Systematics based solely on structuralist principles is non-science because it is derived from first principles that are inconsistent in dealing with both synchronic and diachronic aspects of evolution, and its evolutionary models involve hidden causes, and unnameable and unobservable entities. Structuralist phylogenetics emulates axiomatic mathematics through emphasis on deduction, and “hypotheses” and “mapped trait changes” that are actually lemmas and theorems. Sister-group-only evolutionary trees have no caulistic element of scientific realism. This results in a degenerate systematics based on patterns of (...) fact or evidence being treated as so fundamental that all other data may be mapped to the cladogram, resulting in an apparently well-supported classification that is devoid of evolutionary theory. Structuralism in systematics is based on a non-ultrametric analysis of sister-group informative data that cannot detect or model a named taxon giving rise to a named taxon, resulting in classifications that do not reflect macroevolutionary changes unless they are sister lineages. Conservation efforts are negatively affected through epistemological extinction of scientific names. Evolutionary systematics is a viable alternative, involving both deduction and induction, hypothesis and theory, developing trees with both synchronic and diachronic dimensions often inferring nameable ancestral taxa, and resulting in classifications that advance evolutionary theory and explanations for particular groups. (shrink)

Systematics based solely on structuralist principles is non-science because it is derived from first principles that are inconsistent in dealing with both synchronic and diachronic aspects of evolution, and its evolutionary models involve hidden causes, and unnameable and unobservable entities. Structuralist phylogenetics emulates axiomatic mathematics through emphasis on deduction, and “hypotheses” and “mapped trait changes” that are actually lemmas and theorems. Sister-group-only evolutionary trees have no caulistic element of scientific realism. This results in a degenerate systematics based on patterns of (...) fact or evidence being treated as so fundamental that all other data may be mapped to the cladogram, resulting in an apparently well-supported classification that is devoid of evolutionary theory. Structuralism in systematics is based on a non-ultrametric analysis of sister-group informative data that cannot detect or model a named taxon giving rise to a named taxon, resulting in classifications that do not reflect macroevolutionary changes unless they are sister lineages. Conservation efforts are negatively affected through epistemological extinction of scientific names. Evolutionary systematics is a viable alternative, involving both deduction and induction, hypothesis and theory, developing trees with both synchronic and diachronic dimensions often inferring nameable ancestral taxa, and resulting in classifications that advance evolutionary theory and explanations for particular groups. (shrink)

In Feeling of Knowing cases, subjects have a form of consciousness about the presence of a content (such as an item of information) without having access to it. If this phenomenon can be correctly interpreted as having to do with consciousness, then there would be a P-conscious mental experience which is dissociated from access.

Some cases of prosopagnosia involve a highly circumscribed loss of A-consciousness. When seen in this way they offer further support for the arguments made in Block's target article.

There has been a striking recent shift in how political discourse seems to work, with, for example, partial information of sometimes dubious accuracy or relevance propagating very rapidly and widely on electronic networks and overriding clearer, more complete, more accurate information. In explanation of such phenomena, we address ways in which highly interconnected electronic networks may create vulnerabilities that involve tapping into special, relatively hard-wired motivational systems in the brain, particularly the security motivation system. We also discuss a mode of (...) communication, sometimes described as “mass hypnosis,” in relation to a motivational system that manages the dominance hierarchy. Rather than just affecting people’s higher cognitions, political messages also tap into these motivation systems, generating surprising avenues for misuse. (shrink)

Excitation at widely dispersed loci in the cerebral cortex may represent a neural correlate of consciousness. Accordingly, each unique combination of excited neurons would determine the content of a conscious moment. This conceptualization would be strengthened if we could identify what orchestrates the various combinations of excited neurons. In the present paper, cholinergic afferents to the cerebral cortex are hypothesized to enhance activity at specific cortical circuits and determine the content of a conscious moment by activating certain combinations of postsynaptic (...) sites in select cortical modules. It is proposed that these selections are enabled by learning-related restructuring that simultaneously adjusts the cytoskeletal matrix at specific constellations of postsynaptic sites giving all a similar geometry. The underlying mechanism of conscious awareness hypothetically involves cholinergic mediation of linkages between microtubules and microtubule-associated protein-2 . The first reason for proposing this mechanism is that previous studies indicate cognitive-related changes in MAP-2 occur in cholinoceptive cells within discrete cortical modules. These cortical modules are found throughout the cerebral cortex, measure 1–2 mm2, and contain approximately 103–104cholinoceptive cells that are enriched with MAP-2. The subsectors of the hippocampus may function similarly to cortical modules. The second reason for proposing the current mechanism is that the MAP-2 rich cells throughout the cerebral cortex correspond almost exactly with the cortical cells containing muscarinic receptors. Many of these cholinoceptive, MAP-2 rich cells are large pyramidal cell types, but some are also small pyramidal cells and nonpyramidal types. The third reason for proposing the current mechanism is that cholinergic afferents are module-specific; cholinergic axons terminate wholly within individual cortical modules. The cholinergic afferents may be unique in this regard. Finally, the tapering apical dendrites of pyramidal cells are proposed as primary sites for cholinergic mediation of linkages between MAP-2 and microtubules because especially high amounts of MAP-2 are found here. Also, the possibility is raised that muscarinic actions on MAP-2 could modulate microtubular coherence and self-collapse, phenomena that have been suggested to underlie consciousness. (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)

Despite the tendency to think that the justification of revealed truths depends on a verifiable contact with divine reality, this essay argues that the authoritative status of revelations is due to their role in defining a distinctively religious order of judgment. Rather than being immediately apparent to everyone, this kind of authority is local to particular forms of judgment that depend on the principles that frame these ways of thinking. Revelatory claims are logically exempted from the normal demands of justification (...) because of this role they have as definitive judgments, and they share their immunity from ordinary forms of justification with other axiomatic principles. Yet their authority can in certain cases be challenged, and it is a secondary purpose of this essay to bring the various ways of challenging their truth to light. (shrink)

Block has attempted to reduce the confusion and controversy concerning the term “consciousness” by suggesting that there are two forms or types of consciousness, each of which has several characteristics or properties. This suggestion appears to further becloud the topic, however. Perhaps consciousness cannot be defined adequately and should not be considered as a topic that can be studied scientifically.

In this paper I investigate the relation between physics and metaphysics in Plato’s participation theory. I show that the logic shoring up Plato’s metaphysics in paraconsistent, as had been suggested already by Graham Priest. The transformation of the paradoxical One-and-Many of the pre-Socratics into a paraconsistent Great-and-Small bridges the abyss between archaic rationality and the world of classical logic based ultimately on the principle of contradiction. Indeed, language is an organ of perception, not simply a means of communication. J. Jaynes, (...) Origin of Consciousness. (shrink)

This commentary elaborates on Gray's conclusion that his neurophysiological model of consciousness might explain how consciousness arises from the brain, but does not address how consciousness evolved, affects behaviour or confers survival value. The commentary argues that such limitations apply to all neurophysiological or other third-person perspective models. To approach such questions the first-person nature of consciousness needs to be taken seriously in combination with third-person models of the brain.

Investigations of the function of consciousness in human information processing have focused mainly on two questions: (1) where does consciousness enter into the information processing sequence and (2) how does conscious processing differ from preconscious and unconscious processing. Input analysis is thought to be initially "preconscious," "pre-attentive," fast, involuntary, and automatic. This is followed by "conscious," "focal-attentive" analysis which is relatively slow, voluntary, and flexible. It is thought that simple, familiar stimuli can be identified preconsciously, but conscious processing is needed (...) to identify complex, novel stimuli. Conscious processing has also been thought to be necessary for choice, learning and memory, and the organization of complex, novel responses, particularly those requiring planning, reflection, or creativity. (shrink)

This paper replies to the first 36 commentaries on my target article on “Is human information processing conscious?” (Behavioral and Brain Sciences,1991, pp.651-669). The target article focused largely on experimental studies of how consciousness relates to human information processing, tracing their relation from input through to output, while discussion of the implications of the findings both for cognitive psychology and philosophy of mind was relatively brief. The commentaries reversed this emphasis, and so, correspondingly, did the reply. The sequence of topics (...) in the reply roughly follows that of the target article. The discussion begins with a reconsideration of the details of the empirical findings, whether they can be extrapolated to non-laboratory settings, and the extent to which one can rely on their use of subjective reports. This is followed by an in-depth discussion of what is meant by “conscious processing” and of how phenomenal consciousness relates to attentional processing. We then turn to broader philosophical and theoretical issues. I point out some of the reasons why I do not support epiphenomenalism, dualist-interactionism, or reductionism, and elaborate on how first- and third-person views of the mind can be regarded as complementary and mutually irreducible. I suggest how the relation of conscious experiences to their neural correlates can be understood in terms of a dual-aspect theory of information,and how this might be used to resolve some of the paradoxes surrounding the causal interactions of consciousness and brain. I also suggest that, viewed from a first-person perspective, consciousness gives purpose to existence, which allows a different way of viewing its role in evolution. (shrink)

Blocks distinction between “phenomenal feel” consciousness and “thought/cognition” consciousness is a cultural construction. Consciousness (and its “subspecies”) is not a natural kind. Some crosscultural data are presented to support this.

On the basis of neuropsychological evidence, it is clear that attention should be given a role in any model of consciousness. What is known about the many instances of dissociation between explicit and implicit knowledge after brain damage suggests that conscious experience might not be linked to a restricted area of the brain. Even if it were true that there is a single brain area devoted to consciousness, the subicular area would seem to be an unlikely possibility.

It is argued that there is no fallacy in the reasoning in the example of the thirsty blindsight subject, on one reconstruction of that reasoning. Neither the case of orgasm nor the case of a visual versus an auditory experience as of something overheard shows that phenomenal content is not representational.

An active role for conscious processes in the production of behaviour is proposed, involving top level controls in a hierarchy of behavioural control. It is suggested that by inhibiting or sensitizing lower levels in the hierarchy conscious processes can play a role in the organization of ongoing behaviour. Conscious control can be more or less evident, according to prevailing circumstances.

Gray extrapolates from circuit models of psychopathology to propose neural substrates for the contents of consciousness. I raise three concerns: knowledge of synaptic arrangements may be inadequate to fully support his model; latent inhibition deficits in schizophrenia, a focus of this and related models, are complex and deserve replication; and this conjecture omits discussion of the neuropsychological basis for the contents of the unconscious.

In the physical sciences a rigorous theory is a hierarchy of descriptions in which causal relationships between many general types of entity at a phenomenological level can be derived from causal relationships between smaller numbers of simpler entities at more detailed levels. The hierarchy of descriptions resembles the modular hierarchy created in electronic systems in order to be able to modify a complex functionality without excessive side effects. Such a hierarchy would make it possible to establish a rigorous scientific theory (...) of consciousness. The causal relationships implicit in definitions of access consciousness and phe- nomenal consciousness are made explicit, and the corresponding causal relationships at the more detailed levels of perception, memory, and skill learning described. Extension of these causal relationships to physiological and neural levels is discussed. The general capability of a range of current consciousness models to support a modular hierarchy which could generate these causal relationships is reviewed, and the specific capabilities of two models with good general capabilities are compared in some detail. Ó 2003 Elsevier Inc. All rights reserved. (shrink)