The debate on personal persistence has been characterized by a dichotomy which is due to its still Cartesian framwork: On the one side we find proponents of psychological continuity who connect, in Locke’s tradition, the persistence of the person with the constancy of the first-person perspective in retrospection. On the other side, proponents of a biological approach take diachronic identity to consist in the continuity of the organism as the carrier of personal existence from a third-person-perspective. Thus, what accounts for (...) someone’s persistence over time, is the continuity of his mind on the one hand, and the continuity of his body on the other. In contrast to those views, the paper intends to show that bodily existence represents the basis of selfhood across time, both as the continuity of the experiential self and as the continuity of the autopoietic organism. On the one hand, the lived body conveys a continuity of the self from a first-person perspective, namely a pre-reflective feeling of sameness or a felt constancy of subjectivity. Moreover, an analysis of awakening and sleep shows that there is a continuous transition from full wakefulness to periods of deep sleep which may thus not be regarded as a complete interruption of subjective experience. On the other hand, this constancy converges with the continuity of the organismic life process as conceived from a third-person perspective. Thus, the experiential self of bodily subjectivity and the autopoietic self of the living organism should be regarded as two aspects of one and the same life process. Finally, the lived body also exhibits a specific form of memory that results from the continual embodiment of existence: it consists of all the affinities, capacities and experiences, which a person has acquired throughout his life. Thus, it provides a continuity of self that must not be actively produced through remembering, but rather integrates the person’s entire past in his present being and potentiality. (shrink)

Advances in the neurosciences have many implications for a collective understanding of what it means to be human, in particular, notions of the self, the concept of volition or agency, questions of individual responsibility, and the phenomenology of consciousness. As the ability to peer directly into the brain is scientifically honed, and conscious states can be correlated with patterns of neural processing, an easy—but premature—leap is to postulate a one-way, brain-based determinism. That leap is problematic, however, and emerging findings in (...) neuroscience can even be seen as compatible with some of the basic tenets of existentialism. Given the compelling authority of modern “science,” it is especially important to question how the findings of neuroscience are framed, and how the articulation of research results challenge or change individuals’ perceptions of themselves. Context plays an essential role in the emergence of human identity and in the sculpting of the human brain; for example, even a lack of stimuli (“nothing”) can lead to substantial consequences for brain, behavior, and experience. Conversely, advances in understanding the brain might contribute to more precise definitions of what it means to be human, including definitions of appropriate social and moral behavior. Put another way, the issue is not simply the ethics involved in framing neurotechnology, but also the incorporation of neuroscientific findings into a richer understanding of human ethical (and existential) functioning. (shrink)

Does the A-theory have an intuitive advantage over the B-theory? Many A-theorists have claimed so, arguing that their theory has a much better explanation for the fact that we all experience the passage of time: we experience time as passing because time really does pass. In this paper I expose and reject the argument behind the A-theorist’s claim. I argue that all parties have conceded far too easily that there is an experience that needs explaining in the first place. For (...) what exactly is an experience of temporal passage? One natural thought is that we experience passage in virtue of experiencing change, or in virtue of experiencing change as ‘dynamic’. Another is that we experience passage in virtue of experiencing events as (successively) present. None of these experiences, I argue, amounts to an experience of passage. Although there might still be other ways to experience passage, A-theorists would have to provide us with a plausible candidate experience. If there is such an experience at all, it won’t be one that qualifies as what we intuitively take to be an experience of passage. The ‘intuitive advantage’, it seems, has dissolved in any case. (shrink)

This paper elucidates the core principles of Maria Montessori's metaphysics. Her attention to embryological, evolutionary, and educational development led to her teleological metaphysics of life. Individual organisms are governed by internally driven, perfectionist, discontinuous teleology. And this individual teleology is integrated into a holistic, ecological context whereby individuals' striving towards perfection works for the increased ordered complexity of the systems of which they are parts. Moreover, Montessori extends this metaphysics of life to include nonliving components of nature, such that atoms, (...) planets, and inorganic molecules are governed by the same general teleological structure. (shrink)

A basic problem of daily life is determining who owns what. One way that people may solve this problem is by relying on a ‘first possession’ heuristic, according to which the first person who possesses an object is its owner, even if others subsequently possess the object. We investigated preschoolers’ use of this heuristic in five experiments. In Experiments 1 and 2, 3- and 4-year-olds inferred that an object was owned by the character who possessed it first, even though another (...) character subsequently possessed it. Two-year-olds also showed this bias, but only when the object was placed between the characters when children were asked about ownership. Experiment 3 ruled out the possibility that children’s bias to select the first possessor results from a tendency to select the character first associated with the object. Experiment 4 showed that 3- and 4-year-olds have difficulty disregarding the first possession heuristic, even when provided with evidence that the character who first possessed an object is not its owner. But Experiment 5 found that children can disregard the heuristic in at least some situations. These five experiments suggest that the first possession heuristic guides children’s ownership inferences. The findings provide the first evidence that preschoolers can infer who owns what, when not explicitly told, and when not reasoning about objects with which they are personally acquainted. (shrink)

Learning in intelligent systems is a result of direct or indirect interaction with the environment. Humans can learn by way of different states of (inter-)action such as the execution or the imagery of an action, but their unique potential to induce brain-related as well as mind-related changes in the motor action system is still being debated. The systematic repetition of different states of action (e.g., execution and imagery in terms of physical and mental practice) and their contribution to the learning (...) of complex motor actions has traditionally been approached by way of performance improvements. More recently, approaches highlighting the role of action representation in the learning of complex motor actions have evolved. In the present perspective paper, we build on brain-related findings and sketch recent research on learning by way of imagery and execution from a hierarchical, perceptual-cognitive approach to the motor action system. These findings provide valuable insights into the learning of intelligent systems from a perceptual-cognitive, representation-based perspective and as such add to our current understanding of action representation in memory and its changes with practice. Future research should build bridges between approaches in order to more thoroughly understand functional changes throughout the learning process, and to jointly contribute to developing intelligent cognitive systems and their application in robotics, rehabilitation, or sports. (shrink)

Intellectual attention, like perceptual attention, is a special mode of mental engagement with the world. When we attend intellectually, rather than making use of sensory information we make use of the kind of information that shows up in occurent thought, memory, and the imagination (Chun, Golomb, & Turk-Browne, 2011). In this paper, I argue that reflecting on what it is like to comprehend memory demonstratives speaks in favour of the view that intellectual attention is required to understand memory demonstratives. Moreover, (...) I argue that this is a line of thought endorsed by Gareth Evans in his Varieties of Reference (1982). In so doing, I improve on interpretations of Evans that have been offered by Christopher Peacocke (1984), and Christoph Hoerl & Theresa McCormack (a coauthored piece, 2005). In so doing I also improve on McDowell’s (1990) criticism of Peacocke’s interpretation of Evans. Like McDowell, I believe that Peacocke might overemphasize the role that “memory-images” play in Evans’ account of comprehending memory demonstratives. But unlike McDowell, I provide a positive characterization of how Evans described the phenomenology of comprehending memory demonstratives. (shrink)

This paper is about whether consciousness flows. Evan Thompson (2014) has recently claimed that the study of binocular rivalry shows that there are some moments where consciousness does not flow, contra William James (1890). Moreover, he’s claimed that Abhidharma philosophers reject James’s claim that consciousness flows. I argue that binocular rivalry poses no special challenge to James. Second, I argue that because Thompson did not take up the question of how James and Abhidharma philosophers analyse or define flow, he under-described (...) their disagreement in a way that obscures an important conceptual contribution that Abhidharma philosophers make to the study of flow. They reject James’s claim that there are only two conceivable ways for consciousness to fail to flow, and suggest that there is a third way for consciousness to fail to flow – a way that James’s imagination did not reveal to be possible. (shrink)

This article contributes to feminist expositions of emotion and “matters of the heart” by highlighting the gendered nature of the mobilization of shame. It focuses on the role shame plays in state apology and the desire to recover pride. Specifically, it analyzes the state apology offered to the survivors of Magdalen Laundries by Enda Kenny, the Taoiseach of Ireland. By drawing out how the state apology recreates the Irish nation, it traces the deployment of a potentially productive variety of the (...) politics of shame, which comes to be subverted in the service of keeping the virtuous, feeling “heart” of Ireland—the nation's very core—intact across a temporal, moral continuum. (shrink)

One unresolved dispute within Heidegger scholarship concerns the question of whether Dasein should be conceived in terms of narrative self-constitution. A survey of the current literature suggests two standard responses. The first correlates Heidegger’s talk of authentic historicality with that of self-authorship. To the alternative perspective, however, Heidegger’s talk of Dasein’s existentiality, with its emphasis on nullity and unattainability, is taken as evidence that Dasein is structurally and ontologically incapable of being completed via any life-project. Narrativity imports into Being and (...) Time commitments concerning temporality, selfhood, and ethics, which Heidegger rejects. Although both positions find good exegetic support for their conclusions, they can’t both be right. In this article, I navigate a path between these two irreconcilable positions by applying insights derived from recent debates within Anglo-American literature on personal identity. I develop an alternative thesis to Narrativism, without rejecting it outright, by arguing that Dasein can be analysed in terms of what I call narratability conditions. These allow us to make sense of the prima facie paradoxical notion of historicality without narrativity. Indeed, rather than reconciling the two standard positions, I hold that the tension between them says something important about Dasein’s kind of existence. Thus I conclude that while the narrativist question Who ought I to be? is perfectly legitimate within limits, what the existential analysis of the limits on narratability reveals is that no answer to this question can ever be definitive. (shrink)

Sceptics vis-à-vis introspection often base their scepticism on ‘phenomenological disputes’, ‘introspective disagreement’, or ‘introspective disputes’ (Kriegel, 2007; Bayne and Spener, 2010; Schwitzgebel, 2011): introspectors massively diverge in their opinions about experiences, and there seems to be no method to resolve these issues. Sceptics take this to show that introspection lacks any epistemic merit. Here, I provide a list of paradigmatic examples, distill necessary and sufficient conditions for IDs, present the sceptical argument encouraged by IDs, and review the two main strategies (...) to reject such a scepticism. However, both types of strategies are unsatisfactory. In order to save introspection from the looming sceptical threat, I advocate a deflationary strategy, based on either an ‘Argument from Perceptual Kinship’ or an ‘Argument from Ownership’. In the end, there cannot be any genuine IDs, for nothing can fulfil the reasonable conditions for IDs. What looks like IDs may instead be indicators of phenomenal variation. Debates that look like IDs may then arise even if introspection were a perfect method to know one’s mind. Thus, scepticism vis-à-vis introspection based on IDs rests on shaky grounds. (shrink)

The purpose of this essay is to determine how we should construe the content of memories or, in other words, to determine what the intentional objects of memory are.1 The issue that will concern us is, then, analogous to the traditional philosophical question of whether perception directly puts us in cognitive contact with entities in the world or with entities in our own minds. As we shall see, there are some interesting aspects of the phenomenology and the epistemology of memory, (...) and I shall aim at a specification of the content of memories that is in accordance with those aspects of them. (shrink)

This article addresses the emergence of human personality in evolution. The mechanisms of natural and sexual selection developed by Darwin are not sufficient to explain the sense of self. Therefore we attempt to trace the evolutionary process back to a form of selection termed “emotional selection.” This involves reconstructing selection out of subjective qualities and showing how emotions enable human forms of life that are relevant for the cultural level of cooperation that marks our species. We see a paradigm shift (...) in the concept of emotional selection that binds emotion and evolution closer together, thus closing the explanatory gap between classical ethology and modern evolutionary psychology. (shrink)

In this paper we contrast bounded and ecological rationality with a proposed alternative, generative rationality. Ecological approaches to rationality build on the idea of humans as “intuitive statisticians” while we argue for a more generative conception of humans as “probing organisms.” We first highlight how ecological rationality’s focus on cues and statistics is problematic for two reasons: the problem of cue salience, and the problem of cue uncertainty. We highlight these problems by revisiting the statistical and cue-based logic that underlies (...) ecological rationality, which originate from the misapplication of concepts in psychophysics. We then work through the most popular experimental task in the ecological rationality literature—the city size task—to illustrate how psychophysical assumptions have informally been linked to ecological rationality. After highlighting these problems, we contrast ecological rationality with a proposed alternative, generative rationality. Generative rationality builds on biology—in contrast to ecological rationality’s focus on statistics. We argue that in uncertain environments cues are rarely given or available for statistical processing. Therefore we focus on the psychogenesis of awareness rather than psychophysics of cues. For any agent or organism, environments “teem” with indefinite cues, meanings and potential objects, the salience or relevance of which is scarcely obvious based on their statistical or physical properties. We focus on organism-specificity and the organism-directed probing that shapes awareness and perception. Cues in teeming environments are noticed when they serve as cues-for-something, requiring what might be called a “cue-to-clue” transformation. In this sense, awareness toward a cue or cues is actively “grown.” We thus argue that perception might more productively be seen as the presentation of cues and objects rather than their representation. This generative approach not only applies to relatively mundane organism interactions with their environments—as well as organism-object relationships and their embodied nature—but also has significant implications for understanding the emergence of novelty in economic settings. We conclude with a discussion of how our arguments link with—but modify—Herbert Simon’s popular “scissors” metaphor, as it applies to bounded rationality and its implications for decision making in uncertain, teeming environments. (shrink)

A common view in affective neuroscience considers emotions as a multifaceted phenomenon constituted by independent affective and motor components. Such dualistic connotation, obtained by rephrasing the classic Darwin and James’s theories of emotion, leads to the assumption that emotional expression is controlled by motor centers in the anterior cingulate, frontal operculum, and supplementary motor area, whereas emotional experience depends on interoceptive centers in the insula. Recent stimulation studies provide a different perspective. I will outline two sets of findings. First, affective (...) experiences can be elicited also following the stimulation of motor centers. Second, emotional expressions can be elicited by stimulating interoceptive regions. Echoing the original pragmatist theories of emotion, I will make a case for the notion that emotional experience emerges from the integration of sensory and motor signals, encoded in the same functional network. (shrink)

Although most aspects of world and self-consciousness are inherently subjective, neuroscience studies in humans and non-human animals provide correlational and causative indices of specific links between brain activity and representation of the self and the world. In this article we review neuroanatomic, neurophysiological and neuropsychological data supporting the hypothesis that different levels of self and world representation in vertebrates rely upon i) a 'basal' subcortical system that includes brainstem, hypothalamus and central thalamic nuclei and that may underpin the primary (or (...) anoetic) consciousness likely present in all vertebrates; and ii) a forebrain system that include the medial and lateral structures of the cerebral hemispheres and may sustain the most sophisticated forms of consciousness (e.g. noetic (knowledge based) and autonoetic, reflective knowledge). We posit a mutual, bidirectional functional influence between these two major brain circuits. We conclude that basic aspects of consciousness like primary self and core self (based on anoetic and noetic consciousness) are present in many species of vertebrates and that, even self-consciousness (autonoetic consciousness) does not seem to be a prerogative of humans and of some non-human primates but may, to a certain extent, be present in some other mammals and birds. (shrink)

The glowing light of cinema, which continues to claim supremacy as a collective site for evolving senses of time, has fundamentally changed since its inception, from exclusively projected light to primarily emitted light. Digital, rather than analog projectors, dominate in personal rather than public spheres. The physiological and behavioral effects of those technologies manipulate our biological clocks, creating an entanglement of time-sensing. Similarly, the art of cinema now relies far more upon energy-intensive materials and methods, from equipment to image manufacturing (...) and data flow. This essay takes the twelve-hour clock as a slanted optic to address those profound shifts, choosing a handful of moving-image artists to feature, including Deborah Stratman, Nikolaus Geyrhalter, and Mikael Kristersson, who are attempting to find alternative temporal modes of depicting the hyperobjectiveness of eternity, ecocrises, dystopias, and deep time on screen. (shrink)

This article describes James’s distaste for taxonomic classification of emotion and argues that he would not have been pleased by current scholarship which still focuses on the definition and classification of discrete emotions, distracting scholars from more fundamental underlying processes. I argue that as in James’s time, current taxonomies are still arbitrary and still constrain the kinds of questions psychologists ask.

William James was not a basic emotion theorist in that he did not propose a list of basic emotions or concern himself with the question of which emotions were really basic. He may have believed that some emotions evolved earlier and spread more widely than others; whether this makes him a basic emotion theorist is a matter of taste.

There is considerable evidence that the hippocampal system contributes both to the temporary maintenance of memories and to the processing of a particular type of memory representation. The findings on amnesia suggest that these two distinguishing features of hippocampal memory processing are orthogonal. Together with anatomical and physiological data, the neuropsychological findings support a model of cortico-hippocampal interactions in which the temporal and representational properties of hippocampal memory processing are mediated separately. We propose that neocortical association areas maintain shortterm memories (...) for specific items and events prior to hippocampal processing as well as providing the final repositories of long-term memory. The parahippocampal region supports intermediate-term storage of individual items, and the hippocampal formation itself mediates an organization of memories according to relevant relationships among items. Hippocampal-cortical interactions produce strong and persistent memories for events, including their constituent elements and the relationships among them, and a capacity to express memories flexibly across a wide range of circumstances. (shrink)

In this comment, I indicate several challenges and opportunities—out of the many—for an integrated science–humanities approach to emotions, from the perspective of a historian of the modern science...