Hassin recently proposed the “Yes It Can” (YIC) principle to describe the division of labor between conscious and unconscious processes in human cognition. According to this principle, unconscious processes can carry out every fundamental high-level cognitive function that conscious processes can perform. In our commentary, we argue that the author presents an overly idealized review of the literature in support of the YIC principle. Furthermore, we point out that the dissimilar trends observed in social and cognitive psychology, with respect to (...) published evidence of strong unconscious effects, can better be explained by the way how awareness is defined and measured in both research fields. Finally, we show that the experimental paradigm chosen by Hassin to rule out remaining objections against the YIC principle is unsuited to verify the new default notion that all high-level cognitive functions can unfold unconsciously. (shrink)

The approach of Revonsuo is criticised as being based on a misplaced emphasis on coupled oscillatory dynamics, as well as on too limited an approach to recent advances in brain imaging. This results in the nature of attention as a basic component in consciousness being ignored, and prevents any attempt to attack the crucial problem for consciousness of inner experience: of ‘what it is like to be’.

I argue that consciousness is an aspect of an agent's intelligence, hence of its ability to deal adaptively with the world. In particular, it allows for the possibility of noting and correcting the agent's errors, as actions performed by itself. This in turn requires a robust self-concept as part of the agent's world model; the appropriate notion of self here is a special one, allowing for a very strong kind of self-reference. It also requires the capability to come to (...) see that world model as residing in its belief base , while then representing the actual world as possibly different, i.e., forming a new world-model. This suggests particular computational mechanisms by which consciousness occurs, ones that conceivably could be discovered by neuroscientists, as well as built into artificial systems that may need such capabilities. Consciousness, then, is not an epiphenomenon at all, but rather a key part of the functional architecture of suitably intelligent agents, hence amenable to study as much as any other architectural feature. I also argue that ignorance of how subjective states could be essentially functional does not itself lend credibility to the view that such states are not essentially functional; the strong self-reference proposal here is one possible functional explanation of consciousness. (shrink)

Here, we argue that any neurobiological theory based on an experience/function division cannot be empirically confirmed or falsified and is thus outside the scope of science. A ‘perfect experiment’ illustrates this point, highlighting the unbreachable boundaries of the scientific study of consciousness. We describe a more nuanced notion of cognitive access that captures personal experience without positing the existence of inaccessible conscious states. Finally, we discuss the criteria necessary for forming and testing a falsifiable theory of consciousness.

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)

Abstract The language of consciousness and that of brain function seem vastly different and incommensurable ways of approaching human mental life. If we look at what we mean by consciousness we find that it has a great deal to do with the sensitivity and responsiveness shown by a subject toward things that happen. Philosophically, we can understnd ascriptions of consciousness best by looking at the conditions which make it true for thinkers who share the concept to say (...) that one of them is conscious. This depends on consciousness being manifest. When we also note that manifest, flexible and exploratory responses to one's environment are the basis of concept use, an a priori link between concepts and consciousness is forged. The brain structures subserving such responses are complex but crucially involve the multi?tracked and cross?linked information processing to be found in the neocortex. This function draws on the motivational and orienting activity arising in lower brain systems but orchestrates that into an articulated structure of behaviour control. The conclusion is that human consciousness is an umbrella term for complex and animated mental activity which makes extensive use of many different perceptual systems and also of the social milieu within which human cognition develops. (shrink)

MS, under submission, derived from a Powerpoint presentation at a Conference on Consciousness, Memory, and Perception, in honor of Larry Weiskrantz, City University, London, September 15, 2006.

“This is surely the ultimate expression of the top-down approach to consciousness, written with Sommerhoff's characteristic clarity and precision. It says far more than other books four times the size of this admirably concise volume. This book is destined to become a pillar of the subject.” —Rodney Cotterill, Technical University of Denmark The problem of consciousness has been described as a mystery about which we are still in a terrible muddle and in Understanding Consciousness: Its Function and (...) Brain Processes, the author attempts to unravel this mystery by offering a clarification of the main concepts related to consciousness, and positing a comprehensive biological explanation. Consequently, this book will be ideal for a wide-range of upper level undergraduate and postgraduate courses. The author interprets consciousness as a property that can be possessed by many creatures lacking a language faculty and comprises all of the following: awareness of the surrounding world; awareness of the self as an entity; and awareness of such things as thoughts and feelings. He argues that a biological approach can achieve both the necessary conceptual clarifications and a joint explanation of these divisions of awareness in terms of just two accurately defined concepts of 'internal representation' and two empirically supported assumptions about the functional architecture of a specific set of brain processes. Despite this striking simplicity, his model covers these divisions of awareness both as objective faculties of the brain and as subjective experience. These conclusions are applied to a broad range of fundamental questions, including the biological rationale of subjective experience and where consciousness resides in the neural networks. (shrink)

The functional capabilities that consciousness seems to provide to biological systems can supply valuable principles in the design of more autonomous and robust technical systems. These functional concepts keep a notable similarity to those underlying the notion of operating system in software engineering, which allows us to specialize the computer metaphor for the mind into that of the operating system metaphor for consciousness. In this article, departing from these ideas and a model-based theoretical framework for cognition, we present (...) an architectural proposal for machine consciousness, called the Operative Mind. According to it, machine consciousness could be implemented as a set of services, in an operative system fashion, based on modeling of the own control architecture, that supervise the adequacy of the system architectural structure to the current objectives, triggering and managing adaptativity mechanisms. (shrink)

Postulating the subcortical organization of human consciousness provides a critical link for the construal of pain in patients with impaired cortical function or cortical immaturity during early development. Practical implications of the centrencephalic proposal include the redefinition of pain, improved pain assessment in nonverbal humans, and benefits of adequate analgesia/anesthesia for these patients, which certainly justify the rigorous scientific efforts required. (Published Online May 1 2007).

If we assume that consciousness is a natural biological phenomenon in the brain, should we expect the current brain sensing and imaging methods to somehow ‘discover’ consciousness? The answer depends on the following points: What kind of level of biological organization do we assume consciousness to be? What would count as the discovery of this level? What are the levels of organization from which the currently available research instruments pick signals and acquire data? Single-cell recordings, PET, fMRI, (...) EEG and MEG pick different types of signals from different levels of organization in the brain. However, it seems they do not manage to pick signals that would allow the direct visualization and reconstruction of the higher levels of electrophysiological organization that are crucial for the empirical discovery and theoretical explanation of consciousness. The message of the present paper is twofold: On the one hand, we should be aware of the practical limitations of the currently available methods of cognitive neuroscience and not read too much into the images produced by them. On the other hand, the present limitations could be overcome by more sophisticated methods in the future. Therefore, contrary to what several philosophers have argued, the empirical discovery of consciousness in the brain is not impossible in principle. (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)

Human beings seem to have been always aware of something they called consciousness and have not stopped wondering what it is, what it does, where it came from, and why we have it. This book is testimony to the continuous attempts to crack the riddle, in the 21st century no less, if not even more than before. The book expresses two major convictions. One is that consciousness has a multiplicity of aspects, which need to be considered in order (...) to deepen understanding of this phenomenon and of ourselves. These include in the very least biology, philosophy, religion, mathematics, physics, physiology, and psychology. The other is that the next phase of human evolution may well be the evolution of consciousness - its expansion, development, and enhanced ability on our part to recognise and control it, shape it and put it to our use for improving our chances of survival and enhancing our happiness. This book is aimed at contributing towards the attainment of this goal. (shrink)

Revonsuo makes a provocative and interesting claim: that currently available neurophysiological recording techniques will be unable to discover the neural basis of consciousness in the brain. Although the title refers exclusively to functional brain imaging, Revonsuo considers MEG, EEG, ERP and measurements of firing rate in single cell electrophysiology all in principle incapable of discovering consciousness in the brain. This conclusion is reached by assuming that only one particular type of physical entity constitutes awareness.

In this commentary, as philosophers of evolutionary biology, we will consider the evolutionary framework used in the Target Article by: (i) emphasising the fruitfulness of the interdisciplinary approach employed; (ii) highlighting some potentially controversial aspects of the proposal; and finally (iii) outlining some ideas for further integration within the UAL framework. The critical analysis will focus on the relationship between learning and consciousness, on the assumed need for a function for consciousness, and on the type of phylogenetic demarcation (...) introduced by UAL. (shrink)

Research on the neuronal correlates of consciousness faces the problem that the explanandum is ill defined. An attempt is made to constrain the problem by contrasting conscious with non‐conscious processing modes. Evidence is reviewed that favors the notion that conscious processing is associated with a dynamical state that permits binding of widely distributed computational results by establishing large scale temporal coherence. It is proposed that the coexistence of conscious and non‐conscious processing modes is a general feature of mammalian brains (...) that is amenable to neurobiological exploration. By contrast it is argued that the phase transition between neuronal processes and the qualia experienced from the first person perspective defies purely neuroscientific reductionism because qualia have the ontological status of social realities. Hence, they can only be accounted for by including in addition the social interactions of agents endowed with the cognitive functions of humans. (shrink)

Cognitive theories of consciousness should provide effective frameworks to implement machine consciousness. The Global Workspace Theory is a leading theory of consciousness which postulates that the primary function of consciousness is a global broadcast that facilitates recruitment of internal resources to deal with the current situation as well as modulate several types of learning. In this paper, we look at architectures for machine consciousness that have the Global Workspace Theory as their basis and discuss the (...) requirements in such architectures to bring about both functional and phenomenal aspects of consciousness in machines. (shrink)

The idea that consciousness is somehow needed to collapse the wave function was emphasized especially by Eugene Wigner in 1961 and has recently been discussed by e.g. David Chalmers and Kelvin McQueen. We revisit the reasons why the idea was proposed in the first place and briefly consider Chalmers and McQueen’s discussion.

How does the brain go about the business of being conscious? Though we cannot yet provide a complete answer, this book explains what is now known about the neural basis of human consciousness.The last decade has witnessed the dawn of an exciting new era of cognitive neuroscience. For example, combination of new imaging technologies and experimental study of attention has linked brain activity to specific psychological functions. The authors are leaders in psychology and neuroscience who have conducted original (...) research on consciousness. They wish to communicate the highlights of this research to both specialists and interested others, and hope that this volume will be read by students concerned with the neuroscientific underpinnings of subjective experience. As a whole, the book progresses from an overview of conscious awareness, through careful explanation of identified neurocognitive systems, and extends to theories which tackle global aspects of consciousness. (Series B). (shrink)

Agent causation presupposes that actions are behaviors under the causal control of the agent’s mental states, its beliefs and desires. Here the idea of conscious causation in causal explanations of actions is examined, specifically, actions said to be the result of conscious efforts. Causal–functionalist theories of consciousness purport to be naturalistic accounts of the causal efficacy of consciousness. Flanagan argues that his causal–functionalist theory of consciousness satisfies naturalistic constraints on causation and that his causal efficacy thesis is (...) compatible with results of Libet’s experiments on conscious causation. First, the notions of conscious effort and conscious causation are analyzed with respect to the project of naturalizing the mind, that is, the attempt to assimilate folk-psychological explanation to the causal model of explanation in the natural sciences. It is argued that a serious obstacle for any naturalist program is that mental states are individuated by their semantic content, not the mechanistic, physical properties of their neural state instantiations. In particular, it is argued that explanation by reference to mental state content yields not a causal but an interpretive or rationalizing account of action in which the question of causal efficacy is irrelevant. Then, Flanagan’s causal–functionalist theory of consciousness is critically assessed; specifically his interpretations of Libet’s negative experimental results on the causal efficacy of consciousness are diagnosed and disputed. It is contended that Flanagan misinterprets the results of Libet’s consciousness experiments and that his functionalist concept of consciousness fails to yield an adequate explanation of the alleged causal efficacy of consciousness. Finally, his thesis is countered with other experimental results that appear to favor an epiphenomenalist view over the causal efficacy account of consciousness. (shrink)

A number of philosophers—among them Joseph Levine, David Chalmers, Frank Jackson and Jaegwon Kim—have claimed that there are conceptual grounds sufficient for ruling out the possibility of a reductive explanation of phenomenal consciousness. Their claim assumes a functional model of reduction (regarded by Kim as an alternative to the traditional Nagelian model) which requires an a priori entailment from the facts in the reduction base to the phenomena to be explained. The aim of this paper is to show that (...) this is an unreasonable requirement—a requirement that no reductive explanation in science should be expected to satisfy. I argue that the functional model is not substantively different from the Nagelian model properly understood, and that the question whether consciousness is reductively explainable—in a sense involving property identifications or in some weaker sense compatible with Nagelian reduction—is a fundamentally empirical question, not one that can be settled on conceptual grounds alone. 1. Introduction2. Kim's critique of the Nagelian model of reduction3. The functional model of reduction4. Is consciousness reducible?5. Psychophysical reduction: concluding remarks. (shrink)

The significance of consciousness in modern science is discussed by leading authorities from a variety of disciplines. Presenting a wide-ranging survey of current thinking on this important topic, the contributors address such issues as the status of different aspects of consciousness; the criteria for using the concept of consciousness and identifying instances of it; the basis of consciousness in functional brain organization; the relationship between different levels of theoretical discourse; and the functions of consciousness.

Characterizing the relationships between conscious and unconscious processes is one of the most important and long-standing goals of cognitive psychology. Renewed interest in the nature of consciousness — long considered not to be scientifically explorable —, as well as the increasingly widespread availability of functional brain imaging techniques, now offer the possibility of detailed exploration of the neural, behavioral, and computational correlates of conscious and unconscious cognition. This entry reviews some of the relevant experimental work, highlights the methodological challenges (...) involved in establishing the extent to which cognition can occur unconsciously, and situates ongoing debates in the theoretical context provided by current thinking about consciousness. (shrink)

The evocation of narrative as a way to understand the content of consciousness, including memory, autobiography, self, and imagination, has sparked truly interdisciplinary work among psychologists, philosophers, and literary critics. Even neuroscientists have taken an interest in the stories people create to understand themselves, their past, and the world around them. The research presented in this volume should appeal to researchers enmeshed in these problems, as well as the general reader with an interest in the philosophical problem of what (...) consciousness is and how it functions in the everyday world. (shrink)

Ever since the early days of quantum mechanics it has been suggested that consciousness could be linked to the collapse of the wave function. However, no detailed account of such an interplay is usually provided. In this paper we present an objective collapse model where the collapse operator depends on integrated information, which has been argued to measure consciousness. By doing so, we construct an empirically adequate scheme in which superpositions of conscious states are dynamically suppressed. Unlike other (...) proposals in which “consciousness causes the collapse of the wave function,” our model is fully consistent with a materialistic view of the world and does not require the postulation of entities suspicious of laying outside of the quantum realm. (shrink)

The experience of consciousness is analyzed. First, a pre-theoretical characterization of the term "consciousness" is attempted. Second, the phenomenology of human consciousness is described. Specifically, consciousness is defined in terms of several patterns all of which consist of the coupling of pairs of opposites. Resonance between such opposites may be the key charactereristics of human consciousness. Third, the function of consciousness is considered. It is suggested that consciousness is functional in that it offers (...) a medium in which cognition may be conducted in a manner akin to action in the real world. More general theoretical ramifications having to do with the representational view of mind are also discussed. (shrink)

The evolution of nervous systems culminating in human consciousness might best be studied through an analysis of wakefulness and its constituent functions of sentience and cognition. The operative assumption in this model is that wakefulness emerged at the dawn of phylogeny and has been successively in-formed by an increasing complexity of sensory and cognitive functions. Wakefulness constitutes the essence of human consciousness but the cognitive and sentient functions complicate the analysis of the forms of awareness (...) afforded to lower species. Folk psychology is recognized as a proper starting point for the analysis, as against a philosophical behaviorism that dispenses with the supposition of infrahuman sentience. The concepts of a dim awareness and instinctive automatisms, hitherto applied to non-human animals, are shown to confuse the dimness of primitive sensory and cognitive processing with a phylogenetically invariant wakefulness that, by hypothesis, cannot be attenuated in any species. Mundane behavioral evidence from infrahumans must remain the touchstone by which models of consciousness are to be assessed, not any program interpreting empirical evidence to the end of outlawing phenomenal experience in humans or infrahumans. (shrink)

The position advanced in this paper is that the bedrock of emotional feelings is contained within the evolved emotional action apparatus of mammalian brains. This dual-aspect monism approach to brain–mind functions, which asserts that emotional feelings may reflect the neurodynamics of brain systems that generate instinctual emotional behaviors, saves us from various conceptual conundrums. In coarse form, primary process affective consciousness seems to be fundamentally an unconditional “gift of nature” rather than an acquired skill, even though those systems (...) facilitate skill acquisition via various felt reinforcements. Affective consciousness, being a comparatively intrinsic function of the brain, shared homologously by all mammalian species, should be the easiest variant of consciousness to study in animals. This is not to deny that some secondary processes cannot be evaluated in animals with sufficiently clever behavioral learning procedures, as with place-preference procedures and the analysis of changes in learned behaviors after one has induced re-valuation of incentives. Rather, the claim is that a direct neuroscientific study of primary process emotional/affective states is best achieved through the study of the intrinsic , albeit experientially refined, emotional action tendencies of other animals. In this view, core emotional feelings may reflect the neurodynamic attractor landscapes of a variety of extended trans-diencephalic, limbic emotional action systems—including SEEKING, FEAR, RAGE, LUST, CARE, PANIC, and PLAY. Through a study of these brain systems, the neural infrastructure of human and animal affective consciousness may be revealed. Emotional feelings are instantiated in large-scale neurodynamics that can be most effectively monitored via the ethological analysis of emotional action tendencies and the accompanying brain neurochemical/electrical changes. The intrinsic coherence of such emotional responses is demonstrated by the fact that they can be provoked by electrical and chemical stimulation of specific brain zones—effects that are affectively laden. For substantive progress in this emerging research arena, animal brain researchers need to discuss affective brain functions more openly. Secondary awareness processes, because of their more conditional, contextually situated nature, are more difficult to understand in any neuroscientific detail. In other words, the information-processing brain functions, critical for cognitive consciousness, are harder to study in other animals than the more homologous emotional/motivational affective state functions of the brain. (shrink)

How does conscious experience arise out of the functioning of the human brain? How is it related to the behaviour that it accompanies? How does the perceived world relate to the real world? Between them, these three questions constitute what is commonly known as the Hard Problem of consciousness. Despite vast knowledge of the relationship between brain and behaviour, and rapid advances in our knowledge of how brain activity correlates with conscious experience, the answers to all three questions remain (...) controversial, even mysterious. This important book analyses these core issues and reviews the evidence from both introspection and experiment. To many its conclusions will be surprising and even unsettling: * The entire perceived world is constructed by the brain. The relationship between the world we perceive and the underlying physical reality is not as close as we might think * Much of our behaviour is accomplished with little or no participation from conscious experience. * Our conscious experience of our behaviour lags the behaviour itself by around a fifth of a second - we become aware of what we do only after we have done it. * The lag in conscious experience applies also to the decision to act - we only become aware of our decisions after they have been formed. * The self is as much a creation of the brain as is the rest of the perceived world. Written by a leading scientist, this accessible and compelling analysis of how conscious experience relates to brain and behaviour will have major implications for our understanding of human nature. (shrink)

This book investigates consciousness as an emergent state arising from the global functioning of the brain and the body. In this research Krieger applies these concepts to analytical psychology, particularly to the constellation of the complex and of the archetype. Global brain functioning is considered as a complex system whose macroscopic, emergent patterns such as thoughts and behaviours are determined by physical parameters including emotion, memory, and perception. The concept of the feeling-toned complex was among the first of the (...) theories to be developed by Jung, and the theories of complexity and dynamical systems which subsequently developed in the physical sciences did not exist at the time. This book takes a new look at the feeling-toned complex as a basin of attraction which competes for consciousness against other complexes to determine behaviour. By drawing parallels between current ideas in neuroscience and Jung's more traditional theories, Krieger discusses the relevance for both psychotherapy and everyday life. Bridges to Consciousness considers the importance of the link between emotion and the complex in both the establishment of consciousness and the determination of self-esteem, making the work relevant to therapists and analysts. This book will also awaken interest in complexes in both the Jungian and wider neuroscientific research communities and will therefore interest researchers and academics in the field of psychology who want an insight into how the ideas of Jung can be applied beyond the traditional analytic field. (shrink)

A broad range of evidence regarding the functional organization of the vertebrate brain – spanning from comparative neurology to experimental psychology and neurophysiology to clinical data – is reviewed for its bearing on conceptions of the neural organization of consciousness. A novel principle relating target selection, action selection, and motivation to one another, as a means to optimize integration for action in real time, is introduced. With its help, the principal macrosystems of the vertebrate brain can be seen to (...) form a centralized functional design in which an upper brain stem system organized for conscious function performs a penultimate step in action control. This upper brain stem system retained a key role throughout the evolutionary process by which an expanding forebrain – culminating in the cerebral cortex of mammals – came to serve as a medium for the elaboration of conscious contents. This highly conserved upper brainstem system, which extends from the roof of the midbrain to the basal diencephalon, integrates the massively parallel and distributed information capacity of the cerebral hemispheres into the limited-capacity, sequential mode of operation required for coherent behavior. It maintains special connective relations with cortical territories implicated in attentional and conscious functions, but is not rendered nonfunctional in the absence of cortical input. This helps explain the purposive, goal-directed behavior exhibited by mammals after experimental decortication, as well as the evidence that children born without a cortex are conscious. Taken together these circumstances suggest that brainstem mechanisms are integral to the constitution of the conscious state, and that an adequate account of neural mechanisms of conscious function cannot be confined to the thalamocortical complex alone. (Published Online May 1 2007) Key Words: action selection; anencephaly; central decision making; consciousness; control architectures; hydranencephaly; macrosystems; motivation; target selection; zona incerta. (shrink)

Transcranial Magnetic Stimulation is a technique that may aid researchers in their attempts to elucidate the underlying brain functions involved in consciousness. By employing TMS along with other neuroimaging methods and case studies, researchers may be aided in addressing their various hypotheses. Employing the ‘brain as mobile’ analogy, it may be possible to determine the individual contributions of single elements of the brain without upsetting the overall balance.

The mysteries of consciousness have gripped the human imagination for over 2,500 years. At the dawn of the new millennium, Understanding Consciousness provides new solutions to some of the deepest puzzles surrounding its nature and function. Drawing on recent scientific discoveries, Max Velmans challenges conventional reductionist thought, providing an understanding of how consciousness relates to the brain and physical world that is neither dualist, nor reductionist. Understanding Consciousness will be of great interest to psychologists, philosophers, neuroscientists (...) and other professionals concerned with mind/body relationships, and all who care deeply about this subject. (shrink)

Conscious perception, like the sight of a coffee cup, seems to involve the brain identifying a stimulus. But conscious input activates more brain regions than are needed to identify coffee cups and faces. It spreads beyond sensory cortex to frontoparietal association areas, which do not serve stimulus identification as such. What is the role of those regions? Parietal cortex support the ‘first person perspective’ on the visual world, unconsciously framing the visual object stream. Some prefrontal areas select and interpret conscious (...) events for executive control. Such functions can be viewed as properties of the subject, rather than the object, of experience – the ‘observing self’ that appears to be needed to maintain the conscious state. (shrink)

In this paper I criticize the most significant recent examples of the practical knowledge analysis of knowledge-how in the philosophical literature: David Carr [1979, Mind, 88, 394–409; 1981a, American Philosophical Quarterly, 18, 53–61; 1981b, Journal of Philosophy of Education, 15(1), 87–96] and Stanley & Williamson [2001, Journal of Philosophy, 98(8), 411–444]. I stress the importance of know-how in our contemporary understanding of the mind, and offer the beginnings of a treatment of know-how capable of providing insight in to the use (...) of know-how in contemporary cognitive science. Specifically, I claim that Carr’s necessary conditions for know-how fail to capture the distinction he himself draws between ability and knowing-how. Moreover, Carr ties knowing-how to conscious intent, and to an explicit knowledge of procedural rules. I argue that both moves are mistakes, which together render Carr’s theory an inadequate account both of common ascriptions of knowledge-how and of widely accepted ascriptions of knowledge-how within explanations in cognitive science. Finally, I note that Carr’s conditions fail to capture intuitions (heshares) regarding the ascription of know-how to persons lacking ability. I then consider the position advocated by Stanley & Williamson (2001), which seems avoid Carr’s commitments to conscious intent and explicit knowledge while still maintaining that “knowledge-how is simply a species of knowledge-that" (Stanley & Williamson, 2001, p. 411). I argue that Stanley and Williamson’s attempt to frame a reductionist view that avoids consciously occurrent beliefs during exercises of knowledge-how and explicit knowledge of procedural rules is both empirically implausible and explanatorily vacuous. In criticizing these theories I challenge the presuppositions of the most pervasive response to Ryle in the philosophic literature, what might be described as “the received view." I also establish several facts about knowing-how. First, neither conscious intent nor explicit representation (much less conscious representation) of procedural rules are necessary for knowing-how given the theory of cognition current in cognitive science. I argue that the discussed analyses fail to capture the necessary conditions for knowledge-how because know-how requires the instantiation of an ability and of the capacities necessary for exploiting an ability—not conscious awareness of purpose or explicit knowledge of rules. Second, one must understand knowledge-how as task-specific, i.e., as presupposing certain underlying conditions. Conceiving of know-how as task-specific allows one to understand ascriptions of know-how in the absence of ability as counterfactual ascriptions based upon underlying competence. (shrink)

This paper explores whether consciousness can exist without attention. This is a hot topic in philosophy of mind and cognitive science due to the popularity of theories that hold attention to be necessary for consciousness. The discovery of a form of consciousness that exists without the influence of attention would require a change in the way that many global workspace theorists, for example, understand the role and function of consciousness. Against this understanding, at least three forms (...) of consciousness have been argued to exist without attention: perceptual gist, imagistic consciousness, and phenomenal consciousness. After first arguing that the evidence is inconclusive on the question of whether these forms of consciousness exist without attention, I here present a fourth form of consciousness that is likely to be more successful: conscious entrainment. I argue that conscious entrainment is a form of consciousness associated with skilled behavior in which attention is sometimes absent. (shrink)

A correction to this paper has been published: https://doi.org/10.1007/s10701-021-00451-y.

I develop the anticipatory argument for the view that it is nomologically possible that some non-biological creatures are phenomenally conscious, including conventional, silicon-based AI systems. This argument rests on the general idea that we should make our beliefs conform to the outcomes of an ideal scientific process and that such an ideal scientific process would attribute consciousness to some possible AI systems. This kind of ideal scientific process is an ideal application of the iterative natural kind (INK) strategy, according (...) to which one should investigate consciousness by treating it as a natural kind which iteratively explains observable patterns and correlations between potentially consciousness-relevant features. The relevant AI systems are psychological duplicates. These are hypothetical non-biological creatures which share the coarse-grained functional organization of humans. I argue that an ideal application of the INK strategy would attribute consciousness to psychological duplicates because this gives rise to a simpler and more unifying explanatory account of biological and non-biological cognition. If my argument is sound, then creatures made from the same material as conventional AI systems can be conscious, thus removing one of the main uncertainties for assessing AI consciousness and suggesting that AI consciousness may be a serious near-term concern. (shrink)

The relationship of consciousness to brain, which Schopenhauer grandly referred to as the "world knot," remains an unsolved problem within both philosophy and science. The central focus in what follows is the relevance of science---from psychoanalysis to neurophysiology and quantum physics-to the mind-brain puzzle. Many would argue that we have advanced little since the age of the Greek philosophers, and that the extraordinary accumulation of neuroscientific knowledge in this century has helped not at all. Increas- ingly, philosophers and scientists (...) have tended to go their separate ways in considering the issues, since they tend to differ in the questions that they ask, the data and ideas which are provided for consideration, their methods for answering these questions, and criteria for judging the acceptability of an answer. But it is our conviction that philosophers and scientists can usefully interchange, at least to the extent that they provide co~straints upon each other’s preferred strategies, and it may prove possible for more substantive progress to be made. Philosophers have said some rather naive things by ignoring the extraordinary advances in the neurosciences in the twentieth century. The skull is not filled with green cheese! On the other hand, the arrogance of many scientists toward philosophy and their faith in the scientific method is equally naive. Scientists clearly have much to learn from philosophy as an intellectual discipline. Manifestations of Mind: Some Conceptual and Empirical Issues Walter B. Weimer Pages 5-31 The Mysterious “Split‘: A Clinical Inquiry into Problems of Consciousness and Brain Peter H. Knapp Pages 37-69 Mind, Brain, and the Symbolic Consciousness Irwin Savodnik Pages 73-98 Brain and Free Will John C. Eccles Pages 101-121 An Old Ghost in a New Body C. Wade Savage Pages 125-153 How Dogmatic Can Materialism Be? John C. Eccles Pages 155-160 Mental Phenomena as Causal Determinants in Brain Function R. W. Sperry Pages 163-177 Consciousness as an Emergent Causal Agent in the Context of Control System Theory E. M. Dewan Pages 181-198 Reductionism, Levels of Organization, and the Mind-Body Problem William C. Wimsatt Pages 205-267 Mind, Structure, and Contradiction Gordon G. Globus Pages 271-293 Problems Concerning the Structure of Consciousness Karl H. Pribram Pages 297-313 The Role of Scientific Results in Theories of Mind and Brain: A Conversation among Philosophers and Scientists E. M. Dewan, John C. Eccles, Gordon G. Globus, Keith Gunderson, Peter H. Knapp, Grover Maxwell et al. Pages 317-328 Scientific Results and the Mind-Brain Issue: Some Afterthoughts Grover Maxwell Pages 329-358. (shrink)

The superfunctionality claim is that phenomenal experiences are more than functional (objective, causal) relations. This is one of the most widely used but least attacked claims in the anti-physicalist literature on consciousness. Coupled with one form of structuralism, the view that science only explains functional relations, the superfunctionality claim entails that science will not explain phenomenal experience. The claim is therefore essential to many anti-physicalist arguments. I identify an open question argument for the superfunctionality claim that expresses an intuition (...) deserving of explanation. Using the experience of fear as an example, I show that this intuition cannot distinguish between whether conscious experiences are more than functional relations, or whether instead they are just very complex (including, constituted by very complex functional relations). I give reasons to suspect that the latter is more likely the case. This renders physicalism safe from the superfunctionality claim. This also provides a challenge to the proponents of the superfunctionality claim: they should explain why paradigmatically mysterious phenomenal experiences are correlated with extensive and complex physical correlates. (shrink)

Leading scholars continue the debate over whether consciousness causes behavior or plays no functional role in it, discussing the question in terms of neuroscience, philosophy, law, and public policy.

In recent decades, various sources of scientific evidence have been used to disprove the idea that we have free will. Conceptual confusion has tended to lurk behind such claims, however, for it often turns out that what researchers mean by “free will” is something extremely implausible. A similar problem persists in the literature on the causal role of consciousness. Various sources of psychological evidence have been used to show that consciousness is not among the causes of our behaviour. (...) However, consciousness is often assumed to be both non-physical and non-functional, and causation is often poorly understood or not defined at all. The aim of this paper is to clear up these issues by urging that (1) future research on this topic remains neutral on the metaphysics of consciousness, (2) avoids assuming that phenomenal consciousness is functionless, (3) is more precise in specifying what is doing the causal work when discussing conscious mental states, and (4) adopts the practice of being clearer on what it takes for something to count as a cause. Much unwarranted scepticism about whether consciousness is causally efficacious has resulted from this fragmented thinking, and much is to be gained by clearing it up. (shrink)

Self-consciousness constitutes an insurmountable obstacle to functionalism. Either the standard functional definitions of mental relations wrongly require the contents of self-consciousness to be propositions involving “realizations” rather than mental properties and relations themselves. Or else these definitions are circular. The only way to save functional definitions is to expunge the standard functionalist requirement that mental properties be second-order and to accept that they are first-order. But even the resulting “ideological” functionalism, which aims only at conceptual clarification, fails unless (...) it incorporates the thesis that the mental properties are fully “natural” universals. Accordingly, mental properties are sui generis: first-order, nonphysical, natural universals. (shrink)