Blindsight and vision for action seem to be exemplars of unconscious visual processes. However, researchers have recently argued that blindsight is not really a kind of uncon- scious vision but is rather severely degraded conscious vision. Morten Overgaard and col- leagues have recently developed new methods for measuring the visibility of visual stimuli. Studies using these methods show that reported clarity of visual stimuli correlates with accuracy in both normal individuals and blindsight patients. Vision for action has also come under (...) scrutiny. Recent findings seem to show that information processed by the dor- sal stream for online action contributes to visual awareness. Some interpret these results as showing that some dorsal stream processes are conscious visual processes (e.g., Gallese, 2007; Jacob & Jeannerod, 2003). The aim of this paper is to provide new support for the more traditional view that blindsight and vision for action are genuinely unconscious per- ceptual processes. I argue that individuals with blindsight do not have access to the kind of purely qualitative color and size information which normal individuals do. So, even though people with blindsight have a kind of cognitive consciousness, visual information process- ing in blindsight patients is not associated with a distinctly visual phenomenology. I argue further that while dorsal stream processing seems to contribute to visual awareness, only information processed by the early dorsal stream (V1, V2, and V3) is broadcast to working memory. Information processed by later parts of the dorsal stream (the parietal lobe) never reaches working memory and hence does not correlate with phenomenal awareness. I con- clude that both blindsight and vision for action are genuinely unconscious visual processes. (shrink)

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)

In this paper I begin by explaining the concept of supervenience. I then describe the problem of qualia and explain why qualia are a problem for physicalist theories of the mind. Next, I outline the zombie argument and explain Chalmers' attempt to use it as an argument for the conclusion that qualia do not logically supervene on the physical. My goal is to show that the supposed conceivability of zombies does not offer any serious refutation of physicalist theories of the (...) mind. (shrink)

I respond to Ned Block’s claim that it is ridiculous to suppose that consciousness is a cultural construction based on language and learned in childhood. Block is wrong to dismiss social constructivist theories of consciousness on account of it being ludicrous that conscious experience is anything but a biological feature of our animal heritage, characterized by sensory experience, evolved over millions of years. By defending social constructivism in terms of both Julian Jaynes’ behaviorism and J.J. Gibson’s ecological psychology, I draw (...) a distinction between the experience or what-it-is-like of nonhuman animals engaging with the environment and the secret theater of speechless monologue that is familiar to a linguistically competent human adult. This distinction grounds the argument that consciousness proper should be seen as learned rather than innate and shared with nonhuman animals. Upon establishing this claim, I defend the Jaynesian definition of consciousness as a social–linguistic construct learned in childhood, structured in terms of lexical metaphors and narrative practice. Finally, I employ the Jaynesian distinction between cognition and consciousness to bridge the explanatory gap and deflate the supposed hard problem of consciousness. (shrink)

This paper aims to show that widespread, serious errors in the self-assessment of affect are a genuine possibility-one worth taking very seriously. For we are subject to a variety of errors concerning the character of our present and past affective states, or "affective ignorance." For example, some affects, particularly moods, can greatly affect the quality of our experience even when we are unable to discern them. I note several implications of these arguments. First, we may be less competent pursuers of (...) happiness than is commonly believed, raising difficult questions for political thought. Second, some of the errors discussed ramify for our understanding of consciousness, including Ned Block's controversial distinction between access consciousness and phenomenal consciousness. Third, empirical results based on self-reports about affect may be systematically misleading in certain ways. (shrink)

The objectives of this article are twofold. First, by denying the dualism inherent in attempts to load metaphysical significance on the inner/outer distinction, it defends the view that scientific investigation can approach consciousness in itself, and is not somehow restricted in scope to the outward manifestations of a private and hidden realm. Second, it provisionally endorses the central tenets of global workspace theory, and recommends them as a possible basis for the sort of scientific understanding of consciousness thus legitimised. However, (...) the article goes on to argue that global workspace theory alone does not constitute a fully worked-out objective account of the conscious subject. This requires additional attention to be paid to the issue of embodiment, and to the possibility of indexicality that arises when an instantiation of the global workspace architecture inhabits a spatially localised body. (shrink)

Key Terms: Phenomenal consciousness, access consciousness, qualitative character, subjective character, intransitive self-consciousness, disposition, categorical basis, subliminal perception, blindsight.

Research into the neural correlates of consciousness (NCC) aims to identify not just those brain areas that are NCC, but also those that are not. In the received method for ruling out a brain area from being an NCC, this is accomplished by showing a brain area’s content to be consistently absent from subjects’ reports about what they are experiencing. This paper points out how this same absence can be used to infer that the brain area’s content is cognitively inaccessible, (...) in which case we would expect its content to be absent from subjects’ reports whether its content is (phenomenally) conscious or not. If so, such reports cannot count as evidence against that brain area being an NCC, and the received method fails. An alternative method (one suggested in Block, 2007) is considered. (shrink)

• An adequate conceptual framework is still needed to account for phenomena that (i) have a first-person, subjective-experiential or phenomenal character; (ii) are (usually) reportable and describable (in humans); and (iii) are neurobiologically realized.2 • The conscious subject plays an unavoidable epistemological role in characterizing the explanadum of consciousness through first-person descriptive reports. The experimentalist is then able to link first-person data and third-person data. Yet the generation of first-person data raises difficult epistemological issues about the relation of second-order awareness (...) or meta-awareness to first-order experience (e.g. (shrink)

Over the past three decades, philosophy of science has grown increasingly “local.” Concerns have switched from general features of scientific practice to concepts, issues, and puzzles specific to particular disciplines. Philosophy of neuroscience is a natural result. This emerging area was also spurred by remarkable recent growth in the neurosciences. Cognitive and computational neuroscience continues to encroach upon issues traditionally addressed within the humanities, including the nature of consciousness, action, knowledge, and normativity. Empirical discoveries about brain structure and function suggest (...) ways that “naturalistic” programs might develop in detail, beyond the abstract philosophical considerations in their favor. -/- The literature distinguishes “philosophy of neuroscience” and “neurophilosophy.” The former concerns foundational issues within the neurosciences. The latter concerns application of neuroscientific concepts to traditional philosophical questions. Exploring various concepts of representation employed in neuroscientific theories is an example of the former. Examining implications of neurological syndromes for the concept of a unified self is an example of the latter. In this entry, we will assume this distinction and discuss examples of both. (shrink)

I claim that consciousness, just as thought or action, is only to be found at the personal level of explanation. Dennett's account is often taken to be at odds with this view, as it is seen as explicating consciousness in terms of sub-personal processes. Against this reading, and especially as it is developed by John McDowell, I argue that Dennett's work is best understood as maintaining a sharp personal/sub-personal distinction. To see this, however, we need to understand better what content (...) ascription at the sub-personal level actually means. When we do we can see how Dennett presents both a philosophical account of consciousness and informed empirical speculation on the nature of its sub-personal underpinnings. Consciousness is a product of certain capacities that are intelligible only at the personal level, capacities that are neither present at the sub-personal level of brain mechanism nor present in 'sub-persons', e.g. some, if not all, non-human animals. (shrink)

According to representationalism, phenomenal character supervenes on representational content. According to first-person reports, blindsighters have no phenomenal character in the scotoma, even though their abilities suggest that they have conscious visual representations in the scotoma. The traditional representationalist response is that the representations in the scotoma are either non-conscious or non-visual. Drawing on empirical work, I consider the interpretation that blindsighters are unable to represent—and thus lack the phenomenal character of—luminance in the scotoma. However, they maintain the capacity to represent (...) other visible properties in the scotoma, and thus retain the luminance-lacking phenomenal character of these properties. (shrink)

On the Causal Theory of Action (CTA), internal proper parts of an agent such as desires and intentions are causally responsible for actions. CTA has increasingly come under attack for its alleged failure to account for agency. A recent version of this criticism due to François Schroeter proposes that CTA cannot provide an adequate account of either the executive control or the autonomous control involved in full-fledged agency. Schroeter offers as an alternative a revised understanding of the proper role of (...) consciousness in agency. In this paper we criticize Schroeter’s analysis of the type of consciousness involved in executive control and examine the way in which the conscious self allegedly intervenes in action. We argue that Schroeter’s proposal should not be preferred over recent versions of CTA. (shrink)

Jackson's black-and-white Mary teaches us that the propositional content of perception cannot be fully expressed in language.

Block explains the conflation of phenomenal consciousness and access consciousness by appeal to the ambiguity of the term “consciousness.” However, the nature of ambiguity is not at all clear, and the thesis that “consciousness” is ambiguous between phenomenal consciousness and access consciousness is far from obvious. Moreover, the conflation can be explained without supposing that the term is ambiguous. Block's argument can thus be strengthened by avoiding controversial issues in the semantics of “consciousness.”.

Suppose someone hears a loud noise and at the same time sees a yellow flash. It seems hard to deny that the person can experience loudness and yellowness together. However, since loudness is experienced by the auditory sense whereas yellowness is experienced by the visual sense it also seems hard to explain how.

This article tackles problems concerning the reduction of phenomenal consciousness to brain processes that arise in consideration of specifically epistemological properties that have been attributed to conscious experiences. In particular, various defenders of dualism and epiphenomenalism have argued for their positions by assuming special epistemic access to phenomenal consciousness. Many physicalists have reacted to such arguments by denying the epistemological premises. My aim in this paper is to take a different approach in opposing dualism and argue that when we correctly (...) examine both the phenomenology and neural correlates of phenomenal consciousness we will see that granting the epistemological premises of special access are the best hope for a scientific study of consciousness. I argue that essential features of consciousness involve both their knowability by the subject of experience as well as their egocentricity, that is, their knowability by the subject as belonging to the subject. I articulate a neuroscientifically informed theory of phenomenal consciousness. (shrink)