The notion of collective conscious experience is here seen as an alternative or complement to themore familiar notion of individual conscious experience. Much evidence supports the concept of collective experience in the present. But what about time? Can a conscious experience which, whenregarded as individual, is referred to the past be considered a collectiveexperience extended in both past and present? My answer is yes, and this answer is supported by evidence about conceptions of time and conscious experience in (...) various cultures, including Western culture and science, and by evidence about the psychological Now. Egoless conscious experience is an alternative to both individual and collective experience; it is often connected with experience of timelessness, andis then unrestricted by time. (shrink)

This paper discusses supportive neurological and social evidence for 'collective consciousness', here understood as a shared sense of being together with others in a single or unified experience. Mirror neurons in the premotor and posterior parietal cortices respond to the intentions as well as the actions of other individuals. There are also mirror neurons in the anterior insula and anterior cingulate cortices which have been implicated in empathy. Many authors have considered the likely role of such mirror systems (...) in the development of uniquely human aspects of sociality including language. Though not without criticism, Menant has made the case that mirror-neuron assisted exchanges aided the original advent of self-consciousness and intersubjectivity. Combining these ideas with social mirror theory it is not difficult to imagine the creation of similar dynamical patterns in the emotional and even cognitive neuronal activity of individuals in human groups, creating a feeling in which the participating members experience a unified sense of consciousness. Such instances pose a kind of 'binding problem' in which participating individuals exhibit a degree of 'entanglement'. (shrink)

The article discusses the meaning of consciousness and presents a collective consciousness view of business organizations and their development. It proposes an integrative hierarchical framework of three levels of organizational consciousness: material, social and spiritual. The concepts of excellence, ethical and moral temperament of organizations at different levels of consciousness are also discussed. The article describes the features of social and spiritually conscious business organizations, taking some examples from secondary sources. Overall, it is an attempt (...) to link the ideals of human evolution with the potential behaviour of business corporations. (shrink)

In this essay, I explore this idea of a collective consciousness. I propose that individuals can share in a collective consciousness by forming a collective subject. I begin the essay by considering and rejecting three possible pictures of collective subjectivity: the group mind, the emergent mind, and the socially embedded mind. I argue that each of these accounts fails to provide one of the following requirements for collective subjectivity: (1) plurality, (2) awareness, and (...) (3) collectivity. I then look to Edmund Husserl’s idea of ‘social subjectivities’ for a possible account, but I agree with Alfred Schutz that Husserl fails to explain how such subjectivities are constituted by the conscious acts of individuals. In an effort to provide such an explanation, I turn to a discussion of our basic capacities for social intentionality: empathy, intersubjectivity, and co-subjectivity. In the final section of the essay, I argue that individuals can form a collective subject by taking a first-person plural perspective and ‘simulating’ the consciousness of the collective that they form. This account has the required features of plurality, awareness, and collectivity. (shrink)

(1997). The physiology of collective consciousness. World Futures: Vol. 48, The Concept of Collective Consiousness: Research Perspectives, pp. 57-104.

This paper explores some connections between the philosophically central topic of intersubjectivity highlighted in John Ziman's article and the notion of collective consciousness, which has received very little formal attention in mainstream philosophy. The deconstruction of the Cartesian model of isolated spheres of consciousness which the intersubjective viewpoint brings about is supported by considerations from Kant's critical account of transcendental psychology. The phenomenon of empathy, an essential component in the achievement of intersubjective consensus, is related to the (...) possibility of shared experiences, i.e. of two or more individuals participating in the same conscious experience. The use of mental concept-words applied to collectives of persons is interpreted as more than a mere metaphor; this interpretation is supported by comparison with complex collective behaviours in other social species. It is necessary to say that this paper very much represents work in progress-- other commitments have prevented the author from supporting many of the points made with references or further analysis at this stage, and it is hoped merely that this exploratory essay will provide useful ideas for further research. (shrink)

This article explores the expanding dimensions of Internet-based communication in connection with the potential up flowing of super-consciousness within virtual worlds. The presence of an Enlightened Master is highlighted as a necessary catalyst precipitating Internet mediated super-consciousness. The virtual world Second Life is cited as a model for addressing present day potentials for such a transformative process. A proposal is outlined for experimenting with the communicative potentials of virtual worlds. The Internet is illustrated as an emerging nervous system (...) of collective consciousness ready to undergo a cleansing process similar to that of an individual nervous system. A vision of future potentials is also considered. (shrink)

(1997). Recurrences of form in the old world as evidence of collective consciousness: A hypothesis for historical research. World Futures: Vol. 48, The Concept of Collective Consiousness: Research Perspectives, pp. 191-211.

(1997). Holistic healing as fresh evidence for collective consciousness. World Futures: Vol. 48, The Concept of Collective Consiousness: Research Perspectives, pp. 151-160.

The technological singularity is popularly envisioned as a point in time when (a) an explosion of growth in artificial intelligence (AI) leads to machines becoming smarter than humans in every capacity, even gaining consciousness in the process; or (b) humans become so integrated with AI that we could no longer be called human in the traditional sense. This article argues that the technological singularity does not represent a point in time but a process in the ongoing construction of a (...) collective consciousness. Innovations from the earliest graphic representations to the present reduced the time it took to transmit information, reducing the cognitive space between individuals. The steady pace of innovations ultimately led to the communications satellite, fast-tracking this collective consciousness. The development of AI in the late 1960s has been the latest innovation in this process, increasing the speed of information while allowing individuals to shape events as they happen. (shrink)

A paradigm-breaking exploration of how collective intelligence functions in groups with practical guidelines for teachers.

Collective consciousness and egoless consciousness can be regarded as realistic alternatives or complements to individual consciousness. This contention is supported by evidence from the literature and by personal observations and interpretations. It contradicts the idea that a philosophy which regards reality as consisting only of conscious experiences must inevitably lead to solipsism.

This paper outlines, from a sociological and social psychological perspective, a theoretical framework with which to define and analyse consciousness, emphasizing the importance of language, collective representations, conceptions of self, and self-reflectivity in understanding human consciousness. It argues that the shape and feel of consciousness is heavily social, and this is no less true of our experience of collective consciousness than it is of our experience of individual consciousness. The paper is divided into (...) two parts. Part One argues that the problem of consciousness can be approached fruitfully by beginning with human group and collective phenomena: community, language, language-based communication, institutional and cultural arrangements, collective representations, self-conceptions, and self-referentiality. A collective is understood as a group or population of individuals that possesses or develops collective representations of itself: its values and goals, its structure and modes of operating, its strategies, developments, strengths and weaknesses, etc. Collective reflectivity emerges as a function of an organization or group producing and making use of collective representations of the self in its discussions, critical reflections, and planning. A collective monitors its activities, achievements and failures, and reflects on itself as a defined and on-going collective being. In this perspective, human consciousness is understood as a type of reflective activity: observing, monitoring, judging and re-orienting and re-organizing self; considering what characterizes the self, what self perceives, judges, could do, should do . The reflectivity is encoded in language and developed in conversations about collective selves. Part Two of the paper applies the framework to analysing the individual experience of consciousness, self-representation, self-reference, self-reflectivity and self-development. (shrink)

This volume of Ned Block's writings collects his papers on consciousness, functionalism, and representationism. A number of these papers treat the significance of the multiple realizability of mental states for the mind-body problem -- a theme that has concerned Block since the 1960s. One paper on this topic considers the upshot for the mind-body problem of the possibility of a robot that is functionally like us but physically different -- as is Commander Data of _Star Trek's_ second generation. The (...) papers on consciousness treat such conceptual issues as phenomenal versus access consciousness, Dennett's theory of consciousness, and the function of consciousness, as well as such empirical matters as "How Not to Find the Neural Correlate of Consciousness," and an argument that there are distinct neural correlates for access consciousness and phenomenal consciousness. Turning to the mind-body problem, Block defends physicalism against Max Black's argument concerning phenomenal modes of presentation. The papers on representationism consider "mental paint" as well as the "Inverted Earth" thought experiment -- a world in which colors are reversed but there is a compensating reversal in the words that are used to describe them. _Consciousness, Function, and Representation_, bringing together papers that have appeared primarily in journals and conference proceedings, can be regarded as Block's most complete statement of his positions on consciousness. (shrink)

Originally published by Saraband, c2010.

Dans le contexte des révoltes de Mai 68, certains groupes politiques ont développé des techniques collectives de transformation de soi. On en explore ici deux versions : « l’analyse de groupe », inspirée par la psychanalyse et pratiquée dans le mouvement étudiant ouest-allemand, et le consciousness-raising, utilisé par les féministes radicales étasuniennes. En comparant ces pratiques, on montre que le problème qu’elles posent a concerné un mauvais choix de méthode et non la discussion collective des affects individuels, désormais (...) incriminée par certains récits rétrospectifs sur Mai 68 et critiques libérales. Contre ces dernières, on conclut par une brève défense de la politisation des formes de vie. (shrink)

Are corporations and other complex groups ever morally responsible in ways that do not reduce to the moral responsibility of their members? Christian List, Phillip Pettit, Kendy Hess, and David Copp have recently defended the idea that they can be. For them, complex groups (sometimes called collectives) can be irreducibly morally responsible because they satisfy the conditions for morally responsible agency; and this view is made more plausible by the claim (made by Theiner) that collectives can have minds. In this (...) paper I give a new argument against the idea that collectives can be irreducibly morally responsible in the ways that individuals can be. Drawing on recent work in the philosophy of mind (what Uriah Kriegel calls "the phenomenal intentionality research program") and moral theory (David Shoemaker's tripartite theory of moral responsibility), I argue that for something to have a mind, it must be phenomenally conscious, and that the fact that collectives lack phenomenal consciousness implies that they are incapable of accountability, an important form of moral responsibility. (shrink)

In this paper I want to introduce and defend what I call the "subject mode account" of collective intentionality. I propose to understand collectives from joint attention dyads over small informal groups of various types to organizations, institutions and political entities such as nation states, in terms of their self-awareness. On the subject mode account, the self-consciousness of such collectives is constitutive for their being. More precisely, their self-representation as subjects of joint theoretical and practical positions towards the (...) world – rather than as objects of such positions – makes them what they are. Members of such collectives represent each other as co-subjects of such positions and thus represent the world from the point of view of the collective. (shrink)

The present essay is a compact form of the results obtained during many decades of research into the primeval foundations of the collective fields of force, both social and of consciousness. Since everything is determined by their origins, and the collective forces arise from the mind, we had to explore the ultimate origins of mind. We have come to recognize the law of interactions as the law and necessity which determine the primeval origins of mind. It also (...) determines the substance and essence of the Universe and the modes of its existence and functioning. The present essay is a concise form of results obtained during many decades of research in the primeval foundations of collective, both social and consciousness fields. I point out that a yet unknown type of forces existed in the Golden Age, which I termed as collective force. In the Golden Age mankind lived in communities which had a full unity. The communal life developed its collective forms, of which the most significant are the development of human speech, of language, share of work and the development of the communal fests. The law determining the primeval origins of mind is the cosmic law of interactions. It defines the substance of the Universe and the ways of its existence and activity. A detailed analysis is presented on the nature of the lay of interaction here. One consequence of this fundamental principle is the general prevalence of the principle of mutuality, which plays a basic role in the understanding of the unfolding and degeneration of consciousness. The principle of mutuality determines the changes of every levels of life. The laws of the generation of consciousness in the ages of evolution toward Homo and the Golden Age are analysed. I presented some evidences indicating the factual existence of the Golden Age, as well as its destruction, which was necessarily accompanied by the overthrow of the consciousness of the Golden Age, its repression and replacement by the newly developed rational, upper or superficial mind. Starting from the consideration that our mind is a product of our history, the phenomenon of the 'double mind' is recognised, the largely antagonistic duality of human mind. It is succeeded to solve the riddle of the double mind and determining its substance. Our double mind, consisting of the ‘upper’ or rational mind and the ‘deep-mind’, is a creature of the two fundamental ages of mankind, that of the age of power domination and the Golden Age. Therefore it expresses the duality of our history. We attempted to explore the heritage of the Golden Age embedded into our world of instincts, sexuality, emotional and sensual world, and the expressions of this heritage according to the different periods of our lives. If we will succeed in enlightening the deep-mind it may make it possible to give back the long-forgotten collective fields of forces to mankind, unavailable to the surface mind at present, and would expand the all-pervasive power of the conscious mind significantly. Hopefully, our results open up new vistas for the research of the collective fields and the double nature of the human mind, and may enable us to know and complete ourselves more deeply and thoroughly. (shrink)

It is possible to reveal and to examine the collective and social fields of consciousness experimentally. An account is given of planned experiments based on quantitative calculations, which indicate that the effects of individual and collective fields of consciousness on matter may elicit directly observable physical results. Moreover, it is shown that collective coherent consciousness fields may enhance the physical effects of consciousness at a significant rate. The predicted results have a significance in (...) our picture of our consciousness, in self-assertion and dynamising of consciousness, the expansion of collective fields of consciousness, and thus the raising of the level of consciousness for humanity. (shrink)

In this paper we aim to show that phenomenal consciousness is realized by a particular level of brain operational organization and that understanding human consciousness requires a description of the laws of the immediately underlying neural collective phenomena, the nested hierarchy of electromagnetic fields of brain activity – operational architectonics. We argue that the subjective mental reality and the objective neurobiological reality, although seemingly worlds apart, are intimately connected along a unified metastable continuum and are both guided (...) by the universal laws of the physical world such as criticality, self-organization and emergence. (shrink)

(1997). The unity of consciousness, synchronization, and the collective dimension. World Futures: Vol. 48, The Concept of Collective Consiousness: Research Perspectives, pp. 141-150.

Agroecology has been proposed as a key building block for food sovereignty. This article examines the meaning, practices and potentials of ‘transformative agroecology learning’ as a collective strategy for food system transformation. Our study is based on our qualitative and action research with the European Coordination of Via Campesina to develop the European Agroecology Knowledge Exchange Network. This network is linked to the global network of La Via Campesina and builds on the strong experiences and traditions of popular education (...) in Latin American peasant movements. Rather than focusing on agroecology education as a process of individual learning, we analyse how a transformative agroecology education can be strengthened as a critical repertoire of action used by social movements to advance food sovereignty. Our analysis contributes a new theory of transformative agroecology learning based on four key characteristics or qualities: horizontalism; diálogo de saberes ; combining practical and political knowledge; and building social movement networks. While these different elements of transformative agroecology learning were present across EAKEN, they were unevenly developed and, in many cases, not systematized. The framework can help to strategically and reflexively systematize and strengthen a transformative agroecology learning approach as a key building block for food sovereignty. (shrink)

Consciousness in the Physical World collects historical selections, recent classics, and new pieces on Russellian monism, a unique alternative to the physicalist and dualist approaches to the problem of consciousness.

Pockett has drawn an alternative conclusion from the data of Libet, Alberts, Wright, and Feinstein , and suggested that it takes 80 ms, rather than 500 ms, for the sensation evoked by a stimulus to enter awareness. Here, I suggest that our conscious sensation evolves over time, during the period from 80 to 500 ms after a stimulus, until the sensation is stably localized in space.

We define our conscious experience by constructing narratives about ourselves and the people with whom we interact. Narrative pervades our lives--conscious experience is not merely linked to the number and variety of personal stories we construct with each other within a cultural frame, but is subsumed by them. The claim, however, that narrative constructions are essential to conscious experience is not useful or informative unless we can also begin to provide a distinct, organized, and empirically consistent explanation for narrative in (...) relation to consciousness. Understanding the role of narrative in determining individual and collective consciousness has been elusive from within traditional academic frameworks. This volume argues that addressing so broad and complex a problem requires an examination from outside our insular disciplinary framework. Such an open examination would be informed by the inquiries and approaches of multiple disciplines. Recognition of the different approaches to examining personal stories will allow for the coordination of how narrative seems, with what mental labor it does, and how it is realized. Only by overcoming the boundaries erected by multiple theoretical and discursive traditions can we begin to comprehend the nature and function of narrative in consciousness. Narrative and Consciousness brings together essays by exceptional scholars and scientists in the disciplines of literary theory, psychology, and neuroscience to examine how stories are constructed, how stories structure lived experience, and how stories are rooted in material reality. The specific topics addressed include narrative in the development of conscious awareness; autobiographical narrative, fiction and the construction of self; trauma and narrative disruptions; narrative, memory and identity; and the physiological and neural substrate of narrative. It is the editors' hope that the multidisciplinary nature of this collection will challenge the reader to move beyond disciplinary confines and toward a coherent interdisciplinary dialogue. (shrink)

Consciousness and the Great Philosophers addresses the question of how the great philosophers of the past might have reacted to the contemporary problem of consciousness. Each of the thirty two chapters within this edited collection focuses on a major philosophical figure from the history of philosophy, from Anscombe to Xuanzang, and imaginatively engages with the problem from their perspective. Written by leading experts in the field this exciting and engaging book explores the relevance of the history of philosophy (...) to contemporary debates and therefore is essential reading for students and scholars studying the history of philosophy, contemporary philosophy of mind and consciousness, or both. ". (shrink)

This interdisciplinary exploration discusses the intricate conceptual linkages among Buddhism’s Eighth State of Consciousness, Quantum Holography, and the Jungian Collective Unconscious. Central to this study is examining the Eighth Consciousness in Buddhist thought—a realm that transcends the conventional sensory and mental states to connect with a more universal and profound awareness. Drawing parallels, Quantum Holography posits that every part of the universe retains information about the whole, much like a hologram. This notion seemingly mirrors the Jungian concept (...) of the Collective Unconscious, which postulates a shared reservoir of memories and ideas across humanity. The paper contends that the intricate dance of photons, oscillating between particle and wave states, mediates perception through resonance and hints at a multi-layered consciousness stratum that mirrors the vast, enigmatic quantum reality expanse. The study illuminates the intersections and divergences among these frameworks through meticulous comparative analysis, positing that an integrative understanding of quantum theories and Buddhist wisdom can unravel the human psyche’s profound depths. By weaving Eastern philosophies with Western psychological and quantum theoretical tapestry, the discourse unveils a multifaceted consciousness comprehension, championing integrative approaches as invaluable tools for decoding the mind and universe's enigmatic interplay from a quantum viewpoint. (shrink)

In this essay, I argue that describing collective memory as a historical collective experience involving the sedimentation of experiences can help us understand the complexities in empirical cases. To demonstrate the explanatory power of this approach, I discuss actual cases of collective memory in post-Soviet European societies and communities, mainly in Estonia and among Ingrian Finns, using the concepts of collective experience and sedimentation. By combining these two concepts, I suggest that the same historical and contemporary (...) political objects may appear very differently to different societies and communities. Therefore, to understand the social and political landscape of our continent, we need to understand the unique experiential nature of collective memory. While phenomenology has allegedly had difficulties in addressing collective memory, rather focusing on individual memory and time consciousness, my analysis demonstrates its potential to clarify the experiential patterns of collective memory and its relevance to historical and political studies. (shrink)

One of the most important and influential philosophers of the last 30 years, John Searle has been concerned throughout his career with a single overarching question: how can we have a unified and theoretically satisfactory account of ourselves and of our relations to other people and to the natural world? In other words, how can we reconcile our common-sense conception of ourselves as conscious, free, mindful, rational agents in a world that we believe comprises brute, unconscious, mindless, meaningless, mute physical (...) particles in fields of force? The essays in this collection are all related to the broad overarching issue that unites the diverse strands of Searle's work. Gathering in an accessible manner essays available only in relatively obscure books and journals, this collection will be of particular value to professionals and upper-level students in philosophy as well as to Searle's more extended audience in such fields as psychology and linguistics. (shrink)

'I never can catch myself at any time without a perception, and never can observe any thing but the perception.' These famous words of David Hume, on his inability to perceive the self, set the stage for JeeLoo Liu and John Perry's collection of essays on self-awareness and self-knowledge. This volume connects recent scientific studies on consciousness with the traditional issues about the self explored by Descartes, Locke and Hume. Experts in the field offer contrasting perspectives on matters such (...) as the relation between consciousness and self-awareness, the notion of personhood and the epistemic access to one's own thoughts, desires or attitudes. The volume will be of interest to philosophers, psychologists, neuroscientists, cognitive scientists and others working on the central topics of consciousness and the self. (shrink)

It was not long ago when the consciousness was not considered a problem for science. However, this has now changed and the problem of consciousness is considered the greatest challenge to science. In the last decade, a great number of books and articles have been published in the field, but very few have focused on the how consciousness evolves and develops, and what characterizes the transitions between different conscious states, in animals and humans. This book addresses these (...) questions. Renowned researchers from different fields of science (including neurobiology, evolutionary biology, ethology, cognitive science, computational neuroscience and philosophy) contribute with their results and theories in this book, making it a unique collection of the state-of-the-art of this young field of consciousness studies. - First book on the topic - Focus on different levels of consciousness, including: Evolutionary, developmental, and functional - Highly interdisciplinary. (shrink)

Among the biggest challenges facing the contemporary human condition, and therefore also education, is responding to the climate crisis. One of the sources of the crisis is assumed to be _absent-mindedness_, presented by Leslie Dewart as a distortion of the development of human consciousness. Dewart’s poorly-known philosophical consciousness study is presented in this paper in broad outline. The problems in the study of consciousness, the most important of which are the qualitative representations—qualia—and the question of free will, (...) are also briefly discussed. These problems are then examined transcendental analytically, with the question of what one must assume in order to allow the emergence of these phenomena. From the resulting conception of causal relationship, we proceed to the circular causality as a prerequisite for life, namely the homeostatic systems and negative feedback. An organization of action that is essential to animals and humans is presented, using William Powers’ perceptual control theory (PCT), and the role of consciousness in this organization is drafted according to the studies of Martin Taylor. Action is seen as continuous problem solving, in which negative feedback is used to bring perceptions into line with the goals. The fundamental function of consciousness is revealed as the direction and enhancement of learning. Based on PCT, it can be shown that the main practical problems in animal and, especially, human action, are related to adverse side effects of action and the resulting various conflicts. The climate crisis is a typical example of the problematic side effects of collective action. Dewart’s concept of absent-mindedness can therefore be defined as an inability to responsibly account for the side effects of action. Thus, the main task of education is to forestall, through negative feedback and in cooperation with learner consciousness, absent-mindedness and the problems it causes. (shrink)

Much leading thought about consciousness in the inter-war period was associated with the British intellectual C. K. Ogden. His International Library of Psychology, Philosophy and Scientific Method included landmark textbooks by major psychologists including Adler, Jung, Koffka, and Piaget. His journal Psyche, included work about Behaviorism, brain chemistry, and essays such as ‘Are we becoming more conscious?’ by literary critic I. A. Richards. The chapter surveys the work from Ogden’s projects which demonstrates the greatest acuity and foresight about questions (...) concerning consciousness which preoccupy us now. It concentrates on Ogden’s other book series – especially To-Day and To-Morrow. Some of the more provocative new thinking about consciousness is to be found among its speculations on the future. In one of the pioneering transhumanist texts in this series, J. D. Bernal’s The World, the Flesh and the Devil invents the electronic cyborg. He imagines increasing longevity by transferring brains to machine hosts; hot-wiring them to instruments providing extra senses – X-ray, chemistry, but above all radio. This would enable them to be in direct wireless contact with everyone else – effectively the internet before the invention of the computer. Such interconnectivity makes imaginable a form of collective consciousness. Such ideas mesh with new thinking about language and criticism; fields in which Ogden and Richards were also pioneers. These writers poised before the threshold of computing thus raise questions which anticipate work in subsequent neuroscience, and also our moment at the dawn of Artificial Intelligence, and the questions that raises about whether consciousness can be extended, synthesized, or indeed detected. (shrink)

In this collection of essays, experts in the field of consciousness research shed light on the intricate relationship between conscious and unconscious states of mind. Advancing the debate on consciousness research, this book puts centre stage the topic of commonalities and differences between conscious and unconscious contents of the mind. The collection of cutting-edge chapters offers a breadth of research perspectives, with some arguing that unconscious states have been unjustly overlooked and deserve recognition for their richness and wide (...) scope. Others contend that significant differences between conscious and unconscious states persist, highlighting the importance of their distinct characteristics. Explorations into the nature of the transition from unconscious to conscious mind further complicate the picture, with some authors questioning whether a sharp divide between unconscious and conscious states truly exists. Delving into ontological, epistemological, and methodological issues, this thought-provoking text challenges established paradigms and paves the way for a reimagining of consciousness research. It does so in an understandable and accessible way, making this a perfect companion to both experts and students of philosophy, psychology, and related fields. (shrink)

This collection of original essays brings together a world-class lineup of philosophers to provide the most comprehensive critical treatment of Ted Honderich’s philosophy, focusing on three major areas of his work: (1) his theory of consciousness; (2) his extensive and ground-breaking work on determinism and freedom; and (3) his views on right and wrong, including his Principle of Humanity and his judgments on terrorism. Grote Professor Emeritus of the Philosophy of Mind and Logic at University College London, Honderich is (...) a leading contemporary philosopher of mind, determinism and freedom, and morals. The collection begins with a comprehensive introduction written by Honderich followed by fourteen original chapters separated into three sections. Each section concludes with a set of remarks by Honderich. Contributors include Noam Chomsky, Paul Snowdon, Alastair Hannay, Barbara Gail Montero, Barry Smith, Derk Pereboom, Paul Russell, Kevin Timpe, Gregg D. Caruso, Mary Warnock, Paul Gilbert, Richard J. Norman, Michael Neumann, and Saul Smilansky. (shrink)

Striking experimental results by Benjamin Libet and colleagues have had an impor- tant impact on much recent discussion of consciousness. Some investigators have sought to replicate or extend Libet’s results (Haggard, 1999; Haggard & Eimer, 1999; Haggard, Newman, & Magno, 1999; Trevena & Miller, 2002), while others have focused on how to interpret those findings (e.g., Gomes, 1998, 1999, 2002; Pockett, 2002), which many have seen as conflicting with our commonsense picture of mental functioning.