In his famous work on the stranger, Alfred Schutz focuses on the interpretative discrepancies between in-groups and out-groups from the per­spective of a stranger approaching a new group. In doing so, Schutz emphasizes that strangers can overcome their strangeness within a social group by adapting to the prevalent cultural patterns. Shifting the perspective from the stranger to the in-group this essay aims to argue that the experience of the Other’s strangeness due to a discrepancy of interpretative schemes is only one (...) dimension of how the stranger is perceived in everyday life. A second dimension can be derived from Schutz’ work on appresentation. This essay will follow four analytical steps. First, this essay summarizes the Schutzian approach on perceiving the Other as a taken-for-granted part of everyday life within an assumed intersubjective understanding based on an assumed reciprocity of perspectives. Referring to Eberle’s description of an irreciprocity of perspectives, the second section analyzes the Schutzian stranger based on an intersubjective understanding. The third section then focuses on the appresentational pro­cesses of perceiving the stranger in everyday life. By using Goffman’s distinction between virtual and actual social identity, the interplay of categorizing and experiencing the Other in everyday life can be described. Finally, considering the question of how it comes that people can find themselves strangers in their own society, this paper closes by merging the argumentation with a description of the Schutzian perspective on the processes of stigmatization. (shrink)

Dualist and Reductionist theories of mind disagree about whether or not consciousness can be reduced to a state of or function of the brain. They assume, however, that the contents of consciousness are separate from the external physical world as-perceived. According to the present paper this assumption has no foundation either in everyday experience or in science. Drawing on evidence for perceptual projection in both interoceptive and exteroceptive sense modalities, the case is made that the physical world as-perceived is a (...) construct of perceptual processing and, therefore, part of the contents of consciousness. A finding which requires a Reflexive rather than a Dualist or Reductionist model of how consciousness relates to the brain and the physical world. The physical world as-perceived may, in turn be thought of as a biologically useful model of the world as described by physics. Redrawing the boundaries of consciousness to include the physical world as-perceived undermines the conventional separation of the 'mental' from the physical', and with it the very foundation of the Dualist-Reductionist debate. The alternative Reflexive model departs radically from current conventions, with consequences for many aspects of consciousness theory and research. Some of the consequences which bear on the internal consistency and intuitive plausibility of the model are explored, e.g. the causal sequence in perception, representationalism, a suggested resolution of the Realism versus Idealism debate, and the way manifest differences between physical events as-perceived and other conscious events are to be construed. In the present paper I wish to challenge some of our most deeply-rooted assumptions about what consciousness is, by re-examining how consciousness, the human brain, and the surrounding physical world relate to each other. (shrink)

What, in essence, characterizes the mind? According to Searle, the potential to be conscious provides the only definitive criterion. Thus, conscious states are unquestionably "mental"; "shallow unconscious" states are also "mental" by virtue of their capacity to be conscious (at least in principle); but there are no "deep unconscious mental states" - i.e. those rules and procedures without access to consciousness, inferred by cognitive science to characterize the operations of the unconscious mind are not mental at all. Indeed, according to (...) Searle, they have no ontological status - they are simply ways of describing some interesting facets of purely physiological phenomena. (shrink)

Max Weber: Die protestantische Ethik und der Geist des Kapitalismus Edition Holzinger. Taschenbuch Berliner Ausgabe, 2016, 4. Auflage Vollständiger, durchgesehener Neusatz bearbeitet und eingerichtet von Michael Holzinger In: Archiv für Sozialwissenschaft und Sozialpolitik, 20. Bd., Heft 1, S. 1-54, 1904; 21. Bd., Heft 1, S. 1-110, 1905. Erstdruck der vorliegenden, umgearbeiteten Fassung in: Gesammelte Aufsätze zur Religionssoziologie, Bd. I, Tübingen (Mohr Siebeck) 1920, S. 17-206. Textgrundlage ist die Ausgabe: Max Weber: Gesammelte Aufsätze zur Religionssoziologie. 8., photomechanisch gedruckte Auflage; Band 1, (...) Tübingen: J. C. B. Mohr (Paul Siebeck), 1986 (1. Auflage 1920) Herausgeber der Reihe: Michael Holzinger Reihengestaltung: Viktor Harvion Gesetzt aus der Minion Pro, 11 pt. (shrink)

Of all the problems facing science none are more challenging yet fascinating than those posed by consciousness. In The Science of Consciousness leading researchers examine how consciousness is being investigated in the key areas of cognitive psychology, neuropsychology and clinical psychology. Within cognitive psychology, special focus is given to the function of consciousness, and to the relation of conscious processing to nonconscious processing in perception, learning, memory and information dissemination. Neuropsychology includes examination of the neural conditions for consciousness and the (...) effects of brain damage. Finally, mind/body interactions in clinical and experimental settings are considered, including the somatic effects of imagery, biofeedback and placebo effects. Every chapter is written by an expert in the field. They each provide a clear overview of existing research along with an exciting new synthesis of consciousness studies. The The Science of Consciousness will be invaluable for students, researchers and clinicians interested in the developments and directions of this rapidly growing field. (shrink)

This reply to five continuing commentaries on my 1991 target article on “Is human information processing conscious” focuses on six related issues: 1) whether focal attentive processing replaces consciousness as a causal agent in third-person viewable human information processing, 2)whether consciousness can be dissociated from human information processing, 3) continuing disputes about definitions of "consciousness" and about what constitutes a “conscious process” , 4) how observer-relativity in psychology relates (and does not relate) to relativity in physics, 5) whether the first-person (...) viewable causal efficacy of consciousness counts as ‘real’ causal efficacy and 6) a clarification of the sense in which first- and third-person causal accounts of mental processing are complementary and mutually irreducible. (shrink)

Abstract. This introductory chapter was written in 1996, for a new book of review articles on the emerging science of consciousness, specifically aimed at undergraduate and postgraduate students by experts in the relevant fields. Following on a brief history, the chapter moves on to definitions of consciousness and background philosophical issues, and then introduces a unified, non-reductionist scientific approach. It then summarises major issues for studies of consciousness in cognitive psychology, including studies of attention, memory, the extent of preconscious analysis (...) and the relation of consciousness more generally to human information processing. It then turns to the neuropsychology of consciousness, starting with some apparent neural requirements for the transition from preconscious to conscious states, various clinical dissociations of consciousness, conditions for integration (or binding) and, finally, clinical applications, including different forms of mind/body interaction and evidence for the causal efficacy of mental states. The chapter concludes that while some of the ancient problems of consciousness remain unsolved, its study has become the subject of a rapidly developing science. (shrink)

The key idea of the interventionist account of causation is that a variable A causes a variable B if and only if B would change if A were manipulated in the appropriate way. This paper raises two problems for Woodward's (2003) version of interventionism. The first is that the conditions it imposes are not sufficient for causation, because these conditions are also satisfied by non-causal relations of nomological dependence expressed in association laws. Such laws ground a relation of mutual manipulability (...) that is incompatible with the asymmetry of causation. Several ways of defending the interventionist account are examined and found unsatisfying. The second problem is that it often seems to be impossible, in a model that contains variables linked by an association law, to satisfy the conditions imposed on interventions on such variables. Various ways to solve this second problem, most importantly the analysis of manipulability in terms of difference making, are examined. Given that none solves the problem, I conclude that the interventionist conditions are neither sufficient nor necessary for causation. It is suggested that they provide an analysis of nomological dependence, which may be supplemented with the notion of a causal process to yield an analysis of causation. (shrink)

Some philosophers, for example David Lewis, have argued for the need to introduce de se contents or centered contents, i.e. contents of thought and speech the correctness of believing which depends not only on the possible world one inhabits, but also on the location one occupies. Independently, philosophers like Robert Stalnaker (and also David Lewis) have developed the conversational score model of linguistic communication. This conversational model usually relies on a more standard conception of content according to which the correctness (...) of believing a content depends merely on the possible world one occupies. The aim of this paper is to develop a modified conversational score model that operates with centered contents. I begin by explaining how in principle centered contents can figure in the transfer of information from one thinker to another. Here I distinguish the local portability approach from the portable surrogate approach. Then I explain how these modes of information transfer can be exploited in a stalnakerian conversational model involving centered contents, proposing a modified update rule for assertion. (shrink)

I distinguish two notions of agreement in belief: believing the same content versus having beliefs that necessarily coincide/diverge in normative status. The second notion of agreement,, is clearly significant for the communication of beliefs amongst thinkers. Thus there would seem to be some prima facie advantage to choosing the conception of content operative in in such a way that the normative status of beliefs supervenes on their content, and this seems to be the prevailing assumption of many semanticists. I shall (...) argue that de se beliefs and assertions provide a motivation to depart from this assumption, and so do beliefs and assertions concerning what is epistemically possible. I conclude by offering two models of assertoric communication that are compatible with the abandonment of the assumption, and suggesting schematically that each model applies to different cases. (shrink)

It was the explicit aim of my paper ‘Indexical Relativism versus Genuine Relativism’ to ‘characterize and compare’ (p. 297) two different forms of relativism. One form, exemplified by Harman’s and Dreier’s moral relativism (Harman, 1975 and Dreier, 1990), involves the claim that certain sentences express different propositions in different contexts of utterance, much like indexical sentences – hence the name ‘indexical relativism’. The other form involves the claim that the truth-value of certain contents or propositions depends on certain non-standard parameters, (...) i.e. depends not just on a possible world. The explicit conclusion of the paper was that the two forms differ significantly. Dan López de Sa (2007) seems quite happy to grant my main conclusion, namely that there is a significant difference between these two forms of relativism. However, López de Sa raises two worthwhile issues. First, he proposes a taxonomy of relativist views, one on which my ‘genuine relativism’ turns out to be the disjunction of two distinct views. Secondly, he offers an answer to a difficulty I raised for some forms of indexical relativism. I shall comment on each point. (shrink)

I propose an argument for the thesis that laws of nature are necessary in the sense of holding in all worlds sharing the properties of the actual world, on the basis of a principle I propose to call the Causal Criterion of Reality . The CCR says: for an entity to be real it is necessary and sufficient that it is capable to make a difference to causal interactions. The crucial idea here is that the capacity to interact causally - (...) or to contribute to determining causal interactions - is not only the ultimate metaphysical ground for the existence of an entity, but it also provides a criterion for determining the nature of that entity, i.e. its properties. The alternative is to conceive of laws of nature as contingent: they could be different from what they are like in the actual world, where that possibility is understood to be metaphysical, not only epistemic. For the sake of this paper, I shall accept Armstrong's thesis that laws of nature are relations between universals. I also follow Armstrong in the view that both the existence and the properties of particulars are metaphysically independent of the existence and identity of other particular. However, what is controversial and what I shall challenge is his thesis that universals are like particulars in the following respect: according to Armstrong, each universal is a logically distinct entity whose existence and identity is independent of the existence and identity of other universals. My aim in this paper is to show that the identity of a universal is entirely determined by its lawful relations to other universals. The crucial premise I use is the thesis that the CCR is a universal criterion, which applies both to particulars and universals. From the thesis that the identity of a universal is exclusively determined by laws, it follows that laws are necessary in the sense that they cannot differ without the universals they link also being different. This creates a difficulty for those authors who, as Armstrong, accept the CCR but nevertheless defend the view that laws are contingent. (shrink)

Two seminal articles by a founder of the Gestalt school of psychology, newly translated and accompanied by essays that connect his work to current research.

Classical ways of viewing the relation of consciousness to the brain and physical world make it difficult to see how consciousness can be a subject of scientific study. In contrast to physical events, it seems to be private, subjective, and viewable only from a subject's first-person perspective. But much of psychology does investigate human experience, which suggests that classical ways of viewing these relations must be wrong. An alternative, Reflexive model is outlined along with it's consequences for methodology. Within this (...) model the external phenomenal world is viewed as part-of consciousness, rather than apart-from it. Observed events are only "public" in the sense of "private experience shared." Scientific observations are only "objective" in the sense of "intersubjective." Observed phenomena are only "repeatable" in the sense that they are sufficiently similar to be taken for "tokens" of the same event "type." This closes the gap between physical and psychological phenomena. Indeed, events out-there in the world can often be regarded as either physical or psychological depending on the network of relationships under consideration. (shrink)

This collection of essays, by leading international researchers, examines the case for realism with respect to dispositions and causal powers in both ...

Viewed from a first-person perspective consciousness appears to be necessary for complex, novel human activity - but viewed from a third-person perspective consciousness appears to play no role in the activity of brains, producing a "causal paradox". To resolve this paradox one needs to distinguish consciousness of processing from consciousness accompanying processing or causing processing. Accounts of consciousness/brain causal interactions switch between first- and third-person perspectives. However, epistemically, the differences between first- and third-person access are fundamental. First- and third-person accounts (...) are complementary and mutually irreducible. (shrink)

This paper summarised the main arguments presented in "Consciousness, brain and the physical world" Philosophical Psychology (1990) to introduce a symposium on that paper. This was the first symposium on Velmans' Reflexive Model of Perception (the departure point for Reflexive Monism). This summary of the 1990 paper was followed by three critiques (by Robert Rentoul, Norman Wetherick, and Grant Gillett) followed by two replies. At the time of this upload (25 years later) many of the points in the 1991 paper (...) have become common currency, however some of the confusions about the implications of the reflexive model persist, so the discussion continues to have contemporary relevance. See academia.edu link for the entire symposium. (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)

During the last decades there has been a remarkable renewal of interest in theories of causation which is linked to the decline of the orthodoxy of the Logical empiricist school. A number of alternatives to the traditional covering-law account have been proposed. I shall defend a version of an approach that has been undeservedly neglected: the Transference Theory of causation. Accounts of this type elaborate the intuition that there is a material link between the cause and the effect, consisting of (...) something transmitted between them. (shrink)

(1992). Synopsis of ‘consciousness, brain and the physical world’. Philosophical Psychology: Vol. 5, No. 2, pp. 153-157. doi: 10.1080/09515089208573049.

My target article (henceforth referred to as TA) presents evidence for causal interactions between consciousness and brain and some standard ways of accounting for this evidence in clinical practice and neuropsychological theory. I also point out some of the problems of understanding such causal interactions that are not addressed by standard explanations. Most of the residual problems have to do with how to cross the “explanatory gap” from consciousness to brain. I then list some of the reasons why the route (...) across this gap suggested by physicalism won't work, in spite of its current popularity in consciousness studies. My own suggested route across the explanatory gap is more subterranean, where consciousness and brain can be seen to be dual aspects of a unifying, psychophysical mind. Some of the steps on this deeper route still have to be filled in by empirical research. But (as far as I can judge) there are no gaps that cannot be filled—just a different way of understanding consciousness, mind, brain and their causal interaction, with some interesting consequences for our understanding of free will. The commentaries on TA examined many aspects of my thesis viewed from both Western and Eastern perspectives. This reply focuses on how dual-aspect monism compares with currently popular alternatives such as “nonreductive physicalism”, clarifies my own approach, and reconsiders how well this addresses the “hard” problems of consciousness. We re-examine how conscious experiences relate to their physical/functional correlates and whether useful analogies can be drawn with other, physical relationships that appear to have dual-aspects. We also examine some fundamental differences between Western and Eastern thought about whether the existence of the physical world or the existence of consciousness can be taken for granted (with consequential differences about which of these is “hard” to understand). I then suggest a form of dual-aspect Reflexive Monism that might provide a path between these ancient intellectual traditions that is consistent with science and with common sense. (shrink)

This overview of Consciousness Studies examines the conditions that one has to satisfy to establish a scientific investigation of phenomenal consciousness. Written from the perspective experimental psychology, it follows a two-pronged approach in which traditional third-person methods for investigating the brain and physical world are complementary to first-person methods for investigating subjective experience allowing the possibility of finding “bridging laws” that relate such first- and third-person data to each other. Mindful of the relative sophistication of third-person methods the chapter focuses (...) on the problems of developing similarly sophisticated first-person methods. The problems are of three kinds: (1) Epistemological problems: How can one obtain public, objective knowledge about private, subjective experiences? (2) Methodological problems: Given that one cannot attach measuring instruments directly up to experiences, what psychological “instruments” and procedures are appropriate to their study? (3) The relation of the observer to the observed: The more closely coupled an observer is with an observed, the greater the potential influence of the act of observation on the nature of the observed (“observer effects”). Given this, how can one develop introspective and phenomenological methods where the observer is the observed? The chapter argues that the epistemological problems are more apparent than real, although this requires one to construe what is private versus public, and what is subjective or intersubjective versus what is objective in a slightly different way—with some enabling consequences for a science of consciousness. Methodological problems are real, but not fundamentally different to the problems traditionally faced in experimental psychological investigations of mental phenomena. The close-coupling of observer with the observed in first-person investigations can also be a problem, producing “observer effects” that are more acute than in most third-person investigations. The chapter suggests that one can either try to minimise such effects or to harness them, depending on the purpose of the investigation. (shrink)

Contemporary analytic philosophy is in the midst of a vigorous debate on the nature of causation. Each of the main proposals discussed in this chapter faces important problems: the deductive-nomological model, the counterfactual theory, the manipulability theory, the probabilistic theory and the transference theory. After having explored possible solutions to these problems, I conclude that one version of the transference approach is most promising. However, as I show in the last section, it is necessary to supplement this transference approach with (...) the notion of lawful dependency. This gives rise to the notion of causal responsibility. (shrink)

This chapter examines the similarities and differences between physical, psychological and virtual realities, and challenges some conventional, implicitly dualist assumptions about how these relate to each other. Virtual realities are not easily understood in either dualist or materialist reductive terms, as they exemplify the reflexive nature of perception. The chapter summarises some of the evidence for this “reflexive model”—and examines some of its consequences for the “hard” problem of consciousness. The chapter then goes on to consider how these realities might (...) relate to some grounding reality or thing-itself, and considers some of the personal and social consequences of becoming increasingly immersed in virtual realities. Although this chapter was published in 1998 and develops work published in 1990, it presents a form of “radical externalism” that anticipates many themes in current (2006) internalism versus externalism debates about the nature of mind. It is also relevant to an understanding of virtual reality “presence.”. (shrink)

The functionalist conception of mental properties, together with their multiple realizability, is often taken to entail their irreducibility. It might seem that the only way to revise that judgement is to weaken the requirements traditionally imposed on reduction. However, Jaegwon Kim has recently argued that we should, on the contrary, strengthen those requirements, and construe reduction as what I propose to call “logical reduction”, a model of reduction inspired by emergentism. Moreover, Kim claims that what he calls “functional reduction” allows (...) one to reduce (at least some) mental properties by these new standards. I argue against both theses. First, I present a counterexample to the emergentist model of reduction: The model judges irreducible certain properties which are clearly reducible. Second, I contestthat functional reduction as construed by Kim satisfies the emergentist constraints. Functional reduction implies, over and above a functional definition of the reduced property, the indication of its realizers. But the latter information corresponding to the discovery of a (local) bridge law, is empirical and not purely logical. (shrink)

The paper defends the view that events are the basic relata of causation, against arguments based on linguistic analysis to the effect that only facts can play that role. According to those arguments, causal contexts let the meaning of the expressions embedded in them shift: even expressions possessing the linguistic form that usually designates an event take a factual meaning.However, defending events as fundamental relata of causation turns out to be possible only by attributing a – different – causal role (...) to facts as well. The role of facts in causation is characterized as «causal responsibility». This relation, and its connection to causation between events, is clarified by way of the analysis of different inference patterns between causal statements of the two sorts: statements linking events and statements linking facts. (shrink)

Weber’s improvised reply to Werner Sombart’s lecture on ‘Technology and Culture’, presented at the first meeting of the German Sociological Society in 1910, opens and closes with an appeal to uphold the principle of ‘value-freedom’ in academic discussions. Referring to the capitalist development of antiquity as an illustration, Weber argues for a factually precise conception of technology and against a Marxist definition in terms of economic causality or property relations. Turning to the influence of technology in the development of formal (...) aesthetic values, his primary emphasis is on how the modern metropolis gives rise to new forms of literature, painting, architecture and especially orchestral music. The editorial notes to this translation place Weber’s remarks in the context of his critical relationship to predecessors and contemporaries and within the thematic development of his career-long studies on the rise of occidental rationalism. (shrink)

In this collection of informal reminiscences, first published in 1975, Max Born has written an extraordinarily vivid account of his life and work, originally intended for his family. Ranging from his time at the University of Göttingen, where Born had his first real motivation for a professional career in science, to the period in Berlin as professor extraordinary, when he and his wife became close friends of Einstein, these anecdotes and memories chart the "heroic age of physics" from the perspective (...) of one of its leading characters. In 1954 Born was awarded the Nobel Prize in physics for his fundamental contributions to the great discovery of that cadre of superlative scientific minds – quantum theory. But his scientific research provides only one strand of this story. Born's varied interests outside science led to many interesting experiences – some of historical importance insofar as they offer a glimpse into German society before and between the wars. (shrink)

In the visual system, the represented features of individual objects (shape, colour, movement, and so on) are distributed both in space and time within the brain. Representations of inner and outer event sequences arrive through different sense organs at different times, and are likewise distributed. Objects are nevertheless perceived as integrated wholes - and event sequences are experienced to form a coherent "consciousness stream." In their thoughtful article, Dennett & Kinsbourne ask how this is achieved.

This commentary elaborates on Gray's conclusion that his neurophysiological model of consciousness might explain how consciousness arises from the brain, but does not address how consciousness evolved, affects behaviour or confers survival value. The commentary argues that such limitations apply to all neurophysiological or other third-person perspective models. To approach such questions the first-person nature of consciousness needs to be taken seriously in combination with third-person models of the brain.

Wegner’s analysis of the illusion of conscious will is close to my own account of how conscious experiences relate to brain processes. But our analyses differ somewhat on how conscious will is not an illusion. Wegner argues that once conscious will arises it enters causally into subsequent mental processing. I argue that while his causal story is accurate, it remains a first-person story. Conscious free will is not an illusion in the sense that this first-person story is compatible with and (...) complementary to a third-person account of voluntary processing in the mind/brain. (shrink)

I propose a realist theory of laws formulated in terms of tropes that avoids both the problems of the "best-systems-analysis" and the "inference problem" of realism of universals. I analyze the concept of an exceptional situation, characterized as a situation in which a particular object satisfies the antecedent but not the consequent of the regularity associated with a law, without thereby falsifying that law. To take this possibility into account, the properties linked by a law must be conceived as dispositional (...) and not necessarily manifest. (shrink)

The following extracts with connecting comments suggest a departure point for a definitions of consciousness that preserves its everyday phenomenology while allowing an understanding of what consciousness is to deepen as scientific investigation proceeds. I argue that current definitions are often theory-driven rather than following the contours of ordinary experience. Consequently they are sometimes too broad, sometimes too narrow, and sometimes not definitions of phenomenal consciousness at all. As an alternative, an ecologically valid, reflexive approach to consciousness is suggested that (...) is consistent with science and with common sense. (shrink)

Physicalists commonly argue that conscious experiences are nothing more than states of the brain, and that conscious qualia are observer-independent, physical properties of the external world. Although this assumes the 'mantle of science,' it routinely ignores the findings of science, for example in sensory physiology, perception, psychophysics, neuropsychology and comparative psychology. Consequently, although physicalism aims to naturalise consciousness, it gives an unnatural account of it. It is possible, however, to develop a natural, nonreductive, reflexive model of how consciousness relates to (...) the brain and the physical world. This paper introduces such a model and how it construes the nature of conscious experience. Within this model the physical world as perceived is viewed as part of conscious experience not apart from it. While in everyday life we treat this phenomenal world as if it is the "physical world", it is really just one biologically useful representation of what the world is like that may differ in many respects from the world described by physics. How the world as perceived relates to the world as described by physics can be investigated by normal science . This model of consciousness appears to be consistent with both third-person evidence of how the brain works and with first-person evidence of what it is like to have a given experience. According to the reflexive model, conscious experiences are really how they seem. (shrink)