The human self model comprises essential features such as the experiences of ownership, of body-centered spatial perspectivity, and of a long-term unity of beliefs and attitudes. In the pathophysiology of schizophrenia, it is suggested that clinical subsyndromes like cognitive disorganization and derealization syndromes reflect disorders of this self model. These features are neurobiologically instantiated as an episodically active complex neural activation pattern and can be mapped to the brain, given adequate operationalizations of self model features. In its unique capability of (...) integrating external and internal data, the prefrontal cortex (PFC) appears to be an essential component of the neuronal implementation of the self model. With close connections to other unimodal association cortices and to the limbic system, the PFC provides an internally represented world model and internal milieu data of the organism, both serving world orientation. In the pathophysiology of schizophrenia, it is the dysfunction of the PFC that is suggested to be the neural correlate for the different clinical schizophrenic subsyndromes. The pathophysiological study of psychiatric disorders may contribute to the theoretical debate on the neuronal basis of the self model. (shrink)

If the explanatory gap between phenomenal consciousness () and the brain cannot be closed by current naturalistic theories of mind, one might instead try to dissolve the explanatory gap problem. We hold that such a dissolution can start from the notion of consciousness as a social construction. In his target article, however, Block (1995) argues that the thesis that consciousness is a social construction is trivially false if it is construed to be about phenomenal consciousness. He ridicules the idea that (...) the occurrence of p-consciousness requires that the subject of p-consciousness already have the concept of p-consciousness. This idea is not as ridiculous as Block supposes. To see this, one must accept that in a unique sense, p-consciousness is what we as the subjects of consciousness takeit to be. Furthermore, the notion of consciousness as a social construction does not depend on the view that the concept of consciousness somehow precedes the occurrence of consciousness as such. In sum, consciousness can plausibly be seen as a social construction, and this view can promote a dissolution of the explanatory gap problem. (shrink)

Qualia, Sensa and absolute Processes. In this paper, the development of Sellars' thoughts concerning the mind-body-problem is reconstructed. Starting from an elaborate critique of the identity theory, Sellars claims that the ultimate 'Scientific Image' must contain a concept of sensa as the bearers of certain properties of manifest sense impressions. In his later work Sellars' notion of absolute processes leads him to a new monism and thus to an extended critique of rival theories. It is argued that these Sellarsian thoughts (...) can be helpful in the actual discussion of the mind-body-problem. (shrink)

The sensorimotor theory of vision successfully blends in with the currently developing action-oriented account of cognition. As a theory of phenomenal consciousness, however, it suffers from the same shortcomings as the theories O'Regan & Noë (O&N) criticize. This is mainly due to the failure to avoid the explanatory gap by rejecting one notion of qualia while retaining the concept of experience with qualitative features in general.

Behavioral regularities are open to both representationist (hence internalist) and non-representationist explanations. Shepard improvidently favors internalism, which is burdened with severe conceptual and empirical shortcomings. Hecht and Kubovy & Epstein half-heartedly criticize internalism by tracing it back to “unconscious” metaphors or by replacing it with weak externalism. Explanations of behavioral regularities are better relocated within a radical embodiment approach. [Hecht; Kubovy & Epstein; Shepard].

Current neurobiological research on temporal binding in binocular rivalry settings contributes to a better understanding of the neural correlate of perceptual consciousness. This research can easily be integrated into a theory of conscious behavior, but if it is meant to promote a naturalistic theory of perceptual consciousness itself, it is confronted with the notorious explanatory gap argument according to which any statement of psychophysical correlations (and their interpretation) leaves the phenomenal character of, e.g., states of perceptual consciousness open. It is (...) argued that research on temporal binding plays no role in a naturalistic theory of consciousness if the gap argument can be solved on internal philosophical grounds or if it turns out to be unsolvable at the time being. But there may be a way to dissolve or deconstruct it, and the accessibility of this way may well depend on scientific progress, including neurobiological research on the neural correlate of perceptual consciousness. (shrink)

Parsimony and simplicity in cognition theory are not achieved by excluding either the “cognitive unconscious” or consciousness from theoretical modeling, but rather, by eliminating redundant constructs independent of their location on the conscious-unconscious axis. Hence, Perruchet & Vinter's (P&V's) case against the “cognitive unconscious” does not work as an argument for consciousness, but rather as a rejection of the redundant background computational processes postulated in traditional cognition theory.

An action-oriented theory of embodied memory is favorable for many reasons, but it will not provide a quick yet clean solution to the grounding problem in the way Glenberg (1997t) envisages. Although structural mapping via analogical representations may be an adequate mechanism of cognitive representation, it will not suffice to explain representation as such.

One of the main problems of current theory of intentionality concerns the possibility of ahistorical intentional content, that is, content in the absence of any developmental history of the respective item. Biosemanticists like Millikan (1984) argue that content is essentially historical, while computationalists like Cummins (1989) hold that a system's current ahistorical state alone determines content. In the present paper, this problem is discussed in terms of some popular 'cosmic accident' thought experiments, and the conceptual framework of these experiments is (...) enriched by some new versions like accidental 'duplicates' without any preexisting original. As a result of these evaluations, it is argued that for an item to bear intentional content it is necessary to have a 'function' in the forward-looking sense introduced by Bigelow & Pargetter (1987). Since historicity is not necessary for functionality, ahistorical states can be intentional as long as they have functions. This result does not support computationalism, since functionality cannot be determined in terms of current ashistorical state alone, but only with reference to the present and future environmental context of the cognitive system that harbours these states. (shrink)

For a theory of phenomenal consciousness, the real issue is not that between vehicle and process, but between naturalistic and deconstructive theories. Most current naturalistic theories combine a hypothesis about the neural correlate of consciousness with a subsequent naturalistic proposal about how to close the explanatory gap. Deconstructive theories use theses about the neural correlate of consciousness only to motivate and support their claim that the “hard problem” of consciousness is a pseudo-problem which is not to be solved, but rather (...) dissolved on non-naturalistic grounds. O'Brien & Opie present a hypothesis concerning the neural correlate of consciousness, but no genuine strategy to close the explanatory gap. Their theory can, however, contribute to the success of a deconstructive theory of PC. (shrink)

Qualia, Sensa and absolute Processes. In this paper, the development of Sellars' thoughts concerning the mind-body-problem is reconstructed. Starting from an elaborate critique of the identity theory, Sellars claims that the ultimate 'Scientific Image' must contain a concept of sensa as the bearers of certain properties of manifest sense impressions. In his later work Sellars' notion of absolute processes leads him to a new monism and thus to an extended critique of rival theories. It is argued that these Sellarsian thoughts (...) can be helpful in the actual discussion of the mind-body-problem. (shrink)

Searle (1990) argues that unconscious intrinsic intentional states must be accessible to consciousness because (1) all intrinsic intentional states have aspectual shape, the of which cannot be explained in a third-person (e.g., neurophysiological) vocabulary, and (2) ontologically, unconscious mental states are neurophysiological processes. This argument confuses three senses of namely, factuality, individuative properties, and phenomenological presence.

One of the main aspects of a neurobiological theory of language is the problem of meaning (or semantic content) in the brain. A full explanation of meaning requires a combined approach to semantic typing and the semantic success of cerebral states or processes. Pulvermüller presents his Hebbian model of language in the brain (HML) as an account of semantic success. If his proposal turns out to be viable, however, it may also promote a theory of semantic typing.

In his recent paper "Indeterminacy, empiricism, and the first person" John R. Searle tries to refute Willard V. O. Quine's famous "indeterminacy of translation thesis" by arguing that this thesis is in fact a reductio ad absurdum of Quine's own "linguistic behaviorism". Searle accuses Quine of being "antimentalistic" and suggests that the "absurdity" of Quine's thesis might be avoided if a full-fledged "intentionality" were tolerated in the debate on meaning. - This anti-Quinean approach in some respects reminds of the "improbable (...) debate" between Searle and Jacques Derrida ten years ago, when Derrida had split and "deferred" intentionality by showing that the essential "iterability" of signs inevitably infects every intentional act with an unremovable "non-presence". In this paper it is argued that Searle's attacks on Quine and Derrida have both failed - and that there are structural similarities between these two failures which reveal some interesting parallels between Quine's and Derrida's philosophy. (shrink)