is, among other things, having the capacity to make voluntary decisions and actions. The notion of mind is central to our ethical thinking, and this is because the human mind is self-conscious, and this is a property that machines lack, as yet. (shrink)

What I intend to do here are closely related three things. First, in response to Searle’s “reply” comments on my previous article “Searle, Zhuang Zi, and Transcendental Perspectivism”, I will clarify and further elaborate one of the central points concerning the “perspective” dimension and “perspective-transcending” dimension of consciousness there. Second, more substantially, I will strengthen my point by explaining the “double-aboutness” character of consciousness which is intrinsically related to the foregoing two dimensions of consciousness concerning its “hooking-up-to-objects” capacity; through a (...) semantic-ascent strategy, I will also explain how the point has substantial theoretic implications for exploring the issue of how the cross-perspective engagement is possible. Third, I will explain how bridging Searle’s and Zhuang Zi’s resources in view of the double-aboutness character of consciousness can contribute to our understanding and treatment of the foregoing issue. (shrink)

In this paper, the Author reviewed the typical objections against the claim that brains are computers, or, to be more precise, information-processing mechanisms. By showing that practically all the popular objections are based on uncharitable interpretations of the claim, he argues that the claim is likely to be true, relevant to contemporary cognitive science, and non-trivial.

In Mind, Language, and Society: Philosophy in the Real World, John Searle presents an uncompromising apologia for realism which is distinguished both by its lucidity and by its vigour. His basic strategy is to show that realists have at their disposal the resources needed to refute skeptics who allege that a mind-independent world is unknowable. In this paper, I reconstruct Searle´s principal pro-realist argument (Section 3), then argue that it is vitiated by its reliance on two unwarranted assumptions (Sections 4-6). (...) First, however, I summarize the position- “external realism”-Searle defends (Section 2). (shrink)

This paper takes up Shannon Rodgers’ 2016 critique of curriculum writers’ call for observable verbs, pp. 563–578), and argues that a more effective line of critique should focus not on metaphorical thinking, but on the notion of observation itself, by way of Nietzsche on metaphor, the history of astronomy, the non-existence of dragons and dissuading indigenous people from voting.

Recent worries about possible epiphenomenalist consequences of nonreductive materialism are misplaced, not, as many have argued, because nonreductive materialism does not have epiphenomenalist implications but because the epiphenomenalist implications are actually virtues of the theory, rather than vices. It is only by showing how certain kinds of mental properties are causally impotent that cognitive scientific explanations of mentality as we know them are possible.

John Searle has recently developed a theory of reasons for acting that intends to rescue the freedom of the will, endangered by causal determinism, whether physical or psychological. To achieve this purpose, Searle postulates a series of "gaps" that are supposed toendowthe self with free will. Reviewing key steps in Searle's argument, this article shows that such an undertaking cannot be successfully completed because of its solipsist premises. The author argues that reasons for acting do not have a subjective, I-ontology (...) but a first-person plural, Weontology that better accounts for agency and responsibility. Key Words: free will • agency • reasons for acting • ontology. (shrink)

This paper discusses an "expressive constraint" on accounts of thought and language which requires that when a speaker expresses a belief by sincerely uttering a sentence, the utterance and the belief have the same content. It will be argued that this constraint should be viewed as expressing a conceptual connection between thought and language rather than a mere empirical generalization about the two. However, the most obvious accounts of the relation between thought and language compatible with the constraint (giving an (...) independent account of one of either linguistic meaning or thought content and understanding the other in terms of it) both face serious difficulties. Because of this, the following will suggest an alternative picture of the relation between thought and language that remains compatible with the constraint. (shrink)

CRS says that the meanings of expressions of a language or other symbol system or the contents of mental states are determined and explained by the way symbols are used in thinking. According to CRS one.

Dan Dennett and Jerry Fodor have recently offered diametrically opposed estimations of the relevance of the theory of natural selection to an adequate theory of intentionality. In this paper, I show, first, how this opposition can be traced largely to differences both in their respective understandings of what the theory of natural selection includes, and in their respective ‘pre-theoretic’ takes on the datum to be explained by a theory of intentionality. These differences, in turn, have been ‘pre-selected’ by contrasting outlooks (...) on the general nature of the explanatory enterprise. While no final adjudication of these large issues is attempted, I argue, second, that it is important to distinguish two rather different questions about the relevance of natural selection to the nature of intentionality, and that, having done so, one can see that, from standpoints purely internal to their respective projects, Dennett and Fodor each in his own way misconstrues the relevance of natural selection. (shrink)

Contemporary literature in cognitive science and the philosophy of mind points to the locus of significant unresolved theoretical and methodological issues in political theory and political science, and particularly to the persistently anomalous status of mental concepts. The manner in which political and social theorists have accessed and deployed this literature, however, has been highly selective and conceptually problematical. The purpose has often been to justify prior agendas, and issues relating to how brain processes are involved in an explanation of (...) political phenomena have not been satisfactorily confronted. Cognitive science is itself a highly contested field with indigenous theoretical difficulties, and it is necessary to sort out and analyze the salient positions in this conversation and to begin, at least tentatively, to assess critically its implications for both social theory and empirical research and to suggest a direction for further investigation. (shrink)

In this paper, we put forward a new account of emergence called “transformational emergence”. Such an account captures a variety of emergence that can be considered as being diachronic and weakly ontological. The fact that transformational emergence actually constitutes a genuine form of emergence is motivated. Besides, the account is free of traditional problems surrounding more usual, synchronic versions of emergence, and it can find a strong empirical support in a specific physical phenomenon, the fractional quantum Hall effect, which has (...) long been touted as a paradigmatic case of emergence. (shrink)

It is often taken to be intuitively obvious that if one is in a given conscious state, then one knows that one is in that state. This alleged obvious truth lies at the heart of two very different philosophical doctrines fithe Cartesian doctrine that one has incorrigible knowledge about one?s own conscious states, and the view that one can explain all conscious states in terms of higher-order awareness of mental states. The present paper begins with a description of the real-life (...) case of Simon Browne, a man who believed he had no conscious states whatsoever, although all external evidence overwhelmingly suggests that he had. This case as well as other cases of what can be called?being in denial? figives reason to reject both the alleged intuitively obvious truth and the two philosophical doctrines which attempt to exploit it. Having abandoned these doctrines, it remains to give an account of Browne?s condition, which picks out both why it is possible and why it is so unusual. This is done by arguing that Browne?s belief is contrary to evidence which he absolutely ought to accept, and that this is necessarily, not just contingently, unusual. In addition, it is shown how Browne?s philosophical beliefs about the mind?body relation contributed to his odd belief. (shrink)

Carruthers considers and rejects a mixed position according to which we have interpretative access to unconscious thoughts, but introspective access to conscious ones. I argue that this is too hasty. Given a two-level view of the mind, we can, and should, accept the mixed position, and we can do so without positing additional introspective mechanisms beyond those Carruthers already recognizes.

A short review of complexity research from the perspective of history and philosophy of biology is presented. Complexity and its emergence has scientific and metaphysical meanings. From its beginning, biology was a science of complex systems, but with the advent of electronic computing and the possibility of simulating mathematical models of complicated systems, new intuitions of complexity emerged, together with attempts to devise quantitative measures of complexity. But can we quantify the complex?

The central issue in the debate on animal minds is the issue of mindreading. This complicated cognitive ability belongs to the key elements of social cognition — as a form of adapting to specific circumstances connected with living in groups, it enables the reading of the mental states of other individuals, e.g. intentions, desires, and beliefs as well as the adaptation of one’s own behavior to this information. The primary purpose of the article is to present the main philosophical controversies (...) which arise in the discussion of whether this ability can be attributed to animals; if so, then to what extent. Philosophical discussions concentrate on methodological issues: alternative interpretational models of animal behavior, anthropomorphism, experimental protocols, and gradeability of mindreading as well as the nature of the mind. (shrink)

This contribution is a critical and constructive engage ment with discourse ethics. First, it clarifies why discourse ethics has difficulties with the grounding and application of moral norms. Second, it turns to a positive appropriation of the formal and proce dural aspects of discourse ethics. The goal is the elaboration of an ethics that is able to incorporate the material aspects of goods and the formal dimension of ethical validity and consensuability. Every morality is the formal application of some substantive (...) good. Every ethical perspective demands its evaluation in terms of its uni versability. In order to achieve this mediation, it is suggested that we must incorporate not only the historical dimension of moral systems, but also the role of critical consciousness and the negativity embod ied by those who are victims of the existing consensus. The essay con cludes with six points that need to be considered when formulating a material ethics that is universalizable and, most importantly, that can address the massive poverty and dehumanization of those excluded from the present community of communication. Key Words: application • consensual • corporeality • discourse ethics • formal • grounding • intersubjective • Kantian • liberation • ethics • material • phronesis • procedural • validity. (shrink)

Bartley’s pancritical rationalism is seen by some as being a refinement of Popper’s critical rationalism. I contest this view and argue that pancritical rationalism is obtained from critical rationalism by removing some of its most important and useful features. The remainder consists of a restatement of some of Popper’s key ideas and an interpretation of others that I attempt to show is not entirely faithful to what Popper says.

We explore the developmental paradox of false belief understanding. This paradox follows from the claim that young infants already have an understanding of false belief, despite the fact that they consistently fail the elicited-response false belief task. First, we argue that recent proposals to solve this paradox are unsatisfactory because they (i) try to give a full explanation of false belief understanding in terms of a single system, (ii) fail to provide psychological concepts that are sufficiently fine-grained to capture the (...) cognitive requirements for the various manifestations of false belief understanding, and (iii) ignore questions about system interaction. Second, we present a dual-system solution to the developmental paradox of false belief understanding that combines a layered model of perspective taking with an inhibition-selection-representation mechanism that operates on different levels. We discuss recent experimental findings that shed light on the interaction between these two systems, and suggest a number of directions for future research. (shrink)

The social exchange theory of reasoning, which is championed by Leda Cosmides and John Tooby, falls under the general rubric “evolutionary psychology” and asserts that human reasoning is governed by content-dependent, domain-specific, evolutionarily-derived algorithms. According to Cosmides and Tooby, the presumptive existence of what they call “cheater-detection” algorithms disconfirms the claim that we reason via general-purpose mechanisms or via inductively acquired principles. We contend that the Cosmides/Tooby arguments in favor of domain-specific algorithms or evolutionarily-derived mechanisms fail and that the notion (...) of a social exchange rule, which is central to their theory, is not correctly characterized. As a consequence, whether or not their conclusion is true cannot be established on the basis of the arguments they have presented. (shrink)

The cognitive basis of utterance interpretation is an area that continues to provoke intense theoretical debate among pragmatists. That utterance interpretation involves some type of mind-reading or theory of mind (ToM) is indisputable. However, theorists are divided on the exact nature of this ToM-based mechanism. In this paper, it is argued that the only type of ToM-based mechanism that can adequately represent the cognitive basis of utterance interpretation is one which reflects the rational, intentional, holistic character of interpretation. Such a (...) ToM-based mechanism is supported on conceptual and empirical grounds. Empirical support for this view derives from the study of children and adults with pragmatic disorders. Specifically, three types of clinical case are considered. In the first case, evidence is advanced which indicates that individuals with pragmatic disorders exhibit deficits in reasoning and the use of inferences. These deficits compromise the ability of children and adults with pragmatic disorders to comply with the rational dimension of utterance interpretation. In the second case, evidence is presented which suggests that subjects with pragmatic disorders struggle with the intentional dimension of utterance interpretation. This dimension extends beyond the recognition of communicative intentions to include the attribution of a range of cognitive and affective mental states that play a role in utterance interpretation. In the third case, evidence is presented that children and adults with pragmatic disorders struggle with the holistic character of utterance interpretation. This serves to distort the contexts in which utterances are processed for their implicated meanings. The paper concludes with some thoughts about the role of theorizing in relation to utterance interpretation. (shrink)

Brentano (1874) described intentionality in a number of different ways: as ‘the intentional inexistence of an object’, ‘reference to a content’, ‘direction towards an object’, and ‘immanent objectivity’. All these phrases were intended to mean the same thing, but such elegant variation can give rise to confusion. In my Elements of Mind (2001) I tried to give a simpler description: intentional states all involve directedness upon an object and what I call (following Searle 1992) aspectual shape. My aim in doing (...) this was to introduce an understanding of intentionality that (a) allows theorists of intentionality to agree on the fundamentals of the phenomenon, but disagree about the details; and (b) leaves the question open whether all mental states are intentional. (shrink)

Can phenomenal consciousness be given a reductive natural explanation? Exponents of an.

Does what guides a pastry chef stand on par, from the standpoint of contemporary computer science, with what guides a supercomputer? Did Betty Crocker, when telling us how to bake a cake, provide an effective procedure, in the sense of `effective' used in computer science? According to Cleland, the answer in both cases is ``Yes''. One consequence of Cleland's affirmative answer is supposed to be that hypercomputation is, to use her phrase, ``theoretically viable''. Unfortunately, though we applaud Cleland's ``gadfly philosophizing'' (...) (as, in fact, seminal), we believe that unless such a modus operandi is married to formal philosophy, nothing conclusive will be produced (as evidenced by the problems plaguing Cleland's work that we uncover). Herein, we attempt to pull off not the complete marriage for hypercomputation, but perhaps at least the beginning of a courtship that others can subsequently help along. (shrink)

The concept of the self is embedded in a web of relationships of other concepts and phenomena such as consciousness, self-consciousness, personal identity and the mind–body problem. The article follows the ontological and epistemological roles of the concept of selfconsciousness and the structural co-implication of consciousness and self-consciousness from Descartes and Locke to Kant and Sartre while delineating its subject matter from related inquiries into the relationship between the mind and the body, personal identity, and the question whether consciousness is (...) an irreducible reality sui generis or essentially a neurobiological entity. Over the course of its history, the modern self turns out to become an ever more elusive phenomenon, while its roles as a bearer of individual responsibility and as a subject of reflective endorsement of the truth become ever more pronounced. (shrink)

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