Most research on animal self-awareness focuses on the question of what self-awareness is, however, the present study addresses the question of what self-awareness is for. It is argued that different forms of self-awareness are needed for conspecific collaboration in different types of animal societies. In the order of the increasing level of fluidity in conspecific cooperation, animal societies are divided into three main types: caste society, individualized society, and alliance society. Accordingly, three forms of self-awareness are differentiated: awareness of one’s (...) kinship relations in the caste society, awareness of one’s ranking place in the individualized society, and awareness of one’s situational roles in the alliance society. Unlike the awareness of kinship and ranks, which is genetically or associatively determined, role awareness is a form of reflective self-awareness acquired by taking the perspectives of others for contingent collaboration with conspecifics in transient situations. (shrink)

Despite the subjective experience of a continuous and coherent external world, we will argue that the perception and categorisation of visual space is constrained by the spatial resolution of the sensory systems but also and above all, by the pre-reflective representations of the body in action. Recent empirical data in cognitive neurosciences will be presented that suggest that multidimensional categorisation of perceptual space depends on body representations at both an experiential and a functional level. Results will also be resumed that (...) show that representations of the body in action are pre-reflective in nature as only some aspects of the pre-reflective states can be consciously experienced. Finally, a neuro-cognitive model based on the integration of afferent and efferent information will be described, which suggests that action simulation and associated predicted sensory consequences may represent the underlying principle that enables pre-reflective representations of the body for space categorisation and selection for action. (shrink)

Phantom limb experiences demonstrate an unexpected degree of fragility inherent in our self-perceptions. This is perhaps most extreme when congenitally absent limbs are experienced as phantoms. Aplasic phantoms highlight fundamental questions about the physiological bases of self-experience and the ontogeny of a physical, embodied sense of the self. Some of the most intriguing of these questions concern the role of mirror neurons in supporting the development of self–other mappings and hence the emergence of phantom experiences of congenitally absent limbs. In (...) this paper, we will examine the hypothesis that aplasic phantom limb experience is the result of an ontogenetic interplay between body schemas and mirror neuron activity and that this interplay is founded on embedding in a social context. Phantom limb experience has been associated with the persistence of subjective experience of a part of the body after deafferentation through surgical or traumatic removal. We maintain that limited association is inconsistent with the extent to which phantom limb experience is reported by aplasic individuals. (shrink)

The perception of sensory effects generated by one’s own actions is typically attenuated compared to the same effects generated externally. However, it is unclear whether this specifically relates to self-generation. Recent studies showed that sensory attenuation mainly relies on action preparation, not actual action execution. Hence, an attenuation of sensory effects generated by another person might occur if these actions can be anticipated and thus be prepared for.Here, we compared the perceived loudness of sounds generated by one’s own actions and (...) actions of another person that either could or could not be anticipated. We found an attenuation of the perceived loudness for self- as compared to other-generated sounds. This difference was independent of whether the sound-eliciting actions of the other person could be anticipated or not. Thus, sensory attenuation seems to be specifically tied to self-generation instead of being a secondary effect of agent-independent preparation for an upcoming action. (shrink)

Husserl seldom refers to feelings, and when he does, he mainly focuses on their axiological character, which corresponds to a specific kind of value apprehension. This paper aims to discuss the role of feelings in Husserl from a different angle. For this purpose it makes a detour through Husserl’s early account of attention. In a text from 1898 on attention the aspect of interest, which is said to have a basis in feeling, plays an essential role. Although Husserl argues here (...) that every specific interest is dependent on an objectifying act of perception, he at the same time states that every act of perception necessarily has to be accompanied by an interest of some sort. In the latter sense, the genuine motivational force and necessity of this feeling aspect, namely interest, is emphasized. This ambiguity – or even contradiction – shall be the point of departure for the following considerations. The paper argues that it is possible to interpret the role of feelings in intentionality in a different way, namely not as an effect of current perception but as a cause of further perceptions. This tendency is first indicated in the text from 1898 and elaborated further in Husserl’s genetic approach in Experience and Judgment. In Experience and Judgment Husserl develops a broader notion of interest, defining it as a general perceptual drive. This general drive – so the paper will argue – expresses itself in concrete perception as a specific preference: it discloses or makes manifest what is relevant for an individual subject at a given time. (shrink)

The body is both the subject and object of intentionality: qua Leib, it experiences worldly things and qua Körper, it is experienced as a thing in the world. This phenomenological differentiation forms the basis for Helmuth Plessner’s anthropological theory of the mediated or eccentric nature of human embodiment, that is, simultaneously we both are a body and have a body. Here, I want to focus on the extent to which this double aspect of embodiment relates to our experience of temporality. (...) Indeed, to question, does this double bodily relation correspond to a twofoldtemporality of embodied intentionality? In the first part of this paper, I differentiate between the intentional temporality of being a body and the temporal experience of having a body. To further my argument, in the second part, I present examples of specific pathologies, as well as liminal cases of bodily experiences, wherein these temporal dimensions, which otherwise go hand-in-hand, become dissociated. Phenomenologically, I want to argue that Husserl’s differentiation between Leib and Körper corresponds to two genetic forms of intentionality – operative and act intentionality – and that these are, in turn, characterized by different temporalities. Anthropologically, I want to argue that having a body – what occurs as an inherent break to human embodiment – is the presupposition for the experience of a stable and object-like time. I will conclude that the double aspect of human embodiment and in particular the thematic experience of having a body enables both the experience of a past, which is remembered, and a future that is planned. (shrink)

The comparator-model, originally developed to explain motor action, has recently been invoked to explain several aspects of the self. However, in the first place it may not be used to explain a basic self-world distinction because it presupposes one. Our alternative account is based on specific systematic covariation between action and perception. Secondly, the comparator model cannot explain the feeling of ownership of thoughts. We argue—contra Frith and Campbell—that thoughts are not motor processes and therefore cannot be described by the (...) comparator-model. Rather, thoughts can be the triggering cause (intention) for actions. An alternative framework for the explanation of thought insertion in schizophrenics is presented. (shrink)

The enactive approach offers a distinctive view of how mental life relates to bodily activity at three levels: bodily self-regulation, sensorimotor coupling, and intersubjective interaction. This paper concentrates on the second level of sensorimotor coupling. An account is given of how the subjectively lived body and the living body of the organism are related via dynamic sensorimotor activity, and it is shown how this account helps to bridge the explanatory gap between consciousness and the brain. Arguments by O'Regan, Noë, and (...) Myin that seek to account for the phenomenal character of perceptual consciousness in terms of ‘bodiliness’ and ‘grabbiness’ are considered. It is suggested that their account does not pay sufficient attention to two other key aspects of perceptual phenomenality: the autonomous nature of the experiencing self or agent, and the pre-reflective nature of bodily self-consciousness. (shrink)

This paper explores some of the differences between the enactive approach in cognitive science and the extended mind thesis. We review the key enactive concepts of autonomy and sense-making . We then focus on the following issues: (1) the debate between internalism and externalism about cognitive processes; (2) the relation between cognition and emotion; (3) the status of the body; and (4) the difference between ‘incorporation’ and mere ‘extension’ in the body-mind-environment relation.

There is an increasing amount of empirical work investigating the sense of agency, i.e. the registration that we are the initiators of our own actions. Many studies try to relate the sense of agency to an internal feed-forward mechanism, called the ‘‘comparator model’’. In this paper, we draw a sharp distinction between a non-conceptual level of feeling of agency and a conceptual level of judgement of agency. By analyzing recent empirical studies, we show that the comparator model is not able (...) to explain either. Rather, we argue for a two-step account: a multifactorial weighting process of different agency indicators accounts for the feeling of agency, which is, in a second step, further processed by conceptual modules to form an attribution judgement. This new framework is then applied to disruptions of agency in schizophrenia, for which the comparator model also fails. Two further extensions are discussed: We show that the comparator model can neither be extended to account for the sense of ownership (which also has to be differentiated into a feeling and a judgement of ownership) nor for the sense of agency for thoughts. Our framework, however, is able to provide a unified account for the sense of agency for both actions and thoughts. (shrink)

ZusammenfassungDie Unterscheidung von verschiedenen Gedächtnisformen und -systemen sowie die Beziehung zwischen Gedächtnis und Leiblichkeit stehen sowohl im Fokus der kognitionswissenschaftlichen, als auch der phänomenologischen Debatte. In diesem Artikel wird versucht, beide Ansätze zum Thema in einen Dialog zu bringen. Das Leibgedächtnis wird hier zunächst phänomenologisch als der konkreteste Ausdruck des impliziten Gedächtnisses bestimmt. Basierend auf Edmund Husserls Analysen zum Zeitbewusstsein und zur leiblichen Erfahrung werden folglich die Strukturen und die Dynamik des Leibgedächtnisses hervorgehoben. Dabei wird gezeigt, dass das Leibgedächtnis sowohl (...) in den Wahrnehmungsprozessen als auch in der Gestaltung des präreflektiven leiblichen Selbstbewusstseins eine unentbehrliche Rolle spielt. Schließlich wird die Relevanz der durchgeführten phänomenologischen Analysen im Rahmen der aktuellen Debatte über Gedächtnissysteme in den Kognitionswissenschaften diskutiert. (shrink)

My aim in this paper is to go some way towards showing that the maintenance of hard and fast dichotomies, like those between mind and body, and the real and the virtual, is untenable, and that technological advance cannot occur with being cognisant of its reciprocal ethical implications. In their place I will present a softer enactivist ontology through which I examine the nature of our engagement with technology in general and with virtual realities in particular. This softer ontology is (...) one to which I will commit Kant, and from which, I will show, certain critical moral and emotional consequences arise. It is my contention that Kant’s logical subject is necessarily embedded in the world and that Kant, himself, would be content with this view as an expression of his inspired response to the ‘‘scandal to philosophy... that the existence of things outside us... must be accepted merely on faith’’ [Bxl]. In keeping with his arguments for the a priori framing of intuition, the a priori structuring of experience through the spontaneous application of the categories, the synthesis of the experiential manifold, and the necessity of a unity of apperception, I will present an enactivist account of agency in the world, and argue that it is our embodied and embedded kinaesthetic engagement in our world which makes possible the syntheses of apprehension, reproduction and recognition, and which, in turn, make possible the activity of the reproductive or creative imagination. (shrink)

A great deal of effort has been, and continues to be, devoted to developing consciousness artificially (A small selection of the many authors writing in this area includes: Cotterill (J Conscious Stud 2:290–311, 1995 , 1998 ), Haikonen ( 2003 ), Aleksander and Dunmall (J Conscious Stud 10:7–18, 2003 ), Sloman ( 2004 , 2005 ), Aleksander ( 2005 ), Holland and Knight ( 2006 ), and Chella and Manzotti ( 2007 )), and yet a similar amount of effort has (...) gone in to demonstrating the infeasibility of the whole enterprise (Most notably: Dreyfus ( 1972/1979 , 1992 , 1998 ), Searle ( 1980 ), Harnad (J Conscious Stud 10:67–75, 2003 ), and Sternberg ( 2007 ), but there are a great many others). My concern in this paper is to steer some navigable channel between the two positions, laying out the necessary pre-conditions for consciousness in an artificial system, and concentrating on what needs to hold for the system to perform as a human being or other phenomenally conscious agent in an intersubjectively-demanding social and moral environment. By adopting a thick notion of embodiment—one that is bound up with the concepts of the lived body and autopoiesis (Maturana and Varela 1980 ; Varela et al. 2003 ; and Ziemke 2003 , 2007a , J Conscious Stud 14(7):167–179, 2007b )—I will argue that machine phenomenology is only possible within an embodied distributed system that possesses a richly affective musculature and a nervous system such that it can, through action and repetition, develop its tactile-kinaesthetic memory, individual kinaesthetic melodies pertaining to habitual practices, and an anticipatory enactive kinaesthetic imagination. Without these capacities the system would remain unconscious, unaware of itself embodied within a world. Finally, and following on from Damasio’s ( 1991 , 1994 , 1999 , 2003 ) claims for the necessity of pre-reflective conscious, emotional, bodily responses for the development of an organism’s core and extended consciousness, I will argue that without these capacities any agent would be incapable of developing the sorts of somatic markers or saliency tags that enable affective reactions, and which are indispensable for effective decision-making and subsequent survival. My position, as presented here, remains agnostic about whether or not the creation of artificial consciousness is an attainable goal. (shrink)

This paper aims to further examine the relationship between self-awareness and agency by focusing on the role that emotional awareness plays in prominent conceptions of responsibility. One promising way of approaching this task is by focusing on individuals who display impairments in emotional awareness and then examining the effects that these impairments have on their apparent responsibility for the actions that they perform. Individuals with autism spectrum disorder as well as other clinical groups who evince high degrees of the personality (...) construct known as alexithymia, I will argue, do, in fact, display impairments in emotional self-awareness, and, so, may provide some insight into the relationship between this awareness and the capacity for responsible agency. More specifically, individuals with ASD may provide us with evidence that robust emotional self-awareness is not a necessary condition for responsible agency or that lacking such a capacity could undermine some otherwise plausible sufficient conditions for responsibility. The aim of the paper, then, is twofold. First, it will aim to show that ASD ought to be understood, in part, as a disorder of emotional self-awareness. Section 2 presents evidence relating to the emotional profile characteristic of individuals with ASD and argues that the most striking feature of this profile is the way in which the individual seems to be separated from his or her emotions in an important sense. Second, the paper aims to show that this distinctive feature of the emotions in ASD casts serious doubt on some prominent accounts of moral responsibility. To this end, section 3.1 presents a challenge to some widely accepted “subjective conditions” for responsibility, namely those articulated by John Martin Fischer and Ravizza and makes a case, based on the empirical data regarding autism, that these conditions actually are not necessary for one’s being a responsible agent. Section 3.2 then presents a challenge for theories of responsible agency which assign primary importance to the connection between an agent’s actions and her judgment-sensitive attitudes. I argue there that the evidence from autism suggests that these theories fail in their efforts to provide sufficient conditions for responsibility. (shrink)

The clinical and para-clinical examination of residual self-consciousness in non-communicative severely brain damaged patients remains exceptionally challenging. Passive presentation of the patient’s own name and own face are known to be effective attention-grabbing stimuli when clinically assessing consciousness at the patient’s bedside. Event-related potential and functional neuroimaging studies using such self-referential stimuli are currently being used to disentangle the cognitive hierarchy of self-processing. We here review neuropsychological, neuropathological, electrophysiological and neuroimaging studies using the own name and own face paradigm obtained (...) in conscious waking, sleep, pharmacological coma, pathological coma and related disorders of consciousness. Based on these results we discuss what we currently do and do not know about the functional significance of the neural network involved in “automatic” and “conscious” self-referential processing. (shrink)

This article provides a phenomenological analysis of the difference between self-recognition and recognition of another, while referring to some contemporary neuroscientific studies on the rubber hand illusion. It examines the difference between these two forms of recognition on the basis of Husserl’s and Merleau-Ponty’s work. It argues that both phenomenologies, despite their different views on inter-subjectivity, allow for the specificity of recognition of another. In explaining self-recognition, however, Husserl’s account seems less convincing. Research concerning the rubber hand illusion has confirmed (...) that self-recognition involves more than an immediate experience of oneself. Merleau-Ponty’s later work, describing self-recognition as the result of assimilative identification, will be used to explain the possibility of illusion between one’s “hereness” and “thereness”. The possibility of this illusion is inherent to self-recognition, while it is lacking in recognition of another. (shrink)

The purpose of this paper is to re-examine the nature of “meaning” and “meaningfulness” in the context of instrumental music education. By doing so, I propose to expand the ways in which instrumental music educators conceive their mission and the ways in which we may instill meaning in people’s lives. Traditionally, pursuits of philosophical deliberation have claimed that meaningfulness comes from either personal happiness (e.g., Jeremy Bentham and John Stuart Mill) or an impersonal sense of duty (e.g., St. Augustine, St. (...) Thomas Aquinas, and Immanuel Kant). However, philosopher Susan Wolf (2010) criticizes these positions in favor of a broader perspective, one that arises from understanding that there is a third sort of value, namely “meaningfulness.” Rightly understanding meaningfulness may help us engage more fully with a greater sense and understanding of the full potentials of eudaimonia: a life of significance and value for oneself and one’s community. Therefore, this paper links meaningfulness to a 4-E (embodied, embedded, enacted, and extended) account of “sense-making” in/for instrumental music education. In doing so, I discuss the aims of public-school music education; aims that engage teachers and students in meaningfulness—a meaningfulness that is ethical, embodied, enacted, and extended—in, with, and through musics and, more directly, “instrumental” music making. (shrink)

This paper investigates the _madeleine_-memory (so-called from Proust's novel _In Search of Lost Time_) as a case of pre-reflective experience, from the genesis of its sedimentation into the body. Indeed, I aim to address the question of the literary protagonist Marcel on the roots of his happiness and the genesis of his memories. Until now, the _madeleine_-memory has been described as bodily and involuntary. In phenomenology, a wide literature has confirmed the relationship between the sense of body ownership and pre-reflective (...) self-awareness. I aim to build upon such a mutual link and show that the pre-reflective roots of the _madeleine_-memory have to be traced back to the genesis of the involuntary recollections. To this purpose, I will illustrate that the epistemological relationship between the object and the subject plays a relevant role in the way the subject remembers. First, I will present that _madeleine_-memory is a unique case of bodily memory, by analyzing the main features that characterize it. Secondly, I will analyze the original experience of the _madeleine_ within the phenomenological logic of _transcendence in immanence_. For this aim, I will rely on the Husserlian notions of “epistemological inadequacy of perception” and “background experiences”. Through these notions, I will show that Proustian involuntary recollections are pre-reflective experiences because previously subjects have pre-reflectively experienced the content of recollections. (shrink)

The Sphere Model of Consciousness (SMC) delineates a sphere-shaped matrix that aims to describe the phenomenology of experience using geometric coordinates. According to SMC, an experience of overcoming of the habitual self and the conditioning of memories could be placed at the center of the matrix, which can be then called the Place of Pre-Existence (PPE). The PPE is causally associated with self-determination. In this context, we suggest that silence could be considered as an intentional state enabling self-perception to be (...) focused on the “here and now,” which in turn improves perception of one’s own body in space. To investigate these hypotheses grounded in the model, the current preliminary study examined the Place of Pre-Existence Technique (PPEt), in which practitioners are guided to focus on a self-defined aim; reach a state of detachment from the habitual self; envision the future. 481 volunteers PPEt practitioners completed self-report questionnaires before and after an intensive 3-day meditative training. We analyzed the possibly relationship between subjective experiences related to physical, emotional, mental, temporal, and spatial aspects, as well as self-determination and silence, before and after training. The results indicated a shift from a prevailing influence of mental dimension on the other aspects of experience, to a prevailing influence of spatial dimension. Silence was reported more often following the training, and predominantly related to the mental and emotional experiences. The results are discussed in relation to the shift from Narrative to Minimal Self and to increased balance among the considered dimensions. (shrink)

In recent years there has been increasing evidence that an area in the brain called the cortical midline structures is implicated in what has been termed self-related processing. This article will discuss recent evidence for the relation between CMS and self-consciousness in light of several important philosophical distinctions. First, we should distinguish between being a self and being aware of being a self. While the former consists in having a first-person perspective on the world, the latter requires the ability to (...) explicitly represent one's own perspective as such. Further, we should distinguish between being aware of oneself "as subject" and being aware of oneself "as object." The focus of existing studies investigating the relation between CMS and self has been predominantly on the ability to think about oneself, while the more basic aspects involved in being a self have been neglected. However, it is important to widen the scope of the cognitive neuroscience to include the latter, not least because this might have important implications for a better understanding of disorders of the self, such as those involved in schizophrenia. In order to do so, cognitive neuroscience should work together with philosophy, including phenomenology. Second, we need to distinguish between personal and subpersonal level explanations. It will be argued that although it is important to respect this distinction, in principle, some subpersonal facts can enter into constitutive conditions of personal-level phenomena. However, in order for this to be possible, one needs both careful conceptual analysis and knowledge about relevant cognitive mechanisms. (shrink)

The objective of the research presented in this paper was to investigate whether an association existed between the activation of the body schema and reaching adulthood among people in late adolescence. Three activities that are known to enjoy popularity among young people were analysed, namely: dancing, playing computer games that require motor involvement, and playing computer games of an educational and entertaining character. It was assumed that the chosen forms of activity correspond to three levels of activation of the body (...) schema. The following research methods have been applied to this study: the Rosenberg Self-Esteem Scale, the Defence Style Questionnaire, and the Bodily Self Representation Questionnaire. The study has proven that the activation of body schema through dance is significantly related to high self-esteem and the use of mainly mature and neurotic defence mechanisms in threat situations. (shrink)

This paper takes a new look at an old question: what is the human self? It offers a proposal for theorizing the self from an enactive perspective as an autonomous system that is constituted through interpersonal relations. It addresses a prevalent issue in the philosophy of cognitive science: the body-social problem. Embodied and social approaches to cognitive identity are in mutual tension. On the one hand, embodied cognitive science risks a new form of methodological individualism, implying a dichotomy not between (...) the outside world of objects and the brain-bound individual but rather between body-bound individuals and the outside social world. On the other hand, approaches that emphasize the constitutive relevance of social interaction processes for cognitive identity run the risk of losing the individual in the interaction dynamics and of downplaying the role of embodiment. This paper adopts a middle way and outlines an enactive approach to individuation that is neither individualistic nor disembodied but integrates both approaches. Elaborating on Jonas’ notion of needful freedom it outlines an enactive proposal to understanding the self as co-generated in interactions and relations with others. I argue that the human self is a social existence that is organized in terms of a back and forth between social distinction and participation processes. On this view, the body, rather than being identical with the social self, becomes its mediator. (shrink)

In recent years, the scientific study of meditation and psychedelic drugs has seen remarkable developments. The increased focus on meditation in cognitive neuroscience has led to a cross-cultural classification of standard meditation styles validated by functional and structural neuroanatomical data. Meanwhile, the renaissance of psychedelic research has shed light on the neurophysiology of altered states of consciousness induced by classical psychedelics, such as psilocybin and LSD, whose effects are mainly mediated by agonism of serotonin receptors. Few attempts have been made (...) at bridging these two domains of inquiry, despite intriguing evidence of overlap between the phenomenology and neurophysiology of meditation practice and psychedelic states. In particular, many contemplative traditions explicitly aim at dissolving the sense of self by eliciting altered states of consciousness through meditation, while classical psychedelics are known to produce significant disruptions of self-consciousness, a phenomenon known as drug-induced ego dissolution. In this article, we discuss available evidence regarding convergences and differences between phenomenological and neurophysiological data on meditation practice and psychedelic drug-induced states, with a particular emphasis on alterations of self-experience. While both meditation and psychedelics may disrupt self-consciousness and underlying neural processes, we emphasize that neither meditation nor psychedelic states can be conceived as simple, uniform categories. Moreover, we suggest that there are important phenomenological differences even between conscious states described as experiences of self-loss. As a result, we propose that self-consciousness may be best construed as a multidimensional construct, and that “self-loss,” far from being an unequivocal phenomenon, can take several forms. Indeed, various aspects of self-consciousness, including narrative aspects linked to autobiographical memory, self-related thoughts and mental time travel, and embodied aspects rooted in multisensory processes, may be differently affected by psychedelics and meditation practices. Finally, we consider long-term outcomes of experiences of self-loss induced by meditation and psychedelics on individual traits and prosocial behavior. We call for caution regarding the problematic conflation of temporary states of self-loss with “selflessness” as a behavioral or social trait, although there is preliminary evidence that correlations between short-term experiences of self-loss and long-term trait alterations may exist. (shrink)

There is converging evidence that high doses of hallucinogenic drugs can produce significant alterations of self-experience, described as the dissolution of the sense of self and the loss of boundaries between self and world. This article discusses the relevance of this phenomenon, known as “drug-induced ego dissolution (DIED)”, for cognitive neuroscience, psychology and philosophy of mind. Data from self-report questionnaires suggest that three neuropharmacological classes of drugs can induce ego dissolution: classical psychedelics, dissociative anesthetics and agonists of the kappa opioid (...) receptor (KOR). While these substances act on different neurotransmitter receptors, they all produce strong subjective effects that can be compared to the symptoms of acute psychosis, including ego dissolution. It has been suggested that neuroimaging of DIED can indirectly shed light on the neural correlates of the self. While this line of inquiry is promising, its results must be interpreted with caution. First, neural correlates of ego dissolution might reveal the necessary neurophysiological conditions for the maintenance of the sense of self, but it is more doubtful that this method can reveal its minimally sufficient conditions. Second, it is necessary to define the relevant notion of self at play in the phenomenon of DIED. This article suggests that DIED consists in the disruption of subpersonal processes underlying the “minimal” or “embodied” self, i.e., the basic experience of being a self rooted in multimodal integration of self-related stimuli. This hypothesis is consistent with Bayesian models of phenomenal selfhood, according to which the subjective structure of conscious experience ultimately results from the optimization of predictions in perception and action. Finally, it is argued that DIED is also of particular interest for philosophy of mind. On the one hand, it challenges theories according to which consciousness always involves self-awareness. On the other hand, it suggests that ordinary conscious experience might involve a minimal kind of self-awareness rooted in multisensory processing, which is what appears to fade away during DIED. (shrink)

What distinguishes conscious information processing from other kinds of information processing is its phenomenal aspect (PAC), the-what-it-is-like for an agent to experience something. The PAC supplies the agent with a sense of self, and informs the agent on how its self is affected by the agent’s own operations. The PAC originates from the activity that attention performs to detect the state of what I define “the self” (S). S is centered and develops on a hierarchy of innate and acquired values, (...) and is primarily expressed via the central and peripheral nervous systems; it maps the agent’s body and cognitive capacities, and its interactions with the environment. The detection of the state of S by attention modulates the energy level of the organ of attention (OA), i.e., the neural substrate that underpins attention. This modulation generates the PAC. The PAC can be qualified according to five dimensions: qualitative, quantitative, hedonic, temporal and spatial. Each dimension can be traced back to a specific feature of the modulation of the energy level of the OA. (shrink)

In this paper, we address reports of “selfless” experiences from the perspective of active inference and predictive processing. Our argument builds upon grounding self-modelling in active inference as action planning and precision control within deep generative models – thus establishing a link between computational mechanisms and phenomenal selfhood. We propose that “selfless” experiences can be interpreted as cases in which normally congruent processes of computational and phenomenal self-modelling diverge in an otherwise conscious system. We discuss two potential mechanisms – within (...) the Bayesian mechanics of active inference – that could lead to such a divergence by attenuating the experience of selfhood: “self-flattening” via reduction in the depth of active inference and “self-attenuation” via reduction of the expected precision of self-evidence. (shrink)

In a recent study (Chen et al., 2018), we conducted a series of experiments that induced the “four-hand illusion”: using a head-mounted display (HMD), the participant adopted the experimenter’s first-person perspective (1PP) as if it was his/her own 1PP. The participant saw four hands via the HMD: the experimenter’s two hands from the adopted 1PP and the subject’s own two hands from the adopted third-person perspective (3PP). In the active four-hand condition, the participant tapped his/her index fingers, imitated by the (...) experimenter. Once all four hands acted synchronously and received synchronous tactile stimulations at the same time, many participants felt as if they owned two more hands. In this paper, we argue that there is a philosophical implication of this novel illusion. According to Merleau-Ponty (1945/1962) and Legrand (2010), one can experience one’s own body or body-part either as-object or as-subject but cannot experience it as both simultaneously, i.e., these two experiences are mutually exclusive. Call this view the Experiential Exclusion Thesis. We contend that a key component of the four-hand illusion—the subjective experience of the 1PP-hands that involved both “kinesthetic sense of movement” and “visual sense of movement” (the movement that the participant sees via the HMD)—provides an important counter-example against this thesis. We argue that it is possible for a healthy subject to experience the same body-part both as-subject and as-object simultaneously. Our goal is not to annihilate the distinction between body-as-object and body-as-subject, but to show that it is not as rigid as suggested by the phenomenologists. (shrink)

We investigate two issues about the subjective experience of one's body: first, is the experience of owning a full-body fundamentally different from the experience of owning a body-part?Second, when I experience a bodily sensation, does it guarantee that I cannot be wrong about whether it is me who feels it? To address these issues, we conducted a series of experiments that combined the rubber hand illusion (RHI) and the “body swap illusion.” The subject wore a head mounted display (HMD) connected (...) with a stereo camera set on the experimenter's head. Sitting face to face, they used their right hand holding a paintbrush to brush each other's left hand. Through the HMD, the subject adopted the experimenter's first-person perspective (1PP) as if it was his/her own 1PP: the subject watched either the experimenter's hand from the adopted 1PP, and/or the subject's own hand from the adopted third-person perspective (3PP) in the opposite direction (180°), or the subject's full body from the adopted 3PP (180°, with or without face). The synchronous full-body conditions generate a “self-touching illusion”: many participants felt that “I was brushing my own hand!” We found that (1) the sense of body-part ownership and the sense of full-body ownership are not fundamentally different from each other; and (2) our data present a strong case against the mainstream philosophical view called the immunity principle (IEM). We argue that it is possible for misrepresentation to occur in the subject's sense of “experiential ownership” (the sense that I am the one who is having this bodily experience). We discuss these findings and conclude that not only the sense of body ownership but also the sense of experiential ownership call for further interdisciplinary studies. (shrink)

Empirical and experiential investigations allow the distinction between observational and non-observational forms of subjective bodily experiences. From a first-person perspective, the biological body can be (1) an "opaque body" taken as an intentional object of observational consciousness, (2) a "performative body" pre-reflectively experienced as a subject/agent, (3) a "transparent body" pre-reflectively experienced as the bodily mode of givenness of objects in the external world, or (4) an "invisible body" absent from experience. It is proposed that pre-reflective bodily experiences rely on (...) sensori-motor integrative mechanisms that process information on the external world in a self relative way. These processes are identification-free in that the self is not identified as an object of observation. Moreover, it is defended that observational self-consciousness must be grounded on such identification-free processes and pre-reflective forms of bodily experience. (shrink)

This paper considers critically the enterprise of naturalizing the subjective experience of acting intentionally. I specifically expose the limits of the model that conceives of agency as composed of two stages. The first stage consists in experiencing an anonymous intention without being conscious of it as anybody's in particular. The second stage disambiguates this anonymous experience thanks to a mechanism of identification and attribution answering the question: "who is intending to act?" On the basis of phenomenological, clinical, methodological and empirical (...) considerations, I contrast the two-stage anonymity-attribution model of agency with an alternative view that intends to bypass these problems by defining agency as intrinsically subjective at the pre-reflective level. (shrink)

This article examines the multi-dimensions of bodily self-consciousness. It explains the distinction between the self-as-subject and the self-as-object and argues that each act of consciousness is adequately characterized by two modes of givenness. These are the intentional mode of givenness by which the subject is conscious of intentional objects and the subjective mode by which the subject is conscious of intentional objects as experienced by him. It clarifies the relationship of these modes of givenness to the transitivity and non-transitivity of (...) self-consciousness. (shrink)

Emerging evidence is now challenging the view that patients diagnosed with schizophrenia experience a selective deficit in their sense of agency. Additional disturbances seem to exist in their sense of body ownership. However, the factors underlying this disturbance in body ownership remain elusive. Knowledge of these factors, and increased understanding of how body ownership is related to other abnormalities seen in schizophrenia, could ultimately advance development of new treatments. Research on body ownership in schizophrenia has mainly been investigated with the (...) rubber hand illusion (RHI). Schizophrenia patients show higher susceptibility to the RHI, which may be explained by a stronger reliance on multisensory information over weaker stored body representations. This review shows that a coherent sense of body ownership arises from the integration of both bottom-up sensory processes and higher order, top-down bodily- and perceptual representations. Multisensory integration, temporal binding, anticipation, intention and efferent signals all partly modulate the complex experience of body ownership. Specifically, we propose that patients with schizophrenia have weaker stored body representations, and rely to a greater extent on external stimuli, such as visual information, due to imprecise or highly variable internal predictions on the consequences of action. Moreover, the reduced sense of agency in schizophrenia may additionally contribute to the disturbed sense of body ownership, as evidence from healthy participants suggests that agency and body ownership are interrelated. Vice versa, a reduced sense of body ownership may also contribute to a reduced sense of agency. Future studies should explicitly target the precise relation between the two in schizophrenia. (shrink)

According to the free energy principle all living systems aim to minimise free energy in their sensory exchanges with the environment. Processes of free energy minimisation are thus ubiquitous in the biological world. Indeed it has been argued that even plants engage in free energy minimisation. Not all living things however feel alive. How then did the feeling of being alive get started? In line with the arguments of the phenomenologists, I will claim that every feeling must be felt by (...) someone. It must have mineness built into it if it is to feel a particular way. The question I take up in this paper asks how mineness might have arisen out of processes of free energy minimisation, given that many systems that keep themselves alive lack mineness. The hypothesis I develop in this paper is that the life of an organism can be seen as an inferential process. Every living system embodies a probability distribution conditioned on a model of the sensory, physiological, and morphological states that are highly probably given the life it leads and the niche it inhabits. I argue for an ecological and enactive interpretation of free energy. I show how once the life of an organism reaches a certain level of complexity mineness emerges as an intrinsic part of the process of life itself. (shrink)

This paper aims to provide a theoretical framework for explaining the subjective character of pain experience in terms of what we will call ‘embodied predictive processing’. The predictive processing (PP) theory is a family of views that take perception, action, emotion and cognition to all work together in the service of prediction error minimisation. In this paper we propose an embodied perspective on the PP theory we call the ‘embodied predictive processing (EPP) theory. The EPP theory proposes to explain pain (...) in terms of processes distributed across the whole body. The prediction error minimising system that generates pain experience comprises the immune system, the endocrine system, and the autonomic system in continuous causal interaction with pathways spread across the whole neural axis. We will argue that these systems function in a coordinated and coherent manner as a single complex adaptive system to maintain homeostasis. This system, which we refer to as the neural-endocrine-immune (NEI) system, maintains homeostasis through the process of prediction error minimisation. We go on to propose a view of the NEI ensemble as a multiscale nesting of Markov blankets that integrates the smallest scale of the cell to the largest scale of the embodied person in pain. We set out to show how the EPP theory can make sense of how pain experience could be neurobiologically constituted. We take it to be a constraint on the adequacy of a scientific explanation of subjectivity of pain experience that it makes it intelligible how pain can simultaneously be a local sensing of the body, and, at the same time, a more global, all-encompassing attitude towards the environment. Our aim in what follows is to show how the EPP theory can meet this constraint. (shrink)

The hard problem of consciousness lies in explaining what constitutes the subjectivity of consciousness. I argue that significant headway can be made on the problem from an embodied mind view, and particularly if we turn to William James’ theory of emotions. The challenge is one of explaining how bodily subjectivity arises from biological processes. I argue that the solution to this problem lies in our sense of interoception, and James’ theory which suggests emotional feelings are the cascade of changing bodily (...) states. Through James’ account, I show how the biological body can give rise to a bodily subjectivity in experiential consciousness, and thus move towards a solution of the hard problem. (shrink)

Research on bodily awareness has focused on body illusions with an aim to explore the possible dissociation of our bodily awareness from our own body. It has provided insights into how our sensory modalities shape our sense of embodiment, and it has raised important questions regarding the malleability of our sense of ownership over our own body. The issue, however, is that this research fails to consider an important distinction in how we experience our body. There are indeed two ways (...) in which we can be aware of our body: via observational awareness, which involves attending to the body as an object, and via non-observational awareness, where the body is given as the subject of experience and does not involve attention. The research to date has focused on the former—observational bodily awareness—and has left the latter—non-observational bodily awareness—in the dark. This is detrimental to ever formulating a complete account of how we are aware of our body. It is understandable, however, because of the inherent problem in studying non-observational bodily awareness: how would you instruct subjects to report on their unattended bodily awareness? In view to resolving this problem, I propose here a working hypothesis on the basis of research on interoception and the rubber hand illusion, and on the effect of meditation on awareness and attention. This working hypothesis can show us a way to begin studying non-observational bodily awareness, and finally build a complete theory of bodily awareness. (shrink)

Maurice Merleau-Ponty’s philosophy of embodiment has been widely adopted by enactivists seeking to provide an account of cognition that is both embodied and embedded. Yet very little attention has been paid to Merleau-Ponty’s later works. This is troubling given that in The Visible and the Invisible Merleau-Ponty revises his conception of embodied subjectivity because he came to the realization that understanding consciousness through the concepts of subject and object imposed a dualistic framework that he was trying to escape. To overcome (...) this dichotomy Merleau-Ponty more fully develops the radically embodied ontology implicit in his earlier work by introducing the concept of flesh. I argue that the enactive account of subjectivity would be improved by “giving flesh” to the enactive subject, given that the enactive account of subjectivity as grounded in pre-reflective bodily self-consciousness is ultimately rooted in accounts of which the later Merleau-Ponty is critical. Incorporating flesh resolves the underlying problems with the enactive account of subjectivity and makes the account more consistent with the ontological commitments to embodiment and embeddedness. (shrink)