A Bayesian mind is, at its core, a rational mind. Bayesianism is thus well-suited to predict and explain mental processes that best exemplify our ability to be rational. However, evidence from belief acquisition and change appears to show that we do not acquire and update information in a Bayesian way. Instead, the principles of belief acquisition and updating seem grounded in maintaining a psychological immune system rather than in approximating a Bayesian processor.

Dispositionalism about belief has had a recent resurgence. In this paper we critically evaluate a popular dispositionalist program pursued by Eric Schwitzgebel. Then we present an alternative: a psychofunctional, representational theory of belief. This theory of belief has two main pillars: that beliefs are relations to structured mental representations, and that the relations are determined by the generalizations under which beliefs are acquired, stored, and changed. We end by describing some of the generalizations regarding belief acquisition, storage, and change.

ABSTRACTThis paper provides a naturalistic account of inference. We posit that the core of inference is constituted by bare inferential transitions, transitions between discursive mental representations guided by rules built into the architecture of cognitive systems. In further developing the concept of BITs, we provide an account of what Boghossian [2014] calls ‘taking’—that is, the appreciation of the rule that guides an inferential transition. We argue that BITs are sufficient for implicit taking, and then, to analyse explicit taking, we posit (...) rich inferential transitions, which are transitions that the subject is disposed to endorse. (shrink)

Does perceptual consciousness require cognitive access? Ned Block argues that it does not. Central to his case are visual memory experiments that employ post-stimulus cueing—in particular, Sperling's classic partial report studies, change-detection work by Lamme and colleagues, and a recent paper by Bronfman and colleagues that exploits our perception of ‘gist’ properties. We argue contra Block that these experiments do not support his claim. Our reinterpretations differ from previous critics' in challenging as well a longstanding and common view of visual (...) memory as involving declining capacity across a series of stores. We conclude by discussing the relation of probabilistic perceptual representations and phenomenal consciousness. (shrink)

Consciousness and Mind presents David Rosenthal's influential work on the nature of consciousness. Central to that work is Rosenthal's higher-order-thought theory of consciousness, according to which a sensation, thought, or other mental state is conscious if one has a higher-order thought that one is in that state. The first four essays develop various aspects of that theory. The next three essays present Rosenthal's homomorphism theory of mental qualities and qualitative consciousness, and show how that theory fits with and helps sustain (...) the HOT theory. A crucial feature of homomorphism theory is that it individuates and taxonomizes mental qualities independently of the way we're conscious of them, and indeed independently of our being conscious of them at all. So the theory accommodates the qualitative character not only of conscious sensations and perceptions, but also of those which fall outside our stream of consciousness. Rosenthal argues that, because this account of mental qualities makes no appeal to consciousness, it enables us to dispel such traditional quandaries as the alleged conceivability of undetectable quality inversion, and to disarm various apparent obstacles to explaining qualitative consciousness and understanding its nature. Six further essays build on the HOT theory to explain various important features of consciousness, among them the complex connections that hold in humans between consciousness and speech, the self-interpretative aspect of consciousness, and the compelling sense we have that consciousness is unified. Two of the essays, one an extended treatment of homomorphism theory, appear here for the first time. There is also a substantive introduction, which draws out the connections between the essays and highlights their implications. (shrink)

Inquiry, Volume 57, Issue 1, Page 55-96, February 2014.

One of the most important issues concerning the foundations ofconscious perception centerson thequestion of whether perceptual consciousness is rich or sparse. The overflow argument uses a form of ‘iconic memory’ toarguethatperceptual consciousnessisricher (i.e.,has a higher capacity) than cognitive access: when observing a complex scene we are conscious of more than we can report or think about. Recently, the overflow argumenthas been challenged both empirically and conceptually. This paper reviews the controversy, arguing that proponents of sparse perception are committed to the (...) postulation of (i) a peculiar kind of generic conscious representation that has no independent rationale and (ii) an unmotivated form of unconscious representation that in some cases conflicts with what we know about unconscious representation. (shrink)

This article compares the three frameworks for theories of consciousness that are taken most seriously by neuroscientists, the view that consciousness is a biological state of the brain, the global workspace perspective and an account in terms of higher order states. The comparison features the “explanatory gap” (Nagel, 1974; Levine, 1983) the fact that we have no idea why the neural basis of an experience is the neural basis of that experience rather than another experience or no experience at all. (...) It is argued that the biological framework handles the explanatory gap better than the global workspace of higher order views. The article does not discuss quantum theories or “panpsychist” accounts according to which consciousness is a feature of the smallest particles of inorganic matter (Chalmers, 1996; Rosenberg, 2004). Nor does it discuss the “representationist” proposals (Tye, 2000; Byrne, 2001a) that are popular among philosophers but not neuroscientists. (shrink)

Amidst the many brain events evoked by a visual stimulus, which are specifically associated with conscious perception, and which merely reflect non-conscious processing? Several recent neuroimaging studies have contrasted conscious and non-conscious visual processing, but their results appear inconsistent. Some support a correlation of conscious perception with early occipital events, others with late parieto-frontal activity. Here we attempt to make sense of those dissenting results. On the basis of a minimal neuro-computational model, the global neuronal workspace hypothesis, we propose a (...) taxonomy which distinguishes between vigilance and access to conscious report, as well as between subliminal, preconscious and conscious processing. We suggest that these distinctions map onto different neural mechanisms, and that conscious perception is systematically associated with a sudden surge of parieto-frontal activity causing top-down amplification. (shrink)

Conscious experience is one of the most difficult and thorny problems in psychological science. Its study has been neglected for many years, either because it was thought to be too difficult, or because the relevant evidence was thought to be poor. Bernard Baars suggests a way to specify empirical constraints on a theory of consciousness by contrasting well-established conscious phenomena - such as stimulus representations known to be attended, perceptual, and informative - with closely comparable unconscious ones - such as (...) stimulus representations known to be preperceptual, unattended, or habituated. Adducing data to show that consciousness is associated with a kind of global workplace in the nervous system, and that several brain structures are known to behave in accordance with his theory, Baars helps to clarify many difficult problems. (shrink)

_This paper outlines the case for believing that we will have superhuman artificial intelligence_ _within the first third of the next century. It looks at different estimates of the processing power of_ _the human brain; how long it will take until computer hardware achieve a similar performance;_ _ways of creating the software through bottom-up approaches like the one used by biological_ _brains; how difficult it will be for neuroscience figure out enough about how brains work to_ _make this approach work; (...) and how fast we can expect superintelligence to be developed once_ _there is human-level artificial intelligence._. (shrink)

In this section, we will start with an influential attempt to define `intelligence', and then we will move to a consideration of how human intelligence is to be investigated on the machine model. The last part of the section will discuss the relation between the mental and the biological.

Preface 1 Introduction: The Persistence of the Attitudes 2 Individualism and Supervenience 3 Meaning Holism 4 Meaning and the World Order Epilogue Creation Myth Appendix Why There Still Has to be a Language of Thought Notes References Author Index.

The renowned philosopher Jerry Fodor, a leading figure in the study of the mind for more than twenty years, presents a strikingly original theory on the basic constituents of thought. He suggests that the heart of cognitive science is its theory of concepts, and that cognitive scientists have gone badly wrong in many areas because their assumptions about concepts have been mistaken. Fodor argues compellingly for an atomistic theory of concepts, deals out witty and pugnacious demolitions of rival theories, and (...) suggests that future work on human cognition should build upon new foundations. This lively, conversational, and superbly accessible book is the first volume in the Oxford Cognitive Science Series, where the best original work in this field will be presented to a broad readership. Concepts will fascinate anyone interested in contemporary work on mind and language. Cognitive science will never be the same again. (shrink)

Where does the mind stop and the rest of the world begin? The question invites two standard replies. Some accept the demarcations of skin and skull, and say that what is outside the body is outside the mind. Others are impressed by arguments suggesting that the meaning of our words "just ain't in the head", and hold that this externalism about meaning carries over into an externalism about mind. We propose to pursue a third position. We advocate a very different (...) sort of externalism: an _active externalism_, based on the active role of the environment in driving cognitive processes. (shrink)