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  1. The unreliability of naive introspection.Eric Schwitzgebel - 2006 - Philosophical Review 117 (2):245-273.
    We are prone to gross error, even in favorable circumstances of extended reflection, about our own ongoing conscious experience, our current phenomenology. Even in this apparently privileged domain, our self-knowledge is faulty and untrustworthy. We are not simply fallible at the margins but broadly inept. Examples highlighted in this essay include: emotional experience (for example, is it entirely bodily; does joy have a common, distinctive phenomenological core?), peripheral vision (how broad and stable is the region of visual clarity?), and the (...)
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  • (1 other version)Consciousness, color, and content.Michael Tye - 2003 - Philosophical Studies 113 (3):233-235.
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  • Self-representationalism and phenomenology.Uriah Kriegel - 2009 - Philosophical Studies 143 (3):357-381.
    To a first approximation, self-representationalism is the view that a mental state M is phenomenally conscious just in case M represents itself in the appropriate way. Proponents of self-representationalism seem to think that the phenomenology of ordinary conscious experience is on their side, but opponents seem to think the opposite. In this paper, I consider the phenomenological merits and demerits of self-representationalism. I argue that there is phenomenological evidence in favor of self-representationalism, and rather more confidently, that there is no (...)
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  • (1 other version)The division of phenomenal labor: A problem for representationalist theories of consciousness.Karen Neander - 1998 - Philosophical Perspectives 12:411-34.
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  • (4 other versions)The intrinsic quality of experience.Gilbert Harman - 1990 - Philosophical Perspectives 4:31-52.
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  • Aristotle on consciousness.Victor Caston - 2002 - Mind 111 (444):751-815.
    Aristotle's discussion of perceiving that we perceive has points of contact with two contemporary debates about consciousness: the first over whether consciousness is an intrinsic feature of mental states or a higher-order thought or perception; the second concerning the qualitative nature of experience. In both cases, Aristotle's views cut down the middle of an apparent dichotomy, in a way that does justice to each set of intuitions, while avoiding their attendant difficulties. With regard to the first issue?the primary focus of (...)
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  • (3 other versions)The same-order monitoring theory of consciousness.Uriah Kriegel - 2006 - In Uriah Kriegel & Kenneth Williford (eds.), Self-Representational Approaches to Consciousness. MIT Press. pp. 143--170.
    One of the promising approaches to the problem of consciousness has been the Higher-Order Monitoring Theory of Consciousness. According to the Higher-Order Monitoring Theory, a mental state M of a subject S is conscious iff S has another mental state, M*, such that M* is an appropriate representation of M. Recently, several philosophers have developed a Higher-Order Monitoring theory with a twist. The twist is that M and M* are construed as entertaining some kind of constitutive relation, rather than being (...)
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  • (1 other version)A theory of consciousness.David M. Rosenthal - 1997 - In Ned Block, Owen Flanagan & Guven Guzeldere (eds.), The Nature of Consciousness: Philosophical Debates. MIT Press.
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  • Critical Notice.Michael Tye - 2000 - Philosophy and Phenomenological Research 68 (1):245-247.
    In 1995, in my book, Ten Problems of Consciousness, I proposed a version of the theory of phenomenal consciousness now known as representationalism. The present book, in part, consists of a further development of that theory along with replies to common objections. It is also concerned with two prominent challenges for any reductive theory of consciousness: the explanatory gap and the knowledge argument. In addition, it connects representationalism with two more general issues: the nature of color and the location of (...)
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  • A simple argument for a higher-order representation theory of consciousness.William G. Lycan - 2001 - Analysis 61 (1):3-4.
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  • The higher order approach to consciousness is defunct.Ned Block - 2011 - Analysis 71 (3):419 - 431.
    The higher order approach to consciousness attempts to build a theory of consciousness from the insight that a conscious state is one that the subject is conscious of. There is a well-known objection1 to the higher order approach, a version of which is fatal. Proponents of the higher order approach have realized that the objection is significant. They have dealt with it via what David Rosenthal calls a “retreat” (2005b, p. 179) but that retreat fails to solve the problem.
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  • Blindsight and philosophy.Gerald Vision - 1998 - Philosophical Psychology 11 (2):137-59.
    The evidence of blindsight is occasionally used to argue that we can see things, and thus have perceptual belief, without the distinctive visual awareness accompanying normal sight; thereby displacing phenomenality as a component of the concept of vision. I maintain that arguments to this end typically rely on misconceptions about blindsight and almost always ignore associated visual (or visuomotor) pathologies relevant to the lessons of such cases. More specifically, I conclude, first, that the phenomena very likely do not result from (...)
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  • Some like it HOT: Consciousness and higher-order thoughts.Alex Byrne - 1997 - Philosophical Studies 86 (2):103-29.
    Consciousness is the subject of many metaphors, and one of the most hardy perennials compares consciousness to a spotlight, illuminating certain mental goings-on, while leaving others to do their work in the dark. One way of elaborating the spotlight metaphor is this: mental events are loaded on to one end of a conveyer belt by the senses, and move with the belt.
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  • How many kinds of consciousness?David M. Rosenthal - 2002 - Consciousness and Cognition 11 (4):653-665.
    Ned BlockÕs influential distinction between phenomenal and access consciousness has become a staple of current discussions of consciousness. It is not often noted, however, that his distinction tacitly embodies unargued theoretical assumptions that favor some theoretical treatments at the expense of others. This is equally so for his less widely discussed distinction between phenomenal consciousness and what he calls reflexive consciousness. I argue that the distinction between phenomenal and access consciousness, as Block draws it, is untenable. Though mental states that (...)
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  • Brentano on inner consciousness.Mark Textor - 2006 - Dialectica 60 (4):411-432.
    I offer a reconstruction of Brentano's view of inner consciousness and show how Brentano prevented a regress of higher-order mental acts.
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  • Begging the question: a reply to Lycan.Robert W. Lurz - 2001 - Analysis 61 (4):313-318.
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  • Blindsight in debates about qualia.Jason Holt - 1999 - Journal of Consciousness Studies 6 (5):54-71.
    Blindsight is a hot topic in philosophy, especially in discussions of consciousness. Here I critically examine various attempts to bring blindsight to bear on debates about qualia -- the raw constituents of consciousness. I argue that blindsight does not unequivocally support any particular theory of qualia. It does, however, vindicate the view that there are qualia, despite arguments -- most notably by Daniel Dennett -- to the contrary.
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  • Brentano on the dual relation of the mental.Mark Textor - 2013 - Phenomenology and the Cognitive Sciences 12 (3):465-483.
    Brentano held that every mental phenomenon has an object and is conscious (the dual relation thesis). The dual relation thesis faces a number of well-known problems. The paper explores how Brentano tried to overcome these problems. In considering Brentano's responses, the paper sheds light on Brentano's theory of judgement that underpins his philosophy of mind.
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  • The causal theory of the mind.David M. Armstrong - 1980 - In David Malet Armstrong (ed.), The Nature of Mind and Other Essays. Ithaca, N.Y.: University of Queensland Press.
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  • (1 other version)The Division of Phenomenal Labor: A Problem for Representational Theories of Consciousness.Karen Neander - 1998 - Noûs 32 (S12):411-434.
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  • D. M. Armstrong, A Materialist Theory of the Mind[REVIEW]Alvin I. Goldman - 1969 - Journal of Philosophy 66 (22):812-818.
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  • Sensory qualities, consciousness, and perception.David M. Rosenthal - 2005 - In Consciousness and Mind. New York: Oxford University Press UK. pp. 175-226.
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  • (3 other versions)The same-order monitoring theory of consciousness.Uriah Kriegel - 2006 - In Uriah Kriegel & Kenneth Williford (eds.), Self-Representational Approaches to Consciousness. MIT Press. pp. 143--170.
    One of the promising approaches to the problem of consciousness has been the Higher-Order Monitoring Theory of Consciousness. According to the Higher-Order Monitoring Theory, a mental state M of a subject S is conscious iff S has another mental state, M*, such that M* is an appropriate representation of M. Recently, several philosophers have developed a Higher-Order Monitoring theory with a twist. The twist is that M and M* are construed as entertaining some kind of constitutive relation, rather than being (...)
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