The currently leading cognitive theory of consciousness, Global Workspace Theory,1,2 postulates that the primary functions of consciousness include a global broadcast serving to recruit internal resources with which to deal with the current situation and to modulate several types of learning. In addition, conscious experiences present current conditions and problems to a "self" system, an executive interpreter that is identifiable with brain structures like the frontal lobes and precuneus.1Be it human, animal or artificial, an autonomous agent3 is said to be (...) functionally conscious if its control structure (mind) implements Global Workspace Theory and the LIDA Cognitive Cycle, which includes unconscious memory and control functions needed to integrate the conscious component of the system. We would therefore consider humans, many animals4 and even some virtual or robotic agents5,6 to be functionally conscious. Such entities may approach phenomenal consciousness, as found in human and other biological brains, as additional brain-like features are added.Here we argue that adding mechanisms to produce a stable, coherent perceptual field7 in a LIDA controlled mobile robot might provide a small but significant step toward phenomenal consciousness in machines.>8 We also propose that implementing several of the various notions of self in such a LIDA controlled robot may well prove another step toward phenomenal consciousness in machines. (shrink)

At the phenomenal level, consciousness can be described as a singular, unified field of recursive self-awareness, consistently coherent in a particualr way; that of a subject located both spatially and temporally in an egocentrically-extended domain, such that conscious self-awareness is explicitly characterized by I-ness, now-ness and here-ness. The psychological mechanism underwriting this spatiotemporal self-locatedness and its recursive processing style involves an evolutionary elaboration of the basic orientative reference frame which consistently structures ongoing spatiotemporal self-location computations as i-here-now. Cognition computes action-output (...) in the midst of ongoing movement, and consequently requires a constant self-locating spatiotemporal reference frame as basis for these computations. Over time, constant evolutionary pressures for energy efficiency have encouraged both the proliferation of anticipative feedforward processing mechansims, and the elaboration, at the apex of the sensorimotor processing hierarchy, of self-activating, highly attenuated recursively-feedforward circuitry processing the basic orientational schema independent of external action output. As the primary reference frame of active waking cognition, this recursive i-here-now processing generates a zone of subjective self-awareness in terms of which it feels like something to be oneself here and now. This is consciousness. (shrink)

MS, under submission, derived from a Powerpoint presentation at a Conference on Consciousness, Memory, and Perception, in honor of Larry Weiskrantz, City University, London, September 15, 2006.

The standard behavioral index for human consciousness is the ability to report events with accuracy. While this method is routinely used for scientific and medical applications in humans, it is not easy to generalize to other species. Brain evidence may lend itself more easily to comparative testing. Human consciousness involves widespread, relatively fast low-amplitude interactions in the thalamocortical core of the brain, driven by current tasks and conditions. These features have also been found in other mammals, which suggests that consciousness (...) is a major biological adaptation in mammals. We suggest more than a dozen additional properties of human consciousness that may be used to test comparative predictions. Such homologies are necessarily more remote in non-mammals, which do not share the thalamocortical complex. However, as we learn more we may be able to make “deeper” predictions that apply to some birds, reptiles, large-brained invertebrates, and perhaps other species. (shrink)

In humans, conscious perception and cognition depends upon the thalamocortical complex, which supports perception, explicit cognition, memory, language, planning, and strategic control. When parts of the T-C system are damaged or stimulated, corresponding effects are found on conscious contents and state, as assessed by reliable reports. In contrast, large regions like cerebellum and basal ganglia can be damaged without affecting conscious cognition directly. Functional brain recordings also show robust activity differences in cortex between experimentally matched conscious and unconscious events. This (...) basic anatomy and physiology is highly conserved in mammals and perhaps ancestral reptiles. While language is absent in other species, homologies in perception, memory, and motor cortex suggest that consciousness of one kind or another may be biologically fundamental and phylogenetically ancient. In humans we infer subjective experiences from behavioral and brain evidence. This evidence is quite similar in other mammals and perhaps some non-mammalian species. On the weight of the biological evidence, therefore, subjectivity may be conserved in species with human-like brains and behavior. (shrink)

Which animals have conscious experiences? Many different, diverse and unrelated behaviors and cognitive capacities have been proposed as tests of the presence of consciousness in an animal. It is unclear which of these tests, if any, are valid. To remedy this problem, I develop a list consisting of eight desiderata which can be used to assess putative tests of animal consciousness. These desiderata are based either on detailed analogies between consciousness-linked human behavior and non-human behavior, on theories of consciousness or (...) on methods from human consciousness science. If a test or set of tests satisfies more of these desiderata, passing it provides stronger evidence of consciousness. Moreover, one can design future tests of animal consciousness with the intention of satisfying these desiderata to ensure their evidential strength. (shrink)

The scientific study of consciousness or subjective experiencing is a rapidly expanding research program engaging philosophers of mind, psychologists, cognitive scientists, neurobiologists, evolutionary biologists and biosemioticians. Here we outline an evolutionary approach that we have developed over the last two decades, focusing on the evolutionary transition from non-conscious to minimally conscious, subjectively experiencing organisms. We propose that the evolution of subjective experiencing was driven by the evolution of learning and we identify an open-ended, representational, generative and recursive form of associative (...) learning, which we call Unlimited Associative Learning (UAL), as an evolutionary transition marker of minimal consciousness. This evolutionary marker provides evidence that the evolutionary transition to consciousness has gone to completion and allows reverse-engineering from this learning capacity to the system that enables it – making possible the construction of a toy model of UAL. The model allows us to identify some of the key processes and structures that constitute minimal consciousness, points its taxonomic distribution and the ecological context in which it first emerged, highlights its function and suggests a framework for exploring developmental and evolutionary modifications of consciousness. We point to ways of experimentally testing the relationship between UAL and consciousness in human and in non-human animals and discuss the theoretical and ethical implications of our approach. The framework we offer allows the exploration of the evolutionary changes in agency, value systems, selective processes and goals that were involved in the transition to subjective experiencing from a perspective that resonates with the approaches of bio-semioticians. (shrink)

The goal of this article is to break down the dimensions of consciousness, attempt to reverse engineer their evolutionary function, and make sense of the origins of consciousness by breaking off those dimensions that are more likely to have arisen later. A Darwinian approach will allow us to revise the philosopher’s concept of consciousness away from a single “thing,” an all-or-nothing quality, and towards a concept of phenomenological complexity that arose out of simple valenced states. Finally, I will offer support (...) for an evaluation-first view of consciousness by drawing on recent work in experimental philosophy of mind. (shrink)

We propose that measures of information integration can be more straightforwardly interpreted as measures of agency rather than of consciousness. This may be useful to the goals of consciousness research, given how agency and consciousness are “duals” in many (although not all) respects.

The main aim of this article is to offer a systematic reconstruction of Husserl’s theory of minimal mind and his ideas pertaining to the lowest level of consciousness in living beings. In this context, the term ‘minimal mind’ refers to the mental sphere and capacities of the simplest conceivable subject. This topic is of significant contemporary interest for philosophy of mind and empirical research into the origins of consciousness. I contend that Husserl’s reflections on minimal mind offer a fruitful contribution (...) to this ongoing debate. For Husserl, the embodied character of subjectivity, or consciousness, is essential for understanding minimal mind. In his view, there is an a priori necessary constitutive connection between the subjective and objective aspects of the body, between _Leib_ and _Körper_, and this connection is especially important for exploring minimal mind from a phenomenological perspective. Thematically, the essay has three main parts. In Sect. 2, I present an overview of how minimal mind is framed in contemporary philosophy of mind and empirical research. I then analyse Husserl’s conception of embodiment with regard to the problem of minimal mind in Sect. 3. Finally, I present a more detailed investigation into Husserl’s account of minimal mind, highlighting features from his descriptions of animal mind and consciousness in early infancy (Sects. 4 and 5 ). (shrink)

Peter Godfrey-Smith’s Metazoa and Joseph LeDoux’s The Deep History of Ourselves present radically different big pictures regarding the nature, evolution and distribution of consciousness in animals. In this essay review, I discuss the motivations behind these big pictures and try to steer a course between them.

This is a response to the nine commentaries on our target article “Unlimited Associative Learning: A primer and some predictions”. Our responses are organized by theme rather than by author. We present a minimal functional architecture for Unlimited Associative Learning that aims to tie to together the list of capacities presented in the target article. We explain why we discount higher-order thought theories of consciousness. We respond to the criticism that we have overplayed the importance of learning and underplayed the (...) importance of spatial modelling. We decline the invitation to add a negative marker to our proposed positive marker so as to rule out consciousness in plants, but we nonetheless maintain that there is no positive evidence of consciousness in plants. We close by discussing how UAL relates to development and to its material substrate. (shrink)

This paper explores the significance of intelligent social behavior among non-human animals for philosophical theories of communication. Using the alarm call system of vervet monkeys as a case study, I argue that interpersonal communication (or what I call “minded communication”) can and does take place in the absence of the production and recognition of communicative intentions. More generally, I argue that evolutionary theory provides good reasons for maintaining that minded communication is both temporally and explanatorily prior to the use of (...) communicative intentions. After developing these negative points about the place of communicative intentions in detail, I provide a novel alternative account according to which minded communication is characterized in terms of patterns of action and response that function to coordinate the representational mental states of agents. I show that an account which centers on patterns of representational coordination of this sort is well suited to capture the theoretical roles associated with minded communication and that it does so in a way that provides a good fit with comparative facts about the presence of minded communication among non-human animals. (shrink)

Most scientific theories of consciousness are challenging to apply outside the human case insofar as non‐human systems (both biological and artificial) are unlikely to implement human architecture precisely, an issue I call thespecificity problem. After providing some background on the theories of consciousness debate, I survey the prospects of four approaches to this problem. I then consider a fifth solution, namely thetheory‐light approachproposed by Jonathan Birch. I defend a modified version of this that I term themodest theoretical approach, arguing that (...) it may provide insights into challenging cases that would otherwise be intractable. (shrink)

How does consciousness vary across the animal kingdom? Are some animals ‘more conscious’ than others? This article presents a multidimensional framework for understanding interspecies variation in states of consciousness. The framework distinguishes five key dimensions of variation: perceptual richness, evaluative richness, integration at a time, integration across time, and self-consciousness. For each dimension, existing experiments that bear on it are reviewed and future experiments are suggested. By assessing a given species against each dimension, we can construct a consciousness profile for (...) that species. On this framework, there is no single scale along which species can be ranked as more or less conscious. Rather, each species has its own distinctive consciousness profile. (shrink)

There is no agreement on whether any invertebrates are conscious and no agreement on a methodology that could settle the issue. How can the debate move forward? I distinguish three broad types of approach: theory-heavy, theory-neutral and theory-light. Theory-heavy and theory-neutral approaches face serious problems, motivating a middle path: the theory-light approach. At the core of the theory-light approach is a minimal commitment about the relation between phenomenal consciousness and cognition that is compatible with many specific theories of consciousness: the (...) hypothesis that phenomenally conscious perception of a stimulus facilitates, relative to unconscious perception, a cluster of cognitive abilities in relation to that stimulus. This “facilitation hypothesis” can productively guide inquiry into invertebrate consciousness. What is needed? At this stage, not more theory, and not more undirected data gathering. What is needed is a systematic search for consciousness-linked cognitive abilities, their relationships to each other, and their sensitivity to masking. (shrink)

Both the multidimensional phenomenon and the polysemous notion of consciousness continue to prove resistant to consistent measurement and unambiguous definition. This is hardly surprising, given that there is no agreement even as regards the most fundamental issues they involve. One of the basic disagreements present in the continuing debate about consciousness pertains to its gradational nature. The general aim of this article is to show how consciousness might be graded and multidimensional at the same time. We therefore focus on the (...) question of what it is, exactly, that is or could be graded in cases of consciousness, and how we can measure it. Ultimately, four different gradable aspects of consciousness will be described: quality, abstractness, complexity and usefulness, which belong to four different dimensions, these being understood, respectively, as phenomenal, semantic, physiological, and functional. Consequently, consciousness may be said to vary with respect to phenomenal quality, semantic abstraction, physiological complexity, and functional usefulness. It is hoped that such a four-dimensional approach will help to clarify and justify claims about the hierarchical nature of consciousness. The approach also proves explanatorily advantageous, as it enables us not only to draw attention to certain new and important differences in respect of subjective measures of awareness and to justify how a given creature may be ranked higher in one dimension of consciousness and lower in terms of another, but also allows for innovative explanations of a variety of well-known phenomena (amongst these, the interpretations of blindsight and locked-in syndrome will be briefly outlined here). Moreover, a 4D framework makes possible many predictions and hypotheses that may be experimentally tested (We point out a few such possibilities pertaining to interdimensional dependencies). (shrink)

While life in general can be explained by the mechanisms of physics, chemistry and biology, to many scientists and philosophers it appears that when it comes to explaining consciousness, there is what the philosopher Joseph Levine called an “explanatory gap” between the physical brain and subjective experiences. Here we deduce the living and neural features behind primary consciousness within a naturalistic biological framework, identify which animal taxa have these features (the vertebrates, arthropods, and cephalopod molluscs), then reconstruct when consciousness first (...) evolved and consider its adaptive value. We theorize that consciousness is based on all the complex system features of life, plus the even more complex features of elaborate brains. We argue that the main reason why the explanatory gap between the brain and experience has been so refractory to scientific explanation is that it arises from both life and from varied and diverse brains and brain regions, so bridging the gap requires a complex, multifactorial account that includes the great diversity of consciousness, its personal nature that stems from embodied life, and the special neural features that make consciousness unique in nature. (shrink)

This chapter addresses the extent to which nonhuman animals are conscious. Most important perhaps is what criteria should be used in making such a determination.

The Whorfian hypothesis has received support from recent findings in psychology, linguistics, and anthropology. This evidence has been interpreted as supporting the view that language modulates all stages of perception and cognition, in accordance with Whorf’s original proposal. In light of a much broader body of evidence on time perception, I propose to evaluate these findings with respect to their scope. When assessed collectively, the entire body of evidence on time perception shows that the Whorfian hypothesis has a limited scope (...) and that it does not affect early stages of time perception. In particular, all the available evidence shows that the scope of language modulation is limited in the case of time perception, and that the most important mechanisms for time perception are cognitive clocks and simultaneity windows, which we use to perceive the temporal properties of events. Language modulation has distorting effects, but only at later stages of processing or with respect to specific categorization tasks. The paper explains what is the role of these effects in the context of all the available evidence on time cognition and perception. (shrink)

If the octopus were conscious, what would its consciousness be like? This paper investigates the structure octopus consciousness, if existent, is likely to exhibit. Presupposing that the configuration of an organism’s consciousness is correlated with that of its nervous system, it is unlikely that the structure of the sort of conscious experience that would arise from the highly decentralized octopus nervous system would bear much resemblance to those of vertebrates. In particular, octopus consciousness may not exhibit unity, which has long (...) been assumed to be the normal or default structure of consciousness. The octopus nervous system is characterized by the following features: its three anatomically distinct components have extensive functional autonomy and little intercommunication; much of the sensory processing and motor control routines—that in vertebrates are localized in the brain—take place within the peripheral arm nervous system; and proprioception and somatotopic representation are significantly downplayed. In this paper, I present the octopus as a highly successful biological organism in which it is plausible that the unified model of consciousness does not hold. (shrink)

In debates about animal sentience, the precautionary principle is often invoked. The idea is that when the evidence of sentience is inconclusive, we should “give the animal the benefit of the doubt” or “err on the side of caution” in formulating animal protection legislation. Yet there remains confusion as to whether it is appropriate to apply the precautionary principle in this context, and, if so, what “applying the precautionary principle” means in practice regarding the burden of proof for animal sentience. (...) Here I construct a version of the precautionary principle tailored to the question of animal sentience together with a practical framework for implementing it. I explain and defend the key features of this framework, argue that it is well-aligned with current practice in animal welfare science, and consider and reject a number of influential counterarguments to the use of precautionary reasoning in this area. (shrink)

A key contention of Klein & Barron (2016) is that consciousness does not depend on cortical structures. A critical appraisal suggests they have overestimated the strength of their evidence.

What is the primary function of consciousness in the nervous system? The answer to this question remains enigmatic, not so much because of a lack of relevant data, but because of the lack of a conceptual framework with which to interpret the data. To this end, we have developed Passive Frame Theory, an internally coherent framework that, from an action-based perspective, synthesizes empirically supported hypotheses from diverse fields of investigation. The theory proposes that the primary function of consciousness is well-circumscribed, (...) serving the 'somatic nervous system[. For this system, consciousness serves as a frame that constrains and directs skeletal muscle output, thereby yielding adaptive behavior. The mechanism by which consciousness achieves this is more counterintuitive, passive, and “low level” than the kinds of functions that theorists have previously attributed to consciousness. Passive frame theory begins to illuminate (a) what consciousness contributes to nervous function, (b) how consciousness achieves this function, and (c) the neuroanatomical substrates of conscious processes. Our untraditional, action-based perspective focuses on olfaction instead of on vision and is 'descriptive' (describing the products of nature as they evolved to be) rather than 'normative' (construing processes in terms of how they should function). Passive frame theory begins to isolate the neuroanatomical, cognitive-mechanistic, and representational (e.g., conscious contents) processes associated with consciousness. (shrink)

The problem of animal consciousness has profound implications on our concept of nature and of our place in the natural world. In philosophy of mind and cognitive neuroscience the problem of animal consciousness raises two main questions (Velmans, 2007): the distribution question (“are there conscious animals beside humans?”) and the phenomenological question (“what is it like to be a non-human animal?”). In order to answer these questions, many approaches take into account similarities and dissimilarities in animal and human behavior, e.g. (...) the use of language or tools and mirror self-recognition (Allen and Bekoff, 2007), however behavioral arguments don’t seem to be conclusive (Baars, 2005). Cognitive neuroscience is providing comparative data on structural and functional similarities, respectively called “homologies” and “analogies”. Many experimental results suggest that the thalamocortical system is essential for consciousness (Edelman and Tononi, 2000; Tononi, 2008). The argument from homology states that the general structure of thalamocortical system remained the same in the last 100-200 million years, for it is neuroanatomically similar in all the present and past mammals and it didn’t change much during phylogeny (Allen and Bekoff, 2007). The argument from analogy states that the key functional processes correlated with consciousness in humans are still present in all other mammals and many other animals (Baars, 2005). These processes are information integration through effective cortical connectivity (Massimini et al., 2005; Rosanova et al., 2012) and elaboration of information at a global level (Dehaene and Changeux, 2011). On this basis, the Cambridge Declaration on Consciousness states that all mammals, birds, and many other animals (such as octopuses) possess the neurological substrates of consciousness (Low et al., 2012). Conscious experience is private (Chalmers, 1995; Nagel, 1974) therefore the answer to the phenomenological question may be impossible. Nevertheless, cognitive neuroscience may provide an answer to the distribution question, showing that conscious experience is not limited to humans since it is a major biological adaptation going back millions of years. (shrink)

This paper aims to clarify the relationship between consciousness and attention through theoretical considerations about evolution. Specifically, we will argue that the empirical findings on attention and the basic considerations concerning the evolution of the different forms of attention demonstrate that consciousness and attention must be dissociated regardless of which definition of these terms one uses. To the best of our knowledge, no extant view on the relationship between consciousness and attention has this advantage. Because of this characteristic, this paper (...) presents a principled and neutral way to settle debates concerning the relationship between consciousness and attention, without falling into disputes about the meaning of these terms. A decisive conclusion of this approach is that extreme views on the relationship between consciousness and attention must be rejected, including identity and full dissociation views. There is an overlap between the two within conscious attention, but developing a full understanding of this mechanism requires further empirical investigations. (shrink)

Around 540 million years ago there was a sudden, dramatic adaptive radiation known as the Cambrian Explosion. This event marked the origin of almost all of the phyla (major lineages characterized by fundamental body plans) of animals that would ever live on earth, as well the appearance of many notable features such as rigid skeletons and other hard parts, complex jointed appendages, eyes, and brains. This radical evolutionary event has been a major puzzle for evolutionary biologists since Darwin, and while (...) our understanding of it has recently improved with new fossil finds, richer molecular phylogenies, and better grasp of ecological, evolutionary, and developmental processes generally, unanswered questions remain. In this paper I argue that a basic cognitive toolkit for embodied, object-oriented, spatial cognition (what I call Basic Cognitive Embodiment) is a practical necessity for control of a large, mobile, complexly articulated body in space. This hypothesis allows us to relate the complexification of animal bodies to the complexification of perception, cognition and behavior in a way that can help to fill in gaps in our emerging picture of the Cambrian Explosion, as well as shed light on the deep evolutionary origins of the mind. (shrink)

Recently, there has been a resurgence of interest in general, comprehensive models of human cognition. Such models aim to explain higher-order cognitive faculties, such as deliberation and planning. Given a computational representation, the validity of these models can be tested in computer simulations such as software agents or embodied robots. The push to implement computational models of this kind has created the field of artificial general intelligence (AGI). Moral decision making is arguably one of the most challenging tasks for computational (...) approaches to higher-order cognition. The need for increasingly autonomous artificial agents to factor moral considerations into their choices and actions has given rise to another new field of inquiry variously known as Machine Morality, Machine Ethics, Roboethics, or Friendly AI. In this study, we discuss how LIDA, an AGI model of human cognition, can be adapted to model both affective and rational features of moral decision making. Using the LIDA model, we will demonstrate how moral decisions can be made in many domains using the same mechanisms that enable general decision making. Comprehensive models of human cognition typically aim for compatibility with recent research in the cognitive and neural sciences. Global workspace theory, proposed by the neuropsychologist Bernard Baars (1988), is a highly regarded model of human cognition that is currently being computationally instantiated in several software implementations. LIDA (Franklin, Baars, Ramamurthy, & Ventura, 2005) is one such computational implementation. LIDA is both a set of computational tools and an underlying model of human cognition, which provides mechanisms that are capable of explaining how an agent’s selection of its next action arises from bottom-up collection of sensory data and top-down processes for making sense of its current situation. We will describe how the LIDA model helps integrate emotions into the human decision-making process, and we will elucidate a process whereby an agent can work through an ethical problem to reach a solution that takes account of ethically relevant factors. (shrink)

Most early studies of consciousness have focused on human subjects. This is understandable, given that humans are capable of reporting accurately the events they experience through language or by way of other kinds of voluntary response. As researchers turn their attention to other animals, “accurate report” methodologies become increasingly difficult to apply. Alternative strategies for amassing evidence for consciousness in non-human species include searching for evolutionary homologies in anatomical substrates and measurement of physiological correlates of conscious states. In addition, creative (...) means must be developed for eliciting behaviors consistent with consciousness. In this paper, we explore whether necessary conditions for consciousness can be established for species as disparate as birds and cephalopods. We conclude that a strong case can be made for avian species and that the case for cephalopods remains open. Nonetheless, a consistent effort should yield new means for interpreting animal behavior. (shrink)

Consciousness directs the actions of the agent for its own purposive gains. It re-organises a stimulus-response linear causality to deliver generative, creative agent action that evaluates the subsequent experience prospectively. This inversion of causality affords special properties of control that are not accounted for in integrated information theory, which is predicated on a linear, deterministic cause-effect model. IIT remains an incomplete, abstract, and disembodied theory without explanation of the psychobiology of consciousness that serves the vital agency the organism.

Neural Darwinism (ND) is a large scale selectionist theory of brain development and function that has been hypothesized to relate to consciousness. According to ND, consciousness is entailed by reentrant interactions among neuronal populations in the thalamocortical system (the ‘dynamic core’). These interactions, which permit high-order discriminations among possible core states, confer selective advantages on organisms possessing them by linking current perceptual events to a past history of value-dependent learning. Here, we assess the consistency of ND with 16 widely recognized (...) properties of consciousness, both physiological (for example, consciousness is associated with widespread, relatively fast, low amplitude interactions in the thalamocortical system), and phenomenal (for example, consciousness involves the existence of a private flow of events available only to the experiencing subject). While no theory accounts fully for all of these properties at present, we find that ND and its recent extensions fare well. (shrink)

Following upon Bruno Latour’s famous injunction that ‘we have never been modern’, Graham Harvey has recently added that perhaps ‘we have always been animists.’ With the massive ecosystem destruction that is underway in the Anthropocene, this realization could represent a necessary paradigm shift to address anthropogenic climate change. If the expropriation and destruction intrinsic to the modern division between a world of cultural values attributed exclusively to humans and a world of inanimate matter devoid of value has become untenable, then (...) showing the illusory nature of this divide should open the way for a transvaluation of values capable of developing an animistic relational ontology to replace the dualisms of the Western paradigm. Developing the four traits typical of animistic cultures – personhood, relationality, location and ontological boundary crossing – a postmodern ‘machinic animism’ is defended as a new ecological paradigm for the Anthropocene. (shrink)

The article suggests answers to the questions of how we can arrive at an unambiguous characterization of consciousness, whether conscious states are coextensive with subjective ones, and whether consciousness can be graded and multidimensional at the same time. As regards the first, it is argued that a general characterization of consciousness should be based on its four dimensions: i.e., the phenomenological, semantic, physiological and functional ones. With respect to the second, it is argued that all informational states of a given (...) organism are subjective, but not all are necessarily conscious. Finally, where the third question is concerned, in each of the four dimensions of consciousness a graded element is identified: quality of information in the phenomenological one, abstractness in the semantic one, complexity in the physiological one, and usefulness in the functional one. The article also considers certain consequences of the solutions proposed, as well as some practical applications of the 4D-view of consciousness. (shrink)

Frédérique de Vignemont argues on the basis of several empirical counterexamples that Bain and Klein are wrong about the relationship between pain and bodily care. I argue that the force of the putative counterexamples is weak. Properly understood, the association between pain and care is preserved in a way that is consistent with both de Vignemont's own views and the empirical facts.

Behavioural evidence suggests that cephalopod molluscs may have a form of primary consciousness. First, the linkage of brain to behaviour seen in lateralization, sleep and through a developmental context is similar to that of mammals and birds. Second, cephalopods, especially octopuses, are heavily dependent on learning in response to both visual and tactile cues, and may have domain generality and form simple concepts. Third, these animals are aware of their position, both within themselves and in larger space, including having a (...) working memory of foraging areas in the recent past. Thus if using a ‘global workspace’ which evaluates memory input and focuses attention is the criterion, cephalopods appear to have primary consciousness. (shrink)

Kampis proposes the study of chaotic itinerancy, pointing out its significance in domains of cognitive science and philosophy. He has discovered in the concept of chaotic itinerancy the possibility for a new dynamical approach that elucidates mental states with a physical basis. This approach may therefore provide the means to go beyond the connectionist approach. In accordance with his theory, I here highlight three issues regarding chaotic itinerancy: transitory dynamics, diversity, and self-modifying system.

It is commonly assumed that where consciousness is present, it is a single stream. This notion is bolstered by functions attributed to consciousness, particularly providing multi-faceted experience of a perceptual scene and contributing to the production of coherent behavior, which supposedly require consciousness to be unitary. It is believed that were the unitary structure of consciousness to break down, such that multiple streams of consciousness are present, these functions would be compromised. The split-brain syndrome is widely regarded as evidence for (...) this claim. However, the split-brain syndrome is an atypical structure of human consciousness. As such, conclusions based on the split-brain syndrome regarding the structure and functions of consciousness may be limited in generalizability. There may be cases where multiple consciousness is neither maladaptive nor anomalous but is the naturally evolved configuration, and thus may not compromise the capacity of consciousness to subserve multi-faceted experience and coherent behavior. This paper speculates on the different forms multiple consciousness may take, and demonstrates how they may be able to implement the aforementioned functions of consciousness. In doing so, the paper demonstrates that the commitment a unitary model of consciousness may be due more to anatomical constraints than functional ones. (shrink)

Scientists disagree about which capacities a functional analysis of consciousness should target. To address this disagreement, I propose that a good functional analysis should target the etiological functions of consciousness. The trouble is that most hypotheses about the etiological origins of consciousness presuppose particular functional analyses. In recent years, however, a small number of scientists have begun to offer evolutionary hypotheses that are relatively theory neutral. I argue that their hypotheses can serve an independent standard for evaluating among theories of (...) consciousness. (shrink)

Enactive approaches to cognition argue that cognition, including pretense, comes about through the dynamical interaction of agent and environment. Applied to cognition, these approaches cast cognition as an activity an agent _performs_ interacting in specific ways with her environment. This view is now under significant pressure: in a series of recent publications, Peter Langland-Hassan has proposed a number of arguments which purportedly should lead us to conclude that enactive approaches are unable to account for pretense without paying a way too (...) severe theoretical price. In this paper, we will defend enactive approaches to pretense, arguing that they can in fact explain pretense without incurring in the negative theoretical consequences Peter Langland-Hassan fears. To this effect, we start by exposing Langland-Hassan’s challenge (§2), to then highlight its core assumptions and demonstrate their falsity (§3). Having done so, we argue that none of the theoretical consequences Langland-Hassan fears follow (§4), and in fact enactive approaches to cognition may be explanatorily superior to the one Langland-Hassan favors (§5). A brief conclusion will then follow (§6). (shrink)

Life, whatsoever it is, is a temporal flux. Everything is doomed to change often apparently beyond our awareness. My body appears totally different now, so does my mind. I have gained new attitudes and new ambitions, and a substantial number of old ones have been discarded. But, I am still the same person in an ongoing manner. Besides, recent neuroscientific and psychological evidence has shown that our conscious perception happens as a series of discrete or bounded instants—it emerges in temporally (...) scattered, gappy, and discrete forms. But, if it is so, how does the brain persevere our self-continuity in this gappy setting? How is it possible that despite moment-to-moment changes in my appearance and mind, I am still feeling that I am that person? How can we tackle with this second by second gap and resurrection in our existence which leads to a foundation of wholeness and continuity of our self? How is continuity of self that results in a feeling that one’s life has purpose and meaning preserved? To answer these questions, the problem has been comprehended from a philosophical, psychological, and neuroscientific perspective. I realize that first and foremost fact lies in the temporal nature of identity. Having equipped with these thoughts, in this article, it is hypothesized that according to two principles self-continuity is maintained. It is supposed that there should be a precise temporal integration mechanism in the CNS with the outside world that provides us this smooth, ungappy flow of the Self. However, we are often taken for granted the importance of self-continuity, but it can be challenged by life transitions such as entering adulthood, retirement, senility, emigration, and societal changes such as immigration, globalization, and in much unfortunate and extreme cases of mental illnesses such as schizophrenia. (shrink)

This article examines the nature of affective states across biological taxa. It argues that affect constitutes a primary form of consciousness. Creatures capable of affect are sentient of their bodily states and can behave in ways intended to maintain or restore them to a homeostatic range. After reviewing and critiquing neurobiological and philosophical theories of the evolution of consciousness, this article argues that some possible creatures are limited to self‐directed affective states, even if those creatures are capable of exteroception. Such (...) creatures enjoysolipsistic sentience: awareness of their own selves and bodily demands, but unawareness of their exogenous environments. (shrink)