Processing the various features from different feature maps and modalities in coherent ways requires a dedicated integration mechanism . Many authors have related feature binding to conscious awareness but little is known about how tight this relationship really is. We presented subjects with asynchronous audiovisual stimuli and tested whether the two features were integrated. The results show that binding took place up to 350 ms feature-onset asynchronies, suggesting that integration covers a relatively wide temporal window. We also asked subjects to (...) explicitly judge whether the two features would belong to the same or to the different events. Unsurprisingly, synchrony judgments decreased with increasing asynchrony. Most importantly, feature binding was entirely unaffected by conscious experience: features were bound whether they were experienced as occurring together or as belonging to a separate events, suggesting that the conscious experience of unity is not a prerequisite for, or a direct consequence of binding. (shrink)

Williams (1970) argues that our intuitions about personal identity vary depending on how a given thought experiment is framed. Some frames lead us to think that persistence of self requires persistence of one's psychological characteristics; other frames lead us to think that the self persists even after the loss of one's distinctive psychological characteristics. The current paper takes an empirical approach to these issues. We find that framing does affect whether or not people judge that persistence of psychological characteristics is (...) required for persistence of self. Open-ended, abstract questions about what is required for survival tend to elicit responses that appeal to the importance of psychological characteristics. This emphasis on psychological characteristics is largely preserved even when participants are exposed to a concrete case that yields conflicting intuitions over whether memory must be preserved in order for a person to persist. Insofar as our philosophical theory of personal identity should be based on our intuitions, the results provide some support for the view that psychological characteristics really are critical for persistence of self. (shrink)

A new method was devised to test object permanence in young infants. Fivemonth-old infants were habituated to a screen that moved back and forth through a 180-degree arc, in the manner of a drawbridge. After infants reached habituation, a box was centered behind the screen. Infants were shown two test events: a possible event and an impossible event. In the possible event, the screen stopped when it reached the occluded box; in the impossible event, the screen moved through the space (...) occupied by the box. The results indicated that infants looked reliably longer at the impossible than at the possible event. This hnding suggested that infants (1) understood that the box continued to exist, in its same location, after it was occluded by the screen, and (2) expected the screen to stop against the occluded box and were surprised, or puzzled, when it failed to do so. A control experiment in which the box was placed next to the screen provided support for this interpretation of the results. Together, the results of these experiments indicate that, contrary to Piaget’s (1954) claims, infants as young as 5 months of age understand that objects continue to exist when occluded. The results, also indicate that 5-month-old infants realize that solid objects do not move through the space occupied by other solid objects. (shrink)

Suggests an open system of psychological exploration to cut through accepted norms of morality, language, and politics.

What makes an object the same persisting individual over time? Philosophers and psychologists have both grappled with this question, but from different perspectives—philosophers conceptually analyzing the criteria for object persistence, and psychologists exploring the mental mechanisms that lead us to experience the world in terms of persisting objects. It is striking that the same themes populate explorations of persistence in these two very different fields—e.g. the roles of spatiotemporal continuity, persistence through property change, and cohesion violations. Such similarities may reflect (...) an underlying connection, in that psychological mechanisms of object persistence (especially relevant parts of mid-level visual object processing) may serve to underlie the intuitions about persistence that fuel metaphysical theories. This would be a way for cognitive science to join these two disparate fields, helping to explain the possible origins and reliability of some metaphysical intuitions, and perhaps leading to philosophical progress. (shrink)

This volume tackles the slippery subject of 'meaning'.

Context: The evolution of perceptual systems and hence of observers remains largely disconnected from the question of the emergence of classical objects and spacetime. This disconnection between the biosciences and physics impedes progress toward understanding the role of the “observer” in physical theory. Problem: In this article we consider the problem of how to understand objects and spacetime in observer-relative evolutionary terms. Method: We rely on a comparative analysis using multiple formal frameworks. Results: The eigenform construct of von Foerster is (...) compared to other formal representations of observer-environment interactions. Eigenforms are shown to be encoded on observer-environment interfaces and to encode fitness consequences of actions. Space and time are components of observational outcomes in this framework; it is suggested that spacetime constitutes an error-correcting code for fitness consequences. Implications: Our results contribute to an understanding of the world in which neither objects nor spacetime are observer-independent. Constructivist content: The eigenform concept of von Foerster is linked to the concepts of decoherence and holographic encoding from physics and the concept of fitness from evolutionary biology. (shrink)

Develops a theory of contemporary culture that relies on displacing economic notions of cultural production with notions of cultural expenditure. This book represents an effort to rethink cultural theory from the perspective of a concept of cultural materialism, one that radically redefines postmodern formulations of the body.

We observe entropy decrease towards the past. Does this imply that in the past the world was in a non-generic microstate? I point out an alternative. The subsystem to which we belong interacts with the universe via a relatively small number of quantities, which define a coarse graining. Entropy happens to depends on coarse-graining. Therefore the entropy we ascribe to the universe depends on the peculiar coupling between us and the rest of the universe. Low past entropy may be due (...) to the fact that this coupling is non-generic. I argue that for any generic microstate of a sufficiently rich system there are always special subsystems defining a coarse graining for which the entropy of the rest is low in one time direction. These are the subsystems allowing creatures that “live in time” —such as those in the biosphere— to exist. I reply to some objections raised to an earlier presentation of this idea, in particular by Bob Wald, David Albert and Jim Hartle. (shrink)

Presents a mathematically rigorous, philosophically sound foundation for a science of information.