The opinions that people hold about the nature of consciousness are important not only to researchers in philosophy and science, but also in many professional fields such as clinical medicine, law, and education. However, in spite of this importance and how controversial the topic is, there is remarkably little empirical data concerning what these opinions are. Here we describe the results of a multi-year survey of university students concerning their beliefs about the nature of consciousness and about what entities are (...) conscious. We find that these students are split fairly evenly between dualists and materialists, and that they also include a significant number of idealists. Almost all of the participants attribute consciousness to other people, and the vast majority attributes it to at least some animal species but not to computers. These results, especially when combined with those from the few existing previous surveys that we review, do not support past statements in the consciousness studies literature that dualism is by far the dominant viewpoint in the general population. The results also indicate that most people resolve the problem of other minds in a way that includes some animals as being conscious. (shrink)

The question has long confounded philosophers and scientists, and it is this so-called explanatory gap between biological life and consciousness that Evan ...

This is a unique book. It is excellently written, crammed with information, wise and a pleasure to read.' ---Daniel C. Dennett, Tufts University.

Lycan not only uses the numerous arguments against materialism, and functionalist theories of mind in particular, to gain a more detailed positive view of the ..

In an oft-quoted passage fromThe Principles of Morals and Legislation, Jeremy Bentham addresses the issue of our treatment of animals with the following words: ‘the question is not, Can theyreason? nor, can theytalk? but, Can theysuffer?’ The point is well taken, for surely if animals suffer, they are legitimate objects of our moral concern. It is curious therefore, given the current interest in the moral status of animals, that Bentham's question has been assumed to be merely rhetorical. No-one has seriously (...) examined the claim, central to arguments for animal liberation and animal rights, that animals actually feel pain. Peter Singer'sAnimal Liberationis perhaps typical in this regard. His treatment of the issue covers a scant seven pages, after which he summarily announces that ‘there are no good reasons, scientific or philosophical, for denying that animals feel pain’. In this paper I shall suggest that the issue of animal pain is not so easily dispensed with, and that the evidence brought forward to demonstrate that animals feel pain is far from conclusive. (shrink)

A consideration of some of the most common questions about animal minds.Do birds have feelings? Can fish feel pain? Could a honeybee be anxious? For centuries, the question of whether or not animals are conscious like humans has prompted debates among philosophers and scientists. While most people gladly accept that complex mammals - such as dogs - share emotions and experiences with us, the matter of simpler creatures is much less clear. Meanwhile, the advent of the digital age and artificial (...) intelligence has created an added dimension to questions about non-human consciousness. In Tense Bees and Shell-Shocked Crabs, Michael Tye offers answers to some of today's most pressing questions about nonhuman consciousness. Blending the latest research about animal sensation with theories about the nature of consciousness, Tye develops a methodology for addressing the mysteries of the animal mind. Without endorsing any specific theory on the nature of consciousness, Tye tackles issues such as the animal experience of pain and fear, and the role of brain anatomy in determining consciousness. He then turns his attention to the artificial realm, considering whether complex robots could ever be considered conscious. Tye concludes with a discussion of how, if we consider animals conscious, this might impact our ethical obligations to them. From insects to crabs, fish to birds, Tense Bees and Shell-Shocked Crabs offers an insightful exploration of the ways in which animals relate to the world. Tense Bees and Shell-Shocked Crabs will appeal to students and scholars of philosophy and neuroscience, as well as general readers with an interest in animal and environmental ethics. (shrink)

The modern materialist approach to life has conspicuously failed to explain such central mind-related features of our world as consciousness, intentionality, meaning, and value. This failure to account for something so integral to nature as mind, argues philosopher Thomas Nagel, is a major problem, threatening to unravel the entire naturalistic world picture, extending to biology, evolutionary theory, and cosmology. Since minds are features of biological systems that have developed through evolution, the standard materialist version of evolutionary biology is fundamentally incomplete. (...) And the cosmological history that led to the origin of life and the coming into existence of the conditions for evolution cannot be a merely materialist history, either. An adequate conception of nature would have to explain the appearance in the universe of materially irreducible conscious minds, as such. Nagel's skepticism is not based on religious belief or on a belief in any definite alternative. In Mind and Cosmos, he does suggest that if the materialist account is wrong, then principles of a different kind may also be at work in the history of nature, principles of the growth of order that are in their logical form teleological rather than mechanistic. In spite of the great achievements of the physical sciences, reductive materialism is a world view ripe for displacement. Nagel shows that to recognize its limits is the first step in looking for alternatives, or at least in being open to their possibility. (shrink)

Do we have introspective access to our own thoughts? Peter Carruthers challenges the consensus that we do: he argues that access to our own thoughts is always interpretive, grounded in perceptual awareness and sensory imagery. He proposes a bold new theory of self-knowledge, with radical implications for understanding of consciousness and agency.

Feelings and experiences vary widely. For example, I run my fingers over sandpaper, smell a skunk, feel a sharp pain in my finger, seem to see bright purple, become extremely angry. In each of these cases, I am the subject of a mental state with a very distinctive subjective character. There is something it is like for me to undergo each state, some phenomenology that it has. Philosophers often use the term ‘qualia’ (singular ‘quale’) to refer to the introspectively accessible, (...) phenomenal aspects of our mental lives. In this standard, broad sense of the term, it is difficult to deny that there are qualia. Disagreement typically centers on which mental states have qualia, whether qualia are intrinsic qualities of their bearers, and how qualia relate to the physical world both inside and outside the head. The status of qualia is hotly debated in philosophy largely because it is central to a proper understanding of the nature of consciousness. Qualia are at the very heart of the mindbody problem. (shrink)

In this article, I explore the possibility of plant subjective awareness within the conceptual framework of Plant Neurobiology -- an emerging discipline that aims to unearth the way plants perceive and act purposefully. I shall argue that plants lack none of the functional structures that are supposedly needed, and so we have no scientific reason to exclude the possibility that they have evolved different structures that underlie their own subjective experiences.

_TABLE OF CONTENTS:_ Translator's Introduction Introduction by Genevieve Rodis-Lewis _The Passions of the Sou_l: Preface PART I: About the Passions in General, and Incidentally about the Entire Nature of Man PART II: About the Number and Order of the Passions, and the Explanation of the Six Primitives PART III: About the Particular Passions Lexicon: Index to Lexicon Bibliography Index Index Locorum.

Polarity is an inherent feature of almost all prokaryotic and eukaryotic cells. In most eukaryotic cells, growth polarity is due to the assembly of actin‐based growing domains at particular locations on the cell periphery. A contrasting scenario is that growth polarity results from the establishment of non‐growing domains, which are actively maintained at opposite end‐poles of the cell. This latter mode of growth is common in rod‐shaped bacteria and, surprisingly, also in the majority of plant cells, which elongate along the (...) apical–basal axes of plant organs. The available data indicate that the non‐growing end‐pole domains of plant cells are sites of intense endocytosis and recycling. These actin‐enriched end‐poles serve also as signaling platforms, allowing bidirectional exchange of diverse signals along the supracellular domains of longitudinal cell files. It is proposed that these actively remodeled end‐poles of elongating plant cells remotely resemble neuronal synapses. BioEssays 25:569–576, 2003. © 2003 Wiley Periodicals, Inc. (shrink)