Virtual Reality (VR), especially in a technologically focused discourse, is defined by a class of hardware and software, among them head-mounted displays (HMD); navigation and pointing devices; and stereoscopic imaging. This presentation examines an experiential aspect of VR. Putting virtual in front of reality modifies the ontological status of a class of experience that of reality. Reality has also been modified (by artists, new media theorists, technologists and philosophers) as augmented, mixed, simulated, artificial, layered and enhanced. Modifications of reality are (...) closely tied to modifications of perception. Media theorist Roy Ascott creates a model of three VRs: verifiable reality, virtual reality and vegetal (entheogenically induced) reality. The ways in which we shift our perceptual assumptions, create and verify illusions and enter the willing suspension of disbelief that allows us entry into imaginal worlds is central to the experience of VR worlds, whether those worlds are explicitly representational (robotic manipulations) or explicitly imaginal (artistic creations). The early rhetoric surrounding VR was interwoven with psychedelics, a perception amplified by Timothy Leary's presence on the historic SIGGRAPH panel, and the Wall Street Journal's tag of VR as electronic LSD. This article discusses the connections philosophical, social-historical and psychological-perceptual between these two domains. (shrink)

In recent years, a central debate in the philosophy of mind and cognitive science concerns the role of the body in perception and cognition. For many contemporary philosophers, not only cognition but also perception is connected mainly with the brain, where the processing of input from the senses takes place; whereas for the proponents of ‘embodied cognition’ other aspects of the body beyond the brain, including the environment, play a constitutive role in cognitive processes. In terms of perception, a new (...) theory has emerged which stresses perception’s active character and claims that the embodied subject and the environment, with which it interacts, form a dynamic system. Supporters of ‘enactive perception’ such as Susan Hurley and Alva Noë maintain that the physical substrate or the supervenience basis of perceptual experience and phenomenal consciousness may include besides the brain and the nervous system other bodily and environmental features. Yet, it will be argued in this paper that the interaction between the subject and the environment forms a system of causal relations, so we can theoretically interfere in the causal chains and create hallucinations, which cannot be distinguished from veridical perception, or a virtual reality as in the film Matrix (1999). This kind of argument and its related thought experiments aim to stress the primacy of the brain in determining phenomenal states, and show that the body and certain interactions with the environment have a causal, but not a constitutive or essential role, in forming phenomenal consciousness. (shrink)

Biological brains are increasingly cast as ‘prediction machines’: evolved organs whose core operating principle is to learn about the world by trying to predict their own patterns of sensory stimulation. This, some argue, should lead us to embrace a brain-bound ‘neurocentric’ vision of the mind. The mind, such views suggest, consists entirely in the skull-bound activity of the predictive brain. In this paper I reject the inference from predictive brains to skull-bound minds. Predictive brains, I hope to show, can be (...) apt participants in larger cognitive circuits. The path is thus cleared for a new synthesis in which predictive brains act as entry-points for ‘extended minds’, and embodiment and action contribute constitutively to knowing contact with the world. (shrink)

Review of Horgan and Potrc (2008). I discuss both their linguistic and ontological theses.