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)

This paper argues for an explanation of the mechanistic (computational) basis of consciousness that is based on the distinction between localist (symbolic) representation and distributed representation, the ideas of which have been put forth in the connectionist literature. A model is developed to substantiate and test this approach. The paper also explores the issue of the functional roles of consciousness, in relation to the proposed mechanistic explanation of consciousness. The model, embodying the representational difference, is able to account for the (...) functional role of consciousness, in the form of the synergy between the conscious and the unconscious. The fit between the model and various cognitive phenomena and data (documented in the psychological literatures) is discussed to accentuate the plausibility of the model and its explanation of consciousness. Comparisons with existing models of consciousness are made in the end. (shrink)

This paper examines the possibility of finding evidence that phenomenal consciousness is independent of access. The suggestion reviewed is that we should look for isomorphisms between phenomenal and neural activation spaces. It is argued that the fact that phenomenal spaces are mapped via verbal report is no problem for this methodology. The fact that activation and phenomenal space are mapped via different means does not mean that they cannot be identified. The paper finishes by examining how data addressing this theoretical (...) question could be obtained. (shrink)

In their article entitled “Ethical Particularism and Patterns”, Frank Jackson, Philip Pettit, and Michael Smith (JPS henceforth) argue that moral particularism is a cognitively implausible theory since it appears to entail the view that one might have a skill that is not grounded in an ability to recognise and represent natural patterns in the world. This charge echoes the complaints of computational theorists of cognition against their embodied cognition counterparts, namely that, theories of cognition that eschew talk of mental representation (...) are implausible qua theories of cognition. In both debates, the cognitive role of generalisation is central to the discussion; however, contrary to the received wisdom, I want to suggest that the dispute is not between generalisation or mental representation on the one hand and no generalisation or mental representation on the other, but rather between what I will call global and local generalisation. Using the dialogue between JPS and Dancy (our paradigm particularist) to frame this discussion, I show that by replacing Dancy's connectionist model for particularist reasoning with a case-based one, we not only vindicate his response to JPS, but we also gain insight into how it is the global/local distinction rather than the generalisation/no generalisation distinction that divides the two views. (shrink)

When cognitive scientists apply computational theory to the problem of phenomenal consciousness, as many of them have been doing recently, there are two fundamentally distinct approaches available. Either consciousness is to be explained in terms of the nature of the representational vehicles the brain deploys; or it is to be explained in terms of the computational processes defined over these vehicles. We call versions of these two approaches _vehicle_ and _process_ theories of consciousness, respectively. However, while there may be space (...) for vehicle theories of consciousness in cognitive science, they are relatively rare. This is because of the influence exerted, on the one hand, by a large body of research which purports to show that the explicit representation of information in the brain and conscious experience are _dissociable_, and on the other, by the _classical_ computational theory of mind – the theory that takes human cognition to be a species of symbol manipulation. But two recent developments in cognitive science combine to suggest that a reappraisal of this situation is in order. First, a number of theorists have recently been highly critical of the experimental methodologies employed in the dissociation studies – so critical, in fact, it’s no longer reasonable to assume that the dissociability of conscious experience and explicit representation has been adequately demonstrated. Second, classicism, as a theory of human cognition, is no longer as dominant in cognitive science as it once was. It now has a lively competitor in the form of _connectionism; _and connectionism, unlike classicism, does have the computational resources to support a robust vehicle theory of consciousness. In this paper we develop and defend this connectionist vehicle theory of consciousness. It takes the form of the following simple empirical hypothesis: _phenomenal experience consists in the explicit_ _representation of information in neurally realized PDP networks_.. (shrink)

One of the principal tasks Dennett sets himself in Consciousness Explained is to demolish the Cartesian theater model of phenomenal consciousness, which in its contemporary garb takes the form of Cartesian materialism: the idea that conscious experience is a process of presentation realized in the physical materials of the brain. The now standard response to Dennett is that, in focusing on Cartesian materialism, he attacks an impossibly naive account of consciousness held by no one currently working in cognitive science or (...) the philosophy of mind. Our response is quite different. We believe that, once properly formulated, Cartesian materialism is no straw man. Rather, it is an attractive hypothesis about the relationship between the computational architecture of the brain and phenomenal consciousness, and hence one that is worthy of further exploration. Consequently, our primary aim in this paper is to defend Cartesian materialism from Dennett’s assault. We do this by showing that Dennett’s argument against this position is founded on an implicit assumption (about the relationship between phenomenal experience and information coding in the brain), which while valid in the context of classical cognitive science, is not forced on connectionism. (shrink)

When it comes to applying computational theory to the problem of phenomenal consciousness, cognitive scientists appear to face a dilemma. The only strategy that seems to be available is one that explains consciousness in terms of special kinds of computational processes. But such theories, while they dominate the field, have counter-intuitive consequences; in particular, they force one to accept that phenomenal experience is composed of information processing effects. For cognitive scientists, therefore, it seems to come down to a choice between (...) a counter-intuitive theory or no theory at all. We offer a way out of this dilemma. We argue that the computational theory of mind doesn't force cognitive scientists to explain consciousness in terms of computational processes, as there is an alternative strategy available: one that focuses on the representational vehicles that encode information in the brain. This alternative approach to consciousness allows us to do justice to the standard intuitions about phenomenal experience, yet remain within the confines of cognitive science. (shrink)

Accounting for phenomenal structure—the forms, aspects, and features of conscious experience—poses a deep challenge for the scientific study of consciousness, but rather than abandon hope I propose a way forward. Connectionism, I argue, offers a bi-directional analogy, with its oft-noted “neural inspiration” on the one hand, and its largely unnoticed capacity to illuminate our phenomenology on the other. Specifically, distributed representations in a recurrent network enable networks to superpose categorical, contextual, and temporal information on a specific input representation, much as (...) our own experience does. Artificial neural networks also suggest analogues of four salient distinctions between sensory and nonsensoty consciousness. The paper concludes with speculative proposals for discharging the connectionist heuristics to leave a robust, detailed empirical theory of consciousness. (shrink)

This paper aims to explore mechanistic and teleological explanations of consciousness. In terms of mechanistic explanations, it critiques various existing views, especially those embodied by existing computational cognitive models. In this regard, the paper argues in favor of the explanation based on the distinction between localist (symbolic) representation and distributed representation (as formulated in the connectionist literature), which reduces the phenomenological difference to a mechanistic difference. Furthermore, to establish a teleological explanation of consciousness, the paper discusses the issue of the (...) functional role of consciousness on the basis of the aforementioned mechanistic explanation. A proposal based on synergistic interaction between the conscious and the unconscious is advanced that encompasses various existing views concerning the functional role of consciousness. This two-step deepening explanation has some empirical support, in the form of a cognitive model and various cognitive data that it captures. © 2001 Elsevier Science B.V. All rights reserved. (shrink)

This is a bibliography of books and articles on consciousness in philosophy, cognitive science, and neuroscience over the last 30 years. There are three main sections, devoted to monographs, edited collections of papers, and articles. The first two of these sections are each divided into three subsections containing books in each of the main areas of research. The third section is divided into 12 subsections, with 10 subject headings for philosophical articles along with two additional subsections for articles in cognitive (...) science and neuroscience. Of course the division is somewhat arbitrary, but I hope that it makes the bibliography easier to use. This bibliography has first been compiled by Thomas Metzinger and David Chalmers to appear in print in two philosophical anthologies on conscious experience . From 1995 onwards it has been continuously updated by Thomas Metzinger, and now is freely available as a PDF-, RTF-, or HTML-file. This bibliography mainly attempts to cover the Anglo-Saxon and German debates, in a non-annotated, fully formatted way that makes it easy to "cut and paste" from the original file. To a certain degree this bibliography also contains items in other languages than English and German - all submissions in other languages are welcome. Last update of current version: July 13th, 2001. (shrink)