Is attention both necessary and sufficient for consciousness? Call this central question of this treatise, “Q.” We commonly have the experience of consciously paying attention to something, but is it possible to be conscious of something you are not attending to, or to attend to something of which you are not conscious? Where might we find examples of these? This treatise is a quest to find an answer to Q in two parts. Part I reviews the foundations upon which the (...) discourse on Q is built. Different inputs to Q produce different answers. After consideration of the many ways “attention” and “consciousness” have been defined, I settle upon phenomenal consciousness and Executive Attention (defined as a suite of strategies for structuring cognition for further processing implemented by the executive of working memory) as the most interesting inputs to Q, and the ones on which Part II focuses. Attention without consciousness seems relatively easy to establish empirically, but consciousness without attention is much harder. The putative candidates all seem to have major problems, but I build a strong abductive case for the hitherto ignored case of foveal phenomenal overflow. We consciously see far more detail in our foveal fields than we can Executively Attend, although there is a serious obstacle to our ever confirming that empirically—identifying conscious content relies on Executive Attentional report. Triangulating the capacity limitations of attention, consciousness, and working memory strengthens this case for consciousness without attention, and suggests that cognition must work something like my “Witches’ Hat Model,” on which content can become conscious outside of Executive Attention or working memory. I conclude with some reflections on the implications of my arguments for the discourse on Q, and for other discourses such as the ontologies of attention and consciousness, theories of consciousness, some other cognitive concepts, and ethical considerations in humans, animals, and machines. A conclusive answer to Q continues to elude us. It may perhaps be an ultimately insoluble conundrum. But it is the very essence of humanity to seek an answer, and in so doing, to improve our understanding of our own nature: “The proper study of mankind is man.”1. (shrink)

The question of whether conscious experience is restricted by cognitive access and exhausted by report, or whether it overflows it—comprising more information than can be reported—is hotly debated. Recently, we provided evidence in favor of Overflow, showing that observers discriminated the color‐diversity (CD) of letters in an array, while their working‐memory and attention were dedicated to encoding and reporting a set of cued letters. An alternative interpretation is that CD‐discriminations do not entail conscious experience of the underlying colors. Here we (...) argue, based on conceptual considerations and consistency with neuroscience and phenomenology, in favor of the Overflow interpretation. (shrink)

The idea that attention is necessary for consciousness (the “Necessity Thesis”) is frequently advocated by philosophers and psychologists alike. Experiments involving inattentional and change blindness are thought to support the Necessity Thesis, but they do so only if subjects failing to notice the target stimulus are also not conscious of it. This article uses commonsense phenomenological observations supplemented with empirical data to argue that some subjects failing to notice the target stimulus nonetheless experience its color. Since subjects not noticing the (...) target are commonly assumed to be not attending to it, these scenarios would be instances of consciousness without attention: instead of inattentional and change blindness supporting the Necessity Thesis, they would present counterexamples to it. (shrink)

Consciousness is scientifically challenging to study because of its subjective aspect. This leads researchers to rely on report-based experimental paradigms in order to discover neural correlates of consciousness (NCCs). I argue that the reliance on reports has biased the search for NCCs, thus creating what I call 'methodological artefacts'. This paper has three main goals: first, describe the measurement problem in consciousness science and argue that this problem led to the emergence of methodological artefacts. Second, provide a critical assessment of (...) the NCCs put forward by the global neuronal workspace theory. Third, provide the means of dissociating genuine NCCs from methodological artefacts. (shrink)

According to the global neuronal workspace model of consciousness, consciousness results from the global broadcast of information throughout the brain. The global neuronal workspace is mainly constituted by a fronto-parietal network. The anterior insular cortex is part of this global neuronal workspace, but the function of this region has not yet been defined within the global neuronal workspace model of consciousness. In this review, I hypothesize that the anterior insular cortex implements a cross-modal priority map, the function of which is (...) to determine priorities for the processing of information and subsequent entrance in the global neuronal workspace. (shrink)

What is attention? Attention is often seen as a subject matter for the hard sciences of cognitive and brain processes, and is understood in terms of sub-personal mechanisms and processes. Correspondingly, there still is a stark contrast between the central role attention plays for the empirical investigation of the mind in psychology and the neurosciences, and its relative neglect in philosophy. Yet, over the past years, several philosophers have challenged the standard conception. A number of interesting philosophical questions concerning the (...) nature of attention arise. This article provides an introduction to contemporary debates concerning these questions. In particular, it discusses the question of how the pre-theoretic conception of attention might be reconciled with a scientific conception, arguments that provide support for an anti-reductivist theory of attention, and sketches several recent anti-reductivist theories and their inter-relations. (shrink)

This paper discusses several key issues concerning consciousness and human vision. A brief overview is presented of recent developments in this area, including issues that have been resolved and issues that remain unsettled. Based on this, three Hilbert questions are proposed. These involve three related sets of issues: the kinds of visual experience that exist, the kinds of visual attention that exist, and the ways that these relate to each other.

It has been argued that attention and awareness might oppose each other given that attending to an adapting stimulus weakens its afterimage. We argue instead that the type of attention guided by the spread of attention and the level of processing is critical and might result in differences in awareness using afterimages. Participants performed a central task with small, large, local or global letters and a blue square as an adapting stimulus in two experiments and indicated the onset and offset (...) of the afterimage. We found that increases in the spatial spread of attention resulted in the decrease of afterimage duration. In terms of levels of processing, global processing produced larger afterimage durations with stimuli controlled for spatial extent. The results suggest that focused or distributed attention produce different effects on awareness, possibly through their differential interactions with polarity dependent and independent processes involved in the formation of color afterimages. (shrink)

We distinguish between the roles played by spatial attention and conscious intention in terms of their impact on the processing of segmentation signals, like discontinuities in lines, associated with the act of scrutinizing. We showed previously that the processing of discontinuities in lines can be activated. This is evidenced by an impairment in the detection of a gap between parallel elements when it follows a gap between collinear elements in the same location and orientation. This effect is no longer observed (...) if attention is divided between two gaps in the first stimulus. The results from this study show that focusing attention on a gap between collinear elements is not enough to observe a modulation, consistently with the need to integrate, rather than to separate, collinear elements in usual conditions. The modulation is sensitive to the conscious expectations of subjects, suggesting that an intention can trigger modulations that spatial attention cannot. (shrink)

This paper seeks to analyse an under-discussed kind of self-control, namely the control of thoughts and sensations. I distinguish first-order control from second-order control and argue that their central forms are intentional concentration and intentional mindfulness respectively. These correspond to two forms of meditation, concentration meditation and mindfulness meditation, which have been regarded as central both in the traditions in which the practices arose and in the scientific literature on meditation. I analyse them in terms of their characteristic intentions, distinguish (...) them from concentration and mindfulness in general, and examine the relations between them. Concentration involves keeping the mind focused on a single object, while mindfulness requires noticing whatever mental states occupy the focus of one’s consciousness. In the course of the investigation I examine the role of phenomenology and volition in the activity of meditating, and how they change as meditative capacities develop. (shrink)

Eye movements were recorded during the display of two images of a real-world scene that were inspected to determine whether they were the same or not . In the displays where the pictures were different, one object had been changed, and this object was sometimes taken from another scene and was incongruent with the gist. The experiment established that incongruous objects attract eye fixations earlier than the congruous counterparts, but that this effect is not apparent until the picture has been (...) displayed for several seconds. By controlling the visual saliency of the objects the experiment eliminates the possibility that the incongruency effect is dependent upon the conspicuity of the changed objects. A model of scene perception is suggested whereby attention is unnecessary for the partial recognition of an object that delivers sufficient information about its visual characteristics for the viewer to know that the object is improbable in that particular scene, and in which full identification requires foveal inspection. (shrink)

A central debate in the philosophy of perception concerns the range of properties that can be represented in perceptual experience. Are the contents of perceptual experience restricted to ‘low-level’ properties such as location, shape and texture, or can ‘high-level’ properties such as being a tomato, being a pine tree or being a watch also be represented in perceptual experience? This paper explores the bearing of gist perception on the admissible contents debate, arguing that it provides qualified support for the claim (...) that certain kinds of high-level properties—such as being a natural scene —can be perceptually represented. (shrink)

In his novel Remembrance of Things Past, Marcel Proust argues that conventional descriptions of the phenomenology of consciousness are incomplete because they focus too much on the highly-salient sensory information that dominates each moment of awareness and ignore the network of associations that lies in the background. In this paper, I explicate Proust’s theory of conscious experience and show how it leads him directly to a theory of aesthetic perception. Proust’s division of awareness into two components roughly corresponds to William (...) James’ division of the stream of thought into a “nucleus” and “fringe.” Proust argues that the function of art is to evoke the underlying associative network indirectly in the mind of the observer by using carefully chosen sensory surfaces to control the stream of thought. I propose a possible neural basis for this Proustian/Jamesian phenomenology, and argue that the general principles of Proustian aesthetics can be applied to all forms of art. I conclude that a scientific theory of art should follow in a straightforward manner from a scientific theory of consciousness. (shrink)

One of the most important topics in current work on consciousness is what relationship it has to attention. Recently, one of the focuses of this debate has been on the phenomenon of identity crowding. Ned Block has claimed that identity crowding involves conscious perception of an object that we are unable to pay attention to. In this article, we draw upon a range of empirical findings to argue against Block's interpretation of the data. We also argue that current empirical evidence (...) strongly supports an interpretation of the data that emphasises cognitive inference over conscious perception. (shrink)

Once upon a time, people thought that all perception was conscious. Indeed, it was widely believed that all mental states are conscious, so the problem of explaining consciousness collapses into the problem of explaining mentality. But things have changed. Most people now believe that a lot goes on unconsciously. Indeed, some people believe that mental states that are not perceptual in nature are never conscious. That’s a matter of controversy. Less controversial is the claim that perceptual states are conscious some (...) of the time, but not all of the time. This raises a question. When are perceptual states conscious? A theory of consciousness is, in large part, an answer to that question. In this chapter, I will offer a few critical remarks on one answer that has been popular in philosophy, and then I will offer a defense of another answer that has emerged out of cognitive science. To avoid undue suspense, the answer that I favor is that perceptual states become conscious when and only when the perceiver is attending. (shrink)

How are attention and consciousness related? Can we learn what the contents of someone’s consciousness are if we know the targets of their attention? What can we learn about the contents of consciousness if we know the targets of attention? Although introspection might suggest that attention and consciousness are intimately connected, a good body of recent findings in cognitive psychology and cognitive neuroscience brings compelling reasons to believe that they are two separate and independent processes. This paper attempts to bring (...) attention and consciousness back together to make the study of attentional distributions an essential ingredient for the study of the contents of consciousness. My proposal has two main components. First, I introduce a framework for systematizing the relations between attention in its different forms and consciousness in its different forms. Although philosophers and cognitive scientists have repeatedly highlighted the importance of such systematization, most details are still to be worked out. Here I take an initial stab at this project based on the notion of degrees of informational enhancement. Second, I introduce the notion of vicarious attention to account for a kind of additional processing benefit that comes for free when attention is allocated to a target. I then propose that this kind of processing must also be considered when mapping attention targets into contents of consciousness. (shrink)