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Consciousness is a mongrel concept: there are a number of very different "consciousnesses." Phenomenal consciousness is experience; the phenomenally conscious aspect of a state is what it is like to be in that state. The mark of access-consciousness, by contrast, is availability for use in reasoning and rationally guiding speech and action. These concepts are often partly or totally conflated, with bad results. This target article uses as an example a form of reasoning about a function of "consciousness" based on (...) |
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The distinction between occurrent and non-occurrent mental states is frequently appealed to by contemporary philosophers, but it has never been explicated in any significant detail. In the literature, two accounts of the distinction are commonly presupposed. One is that occurrent states are conscious states. The other is that non-occurrent states are dispositional states, and thus that occurrent states are manifestations of dispositions. I argue that neither of these accounts is adequate, and therefore that another account is needed. I propose that (...) |
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In 1956 U. T. Place proposed that consciousness is a brain process. More attention should be paid to his word ‘process’. There is near-universal agreement that experiences are processive—as witnessed in the platitude that experiences are occurrent states. The abandonment of talk of brain processes has benefited functionalism, because a functional state, as it is usually conceived, cannot be a process. This point is dimly recognized in a well-known but little-discussed argument that conscious experiences cannot be functional states because the (...) |
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In the philosophical literature on mental states, the paradigmatic examples of mental states are beliefs, desires, intentions, and phenomenal states such as being in pain. The corresponding list in the psychological literature on mental state attribution includes one further member: the state of knowledge. This article examines the reasons why developmental, comparative and social psychologists have classified knowledge as a mental state, while most recent philosophers--with the notable exception of Timothy Williamson-- have not. The disagreement is traced back to a (...) |
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[Sydney Shoemaker] A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should (contrary to the view) share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the properties (...) |
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[Sydney Shoemaker] A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the properties ascribed by these predicates, (...) |
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The paper is concerned with how neo-Lockean accounts of personal identity should respond to the challenge of animalist accounts. Neo-Lockean accounts that hold that persons can change bodies via brain transplants or cerebrum transplants are committed to the prima facie counterintuitive denial that a person is an (biologically individuated) animal. This counterintuitiveness can be defused by holding that a person is biological animal (on neo-Lockean views) if the “is” is the “is” of constitution rather than the “is” of identity, and (...) |
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A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should (contrary to the view) share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the properties ascribed by (...) |
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A broad range of evidence regarding the functional organization of the vertebrate brain – spanning from comparative neurology to experimental psychology and neurophysiology to clinical data – is reviewed for its bearing on conceptions of the neural organization of consciousness. A novel principle relating target selection, action selection, and motivation to one another, as a means to optimize integration for action in real time, is introduced. With its help, the principal macrosystems of the vertebrate brain can be seen to form (...) |
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Fifty years have passed since brain death was first proposed as a criterion of death. Its advocates believe that with the destruction of the brain, integrated functioning ceases irreversibly, somatic unity dissolves, and the organism turns into a corpse. In this article, I put forward two objections against this assertion. First, I draw parallels between brain death and other pathological conditions and argue that whenever one regards the absence or the artificial replacement of a certain function in these pathological conditions (...) |
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When an individual is comatose while parts of her brain remain functional, the question arises as to whether any mental characteristics are still associated with this brain, that is, whether the person still exists. Settling this uncertainty requires that one becomes clear about two issues: the type of functional loss that is associated with the respective profile of brain damage and the persistence conditions of persons. Medical case studies can answer the former question, but they are not concerned with the (...) |
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The dominant conception of brain death as the death of the whole brain constitutes an unstable compromise between the view that a person ceases to exist when she irreversibly loses the capacity for consciousness and the view that a human organism dies only when it ceases to function in an integrated way. I argue that no single criterion of death captures the importance we attribute both to the loss of the capacity for consciousness and to the loss of functioning of (...) |
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My thesis is: Consciousness is a being such that in its being the being of other being is known. To be conscious is to be in a state of knowingness. The essence of consciousness is knowledge. |
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Recently, brain imaging has provided controversial evidence of persisting awareness in some people whose brains are so severely injured that consciousness is minimal or absent, but in whom prolongation of life depends on the provision of continuing medical care. The clinicians understanding of the persistent vegetative state is briefly outlined and the evidence provided by brain imaging of awareness in this condition is reviewed. Information regarding consciousness in progressive acquired dementias are considered in the context of management of these conditions. (...) |
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