According to unconscious perception hypothesis (UP), mental states of the same fundamental kind as ordinary conscious seeing can occur unconsciously. The proponents of UP often support it with empirical evidence for a more specific hypothesis, according to which colours can be seen unconsciously (UPC). However, UPC is a general claim that admits of many interpretations. The main aim of this paper is to determine which of them is the most plausible. To this end, I investigate how adopting various conceptions of (...) colour and perceptual phenomenal character affects UPC’s resilience to objections. This brings me to the conclusion that the most plausible reading of UPC is the one according to which the phenomenal character of colour perception (i) is constituted by colours qua primitive mind-independent qualities of the environment and (ii) is not essentially tied to consciousness. My conclusion not only identifies the most plausible interpretation of UPC, but also highlights and supports an unorthodox version of the relational theory of perception, which is a perfectly viable yet so far overlooked stance in the debate about unconscious perception. (shrink)

David Rosenthal couples his higher-order thought theory of consciousness with a theory of “mental qualities”, properties of mental states. The first thesis of this paper is that there are no mental qualities as Rosenthal conceives of them. The second thesis is that Rosenthal’s residual insights are significant. They naturally lead to a simple first-order theory of consciousness.

Few contemporary researchers in psychology, philosophy, and the cognitive sciences have any doubt about whether mental phenomena occur without being conscious. There is extensive and convincing clinical and experimental evidence for the existence of thoughts, desires, and related mental states that aren’t conscious. We characterize thoughts, desires, intentions, expectations, hopes, and many other mental states in terms of the things they are about and, more fully, in terms of their content, as captured by a sentence nominalization, such as a clause (...) beginning with the word ‘that’. The philosophical literature follows Franz Brentano’s adaptation of Thomist terminology in referring to all such states as intentional states. But there is another type of mental phenomena, which lack intentionality and whose mental nature consists instead of some qualitative feature. These states include bodily sensations, such as aches and pains, and perceptual states, such as visual sensations of color and tactile sensations of heat and cold. And these states all exhibit some mental quality or another, such as the mental quality distinctive of pain or the mental quality of red or blue.1 And even theorists who acknowledge that intentional states can and do occur without being conscious have sometimes insisted that qualitative states cannot. There is, according to these theorists, nothing to a state’s being qualitative or exhibiting some mental quality unless that state is conscious – unless it is, as we might metaphorically say, “lighted up”. It’s striking that Freud himself seems to have adopted this double standard toward the two types of mental state. In his metapsychological paper, “The Unconscious”, for example, he writes that “all the categories which we employ to describe conscious mental acts, such as ideas, purposes, resolutions, and so forth, can be applied to [unconscious mental occurrences]” (Freud 1915e, p. 168). But he seems here to have in.. (shrink)

Because there is a fair amount of overlap in the points by Balog and Rey, I will organize this response topically, referring specifically to each commentator as rele- vant. And, because much of the discussion focuses on my higher-order-thought hypothesis independent of questions about metacognition, I will begin by addressing a cluster of issues that have to do with the status, motivation, and exact formulation of that hypothesis.

Color subjectivism is the view that color properties are mental properties of our visual sensations, perhaps identical with properties of neural states, and that nothing except visual sensations and other mental states exhibits color properties. Color phys- icalism, by contrast, holds that colors are exclusively properties of visible physical objects and processes.

For the information theorist, the lawful generalizations that subsume instantiations of properties in the environment and instantiations of properties of perceptual representations determine the latter's content. Perceptual representations are also commonly thought to be isomorphic to what they represent, which presents the information theorist with a puzzle. What role could isomorphism play in perceptual representation when lawful generalizations determine content? I show that in order for the information that they carry to be available to cognition, perceptual representations must be isomorphic (...) with respect to the constituent structure of the properties that they represent. Isomorphism therefore plays an important role in the information theorist's account of perceptual representation, even though it plays no role in determining content. (shrink)

David Rosenthal's higher-order thought theory is one of the most widely argued for of the higher-order accounts of consciousness. I argue that Rosenthal vacillates between two models of the HOT theory. First, I argue that these models employ different concepts of 'state consciousness'; the two concepts each refer to mental state tokens, but in virtue of different properties. In one model, the concept of 'state consciousness' is more consistent with how the term is typically used, both by philosophers and scientists, (...) and in commonsense usage. This model, however, also has its problems. In the second part of the paper, I develop a modified version of Rosenthal's transitivity principle, thereby avoiding some complications that stem from the original transitivity principle. I suggest that Rosenthal occasionally employs this modified model himself, and that the inconsistency identified in the first section of this paper might really reflect Rosenthal's vacillation between these two versions of the transitivity principle. I offer one explanation for how this equivocation may have occurred. These two versions would result if articulations of the transitivity principle employed the term 'mental state' inconsistently, to refer on some occasions merely to mental state types, and on others, to tokened mental states. I conclude by arguing, contrary to Rosenthal and others, that the theory is not incompatible with view that conscious states are uniquely casual efficacious. (shrink)

consciousness. Such unconscious processing always " Cambridge, UK " tends to re?ect habitual or strong responses. From this.

Striking experimental results by Benjamin Libet and colleagues have had an impor- tant impact on much recent discussion of consciousness. Some investigators have sought to replicate or extend Libet’s results (Haggard, 1999; Haggard & Eimer, 1999; Haggard, Newman, & Magno, 1999; Trevena & Miller, 2002), while others have focused on how to interpret those findings (e.g., Gomes, 1998, 1999, 2002; Pockett, 2002), which many have seen as conflicting with our commonsense picture of mental functioning.

subjective appearance of unity, but respects unity can be adequately dealt with by the theory. I the actual and potential disunity of the brain will close by briefly considering some worries about processes that underwrite consciousness. eliminativism that often accompany discussions of unity and consciousness.

Our perceptual systems make information about the world available to our cognitive faculties. We come to think about the colors and shapes of objects because we are built somehow to register the instantiation of these properties around us. Just how we register the presence of properties and come to think about them is one of the central problems with understanding perceptual cognition. Another problem in the philosophy of perception concerns the nature of the properties whose presence we register. Among the (...) perceptible properties are colors and shapes, for example, and there is a long philosophical tradition of drawing and refusing to draw metaphysical distinctions between them. This paper makes a claim about the information-theoretic approach to perceptual cognition in order to argue for a fundamentally epistemological distinction between colors and shapes. What makes shapes and colors seem so different to us is how we carry information about their presence around us. In particular, we can come to know more about the shapes on the basis of perceiving them than we can come to know about the colors. One interesting feature of how this distinction is drawn is that it partially vindicates Locke’s claim that our ideas of primary qualities like shapes resemble them in ways our ideas of colors do not. (shrink)

En esta revista, argumenté en favor de la naturaleza consciente de las creencias de primera persona. En un artículo más reciente, Miguel Ángel Sebastián trata de mostrar que tal argumento no es sólido. Aquí procedo a lidiar con sus tres críticas principales. En primer lugar, sostengo que el argumento es válido si conocer una creencia de primera persona consiste en creer que uno la tiene. Defiendo también que no hay ninguna regresión al infinito de creencias conscientes de orden superior que (...) sea dañina. En segundo lugar, argumento que la noción de conciencia en juego es aquella que es relevante en la discusión acerca de la naturaleza de la conciencia y del inconsciente. Por último, reviso la justificación del principio para mostrar que no prejuzga la cuestión. (shrink)

Perceptual experience seems to involve distinct intentional and qualitative features. Inasmuch as one can visually perceive that there is a Coke can in front of one, perceptual experience must be intentional. But such experiences seem to differ from paradigmatic intentional states in having introspectible qualitative character. Peacocke argues that a perceptual experience’s qualitative character is determined by intrinsic, nonrepresentational properties. But and also argues that perceptual experiences have nonconceptual representational content in addition to conceptual content and nonrepresentational sensational properties. He (...) thus distinguishes between conceptual, nonrepresentational, and nonconceptual but representational aspects of perceptual experience. I will argue that Peacocke posits too much. Contrary to his arguments, the sensational properties Peacocke claims are nonrepresentational are best construed as representational; they are best explained in terms of their relation to the perceptible properties they enable us to perceive. Since sensational properties are arguably nonconceptual, they are best construed as nonconceptual representational properties. I offer the Homomorphism View of sensory qualities, pioneered by Sellars , as a unified account of qualitative character and nonconceptual sensory representation. According to this view, a sensory quality represents a perceptible stimulus property in virtue of resembling and differing from other sensory qualities in ways parallel to the ways the stimulus property resembles and differs from other perceptible properties. (shrink)