The traditional model of human cognition (TMHC) postulates an ontological and/or structural gap between conscious and unconscious mental representations. By and large, it sees higher-level mental processes as commonly conceptual or symbolic in nature and therefore conscious, whereas unconscious, lower-level representations are conceived as non-conceptual or sub-symbolic. However, experimental evidence belies this model, suggesting that higher-level mental processes can be, and often are, carried out in a wholly unconscious way and/or without conceptual representations, and that these can (...) be processed unconsciously. This entails that the TMHC, as well as the theories on mental representation it motivates and that in turn support it, is wrong. (shrink)

It has been objected recently that naïve realism is inconsistent with an empirically well-supported hypothesis that unconscious perception is possible. Because epistemological disjunctivism is plausible only in conjunction with naïve realism (for a reason I provide), the objection reaches it too. In response, I show that the unconscious perception hypothesis can be changed from a problem into an advantage of epistemological disjunctivism. I do this by suggesting that: (i) naïve realism is consistent with the hypothesis; (ii) the contrast (...) between epistemological disjunctivism and epistemic externalism explains the difference in epistemic import between conscious and unconscious perception. (shrink)

While the human agent must have the capacity for reflexivity, intentionality and consciousness, the same agent must also be affected by the social world in which she lives: herein lies the essence of the structure and agency dialectic. This paper argues that while some realists are in principle committed to a dialectical relationship between structure and agency, there is some dissonance between this commitment and the concepts of agency that they develop. I highlight the exclusion of the unconscious and (...) habit from realist notions of agency and argue that this oversight serves to unbalance the dialectic between structure and agency thereby leading to the over-empowerment of agency. The concepts of agency developed by Margaret Archer, Anthony Giddens and Pierre Bourdieu are discussed in this paper. Archer's concept of agency is argued to focus exclusively on reflexivity whilst neglecting to include the unconscious and habit. Giddens is shown to develop a much improved concept of agency, which includes the unconscious, however, his rejection of the independent causal powers of structure and agency problematises his commitment to the dialectic. A much improved approach to theorising agency, developed within a critical realist framework, is offered drawing on Bourdieu's concept of habitus. The paper concludes with a discussion of gender, and considers how the unconscious and habit can help to better understand the myriad ways in which gender functions in society. (shrink)

Historically, mental imagery has been defined as an experiential state - as something necessarily conscious. But most behavioural or neuroimaging experiments on mental imagery - including the most famous ones - don’t actually take the conscious experience of the subject into consideration. Further, recent research highlights that there are very few behavioural or neural differences between conscious and unconscious mental imagery. I argue that treating mental imagery as not necessarily conscious (as potentially unconscious) would bring much needed explanatory (...) unification to mental imagery research. It would also help us to reassess some of the recent aphantasia findings inasmuch as at least some subjects with aphantasia would be best described as having unconscious mental imagery. (shrink)

The concept of unconscious knowledge is fundamental for an understanding of human thought processes and mentation in general; however, the psychological community at large is not familiar with it. This paper offers a survey of the main psychological research currently being carried out into cognitive processes, and examines pathways that can be integrated into a discipline of unconscious knowledge. It shows that the field has already a defined history and discusses some of the features that all kinds of (...) unconscious knowledge seem to share at a deeper level. With the aim of promoting further research, we discuss the main challenges which the postulation of unconscious cognition faces within the psychological community. (shrink)

Traditionally, philosophers have appealed to the phenomenological similarity between visual experience and visual imagery to support the hypothesis that there is significant overlap between the perceptual and imaginative domains. The current evidence, however, is inconclusive: while evidence from transcranial brain stimulation seems to support this conclusion, neurophysiological evidence from brain lesion studies (e.g., from patients with brain lesions resulting in a loss of mental imagery but not a corresponding loss of perception and vice versa) indicates that there are functional and (...) anatomical dissociations between mental imagery and perception. Assuming that the mental imagery and perception do not overlap, at least, to the extent traditionally assumed, then the question arises as to what exactly mental imagery is and whether it parallels perception by proceeding via several functionally distinct mechanisms. In this review, we argue that even though there may not be a shared mechanism underlying vision for perception and conscious imagery, there is an overlap between the mechanisms underlying vision for action and unconscious visual imagery. On the basis of these findings, we propose a modification of Kosslyn’s model of imagery that accommodates unconscious imagination and explore possible explanations of the quasi-pictorial phenomenology of conscious visual imagery in light of the fact that its underlying neural substrates and mechanisms typically are distinct from those of visual experience. (shrink)

Voluntary acts are preceded by electrophysiological (RPs). With spontaneous acts involving no preplanning, the main negative RP shift begins at about200 ms. Control experiments, in which a skin stimulus was timed (S), helped evaluate each subject's error in reporting the clock times for awareness of any perceived event.

Many contemporary epistemologists take rational inference to be a conscious action performed by the thinker (Boghossian 2014; 2018; Valaris 2014; Malmgren 2018). It is tempting to think that rational evaluability requires responsibility, which in turn requires conscious action. In that case, unconscious cognition involves merely associative or otherwise arational processing. This paper argues instead for deep rationalism: unconscious inference often exhibits the same rational status and richly structured logical character as conscious inference. The central case study is rationalization, (...) in which people shift their attitudes in logically structured, reason-responsive ways in response to evidence of their own incompetence or immorality. These attitude shifts are irrational in a way that reflects on the thinker. Thus rationally evaluable inference extends downward into the unconscious. Many take the sole aim of belief to be truth (Velleman 2000) or knowledge (Williamson 2000), but the prevalence of rationalization suggests that belief updating often aims instead at preserving our positive conceptions of ourselves—that is, belief updating is part of a psychological immune system (Gilbert 2006; Mandelbaum 2019). This paper argues that the psychological immune system comprises a suite of distinct cognitive mechanisms, some (ir)rational and some arational, which are united by a common function of avoiding the maladaptive predomination of negative affect and maintaining stable motivation. Other aspects of the psychological immune system include (i) a domain-general positive bias in evaluative attitudes and (ii) “terror management,” i.e., the systematic strengthening of meaning-conferring beliefs to avoid death anxiety. The multiplicity of processes underlying the psychological immune system point toward an irrational but adaptive function of cognition to keep us motivated in a world rife with negativity and death. (shrink)

This paper responds to a new objection, due to Ben Bramble, against attitudinal theories of sensory pleasure and pain: the objection from unconscious pleasures and pains. According to the objection, attitudinal theories are unable to accommodate the fact that sometimes we experience pleasures and pains of which we are, at the time, unaware. In response, I distinguish two kinds of unawareness and argue that the subjects in the examples that support the objection are unaware of their sensations in only (...) a weak sense, and this weak sort of unawareness of a sensation does not preclude its being an object of one’s attitudes. (shrink)

In this article we explore the relationship between consciousness and the unconscious as it has taken shape within contemporary cognitive science - meaning by this term the mature cognitive science, which has fully incorporated the results of the neurosciences. In this framework we first compare the neurocognitive unconscious with the Freudian one, emphasizing the similarities and above all the differences between the two constructs. We then turn our attention to the implications of the centrality of unconscious processes (...) in cognitive science for the classical conception of the self. Our analysis will bring to light a bit of claustrophobic dialectic between an eliminative variety of naturalism and an anti-naturalistic form of hermeneutics. Hence we conclude by recommending the pursuit of a mediation between such extreme stances. (shrink)

Unconscious processes are mental states that occur in the absence of subjective awareness. We offer a focused historical survey of the robust debate about the nature of unconscious mental processing, from ancient and medieval theories that allow for bodily functions without subjective awareness to the 20th century acceptance of autonomous unconscious processing. The background introduction culminates with the rise of cognitive science in the latter half of the 20th century, as dual systems theories claimed that the mind (...) had two forms of processing: an unconscious system that is associative, fast, and automatic and a conscious system that performs sequential, deliberative, and slow mental functions. More recently, the “cognitive unconscious” has been discovered to perform most if not all cognitive functions including higher-level cognitive processing, such as addition and subtraction. Despite a rich history of experimental methods and findings, recent criticisms are forcing scientists to reexamine these advancements. We are optimistic that the field will develop novel techniques that answer these criticisms, including measures for studying subjective reports in the absence of subjective awareness of the content of the unconscious state and the act of reporting. (shrink)

Politics presupposes an understanding of meaning in history, according to which it manages the actions that accord with or serve this meaning (as an ultimate good). The aim of this paper is to examine the process by which meaning in history is formed, as well as its character. To do this, I employ suitably modified phenomenological analyses of intentional consciousness to bring them as close as possible to the thematic of the psychoanalytic unconscious. I first try to sketch the (...) basis on which the modern problem of meaning in history arises and the fundamental responses produced by modern philosophy. Then, I delineate two basic understandings of meaning in history as developed by the founders of Phenomenology, Husserl and Heidegger, which are surprisingly close to those of modern metaphysics. Next, I draft the process by which the topic of the unconscious surfaces in the context of difficulties faced by critical epistemology in its effort to penetrate the unperceivable folds of reality, which should be acknowledged as a precondition of experience but also of action and ethics. After this, a brief phenomenological account regarding action and praxis in response to evil is presented as a specific concretization of this philosophy after its vaccination with the thematic of the unconscious. Next, I examine MerleauPonty’s final, although ultimately failed, attempt to construct a phenomenological proof of the possibility of objective knowledge regarding historical meaning. In addition, I consider how persistent maintenance of the ideologically optimistic reading of history simply concocts political action that crucially exposes humanity to the danger of perpetrating what Arendt called “banal evil.” The question, then, is whether Phenomenology can offer a non-nihilistic understanding of existence, action, and events in history. I argue that a cautious non-Marxist and de-Messianized reinterpretation of Benjamin’s “Theses on the Philosophy of History” (1940), in tandem with an Aristotelian analysis of praxis and Kantian-Arendtian “common sense,” offers a sober, perspectivist, realistic understanding of the place of humans in the cosmos and of the historical course we happen to take in it. (shrink)

Having, in previous papers, distinguished at least three forms of consciousness , I now further examine their differences. This examination has some surprising results. Having argued that neither C1 nor C2 is a phenomenological state?and so different from CN?I now show that CN itself is best thought of as a subclass of a larger state . CS is the set of image?representation states. CN is that set of CS states that we are also C2 about. I argue that CN states (...) should be considered a subset of CS states because they share with other CS states imagistic representational powers as opposed to the sentential ones of C1 and C2. And I argue that there are good reasons to consider any state which utilises imagistic representation as a sensation. I then show that the notion of an unconscious sensation makes sense if we think of it as a CS state that is not C2. More radically, I conclude that either it makes sense to say that there are unfelt sensations or there are felt sensations we are not conscious about. While there are good reasons for saying one or the other of these surprising things, I argue that the second, more radical sounding, alternative is actually better motivated?and not quite so surprising as it sounds. (shrink)

According to unconscious perception hypothesis (UP), mental states of the same fundamental kind as ordinary conscious seeing can occur unconsciously. The proponents of UP often support it with empirical evidence for a more specific hypothesis, according to which colours can be seen unconsciously (UPC). However, UPC is a general claim that admits of many interpretations. The main aim of this paper is to determine which of them is the most plausible. To this end, I investigate how adopting various conceptions (...) of colour and perceptual phenomenal character affects UPC’s resilience to objections. This brings me to the conclusion that the most plausible reading of UPC is the one according to which the phenomenal character of colour perception (i) is constituted by colours qua primitive mind-independent qualities of the environment and (ii) is not essentially tied to consciousness. My conclusion not only identifies the most plausible interpretation of UPC, but also highlights and supports an unorthodox version of the relational theory of perception, which is a perfectly viable yet so far overlooked stance in the debate about unconscious perception. (shrink)

Traumatic events happen in every age, yet there is a particularly cataclysmic feeling to our own epoch that is so attractive to some and so terrifying to others. The terrible events of September 11th 2001 still resonate and the repercussions continue to this day: the desperation of immigrants fleeing terror, the uncertainty of Brexit, Donald Trump in the White House, the rise of the alt-right and hard left, increasing fundamentalism, and terror groups intent on causing destruction to the Western way (...) of life. If that were not enough, we also have to grapple with the enormity of climate change and the charge that if we do not act now, it will be too late. Is it any wonder many are left overwhelmed by the events they see on the news? Galvanised by the events outside of his consulting room, in 2015, David Morgan began The Political Mind seminars at the British Psychoanalytical Society and their successful run continues today. A series of superlative seminars, mostly presented by colleagues from the British Society plus a few select external experts, that examine a dazzling array of relevant topics to provide a psychoanalytic understanding of just what is going on in our world. This book is the first in The Political Mind series to bring these seminars to a wider audience. The Unconscious in Political and Social Life contains compelling contributions from Christopher Bollas, Michael Rustin, Jonathan Sklar, David Bell, Philip Stokoe, Roger Kennedy, David Morgan, M. Fakhry Davids, Ruth McCall, R. D. Hinshelwood, Renée Danziger, Josh Cohen, Sally Weintrobe, and Margot Waddell. They investigate so many vital issues affecting us today: the evolution of democracy, right-wing populism, prejudice, the rise of the far right, attitudes to refugees and migrants, neoliberalism, fundamentalism, terrorism, the Palestine-Israel situation, political change, feminism, austerity in the UK, financial globalisation, and climate change. This book needs to be read by all who are concerned by the state of the world today. Psychoanalysis and psychoanalysts with their awareness of what motivates human beings bring clarity and fresh insight to these matters. A deeper understanding of humanity awaits the reader of The Unconscious in Political and Social Life. (shrink)

Weaving together state-of-the-art research, theory, and clinical insights, this book provides a new understanding of the unconscious and its centrality in human functioning. The authors review heuristics, implicit memory, implicit learning, attribution theory, implicit motivation, automaticity, affective versus cognitive salience, embodied cognition, and clinical theories of unconscious functioning. They integrate this work with cognitive neuroscience views of the mind to create an empirically supported model of the unconscious. Arguing that widely used psychotherapies--including both psychodynamic and cognitive approaches--have (...) not kept pace with current science, the book identifies promising directions for clinical practice. Subject areas/Key words: unconscious processes, human consciousness, psychoanalysis, psychoanalytic theory, implicit learning, implicit memory, implicit motivation, automaticity, cognition, subconscious, psychodynamic psychotherapy, mind, computational neuroscience, empirical research Audience: Clinical psychologists, psychiatrists, psychoanalysts, and other mental health practitioners, as well as researchers and students of clinical and personality psychology and psychopathology. (shrink)

One necessary condition on any adequate account of perception is clarity regarding whether unconscious perception exists. The issue is complicated, and the debate is growing in both philosophy and science. In this paper we consider the case for unconscious perception, offering three primary achievements. First, we offer a discussion of the underspecified notion of central coordinating agency, a notion that is critical for arguments that purportedly perceptual states are not attributable to the individual, and thus not genuinely perceptual. (...) We develop an explication of what it is for a representational state to be available to central coordinating agency for guidance of behavior. Second, drawing on this explication, we place a more careful understanding of the attributability of a state to the individual in the context of a range of empirical work on vision-for-action, saccades, and skilled typing. The results place pressure on the skeptic about unconscious perception. Third, reflecting upon broader philosophical themes running through debates about unconscious perception, we highlight how our discussion places pressure on the view that perception is a manifest kind, rather than a natural kind. In doing so, we resist the tempting complaint that the debate about unconscious perception is merely verbal. (shrink)

A clarification of Husserl's changing conceptions of imaginary consciousness ( phantasy ) and memory, especially at the level of auto-affective time-consciousness, suggests an interpretation of Freud's concept of the Unconscious. Phenomenology of consciousness can show how it is possible that consciousness can bring to present appearance something unconscious, that is, something foreign or absent to consciousness, without incorporating it into or subordinating it to the conscious present. This phenomenological analysis of Freud's concept of the Unconscious leads to (...) a partial critique of Freud's metapsychological determination of the Unconscious as a simple, internally unperceived representational consciousness. It also suggests an account of how a reproductive inner consciousness can free the subject from the experience of anxiety by allowing for possibilities of self-distanciation and symbolic self-representation that protect the subject from traumatic affection by and through its own instinctual drives. (shrink)

Multiple drug resistant strains of HIV and continuing difficulties with vaccine development highlight the importance of psychologi- cal interventions which aim to in uence the psychosocial and emo- tional factors empirically demonstrated to be significant predictors of immunity, illness progression and AIDS mortality in seropositive persons. Such data have profound implications for psychological interventions designed to modify psychosocial factors predictive of enhanced risk of exposure to HIV as well as the neuroendocrine and immune mechanisms mediating the impact of such factors (...) on disease progression. Many of these factors can be construed as unconscious mental ones, and psychoanalytic self-psychology may be a useful framework for conceptualizing psychic and immune de- fence as well as bodily and self-integration in HIV infection. Al- though further prospective studies and cross-cultural validation of research are necessary, existing data suggest that psychoanalytic insights may be useful both in therapeutic interventions and evaluative research which would require an underlying epistemology of the complementarity of mind and matter. (shrink)

Most contemporary theorists regard the traditional thesis that perception is essentially conscious as just another armchair edict to be abandoned in the wake of empirical discovery. Here I reconsider this dramatic departure from tradition. My aim is not to recapture our prelapsarian confidence that perception is inevitably conscious (though much I say might be recruited to that cause). Instead, I want to problematize the now ubiquitous belief in unconscious perception. The paper divides into two parts. Part One is more (...) purely philosophical. It explains how standard arguments for unconscious perception rely on contentious background assumptions concerning the relation between ordinary perception and the explanatory constructs of scientific psychology. Part Two, in contrast, offers detailed engagement with relevant empirical work. It exposes how, even setting aside the concerns identified in Part One, a dilemma confronts the believer in unconscious perception. This dilemma arises because ordinary perception is an individual-level state or occurrence, yet criteria sufficiently stringent to guarantee that a putatively perceptual state is unconscious vitiate the grounds for its attribution to the individual. The dilemma foments a hypothesis, namely that the conditions for genuine, individual-level perception are sufficient conditions for perceptual consciousness. The viability of this hypothesis should unnerve anyone who thinks unconscious perception is simply an empirical given. (shrink)

Few philosophers would deny that unconscious motives enter into causal explanations of human behavior. But many would be reluctant to say that deeply unconscious motives have anything to do with the intentionality with which we act. I argue to the contrary that deeply unconscious motives can indeed contribute to agent-intentionality on the following condition: If she were self-aware and honest with respect to her unconscious motive, the agent would believe that it constituted her reason for the (...) action of which it was a cause. I conclude that when an agent’s conscious reasons are vague, confused, or self-deceiving, her unconscious reason-grounding motive may fill what would otherwise be a gap in her intentionality. (shrink)

The Habermas–Foucault debate, despite the excellent commentary it has generated, has the standing of an ‘unfinished project’ precisely because it occasions the interrogation of the fundamental categories of modernity, and because the lingering sense of anxiety, which continues to remain after arguments and counter-arguments, demands new interpretations. Here, I advance the claim that what gives Habermas’s criticisms of Foucault’s histories and theoretical formulations their bite is the categorial distinction he maintains between facts and rights, and by extension, between causes and (...) reasons. The Kantian distinction between de jure validity and de facto effectivity underwrites the categorial distinction between both ‘norms/facts’ and ‘reasons/causes’ conceptual pairs, which distinction, in turn, is reinforced by a picture of the natural world as matter in motion and human agency as self-determination. I want to claim that Foucault’s work enacts a critique of Habermas not by evading the problem of justification but by undermining the very distinctions Habermas needs to maintain the universal and necessary status of communicative rationality. Drawing on Jonathan Lear’s discussion of reasons and causes in relation to the unconscious, I claim that psychoanalytic discourse helps us make intelligible a type of reflection—such as one finds in Foucault’s historiography—that is at once “critical and empirical.” Moreover, the realization that the distinction between causes and reasons may not be categorial and exhaustive shows how Habermas’s insistence on the contrary leads to one particular kind of misrecognition of our practices. (shrink)

In a recent paper, Berger and Nanay consider, and reject, three ways of addressing the phenomenon of unconscious perception within a naïve realist framework. Since these three approaches seem to exhaust the options open to naïve realists, and since there is said to be excellent evidence that perception of the same fundamental kind can occur, both consciously and unconsciously, this is seen to present a problem for the view. We take this opportunity to show that all three approaches considered (...) remain perfectly plausible ways of addressing unconscious perception within a naïve realist framework. So far from undermining the credibility of naïve realism, Berger and Nanay simply draw our attention to an important question to be considered by naïve realists in future work. Namely, which of the approaches considered is most likely to provide an accurate account of unconscious perception in each of its purported incarnations? (shrink)

Recently, it has been objected that naïve realism is inconsistent with an empirically well-supported claim that mental states of the same fundamental kind as ordinary conscious seeing can occur unconsciously (SFK). The main aim of this paper is to establish the following conditional claim: if SFK turns out to be true, the naïve realist can and should accommodate it into her theory. Regarding the antecedent of this conditional, I suggest that empirical evidence renders SFK plausible but not obvious. For it (...) is possible that what is currently advocated as unconscious perception of the stimulus is in fact momentaneous perceptual awareness (or residual perceptual awareness) of the stimulus making the subject prone to judge in some way rather than another, or to act in some way rather than another. As to the apodosis, I show that neither the core of naïve realism nor any of its main motivations is undermined if SFK is assumed. On the contrary, certain incentives for endorsing naïve realism become more tempting on this assumption. Since the main motivations for naïve realism retain force under SFK, intentionalism is neither compulsory nor the best available explanation of unconscious perception. (shrink)

Explicit and implicit learning have been attributed to different learning processes that create different types of knowledge structures. Consistent with that claim, our study provides evidence that people integrate stimulus events differently when consciously aware versus unaware of the relationship between the events. In a first, acquisition phase participants sorted words into two categories , which were fully predicted by task-irrelevant primes—the labels of two other, semantically unrelated categories . In a second, test phase participants performed a lexical decision task, (...) in which all word stimuli stemmed from the previous prime categories and the primes were the labels of the previous target categories . Reliable priming effects in the second phase demonstrated that bidirectional associations between the respective categories had been formed in the acquisition phase , but these effects were found only in participants that were unaware of the relationship between the categories! We suggest that unconscious, implicit learning of event relationships results in the rather unsophisticated integration of the underlying event representations, whereas explicit learning takes the meaning of the order of the events into account, and thus creates unidirectional associations. (shrink)

Throughout his career, Jean-Paul Sartre had a contentious theoretical relationship with psychoanalysis. Nowhere is this more evident than in his criticisms of the concept of the unconscious. For him, the unconscious represents a hidden psychological depth that is anathema to the notion of human freedom. In this paper, I argue that Lacan’s conception of the unconscious-structured-like-a-language overcomes many of Sartre’s most damning objections. I demonstrate that Lacan shares with Sartre a concern to rid the psyche of hidden (...) depths. Both thinkers therefore reject the depth psychological conception of the unconscious and arrive at strikingly similar positions on the nature of the unconscious. In this way, I show that the conceptual analogues that Sartre develops in order to avoid the psychoanalytic unconscious lead him to a position on the unconscious with which Lacan could be in agreement. This indicates that Sartre’s philosophical position is not as at odds with Freudian-Lacanian psychoanalysis as is typically thought. (shrink)

The representational nature of human cognition and thought in general has been a source of controversies. This is particularly so in the context of studies of unconscious cognition, in which representations tend to be ontologically and structurally segregated with regard to their conscious status. However, it appears evolutionarily and developmentally unwarranted to posit such segregations, as,otherwise, artifact structures and ontologies must be concocted to explain them from the viewpoint of the human cognitive architecture. Here, from a by-and-large Classical cognitivist (...) viewpoint, I show why this segregation is wrong, and elaborate on the need to postulate an ontological and structural continuity between unconscious and conscious representations. Specifically, I hypothesize that this continuity is to be found in the symbolic-based interplay between the syntax and the semantics of thought, and I propose a model of human information processing characterized by the integration of syntactic and semantic representations. (shrink)

This chapter argues that the only tenable unconscious inferences theories of cognitive achievement are ones that employ a theory internal technical notion of representation, but that once we give cash-value definitions of the relevant notions of representation and inference, there is little left of the ordinary notion of representation. We suggest that the real value of talk of unconscious inferences lies in (a) their heuristic utility in helping us to make fruitful predictions, such as about illusions, and (b) (...) their providing a high-level description of the functional organization of subpersonal faculties that makes clear how they equip an agent to navigate its environment and pursue its goals. (shrink)

This paper defends the view that a correct analysis of knowledge must take empirical data into consideration. The data here provided is from experimental psychology, namely from phenomena involving unconscious cognition.

Can beliefs that are not consciously formulated serve as part of an agent's evidence for other beliefs? A common view says no, any belief that is psychologically immediate is also epistemically immediate. I argue that some unconscious beliefs can serve as evidence, but other unconscious beliefs cannot. Person-level beliefs can serve as evidence, but subpersonal beliefs cannot. I try to clarify the nature of the personal/subpersonal distinction and to show how my proposal illuminates various epistemological problems and provides (...) a principled framework for solving other problems. (shrink)

We call our thoughts conscious, and we also say the same of our bodily sensations, perceptions and other sensory experiences. But thoughts and sensory experiences are very different phenomena, both from the point of view of their subject and in their functional or cognitive role. Does this mean, then, that there are very different kinds or varieties of consciousness? Philosophers do often talk about different kinds of consciousness: Christopher Hill, for example, claims that ‘it is customary to distinguish five forms (...) of consciousness’ (Hill 2009: 1). These are: agent consciousness, propositional consciousness, introspective consciousness, relational consciousness and phenomenal consciousness; to which Hill adds experiential consciousness, making six in total. (shrink)

The importance of unconscious cognition is seeping into popular consciousness. A number of recent books bridging the academic world and the reading public stress that at least a portion of decision-making depends not on conscious reasoning, but instead on cognition that occurs below awareness. However, these books provide a limited perspective on how the unconscious mind works and the potential power of intuition. This essay is an effort to expand the picture. It is structured around the book that (...) has garnered the most attention, Malcolm Gladwell’s Blink , but it also considers Gut Feelings by Gerd Gigerenzer and How Doctors Think by Jerome Groopman . These books help deepen the . (shrink)

It is an orthodoxy in cognitive science that perception can occur unconsciously. Recently, Hakwan Lau, Megan Peters and Ian Phillips have argued that this orthodoxy may be mistaken. They argue that many purported cases of unconscious perception fail to rule out low degrees of conscious awareness while others fail to establish genuine perception. This paper presents a case of unconscious perception that avoids these problems. It also advances a general principle of ‘phenomenal coherence’ that can insulate some forms (...) of evidence for unconscious perception from the methodological critiques of Lau, Peters and Phillips. (shrink)

This book contains a series of essays that explore the concept of unconsciousness as it is situated between phenomenology and psychoanalysis. A leading goal of the collection is to carve out phenomenological dimensions within psychoanalysis and, equally, to carve out psychoanalytical dimensions within phenomenology. The book examines the nature of unconsciousness and the role it plays in structuring our sense of self. It also looks at the extent to which the unconscious marks the body as it functions outside of (...) experience as well as manifests itself in experience. In addition, the book explores the relationship between unconsciousness and language, particularly if unconsciousness exists prior to language or if the concept can only be understood through speech. The collection includes contributions from leading scholars, each of whom grounds their investigations in a nuanced mastery of the traditional voices of their fields. These contributors provide diverse viewpoints that challenge both the phenomenological and psychoanalytical traditions in their relation to unconsciousness. (shrink)

Unconscious knowing : psychoanalytic evidence in support of a radical epistemic view -- The limits of rationality : vagueness, a case study -- Agency "me"-ness in action -- The placebo effect : psychoanalytic theory can help explain the phenomenon -- Explanations and conclusions.

Recent findings in different areas of psychology and cognitive science have brought the unconscious mind back to center stage. However, the unconscious mind worry remains: What renders unconscious phenomena mental? I suggest a new strategy for answering this question, which rests on the idea that categorizing unconscious phenomena as “mental” should be scientifically useful relative to the explanatory research goals. I argue that this is the case if by categorizing an unconscious phenomenon as “mental” one (...) picks out explanatorily relevant similarities to a corresponding paradigmatically mental conscious phenomenon. Explanatory relevance is spelled out in terms of mechanistic norms. (shrink)

In this chapter I examine past and recent theories of unconscious inference. Most theorists have ascribed inferences to perception literally, not analogically, and I focus on the literal approach. I examine three problems faced by such theories if their commitment to unconscious inferences is taken seriously. Two problems concern the cognitive resources that must be available to the visual system (or a more central system) to support the inferences in question. The third problem focuses on how the conclusions (...) of inferences are supposed to explain the phenomenal aspects of visual experience, the looks of things. Finally, in comparing past and recent responses to these problems, I provide an assessment of the current prospects for inferential theories. (This paper is reprinted in Hatfield 2009, Perception and Cognition: Essays in the Philosophy of Psychology, Clarendon Press, 124-152.). (shrink)

More often than not, theories of belief and of belief ascription restrict themselves to conscious beliefs, thus obliterating a vast part of our mental life and offering extremely incomplete, unrealistic theories. Indeed, conscious beliefs are the exception, not the rule, as far as human doxastic states are concerned, and a naturalistic, realistic theory of knowledge that aspires to completeness has to take unconscious beliefs into consideration. This paper is the elaboration of such a theory of belief.

Perceptual experiences justify beliefs. A perceptual experience of a dog justifies the belief that there is a dog present. But there is much evidence that perceptual states can occur without being conscious, as in experiments involving masked priming. Do unconscious perceptual states provide justification as well? The answer depends on one’s theory of justification. While most varieties of externalism seem compatible with unconscious perceptual justification, several theories have recently afforded to consciousness a special role in perceptual justification. We (...) argue that such views face a dilemma: either consciousness should be understood in functionalist terms, in which case our best current theories of consciousness do not seem to imbue consciousness with any special epistemic features, or it should not, in which case it is mysterious why only conscious states are justificatory. We conclude that unconscious perceptual justification is quite plausible. (shrink)

This edition includes a substantial new preface by the author, in which he discusses repression, determinism, transference, and practical rationality, and offers a comparison of Aristotle and Lacan on the concept of desire. MacIntyre takes the opportunity to reflect both on the reviews and criticisms of the first edition and also on his own philosophical stance.

In recent years deflationary accounts of self-deception, under the banner of motivationalism, have proven popular. On these views the deception at work is simply a motivated bias. In contrast, we argue for an account of self-deception that involves more robustly deceptive unconscious processes. These processes are strategic, flexible, and demand some retention of the truth. We offer substantial empirical support for unconscious deceptive processes that run counter to certain philosophical and psychological claims that the unconscious is rigid, (...) ballistic, and of limited cognitive sophistication. (shrink)