Do we think in natural language? Or is language only for communication? Much recent work in philosophy and cognitive science assumes the latter. In contrast, Peter Carruthers argues that much of human conscious thinking is conducted in the medium of natural language sentences. However, this does not commit him to any sort of Whorfian linguistic relativism, and the view is developed within a framework that is broadly nativist and modularist. His study will be essential reading for all those interested in (...) the nature and significance of natural language, whether they come from philosophy, psychology or linguistics. (shrink)

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There is no problem more paradigmatically philosophical than the mind-body problem. Nevertheless, I will argue that the problem is empirical. I am not even suggesting that conceptual analysis of the various mind-body theories be abandoned – just as I could not suggest it be abandoned for theories in physics or biology. But unlike the question, ‘Is every even number greater than 2 equal to the sum of two primes?’ the mind-body problem cannot be solved a priori, by analysis alone; though (...) I will not argue this thesis here, it is nearly obvious, since purported solutions must make matter of fact claims, heavy with existential import, about the real world. By contrast, an investigation of the sensitivity of the mind-body problem to empirical evidence will show that purported solutions to the problem are empirically testable, to a degree consistent with philosophy giving a clarified mind-body problem to the sciences. I offer the bold outlines of such an investigation here. (shrink)

Thomas Nagel's criterion for an acceptable theory of conscious awareness, that it address the question of “what it is like” to be a conscious subject has been misunderstood in the light of an implicit act/object model of conscious awareness. Kant's account of conscious experience is an adverbial theory precisely in the sense that it avoids such an act/object interpretation. An “objectualist” and an “actualist” construal of views of conscious awareness are contrasted. The idea of an adverbial theory of conscious experience (...) is further developed by examining recent re-interpretations of Brentano as an adverbial theorist (Thomasson) or as an identity theorist (Hossack). Identity theory is independently criticized as a free standing account of consciousness. Kant's adverbial view is further developed and extended to an account of self-ascription and self-knowledge. (shrink)

Phenomenal consciousness, what it is like to have or undergo an experience, is typically understood as an empirical item – an actual or possible object of consciousness. Accordingly, the problem posed by phenomenal consciousness for materialist accounts of the mind is usually understood as an empirical problem: a problem of showing how one sort of empirical item – a conscious state – is produced or constituted by another – a neural process. The development of this problem, therefore, has usually consisted (...) in the articulation of an intuition: no matter how much we know about the brain, this will not allow us to see how it produces or constitutes phenomenal consciousness. Developing a theme first explored by Kant, and then later by Sartre, this paper argues that the real problem posed by phenomenal consciousness is quite different. Consciousness, it will be argued, is not an empirical but a transcendental feature of the world. That is, what it is like to have an experience is not something of which we are aware in the having of that experience, but an item in virtue of which the genuine (non-phenomenal) objects of our consciousness are revealed as being the way they are. Phenomenal consciousness, that is, is not an empirical object of awareness but a transcendental condition of the possibility of there being empirical objects of awareness. (shrink)

Most analyses of our mental states in analytical philosophy rest on a particular conception of experience, which we can call the nominalist conception. Absent from this conception is what is traditionally called the inner experience of mental states. Any attempt to describe this inner experience inevitably comes into conflict with the nominalist conception of experience. I believe both that the nominalist conception is the right conception of experience, and that there is inner experience of mental states. Hence I see a (...) problem. It is this problem which I will develop in what follows. (shrink)

The subjectivity of consciousness is widely regarded as a major stumbling block for materialist theories of mind. In this paper I show how Kripkean arguments against identity theories (Kripke, 1972), and in particular a Kripkean argument against qualia-material property identity developed by Frank Jackson (1980) are a way of highlighting this problem. (And such arguments are not the quasi-historical curiosities they are sometimes pictured as being, because problems confronting functionalism have led to a modest revival of identity theory.) As such, (...) Kripkean arguments are akin to recent discussions of subjectivity by Thomas Nagel (1965, 1974, 1979) and Frank Jackson (1982). I then consider some recent attempts to refute Kripkean arguments or otherwise show that subjectivity is not an insurmountable problem for identity theory. The most promising attempt is one that I myself develop, based on some ideas by Keith Gunderson (1970). But I contend that even it, let alone any of the others, is not without problems. Thus, tentatively, Kripkean arguments against property identity succeed. (shrink)

The subjectivity of consciousness is widely regarded as a major stumbling block for materialist theories of mind. In this paper I show how Kripkean arguments against identity theories (Kripke, 1972), and in particular a Kripkean argument against qualia-material property identity developed by Frank Jackson (1980) are a way of highlighting this problem. (And such arguments are not the quasi-historical curiosities they are sometimes pictured as being, because problems confronting functionalism have led to a modest revival of identity theory.) As such, (...) Kripkean arguments are akin to recent discussions of subjectivity by Thomas Nagel (1965, 1974, 1979) and Frank Jackson (1982). I then consider some recent attempts to refute Kripkean arguments or otherwise show that subjectivity is not an insurmountable problem for identity theory. The most promising attempt is one that I myself develop, based on some ideas by Keith Gunderson (1970). But I contend that even it, let alone any of the others, is not without problems. Thus, tentatively, Kripkean arguments against property identity succeed. (shrink)

The article introduces two kinds of belief-phenomenal belief and nonphenomenal belief---about color experiences and examines under what conditions the distinction can be extended to belief about other kinds of mental states. A thesis of the paper is that the so-called Knowledge Argument should not be formulated---as usual---using the locution of ‘knowing what it’s like’ but instead using the concept of phenomenal belief and explains why ‘knowing what it's like’ does not serve the purposes of those who wish to defend the (...) Knowledge Argument. The article distinguishes two rival accounts of the phenomenal/nonphenomenal distinction and explains how the result of the Knowledge Argument depends upon which of these accounts one wishes to accept. (shrink)

Consciousness lacks extension and other spatial properties. But how can this be, if it arises from matter in space? The paper argues that this conundrum can only be solved by recognizing that our current conception of space is fundamentally inadequate. However, no other conception is available to us.

This paper starts with one of Chalmers’ basic points: first-hand experience is an irreducible field of phenomena. I claim there is no ‘theoretical fix’ or ‘extra ingredient’ in nature that can possibly bridge this gap. Instead, the field of conscious phenomena requires a rigorous method and an explicit pragmatics for its exploration and analysis. My proposed approach, inspired by the style of inquiry of phenomenology, I have called neurophenomenology. It seeks articulations by mutual constraints between phenomena present in experience and (...) the correlative field of phenomena established by the cognitive sciences. It needs to expand into a widening research community in which the method is cultivated further. (shrink)

This paper considers the so-called explanatory gap between brain activity and conscious experience. A number of different, though closely related, explanatory gaps are distinguished and a monistic account of conscious experience, a version of Herbert Feigl’s “twofold-access theory,” is advocated as a solution to the problems they are taken to pose for physicalist accounts of mind. Although twofold-access theory is a version of the mind-body identity thesis, it in no way “eliminates” conscious experience; rather, it provides a parsimonious and explanatorily (...) fruitful theory of the consciousness-body relation which faithfully preserves the nature of conscious experience while going quite far in “bridging” the various explanatory gaps distinguished below. (shrink)

Thomas Nagel contends that facts regarding the qualitative character of conscious experience can be grasped from only a single point of view. This feature, he claims, is what renders conscious experience subjective in character, and it is what makes facts about the qualitative experience subjective facts. While much has been written regarding the ontological implications of the ‘point of view account’ relatively Iittle has been said on whether the account itself successfully defines the subjectivity of the mental. In this paper, (...) I show that considerations of what can be grasped from only a single point of view provide neither necessary nor sufficient conditions for subjective experience. (shrink)

The Alligator's Child was full of 'satiable curtiosity. One day while rummaging in a trunk in the lumber room he came across a photograph of his father wearing an aardvark uniform and standing by a large ant hill. All excitement, he rushed to his father and breathlessly said, ‘Father, I didn't know that you had been an aardvark! What is it like to be an aardvark?’.

In this article, which is fourth in a series of six articles, I address the fourth concept of consciousness that the Oxford English Dictionary defines in its six main entries under the word consciousness. I first introduce this fourth concept, the concept of consciousness4. by identifying the previous three OED concepts of consciousness, which I have already discussed in this series of articles, and by indicating how that to which we make reference, respectively, by means of those three concepts is (...) related to the referents of the concept of consciousness4. I then address the latter concept more directly by pursuing for the remainder of the article where the OED's fourm entry leads. Among other things, I am led to consider two competing accounts of consciousness4 that figure prominently in the OED entry, namely the intrinsic, self-intimational account of William Hamilton and the inner-eye, perceptionlike account of John Locke. Both kinds of account are very much with us today. (shrink)

Currently in psychology, after a long hiatus, there exists an accelerating interest in the nature and character of consciousness. As might be expected at this early point in our return to consciousness, much of the relevant discussion among psychologists proceeds at the commonsense level of understanding. However, some psychologies are already moving beyond ordinary thought, and providing one or more technical concepts of consciousness. Such psychologies may be useful in improving psychologists' conceptual grasp of the referents of our ordinary concepts (...) of consciousness. Among the ordinary concepts of consciousness, probably the most basic one is the concept of consciousness3. Among the psychologies that could be helpful is the influential ecological approach developed by James J. Gibson. This article is propaedeutic to putting Gibson's technical concept of awareness to work in improving the concept of consciousness3. First, features of the latter concept are identified; and then, with this concept firmly in mind, Gibson's concept of awareness, mainly its perceptual application, is made explicit and discussed with regard to a number of its important features. In both these ways, and others to follow based on the same materials, I hope to contribute to the conceptual sophistication of psychologists as they again seek to address the topic of consciousness. (shrink)

The visual brain consists of several parallel, functionally specialized processing systems, each having several stages (nodes) which terminate their tasks at different times; consequently, simultaneously presented attributes are perceived at the same time if processed at the same node and at different times if processed by different nodes. Clinical evidence shows that these processing systems can act fairly autonomously. Damage restricted to one system compromises specifically the perception of the attribute that that system is specialized for; damage to a given (...) node of a processing system that leaves earlier nodes intact results in a degraded perceptual capacity for the relevant attribute, which is directly related to the physiological capacities of the cells left intact by the damage. By contrast, a system that is spared when all others are damaged can function more or less normally. Moreover, internally created visual percepts-illusions, afterimages, imagery, and hallucinations-activate specifically the nodes specialized for the attribute perceived. Finally, anatomical evidence shows that there is no final integrator station in the brain, one which receives input from all visual areas; instead, each node has multiple outputs and no node is recipient only. Taken together, the above evidence leads us to propose that each node of a processing-perceptual system creates its own microconsciousness. We propose that, if any binding occurs to give us our integrated image of the visual world, it must be a binding between microconsciousnesses generated at different nodes. Since any two microconsciousnesses generated at any two nodes can be bound together, perceptual integration is not hierarchical, but parallel and postconscious. By contrast, the neural machinery conferring properties on those cells whose activity has a conscious correlate is hierarchical, and we refer to it as generative binding, to distinguish it from the binding that might occur between the microconsciousnesses. (shrink)

This paper proposes a subjectivist approach to color within the framework of an externalist form of representationalism about phenomenal consciousness. Motivations are presented for accepting both representationalism and color subjectivism, and an argument is offered against the case made by Michael Tye on behalf of the claim that colors are objective, physical properties of objects. In the face of the considerable difficulties associated with finding a workable realist theory of color, the alternative account of color experience set out, projectivist representationalism, (...) claims that the color properties we encounter in experience exist only in the representational contents of our experiences. Color experiences are caused by the physical structure of objects, but objects are never actually colored and color experiences systematically misrepresent objects as colored. However, despite being an error theory of color, projectivist representationalism does not do violence to our everyday use and understanding of color concepts and terms, nor does it undermine the role of color experience in aiding the perceiving subject in navigating through the world. (shrink)

Excitation at widely dispersed loci in the cerebral cortex may represent a neural correlate of consciousness. Accordingly, each unique combination of excited neurons would determine the content of a conscious moment. This conceptualization would be strengthened if we could identify what orchestrates the various combinations of excited neurons. In the present paper, cholinergic afferents to the cerebral cortex are hypothesized to enhance activity at specific cortical circuits and determine the content of a conscious moment by activating certain combinations of postsynaptic (...) sites in select cortical modules. It is proposed that these selections are enabled by learning-related restructuring that simultaneously adjusts the cytoskeletal matrix at specific constellations of postsynaptic sites giving all a similar geometry. The underlying mechanism of conscious awareness hypothetically involves cholinergic mediation of linkages between microtubules and microtubule-associated protein-2 . The first reason for proposing this mechanism is that previous studies indicate cognitive-related changes in MAP-2 occur in cholinoceptive cells within discrete cortical modules. These cortical modules are found throughout the cerebral cortex, measure 1–2 mm2, and contain approximately 103–104cholinoceptive cells that are enriched with MAP-2. The subsectors of the hippocampus may function similarly to cortical modules. The second reason for proposing the current mechanism is that the MAP-2 rich cells throughout the cerebral cortex correspond almost exactly with the cortical cells containing muscarinic receptors. Many of these cholinoceptive, MAP-2 rich cells are large pyramidal cell types, but some are also small pyramidal cells and nonpyramidal types. The third reason for proposing the current mechanism is that cholinergic afferents are module-specific; cholinergic axons terminate wholly within individual cortical modules. The cholinergic afferents may be unique in this regard. Finally, the tapering apical dendrites of pyramidal cells are proposed as primary sites for cholinergic mediation of linkages between MAP-2 and microtubules because especially high amounts of MAP-2 are found here. Also, the possibility is raised that muscarinic actions on MAP-2 could modulate microtubular coherence and self-collapse, phenomena that have been suggested to underlie consciousness. (shrink)

The paper discusses the utility of the notion of consciousness for the behavioural and brain sciences. It describes four distinctively different senses of 'conscious', and argues that to cope with the heterogeneous phenomena loosely indicated thereby, these sciences not only do not but should not discuss them in terms of 'consciousness'. It is thus suggested that 'the problem' allegedly posed to scientists by consciousness is unreal; one need neither adopt a realist stance with respect to it, nor include the term (...) and its cognates in the sciences' conceptual apparatus. The paper briefly examines Nagel's [1974] article, since this presents the strongest counter to the thesis proposed. (shrink)