First-Person Approaches in the Science of Consciousness, Misc

First-person and third-person perspectives are different items of human consciousness. Feeling the taste of a fruit or being consciously part of a group eating fruits call for different perspectives of consciousness. The latter is about objective reality (third-person data). The former is about subjective experience (first-person data) and cannot be described entirely by objective reality. We propose to look at how these two perspectives could be rooted in an evolutionary origin of human consciousness, and somehow be connected. Our starting point (...) is a scenario describing how evolution could have transformed a non self-conscious auto-representation into a conscious self-representation (Menant 2006). The scenario is based on the performance of inter-subjectivity existing among non human primates (Gardenfors 2006). A key item of the scenario is the identification of the auto-representation of a subject with the representations that the subject has of her conspecifics, the latter feeding the former with the meaning: “existing in the environment”. So during evolution, pre-human primates were brought to perceive their auto-representation as existing in the environment. Such process could have generated the initial elements of a conscious self-representation. We take this scenario as providing a possible rooting of human consciousness in evolution. We develop here a part of this scenario by expliciting the inward and outward components of the non self-conscious auto-representation. Inward components are about proprioception and interoception (thirst, pain, …). Outward components cover the sensory information relative to the perception of the body (seen feet, … ) and of its effects on the environment. We consider that the initial elements of a conscious self-representation have been applied to both inward and outward components of the auto-representation. We propose that the application to inward components made possible some first-person information, and that the application to outward components brought up third-person information. Relations between the two perspectives are highlighted. Such approach can root first-person and third-person perspectives in the same slot of human evolution. We conclude by a summary of the above and introduce a possible application of this approach to the concepts of bodily self and of pre-reflexive self-consciousness (Legrand, 2006). (shrink)

This paper re-examines the foundationary principles of education in the context of fragmentary consciousness and disembodied practice as inspired by the dialogues on these themes of J. Krishnamurti and David Bohm and supported by recent scientific evidence from a variety of fields.

I am aware of the red and orange autumn leaves. Am I aware of my awareness of the leaves? Not so according to many philosophers. By contrast, many meditative traditions report an experience of awareness itself. I argue that such a pure awareness experience must have a non-sensory phenomenal character. I use Douglas Harding’s first-person experiments for assisting in recognizing pure awareness. In particular, I investigate the gap where one cannot see one’s head. This is not a mere gap because (...) I seem to be looking from here. Critically, I claim, the experience of looking from here has a non-sensory phenomenal character. I argue that this sense of being aware cannot be reduced to egocentric visual spatial relations nor the viewpoint because it continues when I close my eyes. Neither is a multisensory origin sufficient to explain why I seem to be at this central point rather than elsewhere. Traditionally, claims of a pure awareness experience have been restricted to highly trained individuals in very restricted circumstances. The innovation of Harding’s approach is that it reliably isolates a candidate for pure awareness using methods which can be replicated at any time. (shrink)

This chapter discusses the main types of so-called ’subjective measures of consciousness’ used in current-day science of consciousness. After explaining the key worry about such measures, namely the problem of an ever-present response bias, I discuss the question of whether subjective measures of consciousness are introspective. I show that there is no clear answer to this question, as proponents of subjective measures do not employ a worked-out notion of subjective access. In turn, this makes the problem of response bias less (...) tractable than it might otherwise be. (shrink)

This paper sketches a new and somewhat heterodox metaphysical theory of consciousness: the “many-worlds theory”. It drops the assumption that all conscious subjects’ experiences are features of one and the same world and instead associates different subjects with different “first-personally centred worlds”. We can think of these as distinct “first-personal realizers” of a shared “third-personal world”, where the latter is supervenient, in a sense to be explained. This is combined with a form of modal realism, according to which different subjects’ (...) first-personally centred worlds are all real, though only one of them is present for each subject. The theory offers a novel way of capturing the irreducibly subjective nature of conscious experience without lapsing into solipsism. The paper also looks at some scientific theories of consciousness, such as integrated information theory, through the proposed lens and reconsiders the hard problem of consciousness. (shrink)

Neste artigo pretendo evidenciar como a relação entre sujeito anímico e sujeito espiritual é fundamental para a compreensão da intersubjetividade e do mundo da vida (Lebenswelt). Em Ideias II, Husserl explica como, a partir do eu, sujeito e objeto são constituídos no mundo: natureza, alma e espírito. Estes três estratos do sendo são conhecidos a partir da atitude teorética e da atitude espiritual e, no processo, se dá a explicitação do eu. Numa atitude teorética, temos constituição da natureza, para o (...) que o corpo (Körper/Leib) é fundamental. Em seguida, a constituição de objetos de natureza anímica, humana ou animal, incluindo a autopercepção. Assumindo a atitude espiritual, o outro é percebido (Urpräsenz), inicialmente, como corpo junto às coisas e, ao lado desta percepção, há uma apercepção (Appräsenz) dos horizontes co-dados. Há uma identidade entre o corpo alheio e o meu, é o momento da empatia (Einfühlung). O mundo constituído a partir de uma atitude naturalista ou teórica é uma redução do mundo circundante (Umwelt), mas o mundo cotidiano da atitude personalista ou espiritual lhe antecede, o mundo vital (Lebenswelt). É, portanto, através da atitude personalista ou espiritual, que se constitui uma comunidade de sujeitos espirituais. (shrink)

Tobias-Renstrøm and Køppe (2020) show the several conceptual limits that new materialism and postmodern subject models have for psychological theory and research. The present study continues in this discussion and argues that the applicability of the ideas of quantum-inspired new materialism depends on the theoretical perspectives that we consider for analysis: be it the first-person perspective referring to the subjective experience of a human subject, or the third-person perspective, in which a human subject is observed by an external observer. While (...) the arguments of new materialism are in accordance with the analysis of the act of observation performed by an external observer, some problems arise when trying to theoretically approach the first-person subjective experience of a human subject. For example, new materialism fails to explain why human minds can maintain the awareness of a subject’s identity throughout their lives and to recall the memories about their past personal experiences. (shrink)

This paper critically evaluates Amie Thomasson’s (2003; 2005; 2006) view of the conscious mind and the interpretation of Husserl’s phenomenological reduction that it adopts. In Thomasson’s view, the phenomenological method is not an introspectionist method, but rather a “transparent” or “extrospectionist” method for acquiring epistemically privileged self-knowledge. I argue that Thomasson’s reading of Husserl’s phenomenological reduction is correct. But the view of consciousness that she pairs with it—a view of consciousness as “transparent” in the sense that first-order, world-oriented experience is (...) in no way given to itself—is not compatible with it. Rather, Thomasson’s view is, from a Husserlian vantage point, self-undermining in the same way that any genuinely skeptical view is self-undermining: it undermines the conditions of its own possibility. This is one of the motives Husserl has for developing a same-order view of self-consciousness as the complement to his transparent method for self-knowledge acquisition. (shrink)

Herein, I review the shattering moment in my life when I awoke from the dream of self to find being as part of the living world and not in my head, discovering my perspectival center to be literally everywhere. Since awakening to the world takes one beyond thought and language thus also beyond the symbolic construction of time, it is strange to place this event and its aftermath as happening long ago in my life. It is forever present. This fact (...) puts into question the reality of my daily journey from dawn to dusk with all the mundane tasks I must complete. My linear march into aging and death inexorably continues, yet it seems somehow unreal, worth a smile as the inevitable changes ensue. Still, I write of the events leading up to my time out of mind and then review the serious repercussions that followed when I was drawn back into ego only to find I did not have the conceptual tools or the maturity to understand what had occurred. I close by looking back with theories that might explain what happened. I am now ready to allow the memory to sink into peaceful oblivion and reference it from within my mind no more. Ironically, the memory itself with its façade of knowledge may prevent me from a new, unexpected mystical experience. Only by forgetting can I hope to leave a crack in the verbal armament of self, so the world soul may break through and free me once again. (shrink)

Several contemporary philosophical theories of introspection have been offered, yet each faces a number of difficulties in providing an explanation of the exact nature of introspection. I contrast the inner-sense view that argues for a causal awareness with the acquaintance view that argues for a non-causal or direct awareness. After critically examining the inner-sense and the acquaintance views, I claim that these two views are complementary and not mutually exclusive, and that both perspectives, conceived of as modes of introspective access, (...) actually broaden the notion of introspection. I then propose a useful distinction between stimuli-induced introspection—i.e., a receptive process whereby some specific mental states induce introspection—and self-triggered introspection—i.e., a selective process whereby the individual’s own interest and volition initiates introspection. I argue that that distinction may eliminate the false dichotomy which claims that only one of those types of awareness, either the causal one or the direct one, is conducive to introspection or is defined as introspection. (shrink)

Physicalistic theories of psychology are a classic case of scientific imperialism: the explanatory capacity of physics, both with respect to its methods and to its domain, is taken to extend beyond the traditional realm of physics, and into that of psychology. I argue in this paper that this particular imperialistic venture has failed. Contemporary psychology uses methods not modelled on those of physics, embracing first-personal methodology where physics is strictly impersonal. I make the case that whether or not scientific imperialism (...) is in general harmful, in this instance naturalists who reject first philosophy should give up physicalist imperialism. Using only general principles from the philosophy of logic plus accepted physicalist criteria of identity, I show that first-personal psychology embodies a minor but fruitful increase in expressive strength compared to impersonal psychology: the ability to distinguish descriptively indiscriminable posits. (shrink)

While first-person methods are essential for a science of consciousness, it is controversial what form these methods should take and whether any such methods are reliable. I propose that first-person experiments are a reliable method for investigating conscious experience. I outline the history of these methods and describe their characteristics. In particular, a first-person experiment is an intervention on a subject's experience in which independent variables are manipulated, extraneous variables are held fixed, and in which the subject makes a phenomenal (...) judgement about the target experience of the investigation. I examine historical and contemporary examples of first-person experiments: Mariotte’s demonstration of the visual blind spot, Kanizsa’s subjective contours, the Tse Illusion, and investigations of the non-uniform resolution of the visual field. I discuss the role that phenomenal contrast plays in these methods, and how they overcome typical introspective errors. I argue that their intersubjective repeatability is an important factor in their scientific status, however, it is not the only factor. That they control for extraneous factors and confounds is another factor which sets them apart from pseudoscience (e.g., the perception of auras), and hence another reason for classifying them as genuine experiments. Furthermore, by systematically mapping out the structure of visual experience, these methods make scientific progress. Praises of such first-person experimental approaches may not always be sung by philosophers and psychologists, but they continue to flourish as respectable scientific methods nevertheless. (shrink)

The aim of this paper is to focus on certain characterizations of “I think” and the “transcendental subject” in an attempt to verify a connection with certain metaphysical characterizations of the thinking subject that Kant introduced in the critical period. Most importantly, two distinct meanings of “I think” need be distinguished: in the Transcendental Deduction “I think” is the act of apperception; in the Transcendental Deduction and in the section of Paralogisms “I think” is taken in its representational nature. It (...) proves helpful to interpret the “transcendental subject” in formal terms as a concept that, mutatis mutandis, has the same function of the concept of the “transcendental object.”. (shrink)

Hume famously denied that he could experience the self. Most subsequent philosophers have concurred with this finding. I argue that if the subject is to function as a bearer of experience it must (1) lack sensory qualities in itself to be compatible with bearing sensory qualities and (2) be single so that it can unify experience. I use Douglas Harding’s first-person experiments to investigate the visual gap where one cannot see one’s own head. I argue that this open space conforms (...) to the above criteria and hence is consistent with being the subject. I respond to the objection that this location is merely a lack of visual experience. I argue that this space also encompasses sound and touch properties and hence functions as a bearer for other sensory modalities. These first-person findings provide prima facie support for the view that the subject is a thin bearer of experience. (shrink)

Some investigators of the rubber hand illusion (RHI) have suggested that when standard RHI induction procedures are employed, if the rubber hand is experienced by participants as owned, their corresponding biological hands are experienced as disowned. Others have demurred: drawing upon a variety of experimental data and conceptual considerations, they infer that experience of the RHI might include the experience of a supernumerary limb, but that experienced disownership of biological hands does not occur. Indeed, some investigators even categorically deny that (...) any experimental paradigm has been employed or any evidence can be adduced to support the claim that disownership experiences occur during the RHI. It goes without saying that RHI experiences can be elusive, and that there is some evidence to support claims that supernumerary limb experiences can sometimes occur. Here, however, we test the claim that the conscious experience of disownership can occur during the RHI. In order to test this claim, we developed two new online proxies—onset time for the illusion and illusion duration—and combined these with established questionnaires that concern the conscious contents of the RHI, in particular ownership/disownership experiences. Both online proxy data and post hoc questionnaire data converge in supporting the claim that disownership experiences do occur, at least when the left hand is the object of investigation. Our findings that onset time and illusion duration are reliable measures suggest that investigations of the RHI stand to benefit by devoting more attention to data collected while the RHI is being experienced, in particular data concerning temporal dynamics. (shrink)

Typical puzzles for de se attitudes by Perry and Lewis are laid out and contrasted with the original version of Jackson's Knowledge Argument. It is argued, from an epistemic perspective, that de se attitudes can be explained by looking at the way internal/introspective knowledge is formed without resorting to acquaintance or making assumptions about the Mind/Body problem.

In this paper I examine the concept of cross-temporal personal identity (diachronicity). This particular form of identity has vexed theorists for centuries -- e.g.,how can a person maintain a belief in the sameness of self over time in the face of continual psychological and physical change? I first discuss various forms of the sameness relation and the criteria that justify their application. I then examine philosophical and psychological treatments of personal diachronicity(for example,Locke's psychological connectedness theory; the role of episodic memory) (...) and find each lacking on logical grounds, empirical grounds, or both. I conclude that to achieve a successful resolution of the issue of the self as a temporal continuant we need to draw a sharp distinction between the feeling of the sameness of one's self and the evidence marshaled in support of that feeling. (shrink)

In the last few years, various Kantian commentators have drawn attention on a number of features in the self-reference device of transcendental apperception having emerged from the contemporary debate on the irreducibility of self-ascription of thoughts in the first person. Known as I-thoughts, these have suggested a connection between some aspects of Kant’s philosophy and Wittgenstein’s philosophico-linguistic analysis of the grammatical rule of the term I. This paper would like to review some of such correspondences (§§ 1-3), avoiding any mechanical (...) association between Kant and an elusive reading of the I think, e.g. as suggested mutatis mutandis by McDowell and Kitcher (§§ 4-7). (shrink)

Research on future-oriented mental time travel (FMTT) is highly active yet somewhat unruly. I believe this is due, in large part, to the complexity of both the tasks used to test FMTT and the concepts involved. Extraordinary care is a necessity when grappling with such complex and perplexing metaphysical constructs as self and time and their co-instantiation in memory. In this review, I first discuss the relation between future mental time travel and types of memory (episodic and semantic). I then (...) examine the nature of both the types of self-knowledge assumed to be projected into the future and the types of temporalities that constitute projective temporal experience. Finally, I argue that a person lacking episodic memory should nonetheless be able to imagine a personal future by virtue of (a) the fact that semantic, as well as episodic, memory can be self-referential, (b) autonoetic awareness is not a prerequisite for FMTT, and (c) semantic memory does, in fact, enable certain forms of personally-oriented FMTT. (shrink)

In this paper I argue that much of the confusion and mystery surrounding the concept of "self" can be traced to a failure to appreciate the distinction between the self as a collection of diverse neural components that provide us with our beliefs, memories, desires, personality, emotions, etc (the epistemological self) and the self that is best conceived as subjective, unified awareness, a point of view in the first person (ontological self). While the former can, and indeed has, been extensively (...) studied by researchers of various disciplines in the human sciences, the latter most often has been ignored -- treated more as a place holder attached to a particular predicate of interest (e.g., concept, reference, deception, esteem, image, regulation, etc). These two aspects of the self, I contend, are not reducible -- one being an object (the epistemological self) and the other a subject (the ontological self). Until we appreciate the difficulties of applying scientific methods and analysis to what cannot be reduced to an object of inquiry without stripping it of its essential aspect (its status as subject), progress on the "self", taken as a pluralistic construct, will continue to address only one part of the problems we face in understanding this most fundamental aspect of human experience. (shrink)

Memory of past episodes provides a sense of personal identity — the sense that I am the same person as someone in the past. We present a neurological case study of a patient who has accurate memories of scenes from his past, but for whom the memories lack the sense of mineness. On the basis of this case study, we propose that the sense of identity derives from two components, one delivering the content of the memory and the other generating (...) the sense of mineness. We argue that this new model of the sense of identity has implications for debates about quasi-memory. In addition, articulating the components of the sense of identity promises to bear on the extent to which this sense of identity provides evidence of personal identity. (shrink)

In this review of Eric Schwitzgebel's "Perplexities of Consciousness", we discuss the book's arguments in light of the role of attention in introspection.

Sydney Shoemaker, developing an idea of Wittgenstein’s, argues that we are immune to error through misidentification relative to the first-person pronoun. Although we might be liable to error when “I” (or its cognates) is used as an object, we are immune to error when “I” is used as a subject (as when one says, “I have a toothache”). Shoemaker claims that the relationship between “I” as-subject and the mental states of which it is introspectively aware is tautological: when, say, we (...) judge that “I feel pain,” we are tautologically aware that feels pain is instantiated and that it is instantiated in oneself. Moreover, he contends that this relationship holds not just for bodily sensations, but also for the sense of agency and for visual perception. But we deny that this relationship is tautological; instead, we treat Shoemaker’s principle (IEM) as a hypothesis. We then proceed to show that certain pathological states and experimentally-induced illusions can be adduced to show that IEM describes not a necessary relationship but a contingent relationship, one that sometimes fails to obtain. That we are not immune to error in the way Shoemaker describes has grave consequences for many aspects of his ideas concerning the first-person perspective. In the course of arguing that these empirical phenomena count against IEM, we also show that not only can the content of conscious experience be misrepresented, so too can the subject: that is, not only can the what of conscious experience be misrepresented, so too can the who. (shrink)

What is this thing we each call “I” and consider the eye of consciousness, that which beholds objects in the world and objects in our minds? This inner perceiver seems to be the same I who calls forth memories or images at will, the I who feels and determines whether to act on those feelings or suppress them, as well as the I who worries and makes plans and attempts to avoid those worries and act on those plans. Am I (...) the subject, thus the source, of my awareness, just as you are the subject and source of your awareness? If this is the case, it is likely impossible to be conscious without the self (yours or mine), the eye of consciousness, and it must certainly not be desirable, for such a consciousness would have no focal point, no self-that-is-conscious to guide it, so it would be cast adrift on a wide and wild sea like a boat that has broken from its anchor. Without self-enclosure, “We shall go mad no doubt and die that way,” as Robert Graves (1927/1966) expressed it in "The Cool Web". (shrink)

This book presents a comprehensive theoretical framework that explains both human consciousness and meanings through the working of attention. By arguing for a first-person approach to consciousness, this book offers a critical overview of the major theories and empirical findings on consciousness and attention, and exemplifies how one of the most difficult and fundamental conscious experiences to account for, that is, time, can be analyzed by adopting the kind of semantics developed within the presented theoretical framework: Attentional Semantics.

Several conditions for being an intrinsically intentional agent are put forward. On a first level of intentionality the agent has representations. Two kinds are described: cued and detached. An agent with both kinds is able to represent both what is prompted by the context and what is absent from it. An intermediate level of intentionality is achieved by having an inner world, that is, a coherent system of detached representations that model the world. The inner world is used, e.g., for (...) conditional and counterfactual thinking. Contextual or indexical representations are necessary in order that the inner world relates to the actual external world and thus can be used as a basis for action. To have full-blown intentionality, the agent should also have a detached self-awareness, that is, be able to entertain self-representations that are independent of the context. (shrink)