This article re-examines Ned Block‘s ( 1997 , 2007 ) conceptual distinction between phenomenal consciousness and access consciousness. His argument that we can have phenomenally conscious representations without being able to cognitively access them is criticized as not being supported by evidence. Instead, an alternative interpretation of the relevant empirical data is offered which leaves the link between phenomenology and accessibility intact. Moreover, it is shown that Block’s claim that phenomenology and accessibility have different neural substrates is highly problematic in (...) light of empirical evidence. Finally, his claim that there can be phenomenology without cognitive accessibility is at odds with his endorsement of the 'same-order-theory' of consciousness. (shrink)

Recent results from neuroimaging appear to indicate that some patients in a vegetative state have partially intact awareness. These results may demonstrate misdiagnosis and suggest the need not only for alternative forms of treatment, but also for the reconsideration of end-of-life decisions in cases of disorders of consciousness. This article addresses the second consequence. First, I will discuss which aspects of consciousness may be involved in neuroimaging findings. I will then consider various factors relevant to ethical end-of-life decision-making, and analyse (...) whether and to what extent the above consequence applies to these factors. It will be shown that knowledge of the existence of partial awareness in patients with disorders of consciousness only influences end-of-life decision-making if certain background assumptions are made. (shrink)

A number of theories of consciousness define consciousness by the folk-intuition that consciousness is somehow aware of, or ‘given’ to itself. I attempt to undermine this intuition on phenomenological, conceptual and psychological grounds. An alternative, first-order theory of consciousness, however, faces the task of explaining the possibility of self-awareness for consciousness, as well as the everyday intuition supporting it. I propose that another, weaker kind of givenness, ‘givenness as availability’, is up to both of these tasks, and is therefore sufficient (...) and suitable for first-order theories of consciousness. (shrink)

Since we explain behavior by ascribing intentional states to the agent, many philosophers have assumed that some guiding principle of folk psychology like [Intentional States and Actions] must be true. [Intentional States and Actions]: If A and B are different actions, then the agents performing them must differ in their intentional states at the time they are performed. Recent results in the physiology of vision present a prima facie problem for this principle. These results show that some visual information that (...) guides spatial manipulation and fine motor control is unavailable for verbal report. Plausibly, this information is not consciously available to the agent, and as such, not available to inform the content of intentional states. Thus, it is hard to see how every difference in action is subject to intentional explanation, as [Intentional States and Actions] requires. I articulate the prima facie problem and argue that the most plausible solution requires us to reject [Intentional States and Actions]. (shrink)