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 is my first publication of the distinction between phenomenal consciousness and access consciousness, though not using quite those terms. It ends with this: "The upshot is this: If Searle is using the access sense of "consciousness," his argument doesn't get to first base. If, as is more likely, he intends the what-it-is-like sense, his argument depends on assumptions about issues that the cognitivist is bound to regard as deeply unsettled empirical questions." Searle replies: "He refers to what he calls (...) an "access sense of consciousness." On my account there is no such sense.". (shrink)

Philosophy and Memory Traces defends two theories of autobiographical memory. One is a bewildering historical view of memories as dynamic patterns in fleeting animal spirits, nervous fluids which rummaged through the pores of brain and body. The other is new connectionism, in which memories are 'stored' only superpositionally, and reconstructed rather than reproduced. Both models, argues John Sutton, depart from static archival metaphors by employing distributed representation, which brings interference and confusion between memory traces. Both raise urgent issues about control (...) of the personal past, and about relations between self and body. Sutton demonstrates the role of bizarre body fluids in moral physiology, as philosophers from Descartes and Locke to Coleridge struggled to control their own innards and impose cognitive discipline on 'the phantasmal chaos of association'. Going on to defend connectionism against Fodor and critics of passive mental representations, he shows how problems of the self are implicated in cognitive science. (shrink)

According to the thesis of the extended mind (EM) , at least some token cognitive processes extend into the cognizing subject's environment in the sense that they are (partly) composed of manipulative, exploitative, and transformative operations performed by that subject on suitable environmental structures. EM has attracted four ostensibly distinct types of objection. This paper has two goals. First, it argues that these objections all reduce to one basic sort: all the objections can be resolved by the provision of an (...) adequate and properly motivated criterion—or mark—of the cognitive. Second, it provides such a criterion—one made up of four conditions that are sufficient for a process to count as cognitive. (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)

What, in essence, characterizes the mind? According to Searle, the potential to be conscious provides the only definitive criterion. Thus, conscious states are unquestionably "mental"; "shallow unconscious" states are also "mental" by virtue of their capacity to be conscious (at least in principle); but there are no "deep unconscious mental states" - i.e. those rules and procedures without access to consciousness, inferred by cognitive science to characterize the operations of the unconscious mind are not mental at all. Indeed, according to (...) Searle, they have no ontological status - they are simply ways of describing some interesting facets of purely physiological phenomena. (shrink)

Converging data from different disciplines are showing the role of classical conditioning processes in the elaboration of human and animal behavior to be larger than previously supposed. Restricted views of classically conditioned responses as merely secretory, reflexive, or emotional are giving way to a broader conception that includes problem-solving, and other rule-governed behavior thought to be the exclusive province of either operant conditiońing or cognitive psychology. These new views have been accompanied by changes in the way conditioning is conducted and (...) evaluated. Data from a number of seemingly unrelated phenomena such as relapse to drug abuse by postaddicts, the placebo effect, and the immune response appear to involve classical conditioning processes. Classical conditioning, moreover, has been found to occur in simpler and simpler organisms and recently even demonstrated in brain slices and in utero. This target article will integrate the several research areas that have used the classical conditioning process as an explanatory model; it will challenge teleological interpretations of the classically conditioned CR and offer some basic principles for testing conditioning in diverse areas. (shrink)

This paper applies the theory of teleosemantics to the issue of moral content. Two versions of teleosemantics are distinguished: input-based and output-based. It is argued that applying either to the case of moral judgements generates the conclusion that such judgements have both descriptive (belief-like) and directive (desire-like) content, intimately entwined. This conclusion directly validates neither descriptivism nor expressivism, but the application of teleosemantics to moral content does leave the descriptivist with explanatory challenges which the expressivist does not face. Since teleosemantics (...) ties content to function, the paper also offers an account of the evolutionary function of moral judgements. (shrink)

This paper explores the relationship between psychology and neurobiology in the context of cognitive science. Are the sciences that constitute cognitive science independent and theoretically autonomous, or is there a necessary interaction between them? I explore Fodor's Multiple Realization Thesis (MRT) which starts with the fact of multiple realization and purports to derive the theoretical autonomy of special sciences (such as psychology) from structural sciences (such as neurobiology). After laying out the MRT, it is shown that, on closer inspection, the (...) argument is either circular or self-undermining--the argument either assumes the very autonomy it seeks to demonstrate or the concluded autonomy is contradicted by the theoretical interdependence invoked by the premises of the argument. Next, I explore a concrete example of multiple realization in the explanation of animal behavior: the convergent evolution of jamming avoidance behaviors in three genera of weakly electric fish. Contrary to the image painted by the MRT, the work on these animals involves a high degree of interaction between the various levels of investigation. The fact that our understanding of electric fish behavior involves functional theories and multiple realization without the kind of disunified science that is supposed to follow from such a situation indicates that the mere fact of multiple realization cannot be the basis for an autonomous psychology. (shrink)

Part I [sections 2–4] draws out the conceptual links between modern conceptions of teleology and their Aristotelian predecessor, briefly outlines the mode of functional analysis employed to explicate teleology, and develops the notion of cybernetic organisation in order to distinguish teleonomic and teleomatic systems. Part II is concerned with arriving at a coherent notion of intentional control. Section 5 argues that intentionality is to be understood in terms of the representational properties of cybernetic systems. Following from this, section 6 argues (...) that intentional control needs to be seen as a particular type of relationship between the system and its environment. (shrink)

As part of the ongoing attempt to fully naturalize the concept of human being--and, more specifically, to re-center it around the notion of agency--this essay discusses an approach to defining the content of representations in terms ultimately derived from their central, evolved function of providing guidance for action. This 'guidance theory' of representation is discussed in the context of, and evaluated with respect to, two other biologically inspired theories of representation: Dan Lloyd's dialectical theory of representation and Ruth Millikan's biosemantics.

Many philosophers and psychologists who approach the issue of representation from a computational or measurement theoretical perspective end up having to deny the possibility of junk representations—representations present in an organism's head but that enter into no psychological processes or produce no behaviour. However, I argue, a more functional perspective makes the possibility of junk representations intuitively quite plausible—so much so that we may wish to question those views of representation that preclude the possibility of junk representations. I explore some (...) of the reasons we should care about the possibility of junk representations and conclude with some speculation about whether junk representations are in fact present in our heads. (shrink)

In the visual system, the represented features of individual objects (shape, colour, movement, and so on) are distributed both in space and time within the brain. Representations of inner and outer event sequences arrive through different sense organs at different times, and are likewise distributed. Objects are nevertheless perceived as integrated wholes - and event sequences are experienced to form a coherent "consciousness stream." In their thoughtful article, Dennett & Kinsbourne ask how this is achieved.