Definitions of consciousness need to be sufficiently broad to include all examples of conscious states and sufficiently narrow to exclude entities, events and processes that are not conscious. Unfortunately, deviations from these simple principles are common in modern consciousness studies, with consequent confusion and internal division in the field. The present paper gives example of ways in which definitions of consciousness can be either too broad or too narrow. It also discusses some of the main ways in which pre-existing theoretical (...) commitments (about the nature of consciousness, mind and world) have intruded into definitions. Similar problems can arise in the way a “conscious process” is defined, potentially obscuring the way that conscious phenomenology actually relates to its neural correlates and antecedent causes in the brain, body and external world. Once a definition of “consciousness” is firmly grounded in its phenomenology, investigations of its ontology and its relationships to entities, events and processes that are not conscious can begin, and this may in time transmute the meaning (or sense) of the term. As our scientific understanding of these relationships deepen, our understanding of what consciousness is will also deepen. A similar transmutation of meaning (with growth of knowledge) occurs with basic terms in physics such as "energy", and "time.". (shrink)

The author comments on the essay "Spirituality and Intellectual Honesty" by Thomas Metzinger. He attempts to draw further conclusions from the Philosopher’s account.

The comment addresses central issues of a "theory theory" approach as exemplified in Gopnik' and Goldman's BBS-articles. Gopnik, on the one hand, tries to demonstrate that empirical evidence from developmental psychology supports the view of a "theory theory" in which common sense beliefs are constructed to explain ourselves and others. Focusing the informational processing routes possibly involved we would like to argue that his main thesis (e.g. idea of intentionality as a cognitive construct) lacks support at least for two reasons: (...) one methodological and one structural. On the other hand, Goldman raises an important question when he is asking how people ascribe mental states to themselves. Reasons why Goldman's attempt to understand common sense mental representations by using an analogy from visual perception is problematic are discussed. The role which is attributed to a phenomenology is evaluated. (shrink)

Searle’s discussions over the years 1980-2004 of the implications of his “Chinese Room” Gedanken experiment are frustrating because they proceed from a correct assertion: “Instantiating a computer program is never by itself a sufficient condition of intentionality;” and an incorrect assertion: “The explanation of how the brain produces intentionality cannot be that it does it by instantiating a computer program.” In this article, I describe how to construct a Gedanken zombie Chinese Room program that will pass the Turing test and (...) at the same time unambiguously demonstrates the correctness of. I then describe how to construct a Gedanken Chinese brain program that will pass the Turing test, has a mind, and understands Chinese, thus demonstrating that is incorrect. Searle’s instantiation of this program can and does produce intentionality. Searle’s longstanding ignorance of Chinese is simply irrelevant and always has been. I propose a truce and a plan for further exploration. (shrink)

In apparent motion experiments, participants are presented with what is in fact a succession of two brief stationary stimuli at two different locations, but they report an impression of movement. Philosophers have recently debated whether apparent motion provides evidence in favour of a particular account of the nature of temporal experience. I argue that the existing discussion in this area is premised on a mistaken view of the phenomenology of apparent motion and, as a result, the space of possible philosophical (...) positions has not yet been fully explored. In particular, I argue that the existence of apparent motion is compatible with an account of the nature of temporal experience that involves a version of direct realism. In doing so, I also argue against two other claims often made about apparent motion, viz. that apparent motion is the psychological phenomenon that underlies motion experience in the cinema, and that apparent motion is subjectively indistinguishable from real motion. (shrink)

If Saul Steinberg's 1967 New Yorker cover is the metaphorical truth about consciousness, what is the literal truth? What is going on in the world that makes it the case that this gorgeous metaphor is so apt?

There is much good work for philosophers to do in cognitive science if they adopt the constructive attitude that prevails in science, work toward testable hypotheses, and take on the task of clarifying the relationship between the scientific concepts and the everyday concepts with which we conduct our moral lives.

The differences Block attempts to capture with his putative distinction between P-consciousness and A-consciousness are more directly and perspicuously handled in terms of differences in richness of content and degree of influence. Block's critiques, based on his misbegotten distinction, evaporate on closer inspection.

_Behavioral and Brain Sciences_ , 15, 183-247, 1992. Reprinted in _The Philosopher's Annual_ , Grim, Mar and Williams, eds., vol. XV-1992, 1994, pp. 23-68; Noel Sheehy and Tony Chapman, eds., _Cognitive Science_ , Vol. I, Elgar, 1995, pp.210-274.

This commentary is divided into two parts. The first considers a possible role for Gray's predictor plus comparator mechanism in human episodic recognition memory. It draws on the computational specifications of recognition outlined in Humphreys et al. to demonstrate how the logically necessary components of recognition tasks might be mapped onto the mechanism. The second part demonstrates how the mechanism outlined by Gray might be implicated in a form of imitative learning suitable for the acquisition of complex tasks.

Gray mistakenly thinks I have rejected the sort of theoretical enterprise he is undertaking, because, according to him, I think that "more data" is all that is needed to resolve all the issues. Not at all. My stalking horse was the bizarre (often pathetic) claim that no amount of empirical, "third-person point-of-view" science (data plus theory) could ever reduce the residue of mystery about consciousness to zero. This "New Mysterianism" (Flanagan, 1991) is one that he should want to combat as (...) vigorously as I have done. (shrink)

We have learned that the issues we raised are very difficult to think about clearly, and what "works" for one thinker falls flat for another, and leads yet another astray. So it is particularly useful to get these re-expressions of points we have tried to make. Both commentaries help by proposing further details for the Multiple Drafts Model, and asking good questions. They either directly clarify, or force us to clarify, our own account. They also both demonstrate how hard it (...) is for even sympathetic commentators always to avoid the very habits of thought the Multiple Drafts Model was designed to combat. While acknowledging and expanding on their positive contributions, we must sound a few relatively minor alarms. (shrink)

In a second there is also time enough, we might add. In his dichotomizing fervor, Bogen fails to realize that our argument is neutral with respect to the number of consciousnesses that inhabit the normal or the split-brain skull. Should there be two, for instance, we would point out that within the neural network that subserves each, no privileged locus should be postulated. (Midline location is not the issue--it was only a minor issue for Descartes, in fact.).

The philosophers’ concept of qualia is an artifact of bad theorizing, and in particular, of failing to appreciate the distinction between the intentional object of a belief and the cause of that belief. Qualia, like Santa Claus and the Easter Bunny, have a history but that does not make them real. The cause of a hallucination, for instance, may not resemble the intentional object hallucinated at all, and the representation in the brain is not rendered in special subjective properties.

This introductory chapter attempts to clarify the philosophical, empirical, and theoretical bases on which a cognitive neuroscience approach to consciousness can be founded. We isolate three major empirical observations that any theory of consciousness should incorporate, namely (1) a considerable amount of processing is possible without consciousness, (2) attention is a prerequisite of consciousness, and (3) consciousness is required for some specific cognitive tasks, including those that require durable information maintenance, novel combinations of operations, or the spontaneous generation of intentional (...) behavior. We then propose a theoretical framework that synthesizes those facts: the hypothesis of a global neuronal workspace. This framework postulates that, at any given time, many modular cerebral networks are active in parallel and process information in an unconscious manner. An information becomes conscious, however, if the neural population that represents it is mobilized by top-down attentional amplification into a brain-scale state of coherent activity that involves many neurons distributed throughout the brain. The long-distance connectivity of these `workspace neurons' can, when they are active for a minimal duration, make the information available to a variety of processes including perceptual categorization, long-term memorization, evaluation, and intentional action. We postulate that this global availability of information through the workspace is what we subjectively experience as a conscious state. A complete theory of consciousness should explain why some cognitive and cerebral representations can be permanently or temporarily inaccessible to consciousness, what is the range of possible conscious contents, how they map onto specific cerebral circuits, and whether a generic neuronal mechanism underlies all of them. We confront the workspace model with those issues and identify novel experimental predictions. Neurophysiological, anatomical, and brain-imaging data strongly argue for a major role of prefrontal cortex, anterior cingulate, and the areas that connect to them, in creating the postulated brain-scale workspace. (shrink)

The problem of nonreflectors perceived as colored is the central problem for Byrne & Hilbert's (B&H's) physicalism. Vision scientists and other interested parties need to consider the motivation for their account of “productance physicalism.” Is B&H's theory motivated by scientific concerns or by philosophical interests intended to preserve a physicalist account of color as a posteriori necessary?

Reflectance physicalism only provides a partial picture of the ontology of color. Byrne & Hilbert’ account is unsatisfactory because the replacement of reflectance functions by productance functions is ad hoc, unclear, and only leads to new problems. Furthermore, the effects of color contrast and differences in illumination are not really taken seriously: Too many “real” colors are tacitly dismissed as illusory, and this for arbitrary reasons. We claim that there cannot be an all-embracing ontology for color.

Robust theories concerning the connection between consciousness and brain function should derive not only from empirical evidence but also from a well grounded inind-body ontology. In the case of the comparator hypothesis, Gray develops his ideas relying extensively on empirical evidence, but he bounces irresolutely among logically incompatible metaphysical theses which, in turn, leads him to excessively skeptical conclusions concerning the naturalization of consciousness.

What is 'fairness' in the context of educational assessment? I apply this question to a number of contemporary educational assessment practices and policies. My approach to philosophy of education owes much to Wittgenstein. A commentary set apart from the main body of the paper focuses on my style of philosophising. Wittgenstein teaches us to examine in depth the fine-grained complexities of social phenomena and to refrain from imposing abstract theory on a recalcitrant reality. I write philosophy of education for policy (...) makers and teachers. Scrutiny of examples plays a vital role in communicating with such an audience. Starting points include 'accommodations' for disabled students, allegedly gender-biased tests, and the recruitment procedures of 'elitist' music conservatoires. A key intuition that fairness is associated with test validity turns out to be seriously flawed. Problems centre on the idea of a 'construct', and the supposed divide between an underlying construct and its behavioural manifestations. Equality of opportunity notions underlie some accusations of unfairness but there are alternative approaches to a just society. Both the judgments about fairness, and the proposed remedies are open to serious philosophical criticisms. There are widespread conceptual difficulties, together with inconsistent and contestable value judgments. (shrink)

What is ‘fairness’ in the context of educational assessment? I apply this question to a number of contemporary educational assessment practices and policies. My approach to philosophy of education owes much to Wittgenstein. A commentary set apart from the main body of the paper focuses on my style of philosophising. Wittgenstein teaches us to examine in depth the fine-grained complexities of social phenomena and to refrain from imposing abstract theory on a recalcitrant reality. I write philosophy of education for policy (...) makers and teachers. Scrutiny of examples plays a vital role in communicating with such an audience. Starting points include ‘accommodations’ for disabled students, allegedly gender-biased tests, and the recruitment procedures of ‘elitist’ music conservatoires. A key intuition that fairness is associated with test validity turns out to be seriously flawed. Problems centre on the idea of a ‘construct’, and the supposed divide between an underlying construct and its behavioural manifestations. Equality of opportunity notions underlie some accusations of unfairness but there are alternative approaches to a just society. Both the judgments about fairness, and the proposed remedies are open to serious philosophical criticisms. There are widespread conceptual difficulties, together with inconsistent and contestable value judgments. (shrink)

Phillips argues that Block faces a “serious internal challenge” in defending the claim that unconscious perception is of the same fundamental kind as conscious perception. This challenge is said to result from Block’s commitment to phenomenal overflow. However, in this paper, I demonstrate that Phillips’ rejection of overflow likewise renders his view on unconscious perception “internally challenged” and therefore equally problematic.

One of the most important objections to sense data theory comes from the phenomenon of indeterminate perception, as when an object in the periphery of one’s visual field looks red without looking to have any determinate shade of red. As sense data are supposed to have precisely the properties that sensibly appear to us, sense data theory evidently has the implausible consequence that a sense datum can have a determinable property without having any of its determinates. In this article, I (...) show that a parallel objection applies to standard forms of colour relationism. In light of the phenomenon of indeterminate perception, the colour relationist must either reject intuitively obvious claims about the determinate–determinable structure of colour space or reject the plausible and widely accepted principle that nothing can have a determinable without having one of its determinates. (shrink)

There is recent empirical evidence that personal identity is constituted by one’s moral traits. If true, this poses a problem for those who advocate for moral enhancement, or the manipulation of a person’s moral traits through pharmaceutical or other biological means. Specifically, if moral enhancement manipulates a person’s moral traits, and those moral traits constitute personal identity, then it is possible that moral enhancement could alter a person’s identity. I go a step further and argue that under the right conditions, (...) moral enhancement can constitute murder. I then argue that these conditions are not remote. (shrink)

Segmentalized consciousness in schizophrenia reflects a loss of the normal Gestalt organization and contextualization of perception. Grays model explains such segmentalization in terms of septohippocampal dysfunction, which is consistent with known neuropsychological impairment in schizophrenia. However, other considerations suggest that everyday perception and its failure in schizophrenia also involve prefrontal executive mechanisms, which are only minimally elaborated by Gray.

To view language as a cultural tool challenges much of what claims to be linguistic science while opening up a new people-centred linguistics. On this view, how we speak, think and act depends on, not just brains, but also cultural traditions. Yet, Everett is conservative: like others trained in distributional analysis, he reifies ‘words’. Though rejecting inner languages and grammatical universals, he ascribes mental reality to a lexicon. Reliant as he is on transcriptions, he takes the cognitivist view that brains (...) represent word-forms. By contrast, in radical embodied cognitive theory, bodily dynamics themselves act as cues to meaning. Linguistic exostructures resemble tools that constrain how people concert acting-perceiving bodies. The result is unending renewal of verbal structures: like artefacts and institutions, they function to sustain a species-specific cultural ecology. As Ross argues, ecological extensions make human cognition hypersocial. When we link verbal patterns with lived experience, we communicate and cognise by fitting action/perception to cultural practices that anchor human meaning making. (shrink)

Some people like to think that the modern discipline of philosophy has little if anything to learn from the history of the subject, but in reality the philosophical inquiries of each generation always take shape against the background of an implicit dialogue with the actual or imagined ideas of past thinkers. Many of our current debates on the relationship between thought and language bear the imprint of what the ‘father of modern philosophy’ said, or is supposed to have said.

The aim of this essay is to show that phenomenal properties are contentless modes of appearances of representational properties. The essay initiates with examination of the first-person perspective of the conscious observer according to which a “reference to I” with respect to the observation of experience is determined. A distinction is then drawn between the conscious observer and experience as observed, according to which, three distinct modifications of experience are delineated. These modifications are then analyzed with respect to the content (...) of experience and from this the ground of the distinction between phenomenal and representational properties is identified. (shrink)

The colors we perceive are the outcome of an attempt to meaningfully order the spectral information from the environment. These colors are not the result of a straightforward mapping of a physical property to a sensation, but arise from an interaction between our environment and our visual system. Thus, although one may infer from a surface’ reflectance characteristics that it will be perceived as “colored,” true colors only arise by virtue of the interaction of the reflected light with the eye (...) (and brain) of an observer. (shrink)

The precise manner in which language serves its communicative function suggests that natural selection, rather than exaptation or reappropriation, played the major role in its evolution. Natural selection is more readily invoked, I suggest, if it is assumed that language originated as a system of manual gestures, and later switched to an oral mode.