In this article the question is raised whether artificial intelligence has any psychological relevance, i.e. contributes to our knowledge of how the mind/brain works. It is argued that the psychological relevance of artificial intelligence of the symbolic kind is questionable as yet, since there is no indication that the brain structurally resembles or operates like a digital computer. However, artificial intelligence of the connectionist kind may have psychological relevance, not because the brain is a neural network, but because connectionist networks (...) exhibit operating characteristics which mimic operant behavior. Finally it is concluded that, since most of the work done so far in AI and Law is of the symbolic kind, it has as yet contributed little to our understanding of the legal mind. (shrink)

Distributed cognition is widely recognized as an approach to the study of all cognition. It identifies the distribution of cognitive processes between persons and technology, among people, and across time in the development of the social and material contexts for thinking. This paper suggests an ectoderm-centric perspective as the basis for distributed cognition, and in so doing redefines distributed cognition as the ability of an organism to interact with its environment for the purpose of satisfying its most basic physiological (internal (...) and external) and social needs in order to survive and sustain itself. Underlying this ectoderm-centric perspective is a proposed theory of reactive and interactive learning. (shrink)

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)

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)

Classical cognitive science has been characterized by an association with the computational theory of mind. Although this association has produced highly significant results, it has also limited the scope of scientific psychology. In this paper, we analyse the limits of the specific kind of computational model represented by the Chomskian-Fodorian tradition in the study of mind and language. In our opinion, the adhesion to the principle of formality imposed by this specific computational model has motivated the exclusion of consciousness in (...) the reflection on language and, consequently, has led to the inability to account for some aspects of language functioning at the processing level of discourse. The aim of this article is to restore the role of consciousness in discourse comprehension and production processes. Specifically, we argue that the ability to produce and understand discourses is based on individuals’ capacity for navigation in space and time. We will show that the space–time orientation is guaranteed by the projection of the self, which involves a special kind of consciousness. (shrink)

Does language make moral cognition possible? Some authors like Andy Clark have argued for a positive answer whereby language and the ways people use it mark a fundamental divide between humans and all other animals with respect to moral thinking (Clark, Mind and morals: essays on cognitive science and ethics. MIT Press, Cambridge, MA, 1996; Moral Epistemol Nat Can J Philos Suppl XXVI, 2000a; Moral Epistemol Nat Can J Philos Suppl XXVI, 2000b; Philosophy of mental representation. Oxford University Press, Oxford, (...) pp 37–43 and discussion, 44–61, 2002). I take issue with Clark’s view and argue that language is probably unnecessary for the emergence of moral cognition. I acknowledge, however, that humans unlike other animals seem to posses what Haugeland in Philosophy of mental representation. Oxford University Press, Oxford (2002) terms ‘norm-hungriness’: an idiosyncratic need or desire to create and abide by a multitude of norms. Our peculiar norm-hungriness, I suggest, depends on what can be called florid control rather than on language. (shrink)

Did we but compare the miserable scantiness of our capacities with the vast profundity of things, truth and modesty would teach us wary language. –Joseph Glanvill, Scepsis Scientifica, XXIII.2.

We build on some of Daniel Dennett’s ideas about predictive indispensability to characterize properties of video games discernable by people as computationally emergent if, and only if: (1) they can be instantiated by a computing machine, and (2) there is no algorithm for detecting instantiations of them. We then use this conception of emergence to provide support to the aesthetic ideas of Stanley Fish and to illuminate some aspects of the Chomskyan program in cognitive science.

If we were to connect two individuals’ brains together, how would this affect the individuals’ conscious experiences? In particular, it is possible for two people to share any of their conscious experiences; to simultaneously enjoy some token experiences while remaining distinct subjects? The case of the Hogan twins—craniopagus conjoined twins whose brains are connected at the thalamus—seems to show that this can happen. I argue that while practical empirical methods cannot tell us directly whether or not the twins share conscious (...) experiences, considerations about the locality of content processing in the brain entails that they most likely do so. (shrink)

The problem of the richness of visual experience is that of finding principled grounds for claims about how much of the world a person actually sees at any given moment. It is argued that there are suggestive parallels between the two-component analysis of experience defended by Wilfrid Sellars, and certain recently advanced information processing accounts of visual perception. Sellars' later account of experience is examined in detail, and it is argued that there are good reasons in support of the claim (...) that the sensory nonconceptual content of experience can vary independently of conceptual awareness. It is argued that the Sellarsian analysis is not undermined by recent work on change blindness and related phenomena; a model of visual experience developed by Ronald Rensink is shown to be in essential harmony with the framework provided by Sellars, and provides a satisfactory answer to the problem of the richness of visual experience. (shrink)

It is often held that to have a conscious experience presupposes having some form of implicit self-awareness. The most dominant phenomenological view usually claims that we essentially perceive experiences as our own. This is the so called “mineness” character, or dimension of experience. According to this view, mineness is not only essential to conscious experience, it also grounds the idea that pre-reflective self-awareness constitutes a minimal self. In this paper, we show that there are reasons to doubt this constituting role (...) of mineness. We argue that there are alternative possibilities and that the necessity for an adequate theory of the self within psychopathology gives us good reasons to believe that we need a thicker notion of the pre-reflective self. To this end, we develop such a notion: the Pre-Reflective Situational Self. To do so, we will first show how alternative conceptions of pre-reflective self-awareness point to philosophical problems with the standard phenomenological view. We claim that this is mainly due to fact that within the phenomenological account the mineness aspect is implicitly playing several roles. Consequently, we argue that a thin interpretation of pre-reflective self-awareness—based on a thin notion of mineness—cannot do its needed job within, at least within psychopathology. This leads us to believe that a thicker conception of pre-reflective self is needed. We, therefore, develop the notion of the pre-reflective situational self by analyzing the dynamical nature of the relation between self-awareness and the world, specifically through our interactive inhabitation of the social world. (shrink)

Is the mind flat? Chater (2018) has recently argued that it is and that, contrary to traditional psychology and standard folk image, depth of mind is just an illusory confabulation. In this paper, we argue that while there is a kernel of something correct in Chater’s thesis, this does not in itself add up to a critique of mental depth per se. We use Chater’s ideas as a springboard for creating a new understanding of mental depth which builds upon findings (...) in contemporary cognitive science. First, we rely on the predictive processing framework in order to determine a proposed neural contribution to mental depth, specifically in hierarchical predictive knowledge. Second, drawing from an embodied approach to cognition, we argue that mental depth results from the depth of our embodied skills and the situations in which we are embedded. This allows us to introduce to a new realist notion of mental depth, one which can only be explained once we attend to the dense patterns of skillful interaction within a rich artefactual and social environment. (shrink)

Consciousness remains a mystery—“a phenomenon that people do not know how to think about—yet” (Dennett, , p. 21). Here, I consider how the connectionist perspective on information processing may help us progress toward the goal of understanding the computational principles through which conscious and unconscious processing differ. I begin by delineating the conceptual challenges associated with classical approaches to cognition insofar as understanding unconscious information processing is concerned, and to highlight several contrasting computational principles that are constitutive of the connectionist (...) approach. This leads me to suggest that conscious and unconscious processing are fundamentally connected, that is, rooted in the very same computational principles. I further develop a perspective according to which the brain continuously and unconsciously learns to redescribe its own activity itself based on constant interaction with itself, with the world, and with other minds. The outcome of such interactions is the emergence of internal models that are metacognitive in nature and that function so as to make it possible for an agent to develop a (limited, implicit, practical) understanding of itself. In this light, plasticity and learning are constitutive of what makes us conscious, for it is in virtue of our own experiences with ourselves and with other people that our mental life acquires its subjective character. The connectionist framework continues to be uniquely positioned in the Cognitive Sciences to address the challenge of identifying what one could call the “computational correlates of consciousness” (Mathis & Mozer, ) because it makes it possible to focus on the mechanisms through which information processing takes place. (shrink)

What is the role of conscious visual experience in the control and guidance of human behaviour? According to some recent treatments, the role is surprisingly indirect. Conscious visual experience, on these accounts, serves the formation of plans and the selection of action types and targets, while the control of 'online' visually guided action proceeds via a quasi-independent non-conscious route. In response to such claims, critics such as (Wallhagen [2007], pp. 539-61) have suggested that the notions of control and guidance invoked (...) are unacceptably vague, and that that the image of 'zombie systems' guiding action fails to take account of the possibility that there is genuine but unconceptualized, unnoticed, and/or unreportable experience taking place and guiding or controlling the actions. I address both sets of concerns. I try to show that refining and clarifying the key notions of control and guidance leaves the original argument intact, as does the appeal to unconceptualized, unnoticed, or unreportable experiences. The exercise serves, however, to highlight an important complex of considerations concerning the relations between control, agency, and experience. Better understanding these relations is, I suggest, an important source of insights concerning the nature of phenomenal experience. (shrink)

Is consciousness all in the head, or might the minimal physical substrate for some forms of conscious experience include the goings on in the (rest of the) body and the world? Such a view might be dubbed (by analogy with Clark and Chalmers’s ( 1998 ) claims concerning ‘the extended mind’) ‘the extended conscious mind’. In this article, I review a variety of arguments for the extended conscious mind, and find them flawed. Arguments for extended cognition, I conclude, do not (...) generalize to arguments for an extended conscious mind. (shrink)

A suitable project for the new Millenium is to radically reconfigure our image of human rationality. Such a project is already underway, within the Cognitive Sciences, under the umbrellas of work in Situated Cognition, Distributed and De-centralized Cogition, Real-world Robotics and Artificial Life1. Such approaches, however, are often criticized for giving certain aspects of rationality too wide a berth. They focus their attention on on such superficially poor cousins as.

Finding the Mind Content Type Journal Article DOI 10.1007/s11098-010-9598-9 Authors Andy Clark, Philosophy, University of Edinburgh, Dugald Stewart Building, 3 Charles Street, Edinburgh, EH8 9AD Scotland, UK Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.

The target article sketched and explored a mechanism (action-oriented predictive processing) most plausibly associated with core forms of cortical processing. In assessing the attractions and pitfalls of the proposal we should keep that element distinct from larger, though interlocking, issues concerning the nature of adaptive organization in general.

Although the theory of memetics appeared highly promising at the beginning, it is no longer considered a scientific theory among contemporary evolutionary scholars. This study aims to compare the genealogy of memetics with the historically more successful gene-culture coevolution theory. This comparison is made in order to determine the constraints that emerged during the internal development of the memetics theory that could bias memeticists to work on the ontology of meme units as opposed to hypotheses testing, which was adopted by (...) the gene-culture scholars. I trace this problem back to the diachronic development of memetics to its origin in the gene-centered anti-group-selectionist argument of George C. Williams and Richard Dawkins. The strict adoption of this argument predisposed memeticists with the a priori idea that there is no evolution without discrete units of selection, which in turn, made them dependent on the principal separation of biological and memetic fitness. This separation thus prevented memeticists from accepting an adaptationist view of culture which, on the contrary, allowed gene-culture theorists to attract more scientists to test the hypotheses, creating the historical success of the gene-culture coevolution theory. (shrink)

Our target article argued that a genetically specified Universal Grammar (UG), capturing arbitrary properties of languages, is not tenable on evolutionary grounds, and that the close fit between language and language learners arises because language is shaped by the brain, rather than the reverse. Few commentaries defend a genetically specified UG. Some commentators argue that we underestimate the importance of processes of cultural transmission; some propose additional cognitive and brain mechanisms that may constrain language and perhaps differentiate humans from nonhuman (...) primates; and others argue that we overstate or understate the case against co-evolution of language genes. In engaging with these issues, we suggest that a new synthesis concerning the relationship between brains, genes, and language may be emerging. (shrink)

In the present article, I attempt to relate Saul Kripke's “sceptical paradox” to some issues about the self; specifically, the relation between the self and its mental states and episodes. I start with a brief reconstruction of the paradox, and venture to argue that it relies crucially on a Cartesian model of the self: the sceptic regards the Wittgensteinian “infinite regress of interpretation” as the foundation of his challenge, and this is where he commits the crucial mistake. After the diagnosis, (...) I attempt to sketch my own model of the self and its mental states and episodes. This tentative picture binds meaning and the self together, stressing the subjective aspect of meaning without committing the same fallacy. The solution ventured here is relatively independent of the secondary literatures on the sceptical paradox of following rules, for it aims to provide a new angle to understand and meet the challenge presented by the sceptic. (shrink)

ABSTRACT Issues concerning the putative perception/cognition divide are not only age-old, but also resurface in contemporary discussions in various forms. In this paper, I connect a relatively new debate concerning perceptual confidence to the perception/cognition divide. The term ‘perceptual confidence’ is quite common in the empirical literature, but there is an unsettled question about it, namely: are confidence assignments perceptual or post-perceptual? John Morrison in two recent papers puts forward the claim that confidence arises already at the level of perception. (...) In this paper, I first argue that Morrison’s case is unconvincing, and then develop one picture on perceptual precision with the notion of ‘matching profile’ and ‘supervaluation’ : 481–495.), highlighting the fact that this is a vagueness account, which is similar to but importantly different from indeterminacy accounts : 156–184.). With this model in hand, there can be rich resources with which to draw a theoretical line between perception and cognition. (shrink)

The philosophical interest of verbal disputes is twofold. First, they play a key role in philosophical method. Many philosophical disagreements are at least partly verbal, and almost every philosophical dispute has been diagnosed as verbal at some point. Here we can see the diagnosis of verbal disputes as a tool for philosophical progress. Second, they are interesting as a subject matter for first-order philosophy. Reflection on the existence and nature of verbal disputes can reveal something about the nature of concepts, (...) language, and meaning. In this article I first characterize verbal disputes, spell out a method for isolating and resolving them, and draw out conclusions for philosophical methodology. I then use the framework to draw out consequences in first-order philosophy. In particular, I argue that the analysis of verbal disputes can be used to support the existence of a distinctive sort of primitive concept and that it can be used to reconstruct a version of an analytic/synthetic distinction, where both are characterized in dialectical terms alone. (shrink)

This paper suggests that reference to phenomenal qualities is best understood as involving iconicity, that is, a passage from sign-vehicle to object that exploits a similarity between the two. This contrasts with a version of the ‘phenomenal concept strategy’ that takes indexicality to be central. However, since it is doubtful that phenomenal qualities are capable of causally interacting with anything, indexical reference seems inappropriate. While a theorist like David Papineau is independently coming to something akin to iconicity, I think some (...) of the awkwardness that plagues his account would be remedied by transitioning to a more inclusive philosophy of signs. (shrink)

Illusionists about consciousness boldly argue that phenomenal consciousness does not fundamentally exist — it only seems to exist. For them, the impression of having a private inner life of conscious qualia is nothing more than a cognitive error, a conjuring trick put on by a purely physical brain. Some phenomenal realists have accused illusionism of being a byproduct of modern Western scientism and overzealous naturalism. However, Jay Garfield has endorsed illusionism by explicitly drawing support from the classical Yogācāra Buddhist philosopher (...) Vasubandhu. In this paper, I assess the degree to which Garfield’s illusionist interpretation accurately captures the views of Vasubandhu and his commentator Sthiramati in their extant Sanskrit works. As it turns out, Vasubandhu and Sthiramati converge with contemporary illusionists in taking an unconscious causal basis of cognitive/linguistic processes to be responsible for generating the illusion of representational states with apparently phenomenal contents. Within their constitutive understanding of the mind as the “imagination of what is non-existent” (abhūtaparikalpa), I raise possible candidates for what might seem to be real instances of phenomenality — mental appearances (pratibhāsa), affective sensory experience (vedanā), and “intrinsic luminosity” (prakṛtiprabhāsvara) — and consider possible responses on behalf of an illusionist interpreter. I conclude that Vasubandhu and Sthiramati really do appear to be strong illusionists about phenomenal consciousness, particularly if phenomenal states are assumed to be essentially representational. (shrink)

This paper defends the realist representationalist version of the Buddhist-Abhidharma account of consciousness. The account explains the intentionality and the phenomenality of conscious experiences by appealing to the doctrine of self-awareness. Concerns raised by Buddhist Mādhyamika philosophers about the compatibility of reflexive awareness and externality of the objects of perception are addressed. Similarly, the Hindu critiques on the incoherence of the Buddhist doctrine of reflexive awareness with the doctrines of no-self and momentariness are also answered.

In this paper I review some leading developments in the empirical theory of affect. I argue that (1) affect is a distinct perceptual representation governed system, and (2) that there are significant modular factors in affect. The paper concludes with the observation thatfeeler (affective perceptual system) may be a natural kind within cognitive science. The main purpose of the paper is to explore some hitherto unappreciated connections between the theory of affect and the computational theory of mind.

This paper suggests that it is largely a want of notional distinctions which fosters the “explanatory gap” that has beset the study of consciousness since T. Nagel’s revival of the topic. Modifying Ned Block’s controversial claim that we should countenance a “phenomenal-consciousness” which exists in its own right, we argue that there is a way to recuperate the intuitions he appeals to without engaging in an onerous reification of the facet in question. By renewing with the full type/token/tone trichotomy developed (...) by C. S. Peirce, we think the distinctness Block calls attention to can be seen as stemming not from any separate module lurking within the mind, but rather from our ability to prescind qualities from occurrences. (shrink)

Russellian monism—an influential doctrine proposed by Russell (The analysis of matter, Routledge, London, 1927/1992)—is roughly the view that physics can only ever tell us about the causal, dispositional, and structural properties of physical entities and not their categorical (or intrinsic) properties, whereas our qualia are constituted by those categorical properties. In this paper, I will discuss the relation between Russellian monism and a seminal paradox facing epiphenomenalism, the paradox of phenomenal judgment: if epiphenomenalism is true—qualia are causally inefficacious—then any judgment (...) concerning qualia, including epiphenomenalism itself, cannot be caused by qualia. For many writers, including Hawthorne (Philos Perspect 15:361–378, 2001), Smart (J Conscious Stud 11(2):41–50, 2004), and Braddon-Mitchell and Jackson (The philosophy of mind and cognition, Blackwell, Malden, 2007), Russellian monism faces the same paradox as epiphenomenalism does. I will assess Chalmers’s (The conscious mind: in search of a fundamental theory. Oxford University Press, New York, 1996) and Seager’s (in: Beckermann A, McLaughlin BP (eds) The Oxford handbook of philosophy of mind. Oxford University Press, New York, 2009) defences of Russellian monism against the paradox, and will put forward a novel argument against those defences. (shrink)

It is often thought that consciousness has a qualitative dimension that cannot be tracked by science. Recently, however, some philosophers have argued that this worry stems not from an elusive feature of the mind, but from the special nature of the concepts used to describe conscious states. Marc Champagne draws on the neglected branch of philosophy of signs or semiotics to develop a new take on this strategy. The term “semiotics” was introduced by John Locke in the modern period – (...) its etymology is ancient Greek, and its theoretical underpinnings are medieval. Charles Sanders Peirce made major advances in semiotics, so he can act as a pipeline for these forgotten ideas. Most philosophers know Peirce as the founder of American pragmatism, but few know that he also coined the term “qualia,” which is meant to capture the intrinsic feel of an experience. Since pragmatic verification and qualia are now seen as conflicting commitments, Champagne endeavors to understand how Peirce could (or thought he could) have it both ways. The key, he suggests, is to understand how humans can insert distinctions between features that are always bound. Recent attempts to take qualities seriously have resulted in versions of panpsychism, but Champagne outlines a more plausible way to achieve this. So, while semiotics has until now been the least known branch of philosophy ending in –ics, his book shows how a better understanding of that branch can move one of the liveliest debates in philosophy forward. (shrink)

Naive physics beliefs can be systematically mistaken. They provide a useful test-bed because they are common, and also because their existence must rely on some adaptive advantage, within a given context. In the second part of the commentary we also ask questions about when a whole family of misbeliefs should be considered together as a single phenomenon.

According to higher-order thought accounts of phenomenal consciousness it is unlikely that many non-human animals undergo phenomenally conscious experiences. Many people believe that this result would have deep and far-reaching consequences. More specifically, they believe that the absence of phenomenal consciousness from the rest of the animal kingdom must mark a radical and theoretically significant divide between ourselves and other animals, with important implications for comparative psychology. I shall argue that this belief is mistaken. Since phenomenal consciousness might be almost (...) epiphenomenal in its functioning within human cognition, its absence in animals may signify only relatively trivial differences in cognitive architecture. Our temptation to think otherwise arises partly as a side-effect of imaginative identification with animal experiences, and partly from mistaken beliefs concerning the aspects of common-sense psychology that carry the main explanatory burden, whether applied to humans or to non-human animals. (shrink)

I compare Frith and colleagues’ influential comparator account of how the sense of agency is elicited to the multifactorial weighting model advocated by Synofzik and colleagues. I defend the comparator model from the common objection that the actual sensory consequences of action are not needed to elicit the sense of agency. I examine the comparator model’s ability to explain the performance of healthy subjects and those suffering from delusions of alien control on various self-attribution tasks. It transpires that the comparator (...) model needs case-by-case adjustment to deal with problematic data. In response to this, the multifactorial weighting model of Synofzik and colleagues is introduced. Although this model is incomplete, it is more naturally constrained by the cases that are problematic for the comparator model. However, this model may be untestable. I conclude that currently the comparator model approach has stronger support than the multifactorial weighting model approach. (shrink)

Tyler Burge claims in a recent high-profile publication that none of the existing evidence for mental-state attribution by children prior to the age of four or five really supports such a conclusion; and he makes this claim, not just for beliefs, but for mental states of all sorts. In its place, he offers an explanatory framework according to which infants and young children attribute mere information-registering states and teleologically-characterized motivational states, which are said to lack the defining properties of the (...) mental. I argue that Burge’s claims are poorly motivated and irrelevant to the goals of developmental psychology. (shrink)

Can phenomenal consciousness be given a reductive natural explanation? Exponents of an.

Can phenomenal consciousness be given a reductive natural explanation? Exponents of an ‘explanatory gap’ between physical, functional and intentional facts, on the one hand, and the facts of phenomenal consciousness, on the other, argue that there are reasons of principle why phenomenal consciousness cannot be reductively explained: Jackson, ; Levine,, ; McGinn ; Sturgeon, ; Chalmers,. Some of these writers claim that the existence of such a gap would warrant a belief in some form of ontological dualism, whereas others argue (...) that no such entailment holds. In the other main camp, there are people who argue that a reductive explanation of phenomenal consciousness is possible in principle, and yet others who claim, moreover, to have provided such an explanation in practice. (shrink)

After establishing its roots in basic forms of sensorimotor coupling between an organism and its environment, the new wave in cognitive science known as “enactivism” has turned to higher-level cognition, in an attempt to prove that even socioculturally mediated meaning-making processes can be accounted for in enactivist terms. My article tries to bolster this case by focusing on how the production and interpretation of stories can shape the value landscape of those who engage with them. First, it builds on the (...) idea that narrative plays a key role in expressing the values held by a society, in order to argue that the interpretation of stories cannot be understood in abstraction from the background of storytelling in which we are always already involved. Second, it presents interpretation as an example of what Di Paolo et al. ( 2010 ) have called in their recent enactivist manifesto a “joint process of sensemaking”: just like in face-to-face interaction, the recipient of the story collaborates with the authorial point of view, generating meaning. Third, it traces the meaning brought into the world by interpretation to the activation and, potentially, the restructuring of the background of the recipients of the story. (shrink)

Creativity is generally thought to be the production of things that are novel and valuable. Humans are unique in the extent of their creativity, which plays a central role in innovation and problem solving, as well as in the arts. But what are the cognitive sources of novelty? More particularly, what are the cognitive sources of stochasticity in creative production? I will argue that they belong to two broad categories. One is associative, enabling the selection of goal-relevant ideas that have (...) become activated by happenstance in an unrelated context. The other relies on selection processes that leverage stochastic fluctuations in neural activity. At the same time, I will address a central puzzle, which is to understand how the outputs of stochastic processes can nevertheless generally fall within task constraints. While the components appealed to in the accounts that I offer are well established, the ways in which I combine them together are new. (shrink)

Implicit and explicit attitudes manifest themselves as distinct and partly dissociable behavioral dispositions. It is natural to think that these differences reflect differing underlying representations. The present article argues that this may be a mistake. Although non-verbal and verbal measures of attitudes often dissociate, this may be because the two types of outcome-measure are differentially impacted by other factors, not because they are tapping into distinct kinds of representation or distinct storage systems. I arrive at this view through closer consideration (...) than is usual of the mechanisms and processes that underlie overt behavior. (shrink)

In this paper we try to diagnose one reason why the debate regarding the Hard Problem of consciousness inevitably leads to a stalemate: namely that the characterisation of consciousness assumed by the Hard Problem is unjustified and probably unjustifiable. Following Dennett : 4–6, 1996, Cognition 79:221–237, 2001, J Conscious Stud 19:86, 2012) and Churchland :402–408, 1996, Brainwise: studies in neurophilosophy. MIT Press, Cambridge, MA, 2002), we argue that there is in fact no non-question begging argument for the claim that consciousness (...) is a uniquely Hard Phenomenon. That is; there is no non-question begging argument for the claim that consciousness is necessarily in explicable in terms of the structure and function of mental states. Unfortunately the debate has not moved on because the majority of materialists feel the pull of the at least one of, what we call, the ‘key’ intuitions that supposedly support dualism and the existence of a Hard Phenomenon and so try to accommodate them rather than denying them. Although this a possible response to the intuitions it tends to mask the fact that there is in fact no argument for the existence of a Hard Phenomenon. So we end up participating in our own hornswoggling :402–408, 1996) and chasing our tails trying to answer a question we should in fact ignore. We have no reason to think there is a Hard Problem of consciousness because we have no reason to think the Hard Phenomenon exists. (shrink)

Dennett’s eliminativist theory of consciousness rests on an implausible reduction of sensory seeming to cognitive judgment. The “heterophenomenological” testimony to which he appeals in urging that reduction poses no threat to phenomenology, but merely demonstrates the conceptual indeterminacy of small-scale sensory appearances. Phenomenological description is difficult, but the difficulty does not warrant Dennett’s neo-Cartesian claim that there is no such thing as seeming at all as distinct from judging.

In this paper, we review recent neuroimaging investigations of disorders of consciousness and different disciplines' understanding of consciousness itself. We consider potential tests of consciousness, their legal significance, and how they map onto broader themes in U.S. statutory law pertaining to advance directives and surrogate decision-making. In the process, we outline a taxonomy of themes to illustrate and clarify the variance in state-law definitions of consciousness. Finally, we discuss broader scientific, ethical, and legal issues associated with the advent of neuroimaging (...) for disorders of consciousness and conclude with policy recommendations that could help to mitigate confusion in this realm. (shrink)

My topic in this chapter is whether phenomenal consciousness can be given a reductive natural explanation. I shall first say something about phenomenal—as opposed to other forms of—consciousness, and highlight what needs explaining. I shall then turn to issues concerning explanation in general, and the explanation of phenomenal consciousness in particular.