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  1. Privacy and brain-computer interfaces.Kirsten Wahlstrom, N. Ben Fairweather & Helen Ashman - 2016 - Acm Sigcas Computers and Society 46 (1):41-53.
    Brain-Computer Interfaces interpret neural activity, applying it to the control of external devices. As BCIs approach market viability, ethical implications come under consideration. This paper identifies potential privacy disruptions. BCI literature is reviewed in order to identify a BCI typology likely to support a privacy analysis. The typology describes the active, reactive, passive and hybrid types of BCI and, where possible, includes examples that are further classified as existing, prospective or speculative. A review of privacy theory supports an analysis that (...)
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  • The inevitable contrast: Conscious vs. unconscious processes in action control.Ezequiel Morsella & T. Andrew Poehlman - 2013 - Frontiers in Psychology 4.
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  • Sense of agency for mental actions: Insights from a belief-based action-effect paradigm.Edmundo Lopez-Sola, Rubén Moreno-Bote & Xerxes D. Arsiwalla - 2021 - Consciousness and Cognition 96 (C):103225.
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  • Did I Do That? Brain–Computer Interfacing and the Sense of Agency.Pim Haselager - 2013 - Minds and Machines 23 (3):405-418.
    Brain–computer interfacing (BCI) aims at directly capturing brain activity in order to enable a user to drive an application such as a wheelchair without using peripheral neural or motor systems. Low signal to noise ratio’s, low processing speed, and huge intra- and inter-subject variability currently call for the addition of intelligence to the applications, in order to compensate for errors in the production and/or the decoding of brain signals. However, the combination of minds and machines through BCI’s and intelligent devices (...)
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  • Combining Minds: A Defence of the Possibility of Experiential Combination.Luke Roelofs - 2015 - Dissertation, University of Toronto
    This thesis explores the possibility of composite consciousness: phenomenally conscious states belonging to a composite being in virtue of the consciousness of, and relations among, its parts. We have no trouble accepting that a composite being has physical properties entirely in virtue of the physical properties of, and relations among, its parts. But a long­standing intuition holds that consciousness is different: my consciousness cannot be understood as a complex of interacting component consciousnesses belonging to parts of me. I ask why: (...)
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