In this paper, I discuss the relationship between bodily experiences in dreams and the sleeping, physical body. I question the popular view that dreaming is a naturally and frequently occurring real-world example of cranial envatment. This view states that dreams are functionally disembodied states: in a majority of dreams, phenomenal experience, including the phenomenology of embodied selfhood, unfolds completely independently of external and peripheral stimuli and outward movement. I advance an alternative and more empirically plausible view of dreams as weakly (...) phenomenally-functionally embodied states. The view predicts that bodily experiences in dreams can be placed on a continuum with bodily illusions in wakefulness. It also acknowledges that there is a high degree of variation across dreams and different sleep stages in the degree of causal coupling between dream imagery, sensory input, and outward motor activity. Furthermore, I use the example of movement sensations in dreams and their relation to outward muscular activity to develop a predictive processing account. I propose that movement sensations in dreams are associated with a basic and developmentally early kind of bodily self-sampling. This account, which affords a central role to active inference, can then be broadened to explain other aspects of self- and world-simulation in dreams. Dreams are world-simulations centered on the self, and important aspects of both self- and world-simulation in dreams are closely linked to bodily self-sampling, including muscular activity, illusory own-body perception, and vestibular orienting in sleep. This is consistent with cognitive accounts of dream generation, in which long-term beliefs and expectations, as well as waking concerns and memories play an important role. What I add to this picture is an emphasis on the real-body basis of dream imagery. This offers a novel perspective on the formation of dream imagery and suggests new lines of research. (shrink)

Sleep is phenomenologically rich, teeming with different kinds of conscious thought and experience. Dreaming is the most prominent example, but there is more to conscious experience in sleep than dreaming. Especially in non‐rapid eye movement sleep, conscious experience, sometimes dreamful, sometimes dreamless, also alternates with a loss of consciousness. Yet while dreaming has become established as a topic for interdisciplinary consciousness science and empirically informed philosophy of mind, the same is not true of other kinds of sleep‐related experience, nor is (...) it true of sleep itself. I argue that this is a mistake. Conscious experience in sleep is more diverse than dreaming and we need to explain its different forms as well as the alternation between conscious and unconscious sleep states. We also need to ask how different kinds of sleep‐related experience relate to foundational issues about sleep and wakefulness as well as sleep stages. I survey recent findings and theoretical developments from sleep and dream research to show how the traditional view of sleep and its relation to wakefulness and consciousness is flawed. I then suggest that by refining our frameworks of sleep‐related experiences and sleep staging in tandem, we can work toward a better view. As we are only beginning to understand the diversity of consciousness in sleep, an important aim is programmatic: We need a philosophy of sleep and of consciousness in sleep, not just a philosophy of dreaming, and a future theory of sleep needs to integrate phenomenological considerations with neuroscientific and behavioral evidence. Working toward such a theory will radically transform our understanding of sleep, wakefulness, and our conscious minds. (shrink)

Hallucinatory states are experienced not only in connection with drugs and psychopathologies but occur naturally and spontaneously across the human circadian cycle: Our nightly dreams bring multimodal experiences in the absence of adequate external stimuli. The current study proposes a new, tighter measure of these hallucinatory states: Sleep onset, REM sleep, and non-REM sleep are shown to differ with regard to motor imagery indicating interactions with a rich imaginative world, and cognitive agency that could enable sleepers to recognize their hallucinatory (...) state. Mentation reports from the different states were analysed quantitatively with regard to two grammatical–semantic constructs, motor agency and cognitive agency. The present results support earlier physiological and psychological evidence in revealing a decline in cognitive functions and an increase in simulated interactions with a hallucinatory world, en route to normal REM sleep. This leads us to introduce the hypothesis that REM sleep, which exhibits remarkably high levels of sensorimotor processes, may have evolved to serve as a virtual laboratory for the development and rehearsal of embodied cognition. The new measure of hallucinatory states presented here may also hold implications for the study of executive functions and cognitions, which might be interesting, for example, for the investigation of lucid dreaming. (shrink)

The experience of skilled action occurs in dreams if we take dream reports at face value. However, what these reports indicate requires nuanced analysis. It is uncertain what it means to perform any action in a dream whatsoever. If skilled actions do occur in dreams, this has important implications for both theory of action and theory of dreaming. Here, it is argued that since some dreams generate a convincing, hallucinated world where we have virtual bodies that interact with virtual objects, (...) there is a sense in which we can perform virtual actions. Further, we can also perform skilfully, although not all apparent skilful performance is as it seems. Since the dream world is generated by the dreamer’s own mind, it can be difficult to determine whether the dream world simply allows goals to be achieved without the abilities that would be required in a similar waking scenario. Because of this, individual dream reports alone are insufficient to determine what skills are demonstrated in a particular dream. However, taken with evidence from REM sleep behaviour disorder, incompetent dreams, lucid dreams and motor-skill practise, it is likely that skilled virtual dream performance at times involves both opportunity for virtual behaviour and the display of competence. Evidence from cognitive science suggests that dreamers can also lose competence through forgetting and other cognitive incapacities but, more surprisingly, it is possible to gain abilities in a robust sense, consistent with the idea that some dreams, at least, are virtual realities rather than imagination. (shrink)

The distinction between phenomenal and access consciousness is central to debates about consciousness and its neural correlates. However, this distinction has often been limited to the domain of perceptual experiences. On the basis of dream phenomenology and neuroscientific findings this paper suggests a theoretical framework which extends this distinction to dreaming, also in terms of plausible neural correlates. In this framework, phenomenal consciousness is involved in both waking perception and dreaming, whereas access consciousness is weakened, but not fully eliminated, during (...) dreaming. However, access consciousness is more active during lucid dreaming. The proposed framework accounts for different aspects of dream phenomenology, including levels of integration of perceptual, cognitive and affective features in dreams, bizarreness, dream amnesia and the occurrence of meta-awareness and accessibility in lucid dreaming. Self-related experiences and their neural substrates are suggested to be differently involved in waking cognition and dreaming. Further, phenomenal consciousness during both waking and dream experiences involve widespread recurrent interactions and convergence-divergence zones in the thalamo-cortico-limbic system, activated before conscious access in global workspace areas. Finally, we discuss the relationships of the proposed framework with other neurocognitive theories and models of consciousness and major theories of dreaming, and propose novel experimental predictions. (shrink)

The present article tests counterintuitiveness theory and methodology in relation to religious dream imagery using data on religious dream content. The endeavor adopts a “fractionated” or “piecemeal” approach where supernatural agent (SA) cognition is held to be a pivotal building block of purportedly religious dreaming. Such supernaturalistic conceptualizations manifests in a cognitive environment of dream simulation processes, threat detection and violation of basic conceptual categorization characterized by counterintuitiveness. By addressing SA cognitions as constituents of allegedly religious dream imagery, additional theorizing (...) and supporting data is presented in a growing body of research in the Cognitive Science of Religion (e.g., Barrett, 2017; Barrett et al., 2009; Hornbeck and Barrett, 2013) and on religious dreaming (McNamara, 2016; McNamara and Bulkeley, 2015). The aim of the article is partly to map and align contemporary theorizing regarding counterintuitiveness and CI schemes with empirical qualification of the prosaic hypothesis about the predominance of supernaturalism in allegedly religious dreaming. This is done by (a) exploring the crucial topic of the pervasiveness of cognitive counterintuitiveness; (b) testing Barrett’s counterintuitiveness coding and quantifying scheme (CI scheme) for counterintuitiveness in the context of religious dreaming by assessing intercoder reliability; and (c) exploring the prevalence and base rate frequency of counterintuitiveness in dream reports. This undertaking aims to contribute to the methodology and understanding of religious dream cognition, as well as to establish the cross-cultural base rates of counterintuitiveness in dreams for future research. (shrink)

This article argues that rapid eye movement (REM) dreaming is elaborative encoding for episodic memories. Elaborative encoding in REM can, at least partially, be understood through ancient art of memory (AAOM) principles: visualization, bizarre association, organization, narration, embodiment, and location. These principles render recent memories more distinctive through novel and meaningful association with emotionally salient, remote memories. The AAOM optimizes memory performance, suggesting that its principles may predict aspects of how episodic memory is configured in the brain. Integration and segregation (...) are fundamental organizing principles in the cerebral cortex. Episodic memory networks interconnect profusely within the cortex, creating omnidirectional “landmark” junctions. Memories may be integrated at junctions but segregated along connecting network paths that meet at junctions. Episodic junctions may be instantiated during non–rapid eye movement (NREM) sleep after hippocampal associational function during REM dreams. Hippocampal association involves relating, binding, and integrating episodic memories into a mnemonic compositional whole. This often bizarre, composite image has not been present to the senses; it is not “real” because it hyperassociates several memories. During REM sleep, on the phenomenological level, this composite image is experienced as a dream scene. A dream scene may be instantiated as omnidirectional neocortical junction and retained by the hippocampus as an index. On episodic memory retrieval, an external stimulus (or an internal representation) is matched by the hippocampus against its indices. One or more indices then reference the relevant neocortical junctions from which episodic memories can be retrieved. Episodic junctions reach a processing (rather than conscious) level during normal wake to enable retrieval. If this hypothesis is correct, the stuff of dreams is the stuff of memory. (shrink)

Standard accounts of delusion explain them as responses to experience. Cognitive models of feature binding in the face recognition systems explain how experiences of mismatch between feelings of "familiarity" and faces can arise. Similar mismatches arise in phenomena such as déjà and jamais vu in which places and scenes are mismatched to feelings of familiarity. These cognitive models also explain similarities between the phenomenology of these delusions and some dream states which involve mismatch between faces, feelings of familiarity and identities. (...) Given these similarities it makes sense to retain that aspect of the standard account in the face of revisionist arguments that feature binding anomalies which lead to delusions of misidentification are not consciously experienced. (shrink)

Jennifer Radden has drawn attention to two features of delusion, ambivalence and subjectivity, which are problematic for theories of delusion that treat delusions as empirical beliefs. She argues for an ‘attitude’ theory of delusion. I argue that once the cognitive architecture of delusion formation is properly described the debate between doxastic and attitude theorists loses its edge. That architecture suggests that delusions are produced by activity in the ‘default mode network’ unsupervised by networks required for decontextualized processing. The cognitive properties (...) of these networks explain the features of delusion which generate the debate between doxastic and attitude theorists. (shrink)

The present work introduces the neuropsychological paradigm as a new approach to studying ancient literature. In the first part of the article, an epistemological framework for the proper use of neuropsychology in relation to ancient literature is presented. The article then discusses neuropsychological methods of studying different human experiences and dimensions already addressed by ancient literatures. The experiences of human encounters with gods among ancient cultures are first considered, through the contributions of Julian Jaynes and Eric R. Dodds. The concepts (...) of right and left in the Bible, and that of soul are then discussed. Ecstatic experience in Paul of Tarsus is also presented, with a particular focus on glossolalia. Neuroscientific differences between mindful and unitive meditative practices are then described referring to ancient Buddhist literature, and finally a brief description of dreams in ancient Greek literature is proposed. Neuropsychology variously enables a more profound understanding of themes characterizing human experiences that ancient literature has already explored; these investigations prove that the collaboration of neuroscience and humanistic studies can return fruitful and interesting results. (shrink)

During dreaming, as well as during wakefulness, elaborative encoding, indexing and ancient art of memory techniques, such as the method of loci, may coincide with emotion regulation. These techniques shed light on the link between dreaming and emotional catharsis, post-traumatic stress disorder, supermemorization during sleep as opposed to wakefulness, and the developmental role of rapid eye movement sleep in children.

This thesis is intended to analyze a mental phenomenon widely neglected in current philosophical discussions: personal memories. The first part presents a general framework to better understand what personal memories are, how we access our personal past and what we access about our personal past. Chapter 1 introduces traditional theories of memory: direct realism and representationalism in their different versions, as well as some objections. I defend here a particular form of representationalism that is based on the distinction between content, (...) intentional object and ontological object. Chapter 2 explores the possible contents of our personal memories, which prove to be heterogeneous, whereas chapter 3 analyses their possible intentional objects, with a special focus on past events. The second part of the thesis explores an aspect of our personal memories that was omitted in the first part: the senses in which our personal past is apprehended as personal. Chapter 4 examines the way in which the “self” intervenes in the construction of our personal memories. Chapters 5 and 6 focus on the analysis of what seems to be the most subjective aspect of our memories, that is, the emotions and feelings of our past experiences. In these last two chapters, I analyze the different interactions that can take place between memories and emotions and defend the idea that there can be emotional memories that are reducible neither to a propositional memory nor an occurrent and present emotion. The overall intention of this thesis is twofold. First, I aim to show to the philosophical community that there is still a lot to be said and discussed about memory as a mental phenomenon. And second, I intend to emphasize the importance of bringing into the philosophical discussions about the mind ideas coming from different philosophical traditions as well as ideas and empirical data coming from scientific research. (shrink)

Arguably the most remarkable property of the human brain is its ability to construct the world that appears to consciousness. The brain is capable of building worlds during waking life, but also in the complete absence of extrinsic sensory data, entirely from intrinsic thalamocortical activity, as during dreaming. DMT, an extraordinary psychedelic, perturbs brain activity such that indescribably bizarre and apparently alien worlds are built. This property of DMT continues to defy explanation. However, by regarding this unique molecule as equivalent (...) to serotonin, an endogenous neuromodulator with a long-standing relationship with the brain, DMT's effects may be explained. Serotonin has evolved to hold the brain's thalamocortical system in a state in which the consensus world is built. When serotonin is replaced by DMT, the thalamocortical system shifts into an equivalent state, but one in which an apparently alien world is built. This suggests that DMT may be an ancestral neuromodulator, at one time secreted endogenously in psychedelic concentrations-a function apparently now lost. However, DMT maintains a number of unique pharmacological characteristics and a peculiar affinity with the human brain that supports this model. Thus, the modern practice of ingesting exogenous DMT may be the reconstitution of an ancestral function. (shrink)

To what extent do I have a sense of agency over my thoughts while I dream? The sense of agency in dreams can alter in a variety of interesting ways distinct from normal, waking experience. In fact, dreams show many similarities to the experiences of individuals with schizophrenia. In this paper I analyze these alterations with a focus on distinguishing between reduced sense of agency and other cognitive features such as metacognition, confabulation and attention. I argue that some dream reports (...) demonstrate two interesting commonalities with schizophrenia: thought insertion (TI) and auditory hallucination (AH). This line of research has the potential to further our understanding of TI and AH in schizophrenia through the analysis of similar experience in a different conscious state. Through the analysis of dream reports, I found that although TI and AH both occur in dreams, TI is very rare. This is an interesting result since TI is common in patients with schizophrenia. I propose two speculative lines of explanation for the rarity of TI in dreams: first, the cognitive differences between the symptoms of schizophrenia and dreams, and second, the problem of dream reporting conditions. Dream reporting conditions are particularly important, as without controls, reports can be vague. Analysis of dream reports reveals that it is often unclear whether 'hearing voices' indicates sound phenomenology or thought phenomenology. I propose that dream reports could be disambiguated given the right experimental conditions and I suggest how this could be achieved in future experimental research. (shrink)