Jonardon Ganeri presents a radically reoriented account of mind, to which attention is the key. It is attention, not self, that explains the experiential and normative situatedness of humans in the world. Ganeri draws together three disciplines: analytic philosophy and phenomenology, cognitive science and psychology, and Buddhist thought.

This chapter argues that attention is a distinctive mode of consciousness, which plays an essential functional role in making information accessible for use in the rational control of thought and action. The main line of argument can be stated quite simply. Attention is what makes information fully accessible for use in the rational control of thought and action. But what makes information fully accessible for use in the rational control of thought and action is a distinctive mode of (...) consciousness. Therefore, attention is a distinctive mode of consciousness. In a slogan: attention is rational-access consciousness. (shrink)

I argue that perceptual content is always affected by the allocation of one’s attention. Perception attributes determinable and determinate properties to the perceived scene. Attention makes (or tries to make) our perceptual attribution of properties more determinate. Hence, a change in our attention changes the determinacy of the properties attributed to the perceived scene.

According to commonsense psychology, one is conscious of everything that one pays attention to, but one does not pay attention to all the things that one is conscious of. Recent lines of research purport to show that commonsense is mistaken on both of these points: Mack and Rock (1998) tell us that attention is necessary for consciousness, while Kentridge and Heywood (2001) claim that consciousness is not necessary for attention. If these lines of research were successful (...) they would have important implications regarding the prospects of using attention research to inform us about consciousness. The present essay shows that these lines of research are not successful, and that the commonsense picture of the relationship between attention and consciousness can be. (shrink)

One sceptical rejoinder to those who claim that sensory perception is cognitively penetrable is to appeal to the involvement of attention. So, while a phenomenon might initially look like one where, say, a perceiver’s beliefs are influencing her visual experience, another interpretation is that because the perceiver believes and desires as she does, she consequently shifts her spatial attention so as to change what she senses visually. But, the sceptic will urge, this is an entirely familiar phenomenon, and (...) it hardly involves some special or theoretically important cognitive effect on sensory perception. Even supposing that the sceptic is correct about cases that are accurately described in this way, the rejoinder oversimplifies the possible roles that attention may play in mediating cognition and perception. This paper aims to identify these different roles, and by emphasis on empirical research on feature-based and object-based attention. What emerges is a plausible and well- evidenced mental schema that describes attention -mediated cognitive penetration. At the very least, the burden of proof is shifted to the sceptic, as he then must show that there are no mental phenomena involving attention in the more nuanced ways described here. One additional benefit of this analysis is that it illuminates various features of attention and its relation to both cognition and phenomenal consciousness. Therefore the analysis should be of interest to a broad range of theorists of the mind, and not just those invested in the cognitive penetration debate. (shrink)

The aim of this paper is to give a new account of the way we exercise our attention in some paradigmatic cases of aesthetic experience. I treat aesthetic experience as a specific kind of experience and like in the case of other kinds of experiences, attention plays an important role in determining its phenomenal character. I argue that an important feature of at least some of our aesthetic experiences is that we exercise our attention in a specific, (...) distributed, manner: our attention is focused on one perceptual object, but it is distributed among the various properties of this object. I argue that this way of exercising one’s attention is very different from the way we attend most of the time and it fits very well with some important features of paradigmatic examples of aesthetic experience. (shrink)

Joint attention customarily refers to the coordinated focus of attention between two or more individuals on a common object or event, where it is mutually “open” to all attenders that they are so engaged. We identify two broad approaches to analyse joint attention, one in terms of cognitive notions like common knowledge and common awareness, and one according to which joint attention is fundamentally a primitive phenomenon of sensory experience. John Campbell’s relational theory is a prominent (...) representative of the latter approach, and the main focus of this paper. We argue that Campbell’s theory is problematic for a variety of reasons, through which runs a common thread: most of the problems that the theory is faced with arise from the relational view of perception that he endorses, and, more generally, they suggest that perceptual experience is not sufficient for an analysis of joint attention. (shrink)

Can one pay attention to objects without being conscious of them? Some years ago there was evidence that had been taken to show that the answer is 'yes'. That evidence was inconclusive, but there is recent work that makes the case more compellingly: it now seems that it is indeed possible to pay attention to objects of which one is not conscious. This is bad news for theories in which the connection between attention and consciousness is taken (...) to be an essential one. It is good news for theories (including mine) in which the connection between attention and agency is taken to be essential. (shrink)

The aim of this paper is to develop and defend an Attentional View of bodily awareness, on which attention is necessary for bodily awareness. The original formulation of the Attentional View is due to Marcel Kinsbourne. First, I will show that the Attentional View of bodily awareness as formulated by Kinsbourne is superior to other accounts in the literature for characterizing the relationship between attention and bodily awareness. Kinsbourne’s account is the only account in the literature so far (...) which can accommodate key neurological diseases such as personal neglect. Second, when I consider Kinsbourne’s view in more detail, I will argue that Kinsbourne’s Attentional View faces problems because it is too reductive. Kinsbourne deviates from the standard taxonomy on which there is a body schema and a body image. Instead he reduces the body image to the neural representation of the body in the somatosensory cortex, the body schema and attentional shifts. I will present two challenges to Kinsbourne’s view which demonstrate that Kinsbourne’s reduction of the body image is unsuccessful. Finally, I will present a revised version of the Attentional View that is both empirically adequate and philosophically satisfactory. (shrink)

The role of conscious attention in language processing has been scarcely considered, despite the wide-spread assumption that verbal utterances manage to attract and manipulate the addressee’s attention. Here I claim that this assumption is to be understood not as a figure of speech but instead in terms of attentional processes proper. This hypothesis can explain a fact that has been noticed by supporters of Relevance Theory in pragmatics: the special role played by speaker-related information in utterance interpretation. I (...) argue that representation of the speaker in working memory reliably enhances the activation of speaker-related information and, consequently, the role it plays in determining the content of interpretations. (shrink)

In this paper I criticize theory-biased and overly individualist approaches to understanding others and introduce the PAIR account of joint attention as a pragmatic, affectively charged intentional relation. I argue that this relation obtains in virtue of intentional contents in the minds of the co-attenders, and – against the received understanding of intentional states as propositional attitudes – that we should recognize what I call “subject mode” and “position mode” intentional content. Based on findings from developmental psychology, I propose (...) that subject mode content represents the co-attenders as co-subjects, who are like them and who are at least disposed to act jointly with them. I conclude by arguing that in joint attention we experience and understand affective, actional and perceptual relations at a non-conceptual level prior to the differentiation of mind and body. (shrink)

We argue that recent empirical findings and theoretical models shed new light on the nature of attention. According to the resulting amplification view, attentional phenomena can be unified at the neural level as the consequence of the amplification of certain input signals of attention-independent perceptual computations. This way of identifying the core realizer of attention evades standard criticisms often raised against sub-personal accounts of attention. Moreover, this approach also reframes our thinking about the function of (...) class='Hi'>attention by shifting the focus from the function of selection to the function of amplification. (shrink)

This paper contrasts individual and collective listening to music, with particular regard to the expressive qualities of music. In the first half of the paper a general model of joint attention is introduced. According to this model, perceiving together modifies the intrinsic structure of the perceptual task, and encourages a convergence of responses to a greater or lesser degree. The model is then applied to music, looking first at the silent listening situation typical to the classical concert hall, and (...) second the noisy listening situation typical to rock or jazz concerts. (shrink)

In this paper, we investigate the role of intention and joint attention in joint actions. Depending on the shared intentions the agents have, we distinguish between joint path-goal actions and joint final-goal actions. We propose an instrumental account of basic joint action analogous to a concept of basic action and argue that intentional joint attention is a basic joint action. Furthermore, we discuss the functional role of intentional joint attention for successful cooperation in complex joint actions. Anika (...) Fiebich is PhD student in Philosophy at the Ruhr-University Bochum, Germany. Shaun Gallagher is Lilian and Morrie Moss Professor of Philosophy at the University of Memphis, USA. (shrink)

Intentional communication is perceptually based and about attentional objects. Three attention mechanisms are distinguished: scanning, attention attraction, and attention-focusing. Attention-focusing directs the subject towards attentional objects. Attention-focusing is goal-governed (controlled by stimulus) or goal-intended (under the control of the subject). Attentional objects are perceptually categorised functional entities that emerge in the interaction between subjects and environment. Joint attention allows for focusing on the same attentional object simultaneously (mutual object-focused attention), provided that the subjects (...) have focused on each other beforehand (subject-subject attention). It results in intentional communication if the subjects attend to each other as subjects (i) capable of attending, and (ii) attending in a goal-intended way. Intentional communication is fundamentally imperative and adapted to action. (shrink)

The topic of this paper is the complex interaction between attention, fixation, and one species of change blindness. The two main interpretations of the target phenomenon are the ‘blindness’ interpretation and the ‘inaccessibility’ interpretation. These correspond to the sparse view (Dennett 1991; Tye, 2007) and the rich view (Dretske 2007; Block, 2007a, 2007b) of visual consciousness respectively. Here I focus on the debate between Fred Dretske and Michael Tye. Section 1 describes the target phenomenon and the dialectics it entails. (...) Section 2 explains how attention and fixation weigh in these debates, and argues that Dretske’s hyper-rich view fails precisely because he overlooks certain effects of attention and fixation. Section 3 explains why Tye’s view is also unsatisfying, mainly because he misconceives the degree of access. Section 4 then puts forward the positive model covariance, which has it that the degree of cognitive access tracks the degree of phenomenology, and contrasts it with Block’s view on the Sperling iconic memory paradigm. The paper ends with a discussion of levels of seeing, which involve crowding, indexing, and other visual phenomena. Change ‘blindness’ is a set of phenomena that was discovered about two decades ago, yet an entirely satisfying understanding is still lacking. To move forward, a more detailed understanding of attention and fixation is called for. (shrink)

Commentary on Andy Clark's target article on predictive coding.

We discuss the rational role of highly inattentive experiences, and argue that they can provide rational support for beliefs.

In an intriguing but neglected passage in the Transcendental Deduction, Kant appears to link the synthetic activity of the understanding in experience with the phenomenon of attention (B156-7n). In this paper, we take up this hint, and draw upon Kant's remarks about attention in the Anthropology to shed light on the vexed question of what, exactly, the understanding's role in experience is for Kant. We argue that reading Kant's claims about synthesis in this light allows us to combine (...) two aspects of Kant's views that many commentators have thought are in tension with one another: on the one hand, Kant's apparent commitment to naïve realism about perception and, on the other, his apparent commitment to the necessity of synthetic activity by the understanding for any kind of cognitive contact with external objects. (shrink)

A response to Christof Koch and Naotsugu Tsuchiya's 'Attention and Consciousness: Two Distinct Brain Processes'.

Zenon Pylyshyn argues that cognitively driven attentional effects do not amount to cognitive penetration of early vision because such effects occur either before or after early vision. Critics object that in fact such effects occur at all levels of perceptual processing. We argue that Pylyshyn’s claim is correct—but not for the reason he emphasizes. Even if his critics are correct that attentional effects are not external to early vision, these effects do not satisfy Pylyshyn’s requirements that the effects be direct (...) and exhibit semantic coherence. In addition, we distinguish our defense from those found in recent work by Raftopoulos and by Firestone and Scholl, argue that attention should not be assimilated to expectation, and discuss alternative characterizations of cognitive penetrability, advocating a kind of pluralism. (shrink)

Iris Murdoch held that states of mind and character are of the first moral importance, and that attention to one's states of mind and character are a widespread source of moral failure. Maintaining both of these claims can lead to problems in the account of how one could become good. This paper explains the way in which Murdoch negotiated those problems, focusing, in particular on /The Sovereignty of Good/ and /The Nice and The Good/.

This book presents a comprehensive theoretical framework that explains both human consciousness and meanings through the working of attention. By arguing for a first-person approach to consciousness, this book offers a critical overview of the major theories and empirical findings on consciousness and attention, and exemplifies how one of the most difficult and fundamental conscious experiences to account for, that is, time, can be analyzed by adopting the kind of semantics developed within the presented theoretical framework: Attentional Semantics.

According to the influential thesis of attentional transparency, in having or reflecting on an ordinary visual experience, we can attend only outwards, to qualities the experience represents, never to intrinsic qualities of the experience itself, i.e., to “mental paint.” According to the competing view, attentional semitransparency, although we usually attend outwards, to qualities the experience represents, we can also attend inwards, to mental paint. So far, philosophers have debated this topic in strictly armchair means, especially phenomenological reflection. My aim in (...) this paper is to show how to design an experiment, using the change detection paradigm for studying visual working memory that, if yielding positive results, would support AS. The structure of the argument is as follows. In standard change detection tasks, which involve attention to qualities the experience represents, there exists a known object integration effect (Luck and Vogel in Nature 390(6657):279–281, 1997). I formulate a hypothesis I call “the turn-off hypothesis,” according to which this effect does not exist in change detection tasks where subjects are instructed to attend to mental paint. I argue that, given AS, we have some reason to expect the turn-off hypothesis to be true, but given AT, we do not. Consequently, the truth of the turn-off hypothesis would support AS. I further argue that one can straightforwardly test the turn-off hypothesis, taking the standard change detection paradigm and instructing participants to attend inwards. (shrink)

Wayne Wu argues that attention is necessary for action: since action requires a solution to the ‘Many–Many Problem’, and since only attention can solve the Many–Many Problem, attention is necessary for action. We question the first of these two steps and argue that it is based on an oversimplified distinction between actions and reflexes. We argue for a more complex typology of behaviours where one important category is action that does not require a solution to the Many–Many (...) Problem, and so does not require attention. (shrink)

Eleonore Stump has argued that the fulfilment of union between God and human beings requires a mode of relatedness that can be compared to joint attention, a phenomenon studied in contemporary experimental psychology. Stump’s account of union, however, is challenged by the fact that mother Teresa, despite her apparent manifestation of the love of God to others, herself experienced an interior ”dark night of the soul’ during which God seemed to be absent and to have rejected her completely. The (...) dark night of the soul poses a problem for Stump’s account, since, if anyone had a union of divine love with God, it would seem that mother Teresa did. Nevertheless, I argue that the isolation and abandonment of mother Teresa’s dark night are contrary to the conditions assumed to be required for joint attention with God. As an alternative to Stump’s account, I suggest that the dark night of the soul might be better understood by reference to a combination of joint attention and blindsight, according to which interpersonal closeness might be realized through a consistent pattern of external actions without, however, a direct awareness of one person by the other. (shrink)

Remembering that there’s a difference between intellectual and perceptual attention can help us avoid miscommunication due to meaning different things by the same terms, which has been a particular problem during the last hundred years or so of the study of attention. I demonstrate this through analyzing in depth one such miscommunication that occurred in a philosophical criticism of the influential psychological text, Inattentional Blindness. But after making the distinction between perceptual attention and intellectual attention, and (...) after making an effort to keep this distinction in mind, we are still faced with the problem of specifying what makes intellectual attention distinct from perceptual attention. In the second half of this article, I discuss the range of proposals about how to understand intellectual attention that are present in the literature, and the problems with them. I do this with the aim of stimulating further discussion about how best to conceptualize intellectual attention, although I do not settle that further question within this paper. (shrink)

I argued in Nanay 2010 that we cannot characterize perceptual content without reference to attention. Here, I defend this account from three objections raised by Jagnow 2011. This mainly takes the form of clarifying some details not sufficiently elaborated in the original article and dispelling some potential misunderstandings.

I argue that a study of the Nicomachean Ethics and of the Parva Naturalia shows that Aristotle had a notion of attention. This notion captures the common aspects of apparently different phenomena like perceiving something vividly, being distracted by a loud sound or by a musical piece, focusing on a geometrical problem. For Aristotle, these phenomena involve a specific selectivity that is the outcome of the competition between different cognitive stimuli. This selectivity is attention. I argue that Aristotle (...) studied the common aspects of the physiological processes at the basis of attention and its connection with pleasure. His notion can explain perceptual attention and intellectual attention as voluntary or involuntary phenomena. In addition, it sheds light on how attention and enjoyment can enhance our cognitive activities. (shrink)

The overflow debate concerns this following question: does conscious iconic memory have a higher capacity than attention does? In recent years, Ned Block has been invoking empirical works to support the positive answer to this question. The view is called the “rich view” or the “Overflow view”. One central thread of this discussion concerns the nature of iconic memory: for example how rich they are and whether they are conscious. The first section discusses a potential misunderstanding of “visible persistence” (...) in this literature. The second section discusses varieties of attention relevant to this debate. The final section discusses the most prominent alternative interpretation of the Sperling paradigm—the postdiction interpretation—and explains how it can be made compatible with a weaker version of the rich or overflow view. (shrink)

Often when there is no attention to an object, there is no conscious perception of it either, leading some to conclude that conscious perception is an attentional phenomenon. There is a well-known perceptual phenomenon—visuo-spatial crowding, in which objects are too closely packed for attention to single out one of them. This article argues that there is a variant of crowding—what I call ‘‘identity-crowding’’—in which one can consciously see a thing despite failure of attention to it. This conclusion, (...) together with new evidence that attention to an object occurs in unconscious perception, suggests there may be a double dissociation between conscious perception of an object and attention to that object, constraining the extent to which consciousness can be constitutively attentional. The argument appeals to a comparison between the minimal resolution (or ‘‘grain’’) of object-attention and object-seeing. (shrink)

Recent psychological research shows that attention affects appearances. An “attended item looks bigger, faster, earlier, more saturated, stripier.” (Block 2010, p. 41). What is the significance of these findings? Ned Block has argued that they undermine representationism, roughly the view that the phenomenal character of perception is determined by its representational content. My first goal in this paper is to show that Block’s argument has the structure of a Problem of Arbitrary Phenomenal Variation and that it improves on other (...) instances of arguments of the same form along several dimensions (most prominently, these are arguments based on the possibility of spectral inversion). My second goal is to consider responses to Block’s version of the arbitrariness problem. I will show that most of them have serious drawbacks. Overall, the best view is to accept that attention may distort perception, sacrificing veridicality for usability. I end my discussion by showing how to develop that view. (shrink)

We identify a particular type of causal reasoning ability that we believe is required for the possession of episodic memories, as it is needed to give substance to the distinction between the past and the present. We also argue that the same causal reasoning ability is required for grasping the point that another person's appeal to particular past events can have in conversation. We connect this to claims in developmental psychology that participation in joint reminiscing plays a key role in (...) memory development. (shrink)

Embodied cognitive theories predict that linguistic conceptual representations are grounded and continually represented in real world, sensorimotor experiences. However, there is an on-going debate on whether this also holds for abstract concepts. Grammar is the archetype of abstract knowledge, and therefore constitutes a test case against embodied theories of language representation. Former studies have largely focussed on lexical-level embodied representations. In the present study we take the grounding-by-modality idea a step further by using reaction time (RT) data from the linguistic (...) processing of nominal classifiers in Chinese. We take advantage of an independent body of research, which shows that attention in hand space is biased. Specifically, objects near the hand consistently yield shorter RTs as a function of readiness for action on graspable objects within reaching space, and the same biased attention inhibits attentional disengagement. We predicted that this attention bias would equally apply to the graspable object classifier but not to the big object classifier. Chinese speakers (N = 22) judged grammatical congruency of classifier-noun combinations in two conditions: graspable object classifier and big object classifier. We found that RTs for the graspable object classifier were significantly faster in congruent combinations, and significantly slower in incongruent combinations, than the big object classifier. There was no main effect on grammatical violations, but rather an interaction effect of classifier type. Thus, we demonstrate here grammatical category- specific effects pertaining to the semantic content and by extension the visual and tactile modality of acquisition underlying the acquisition of these categories. We conclude that abstract grammatical categories are subjected to the same mechanisms as general cognitive and neurophysiological processes and may therefore be grounded. (shrink)

In the past two decades a number of arguments have been given in favor of the possibility of phenomenal consciousness without attentional access, otherwise known as phenomenal overflow. This paper will show that the empirical data commonly cited in support of this thesis is, at best, ambiguous between two equally plausible interpretations, one of which does not posit phenomenology beyond attention. Next, after citing evidence for the feature-integration theory of attention, this paper will give an account of the (...) relationship between consciousness and attention that accounts for both the empirical data and our phenomenological intuitions without positing phenomenal consciousness beyond attention. Having undercut the motivations for accepting phenomenal overflow along with having given reasons to think that phenomenal overflow does not occur, I end with the tentative conclusion that attention is a necessary condition for phenomenal consciousness. -/- . (shrink)

In this paper, I argue that visual attention is cognitively penetrated by intention. I present a detailed account of attention and its neural basis, drawing on a recent computational model of neural modulation during attention: divisive normalization. I argue that intention shifts computations during divisive normalization. The epistemic consequences of attentional bias are discussed.

This article re-examines Ned Block‘s ( 1997 , 2007 ) conceptual distinction between phenomenal consciousness and access consciousness. His argument that we can have phenomenally conscious representations without being able to cognitively access them is criticized as not being supported by evidence. Instead, an alternative interpretation of the relevant empirical data is offered which leaves the link between phenomenology and accessibility intact. Moreover, it is shown that Block’s claim that phenomenology and accessibility have different neural substrates is highly problematic in (...) light of empirical evidence. Finally, his claim that there can be phenomenology without cognitive accessibility is at odds with his endorsement of the 'same-order-theory' of consciousness. (shrink)

It is a distinctive mark of normal conscious perception that perceived objects are experienced as actually present in one’s surroundings. The aim of this paper is to offer a phenomenologically accurate and empirically plausible account of the cognitive underpinning of this feature of conscious perception, which I shall call perceptual presence. The paper begins with a preliminary characterization of. I then consider and criticize the seminal account of proposed by Mohan Matthen. In the remainder of the paper I put forward (...) and defend my own attentional account. I first outline a simple version of the view by focusing on vision and then extend it to audition. After discussing the case of depersonalization, I consider some objections. The last objection, in particular, will motivate a refinement of the attentional account for the visual case. The paper ends with some remarks mainly about the specificity of the visual case vis-à-vis the auditory one. (shrink)

I argue that using information from a cognitive representation to guide the performance of a primary task is sufficient for intellectual attention, and that this account of attention is endorsed by scientists working in the refreshing, n-back, and retro-cue paradigms. I build on the work of Wayne Wu, who developed a similarly motivated account, but for perceptual attention rather than intellectual attention. The way that I build on Wu’s account provides a principled way of responding to (...) Watzl’s challenge to Wu, according to which Wu’s style of account is unintuitively broad. The fact that I find unity in the practice of science puts us in a position to resist the claim that scientists studying intellectual attention are frequently failing to study the same thing. (shrink)

This paper aims to clarify the relationship between consciousness and attention through theoretical considerations about evolution. Specifically, we will argue that the empirical findings on attention and the basic considerations concerning the evolution of the different forms of attention demonstrate that consciousness and attention must be dissociated regardless of which definition of these terms one uses. To the best of our knowledge, no extant view on the relationship between consciousness and attention has this advantage. Because (...) of this characteristic, this paper presents a principled and neutral way to settle debates concerning the relationship between consciousness and attention, without falling into disputes about the meaning of these terms. A decisive conclusion of this approach is that extreme views on the relationship between consciousness and attention must be rejected, including identity and full dissociation views. There is an overlap between the two within conscious attention, but developing a full understanding of this mechanism requires further empirical investigations. (shrink)

In this Introduction, I identify seven discrete aspects of attention brought to the fore by by considering the phenomenon of effortless attention: effort, decision-making, action syntax, agency, automaticity, expertise, and mental training. For each, I provide an overview of recent research, identify challenges to or gaps in current attention theory with respect to it, consider how attention theory can be advanced by including current research, and explain how relevant chapters of this volume offer such advances.

Artificial Intelligence is at a turning point, with a substantial increase in projects aiming to implement sophisticated forms of human intelligence in machines. This research attempts to model specific forms of intelligence through brute-force search heuristics and also reproduce features of human perception and cognition, including emotions. Such goals have implications for artificial consciousness, with some arguing that it will be achievable once we overcome short-term engineering challenges. We believe, however, that phenomenal consciousness cannot be implemented in machines. This becomes (...) clear when considering emotions and examining the dissociation between consciousness and attention in humans. While we may be able to program ethical behavior based on rules and machine learning, we will never be able to reproduce emotions or empathy by programming such control systems—these will be merely simulations. Arguments in favor of this claim include considerations about evolution, the neuropsychological aspects of emotions, and the dissociation between attention and consciousness found in humans. Ultimately, we are far from achieving artificial consciousness. (shrink)

Is attention a cognitive process? I reconstruct and critically assess an argument first proposed by Christopher Mole that it cannot be so. Mole’s argument is influential because it creates theoretical space for a unifying analysis of attention at the subject level (though it does not entail it). Prominent philosophers working on attention such as Wayne Wu and Philipp Koralus explicitly endorse it, while Sebastian Watzl endorses a related version, this despite their differing theoretical commitments. I show that (...) Mole’s argument is invalid, amend it to secure its validity, but argue that it still fails. I consider the extent to which the failure of Mole’s argument spreads to the versions offered by Wu, Koralus and Watlz. Mole’s argument fails because it equivocates between the set of conditions that suffice for constituting attention and the subset of those conditions which are salient, but insufficient, for constituting it. Reflection on this distinction has consequences for the individuation not just of attentional processes but all cognitive processes. (shrink)

Philosophers have not been very preoccupied by the link between emotions and attention. The few that did (de Sousa, 1987) never really specified the relation between the two phenomena. Using empirical data from the study of the emotion of fear, we provide a description (and an explanation) of the links between emotion and attention. We also discuss the nature (empirical or conceptual) of these links.

Is attention both necessary and sufficient for consciousness? Call this central question of this treatise, “Q.” We commonly have the experience of consciously paying attention to something, but is it possible to be conscious of something you are not attending to, or to attend to something of which you are not conscious? Where might we find examples of these? This treatise is a quest to find an answer to Q in two parts. Part I reviews the foundations upon (...) which the discourse on Q is built. Different inputs to Q produce different answers. After consideration of the many ways “attention” and “consciousness” have been defined, I settle upon phenomenal consciousness and Executive Attention (defined as a suite of strategies for structuring cognition for further processing implemented by the executive of working memory) as the most interesting inputs to Q, and the ones on which Part II focuses. Attention without consciousness seems relatively easy to establish empirically, but consciousness without attention is much harder. The putative candidates all seem to have major problems, but I build a strong abductive case for the hitherto ignored case of foveal phenomenal overflow. We consciously see far more detail in our foveal fields than we can Executively Attend, although there is a serious obstacle to our ever confirming that empirically—identifying conscious content relies on Executive Attentional report. Triangulating the capacity limitations of attention, consciousness, and working memory strengthens this case for consciousness without attention, and suggests that cognition must work something like my “Witches’ Hat Model,” on which content can become conscious outside of Executive Attention or working memory. I conclude with some reflections on the implications of my arguments for the discourse on Q, and for other discourses such as the ontologies of attention and consciousness, theories of consciousness, some other cognitive concepts, and ethical considerations in humans, animals, and machines. A conclusive answer to Q continues to elude us. It may perhaps be an ultimately insoluble conundrum. But it is the very essence of humanity to seek an answer, and in so doing, to improve our understanding of our own nature: “The proper study of mankind is man.”1. (shrink)