The purpose of this article is to offer a new view of the key relation between the content and the conscious character of visual experience. The author aims to support the following claims. First, the author rejects the qualia realist claim that conscious character is an intrinsic, nonrepresentational property of visual experience, for example, a pattern of activation of neurons. However, the author also rejects the rival widespread representationalist claim that the conscious character of visual experience is identical to, (...) or supervenes on, any specific property represented by visual experience. The positive proposal is the following. Conscious character is identical to those patterns of activation of neurons that are referentially or representationally alive. Conscious redness, for example, is a pattern of activations of neurons that is normally created only when brains of physical duplicates come in visual contact with some distal property. This pattern of activation is recruited by natural selection to represent that property. This is called meaning representationalism. (shrink)

Scientific realists argue that a good track record of multi-agent, and multiple method, validation of empirical claims is itself evidence that those claims, at least partially and approximately, reflect ways nature actually is independent of the ways we conceptualize it. Constructivists contend that successes in validating empirical claims only suffice to establish that our ways of modelling the world, our “constructions,” are useful and adequate for beings like us. This essay presents a thought experiment in which beings like us intersubjectively (...) validate claims about properties of particular things in nature under conditions in which those beings have profoundly different personal phenomenological experiences of those properties. I submit that the thought experiment scenario parallels our actual situation, and argue that this shows that successes in intersubjectively validating empirical claims are indeed enough to claim victory for the realist. More specifically, I champion a variation of realism that marries Ronald Giere’s brand of ‘perspectival realism’ with Philip Kitcher’s ‘real realism,’ and posits that causal relations between ourselves and properties instantiated in nature ground our references to the relevant properties even though our conceptions of them are perspective relative. (shrink)

Experiences of motion and change are widely taken to have a ‘flow-like’ quality. Call this ‘temporal qualia’. Temporal qualia are commonly thought to be central to the question of whether time objectively passes: (1) passage realists take temporal passage to be necessary in order for us to have the temporal qualia we do; (2) passage antirealists typically concede that time appears to pass, as though our temporal qualia falsely represent time as passing. I reject both claims (...) and make the case that passage-talk plays no useful explanatory role with respect to temporal qualia, but rather obfuscates what the philosophical problem of temporal qualia is. I offer a ‘reductionist’ account of temporal qualia that makes no reference to the concept of passage and argue that it is well motivated by empirical studies in motion perception. (shrink)

In this paper I explore the logical relationship between the question of the reality of qualia and the problem of universals. I argue that nominalism is inconsistent with the existence of qualia, and that realism either implies or makes plausible the existence of qualia. Thus, one's position on the existence of qualia is strongly constrained by one's answer to the problem of universals.

We propose an approach to the question of how qualia fit into the physical world, in the context of a relational and realist completion of quantum theory, called the causal theory of views\cite{views}. This is a combination of an approach to a dynamics of discrete causal structures, called energetic causal sets, developed with M. Cortes, with a realist approach to quantum foundations, called the real ensemble formulation. In this theory, the beables are the information available at each event from (...) its causal past, such as its causal predessesors and the energy and momentum they transfer to the event. We call this the view of an event. That is, we describe a causal universe that is composed of a set of partial views of itself. We propose that conscious perceptions are aspects of some views. This addresses the problem of why consciousness always involves awareness of a bundled grouping of qualia that define a momentary self. This gives a restricted form of panpsychism defined by a physically based selection principle which selects which views have experiential aspects. We further propose that only those views which are novel, in the sense that they are not duplicates of the view of any event in the event's own causal past, are the physical correlates of conscious experience. (shrink)

I distinguish between two claims of transparency of experiences. One claim is weaker and supported by phenomenological evidence. This I call the transparency datum. Introspection of standard perceptual experiences as well as bodily sensations is consistent with, indeed supported by, the transparency datum. I formulate a stronger transparency thesis that is entailed by representationalism about experiential phenomenology. I point out some empirical consequences of strong transparency in the context of representationalism. I argue that pain experiences, as well as some other (...) similar experiences like itches, tickles, orgasms, hedonic valence, etc., are not transparent in this strong sense. Hence they constitute empirical counterexamples to representationalism. Given that representationalism is a general metaphysical doctrine about all experiential phenomenology for good reasons, I conclude that representationalism about phenomenal consciousness is false. Then, I outline a general framework about how the introspection of phenomenal qualities in perceptual experience works in light of the transparency datum, but consistent with the rejection of strong transparency. The result is a form of qualia realism that is naturalist and intentionalist, and has close affinities to the adverbialist views developed in the latter part of the last century. I then apply this framework to pain experiences and their bodily locations. (shrink)

I propose that there are two kind's of qualia realism, and that Harman's observations about the transparency of experience pose a threat to only one of these.

Metaphysics has been rejected as nonsense by some philosophers (notably Hume and Ayer) because metaphysical systems cannot be tested empirically. This paper argues that these systems can still usefully be compared by using such criteria as: 1) Scope; 2) Not denying basic data; 3) Plausibility; 4) The minimum number of brute facts needed; 5) Engagement with and consistency with current science; 6) Lack of ‘promissory notes’; 7) Elegance and simplicity; 8) Clarity versus fudge. Berkeley’s Idealism and Physicalism (in both (...) class='Hi'>qualia realist and non-realist variants) are taken as examples and compared according to these criteria. Physicalism fares surprisingly poorly. It is all but inevitable that each person will possess a metaphysical system – and act upon it. If we fail to research alternatives then we are liable to assume a weak position implicitly (typically physicalism), and be reluctant to give it up. (shrink)

The Mind-Body Problem is a by-product of subjective consciousness, i.e. of the self-reference of an awareness system. Given the possibility of a subjective frame placed around the contents of consciousness, and given also the reifying tendency of mind, the rift between subject and object is an inevitable artifact of human consciousness. The closest we can come to a solution is an understanding of the exact nature and situation of the embodied subject. Ontological solutions, such as materialism and idealism, are excluded (...) as part of the problem. Reification is examined as the fundamental movement of mind. Subjectified consciousness is a meta-system whose evolutionary role is to counterbalance the natural realism of mind. The Mind-Body Problem is the contradiction between these natural viewpoints. The intentionality of mind is likened to that of an "interpreted" formal system. The nature of experienced qualia is the same as that of the intentionally created meanings of words or mathematical symbols. The concept of a self who speaks this inner language is examined and rejected. There is a rapprochement between spiritual idealism and scientific materialism in regard to the nature, not only of the object, but also of the subject or self and its potential freedom. (shrink)

Recent philosophy has seen a resurgence of the realist view of sensible qualities such as colour. The view holds that experienced qualities are properties of the objects in the physical environment, not mentally instantiated properties like qualia or merely intentional, illusory ones. Some suggest that this move rids us of the explanatory gap between physical properties and the qualitative features of consciousness. Others say it just relocates the problem of qualities to physical objects in the environment, given that such (...) qualities cannot be derived from the non-qualitative properties of objects, and it does not resolve the problem of consciousness either. I argue that such an outcome is welcome: if the physical world is full of explanatory gaps, then the mind–body explanatory gap is not so special. Moreover, the explanatory gaps regarding qualities of objects are less puzzling than the brain-qualia gap. In order to counter the usual worries concerning realism about objective qualities, I introduce ‘imperfect realism’ as an alternative to colour pluralism and complex reductionism, which accommodates realism in the face of widespread perceptual error. I conclude with a discussion of how this ‘multiple-gaps view’ sits better with a naturalistic framework compared to the Galilean-Cartesian account of qualities. (shrink)

Ever since the hard problem of consciousness (Chalmers, 1996, 1995) first entered the scene in the debate over consciousness many have taken it to show the limitations of a scientific or naturalist explanation of consciousness. The hard problem is the problem of explaining why there is any experience associated with certain physical processes, that is, why there is anything it is like associated with such physical processes? The character of one’s experience doesn’t seem to be entailed by physical processes and (...) so an explanation which can overcome such a worry must (1) explain how physical processes give rise to experience (explain the entailment), (2) give an explanation which doesn’t rely on such physical processes, or (3) show why the hard problem is misguided in some sense. Recently, a rather ambitious and novel theory of consciousness has entered the scene – Integrated Information Theory (IIT) of Consciousness (Oizumi et al., 2014; Tononi, 2008; Tononi et al., 2016) – and proposes that consciousness is the result of a specific type of information processing, what those developing the theory call integrated information. The central aim of this dissertation is to philosophically investigate IIT and see whether it has the ability to overcome the hard problem and related worries. I then aim to use this philosophical investigation to answer a set of related questions which guide this dissertation, which are the following: Is it possible to give an information-theoretic explanation of consciousness? What would the nature of such an explanation be and would it result in a novel metaphysics of consciousness? In this dissertation, I begin in chapter one by first setting up the hard problem and related arguments against the backdrop of IIT (Mindt, 2017). I show that given a certain understanding of structural and dynamical properties IIT fails to overcome the hard problem of consciousness. I go on in chapter two to argue that a deflationary account of causation is the best view for IIT to overcome the causal exclusion problem (Baxendale and Mindt, 2018). In chapter three, I explain IIT’s account of how the qualitative character of our experience arises (qualia) and what view of intentionality (the directedness of our mental states) IIT advocates. I then move on in chapter four to show why the hard problem mischaracterizes structural and dynamical properties and misses important nuances that may shed light on giving a naturalized explanation of consciousness. In the last and fifth chapter, I outline a sketch of a novel metaphysics of consciousness that takes the conjunction of Neutral Monism and Information-Theoretic Structural Realism to give what I call Information-Theoretic Neutral-Structuralism. (shrink)

: Phenomenal knowledge usually comes from experience. But it need not. For example, one could know what it’s like to see red without seeing red—indeed, without having any color experiences. Daniel Dennett (2007) and Pete Mandik (forthcoming) argue that this and related considerations undermine the knowledge argument against physicalism. If they are right, then this is not only a problem for anti‐physicalists. Their argument threatens to undermine any version of phenomenal realism— the view that there are phenomenal properties, or (...) qualia, that are not conceptually reducible to physical or functional properties. I will argue that this threat is illusory. Explaining why will clarify what is and is not at issue in discussions of the knowledge argument and phenomenal realism. This will strengthen the case for physically and functionally irreducible qualia. 2 Phenomenal knowledge usually comes from experience. For example, I know what it’s like to see red because I have done so. Does knowing what it’s like to have an experience with phenomenal character X require having an experience with X? No. A famous counterexample is Hume’s missing shade of blue, in which one can extrapolate from phenomenally similar experiences (A Treatise of Human Nature, Bk. I, Pt. I, Sec. I).1 One might think that a weaker version of the no‐phenomenal‐knowledge‐without‐experience thesis remains tenable, e.g., that knowing what it’s like to see in color requires having or having had color experiences. But this thesis also seems doubtful. Peter Unger (1966) devised plausible counterexamples over four decades ago, and since then others (e.g., Lewis 1988, Alter 1998, Stoljar 2005) have done the same. One could have phenomenal knowledge of color experiences without having such experiences. Indeed, one could have such knowledge without having experiences that are remotely like color experiences. What is the significance of this observation for contemporary debates about consciousness and physicalism? Daniel Dennett (2007) and Pete Mandik (forthcoming) suggest that it undermines the knowledge argument against physicalism.2 That is because they take the claim that someone who has never seen in color could not know what it’s like to see in color to be the basis of the knowledge argument’s main epistemic premise: the premise that (roughly put) 3 no amount of physical knowledge is sufficient for phenomenal knowledge of color experiences. If they are right, then this is not only a problem for anti‐ physicalists. Many physicalists (e.g., Loar 1990/97, Papineau 2002, 2007) accept the knowledge argument’s epistemic premise. Dennett’s and Mandik’s arguments threaten all versions of what David Chalmers (2003) calls phenomenal realism, the view that there are phenomenal properties, or qualia, that are not conceptually reducible to physical or functional properties.3 I will argue that this threat is illusory. Explaining why will clarify what is and is not at issue in discussions of the knowledge argument and phenomenal realism. The net result will be to strengthen the case for physically inexplicable qualia. (shrink)

Illusionists about consciousness boldly argue that phenomenal consciousness does not fundamentally exist — it only seems to exist. For them, the impression of having a private inner life of conscious qualia is nothing more than a cognitive error, a conjuring trick put on by a purely physical brain. Some phenomenal realists have accused illusionism of being a byproduct of modern Western scientism and overzealous naturalism. However, Jay Garfield has endorsed illusionism by explicitly drawing support from the classical Yogācāra Buddhist (...) philosopher Vasubandhu. In this paper, I assess the degree to which Garfield’s illusionist interpretation accurately captures the views of Vasubandhu and his commentator Sthiramati in their extant Sanskrit works. As it turns out, Vasubandhu and Sthiramati converge with contemporary illusionists in taking an unconscious causal basis of cognitive/linguistic processes to be responsible for generating the illusion of representational states with apparently phenomenal contents. Within their constitutive understanding of the mind as the “imagination of what is non-existent” (abhūtaparikalpa), I raise possible candidates for what might seem to be real instances of phenomenality — mental appearances (pratibhāsa), affective sensory experience (vedanā), and “intrinsic luminosity” (prakṛtiprabhāsvara) — and consider possible responses on behalf of an illusionist interpreter. I conclude that Vasubandhu and Sthiramati really do appear to be strong illusionists about phenomenal consciousness, particularly if phenomenal states are assumed to be essentially representational. (shrink)

O'Shea concludes that Sellars's attempts to preserve the core truths in Kant's theory of experience and to integrate them with an overall scientific naturalist outlook can and should survive the rejection of several central components of Sellars's proposed adaptation of Kant's transcendental idealism: ABSTRACT: "Sellars’ career-long engagement with Kant’s philosophy involved both readings of Kant and appropriations of Kant that are nuanced, original, and related in complex ways to Sellars’ own philosophical views. In some ways similar to Strawson’s classic reading, (...) Sellars defended Kant’s theory of experience and his analysis of human knowledge as essentially correct. This includes various views on the nature of conceptual cognition, the thinking self, practical reason, perceptual experience, and the lawfulness of nature. On the other hand, and again like Strawson, Sellars regarded Kant’s transcendental idealism as involving a strong ontological commitment to unknowable but thinkable (and non-spatiotemporal) ‘things in themselves’. However, whereas Strawson regarded such a position as deeply incoherent, Sellars argues that Kant’s theological conception of things in themselves can coherently be replaced with a scientific realist conception of things in themselves as theoretically postulated imperceptible processes, which play a structurally similar role for Sellars in grounding the Kantian-phenomenal ‘appearances’ in the ‘manifest image’ of the world. Sellars’ highly complex but sophisticated reading of Kant on sensibility and intuition, when combined with Sellars’ own idiosyncratic views on sensory qualia, render it even more difficult to come to terms with Sellars’ engagements with Kant’s idealism. This chapter attempts to provide a concise presentation and evaluation of certain central themes in Sellars’ complex philosophical dialogue with Kant.". (shrink)

Frankish positions his view, illusionism about qualia (a.k.a. eliminativist physicalism), in opposition to what he calls radical realism (dualism and neutral monism) and conservative realism (a.k.a. non-eliminativist physicalism). Against radical realism, he upholds physicalism. But he goes along with key premises of the Gap Arguments for radical realism, namely, 1) that epistemic/explanatory gaps exist between the physical and the phenomenal, and 2) that every truth should be perspicuously explicable from the fundamental truth about the world; (...) and he concludes that because physicalism is true, there could be no phenomenal truths, and no qualia. I think he is wrong to accept 2); and even if he was right to accept it, the more plausible response would be not to deny the existence of qualia but to deny physicalism. In either case, denying the existence of qualia is the wrong answer. I present a physicalist realist alterative that refutes premise 2 of the Gap Argument; I also make a general case against the scientism that accompanies Frankish’s metaphysics. (shrink)

Neuroscience investigates how neuronal processing circuits work, but it has problems explaining experiences this way. For example, it hasn’t explained how colour and shape circuits bind together in visual processing, nor why colours and other qualia are experienced so differently yet processed by circuits so similarly, nor how to get from processing circuits to pictorial images spread across inner space. Some theorists turn from these circuits to their electromagnetic fields to deal with such difficulties concerning the mind’s qualia, (...) unity, privacy, and causality. They include Kohler, Libet, Popper, Lindahl, Arhem, Charman, Pockett, John, McFadden, Fingelkurts, Maxwell, and Jones. They’re classifiable as computationalist, reductionist, dualist, realist, interactionist, epiphenomenalist, globalist, and localist. However, they’ve never been analysed together as a whole, which hinders evaluations of them. This article tries to rectify this. It concludes that while field theories face challenges, they aren’t easily dismissed, for they draw on considerable evidence and may avoid serious problems in neuroscience concerning the mind’s qualia, unity, causality, and ontology. (shrink)

Many philosophers and scientists claim that there is a ‘hard problem of consciousness’, that qualia, phenomenology, or subjective experience cannot be fully understood with reductive methods of neuroscience and psychology, and that there is a fact of the matter as to ‘what it is like’ to be conscious and which entities are conscious (Chalmers, 1995). Eliminativism and related views such as illusionism argue against this; they claim that consciousness does not exist in the ways implied by everyday or scholarly (...) language. However, this debate has largely consisted of each side jousting analogies and intuitions against the other. Both sides remain unconvinced. To break through this impasse, I present _consciousness semanticism_, a novel eliminativist theory that sidesteps analogy and intuition. Instead, it is based on a direct, formal argument drawing from the tension between the vague semantics in definitions of consciousness such as ‘what it is like’ to be an entity (Nagel, 1975) and the precise meaning implied by questions such as, ‘Is this entity conscious?’ I argue that semanticism naturally extends to erode realist notions of other philosophical concepts, such as morality and free will. Formal argumentation from precise semantics exposes these as pseudo-problems and removes their apparent mysteriousness and intractability. (shrink)

Illusionism claims that we are not conscious, that there is nothing it is like, in the usual sense of the word, to feel sad, or to smell lavender. According to Illusionists, we are, in a technical sense, zombies. Instead of arguing for the falsity of Illusionism directly, I will explain why the main philosophical motivations for it are mistaken – and I trust the rest will be taken care of by the extreme implausibility of the view. I want to spread (...) the good news to Illusionists that they don’t need to resort to this highly counterintuitive, strange, and as I will argue later, morally corrosive idea. One can be a physicalist and phenomenal realist since neither of the two types of arguments Illusionists rely on – the conceivability arguments, and the debunking arguments against physicalist phenomenal realism – work. In the last part of the paper, I will say something about the corrosive effect this metaphysics has on our moral and evaluative outlook. (shrink)

In this paper, I develop a comparison between the philosophies of Husserl and James in relation to their concepts of experience. Whereas various authors have acknowledged the affinity between James’ early psychology and Husserl’s phenomenology, the late development of James’ philosophy is often considered in opposition to Husserl’s transcendental phenomenology. This is because James’ radical empiricism achieves a non-dual dimension of experience that precedes the functional division into subject and object, thus contrasting with the phenomenological analysis of the dual structure (...) of intentionality. However, I argue that the later “genetic” development of phenomenology converges with some central aspects of James’ radical empiricism. This is because genetic phenomenology leads us to conceive of the flow of primal impressions as a fundamental dimension of experience that precedes the subject-object duality and is at the base of the process of co-constitution of the subject and the object in reciprocal dependence. At the same time, Husserl conceives of the impressional core of experience as structured by formal conditions that depend on the concrete constitution of an embodied subject. For this reason, I argue that Husserl’s genetic phenomenology can complement James’ radical empiricism, thus leading to the development of the doctrine of pure experience as a form of empirical and not metaphysical realism. (shrink)

Panqualityism, recently defended by Sam Coleman, is a variety of Russellian monism on which the categorical properties of fundamental physical entities are qualities, or, in Coleman’s exposition, unconscious qualia. Coleman defends a quotationalist, higher-order thought version of panqualityism. The aim of this paper is, first, to demonstrate that a first-order representationalist panqualityism is also available, and to argue positively in its favor. For it shall become apparent that quotationalist and first-order representationalist panqualityism are, in spite of their close similarities, (...) radically different theories: quotationalist panqualityism locates qualities in the subject of an experience, while first-order panqualityism locates qualities in the world. I argue that this makes quotationalist panqualityism implausible and first-order, representationalist panqualityism a highly natural, elegant, and intuitive theory. (shrink)

In this paper, we defend the main claims of our earlier paper “Mental Fictionalism as an Undermotivated Theory” (in The Monist) from Gábor Bács’s criticism, which appeared in his “Mental fictionalism and epiphenomenal qualia” (in Dialectica). In our earlier paper, we tried to show that mental fictionalism is an undermotivated the-ory, so there is no good reason to give up the realist approach to the folk psychological discourse. The core of Bács’s criticism consists in that our argumentation rests on (...) an equivocation concerning the folk psychological concepts of conscious experiences. In our present argumentation, at first, we shortly recapitulate our earlier argumentation and Bács’s main objection to it. After that, we argue against the case of equivocation, claiming that it rests on a highly implausible and unsupported verificationist approach. Lastly, in answering another remark of Bács’s, we discuss the possibility of a realist mental fic-tionalism and conclude that it is an incoherent standpoint. (shrink)

The study of color expanded rapidly in the 20th century. With this expansion came fragmentation, as philosophers, physicists, physiologists, psychologists, and others explored the subject in vastly different ways. There are at least two ways in which the study of color became contentious. The first was with regard to the definitional question: what is color? The second was with the location question: are colors inside the head or out in the world? In this chapter, we summarize the most prominent answers (...) that color scientists and philosophers gave to the definitional and location questions in the 20th century. We identify some of the different points at which their work intersected, as well as the most prominent schisms between them. One overarching theme of the chapter is the surprising proliferation of different views on color. Whereas some assume that progress in science must take the form of convergence, the 20th century history of color exhibited a marked divergence in views. This chapter leaves it an open question whether an ultimate unification of views is possible, or whether the only thing that ties together the study of “color” is the shared inheritance of a word. (shrink)

This paper revisits some classic thought experiments in which experiences are detached from their characteristic causal roles, and explores what these thought experiments tell us about qualia epiphenomenalism, i.e., the view that qualia are epiphenomenal properties. It argues that qualia epiphenomenalism is true just in case it is possible for experiences of the same type to have entirely different causal powers. This is done with the help of new conceptual tools regarding the concept of an epiphenomenal property. (...) One conclusion is that it is not obvious if qualia epiphenomenalism is false; and it is also not obvious what should make us believe that it is false—or for that matter, true. Connections between qualia epiphenomenalism, physicalism, and non-physicalist property dualism are further explored. (shrink)

The claim that behaviourally undetectable inverted spectra are possible has been endorsed by many physicalists. I explain why this starting point rules out standard forms of scientific explanation for qualia. The modern ‘phenomenal concept strategy’ is an updated way of defending problematic intuitions like these, but I show that it cannot help to recover standard scientific explanation. I argue that Chalmers is right: we should accept the falsity of physicalism if we accept this problematic starting point. I further argue (...) that accepting this starting point amounts to at least implicitly endorsing certain theoretical claims about the nature of introspection. I therefore suggest that we allow ourselves to be guided, in our quest to understand qualia, by whatever independently plausible theories of introspection we have. I propose that we adopt a more moderate definition of qualia, as those introspectible properties which cannot be fully specified simply by specifying the non-controversially introspectible ‘propositional attitude’ mental states (including seeing x, experiencing x, and so on, where x is a specification of a potentially public state of affairs). Qualia thus defined may well fit plausible, naturalisable accounts of introspection. If so, such accounts have the potential to explain, rather than explain away, the problematic intuitions discussed earlier; an approach that should allow integration of our understanding of qualia with the rest of science. (shrink)

This paper argues that qualia share their physical correlates' locations. The first premise comes from the theory of relativity: If something shares a time with a physical event in all reference frames, it shares that physical event’s location. The second premise is that qualia share times with their correlates in all reference frames. Having qualia and correlates share locations makes relations between them easier to explain, improving both physicalist and dualist theories.

In the field of machine consciousness, it has been argued that in order to build human-like conscious machines, we must first have a computational model of qualia. To this end, some have proposed a framework that supports qualia in machines by implementing a model with three computational areas (i.e., the subconceptual, conceptual, and linguistic areas). These abstract mechanisms purportedly enable the assessment of artificial qualia. However, several critics of the machine consciousness project dispute this possibility. For instance, (...) Searle, in his Chinese room objection, argues that however sophisticated a computational system is, it can never exhibit intentionality; thus, would also fail to exhibit consciousness or any of its varieties. This paper argues that the proposed architecture mentioned above answers the problem posed by Searle, at least in part. Specifically, it argues that we could reformulate Searle’s worries in the Chinese room in terms of the three-stage artificial qualia model. And by doing so, we could see that the person doing all the translations in the room could realize the three areas in the proposed framework. Consequently, this demonstrates the actualization of self-consciousness in machines. (shrink)

According to representionalists, qualia-the introspectible properties of sensory experience-are exhausted by the representational contents of experience. Representationalists typically advocate an informational psychosemantics whereby a brain state represents one of its causal antecedents in evolutionarily determined optimal circumstances. I argue that such a psychosemantics may not apply to certain aspects of our experience, namely, our experience of space in vision, hearing, and touch. I offer that these cases can be handled by supplementing informational psychosemantics with a procedural psychosemantics whereby a (...) representation is about its effects instead of its causes. I discuss conceptual and empirical points that favor a procedural representationalism for our experience of space. (shrink)

In this paper we advocate the thesis that qualia are tropes (or qualitons), and not (universal) properties. The main advantage of the thesis is that we can accept both the Wittgensteinian and Sellarsian assault on the given and the claim that only subjective and private states can do justice to the qualitative character of experience. We hint that if we take qualia to be tropes, we dissolve the problem of inverted qualia. We develop an account of sensory (...) concept acquisition that takes the presence of qualia as an enabling condition for learning. We argue that qualia taken to be qualitons are part of our mechanism of sensory concept acquisition. (shrink)

This work explores the hypothesis that subjectively attributed meaning constitutes the phenomenal content of conscious experience. That is, phenomenal content is semantic. This form of subjective meaning manifests as an intrinsic and non-representational character of qualia. Empirically, subjective meaning is ubiquitous in conscious experiences. We point to phenomenological studies that lend evidence to support this. Furthermore, this notion of meaning closely relates to what Frege refers to as "sense", in metaphysics and philosophy of language. It also aligns with Peirce's (...) "interpretant", in semiotics. We discuss how Frege's sense can also be extended to the raw feels of consciousness. Sense and reference both play a role in phenomenal experience. Moreover, within the context of the mind-matter relation, we provide a formalization of subjective meaning associated to one's mental representations. Identifying the precise maps between the physical and mental domains, we argue that syntactic and semantic structures transcend language, and are realized within each of these domains. Formally, meaning is a relational attribute, realized via a map that interprets syntactic structures of a formal system within an appropriate semantic space. The image of this map within the mental domain is what is relevant for experience, and thus comprises the phenomenal content of qualia. We conclude with possible implications this may have for experience-based theories of consciousness. (shrink)

This article argues that Bernard Williams’ Critical Theory Principle (CTP) is in tension with his realist commitments, i.e., deriving political norms from practices that are inherent to political life. The Williamsian theory of legitimate state power is based on the central importance of the distinction between political rule and domination. Further, Williams supplements the normative force of his theory with the CTP, i.e., the principle that acceptance of a justification regarding power relations ought not to be created by the very (...) same coercive power. I contend that the CTP is an epistemic criterion of reflective (un)acceptability which is not strictly connected to the question of whether people are dominated or not. I show that there are cases of non-domination that fail the epistemic requirements of the CTP. (shrink)

By arguing that qualia is meaning or understanding, a new framework for understanding consciousness is developed. In this way, the meaning of yellow and red are uncovered. The suggested solutions are that yellow means “source of light” and red means “important”. Also, in the process of arguing that qualia is meaning, remarkable similarities in the structure of qualia are uncovered. In this way, a reason for why very hot and very cold water feel the same, is given. (...) The same behaviour is also shown to take place for colours. (shrink)

We report the results of a study that investigated the views of researchers working in seven scientific disciplines and in history and philosophy of science in regard to four hypothesized dimensions of scientific realism. Among other things, we found that natural scientists tended to express more strongly realist views than social scientists, that history and philosophy of science scholars tended to express more antirealist views than natural scientists, that van Fraassen’s characterization of scientific realism failed to cluster with (...) more standard characterizations, and that those who endorsed the pessimistic induction were no more or less likely to endorse antirealism. (shrink)

Whether or not qualia are ways things seem, the view that qualia have the properties typically attributed to them is unjustified. Ways things seem do not have many of the properties commonly attributed to them. For example, inverted ways things seem are impossible. If ways things seem do not have the features commonly attributed to them, and qualia do have those same features, this looks like good reason to distinguish the two. But if your reasons for believing (...) that qualia have the features are epistemically on a par with reasons for believing that ways things seem have the features, and you know that ways things seem do not have the features, then those reasons cannot justify your belief that qualia have the features. I argue that the reasons are epistemically on a par in this way. (shrink)

This article challenges the association between realist methodology and ideals of legitimacy. Many who seek a more “realistic” or “political” approach to political theory replace the familiar orientation towards a state of justice with a structurally similar orientation towards a state of legitimacy. As a result, they fail to provide more reliable practical guidance, and wrongly displace radical demands. Rather than orienting action towards any state of affairs, I suggest that a more practically useful approach to political theory would directly (...) address judgments, by comparing the concrete possibilities for action faced by real political actors. (shrink)

When reasoning about dependence relations, philosophers often rely on gradualist assumptions, according to which abrupt changes in a phenomenon of interest can only result from abrupt changes in the low-level phenomena on which it depends. These assumptions, while strictly correct if the dependence relation in question can be expressed by continuous dynamical equations, should be handled with care: very often the descriptively relevant property of a dynamical system connecting high- and low-level phenomena is not its instantaneous behavior, but its stable (...) fixed points (those in the vicinity of which it spends most of the time, after comparatively short transitory periods), and stable fixed points can change abruptly as a result of infinitesimal changes of the low-level phenomenon. We illustrate this potential gradualist trap by showing that Chalmers’s fading qualia argument falls in it. (shrink)

Qualia are defined as subjective or private feelings associated with sensory and other experiences. This article argues that private feelings might be expressed by or in a personal brain and discusses possible neurobiological implications. Four issues are considered: Functional dualism implies that mental functions are realized as emergent properties of the brain. In practice, functional dualism is compatible with both substance dualism and pan-psychism. The (adult) human brain is the product of biological and environmental processes, including cultural influences, and (...) is individually unique. Part of the cerebral neuronal processing is molded by individual memories and previous experiences. Biological processes underlying the realization of qualia, including neural activities, escape conscious control. The temporal expression of qualia is in part consciously channeled by, for instance, actual situations and cultural habits. Neuroscientific explanations refer to general principles of nature, rather than to individual phenomena. Hence, future neurobiological approaches might aim to identify which neuronal processes are involved in qualia and how. It seems illusory to explain each quale. (shrink)

How does one know the phenomenal character of one’s own experience? I aim to present and defend a new view of the epistemology of qualia that addresses this issue. My view results from a reworking of Dretske’s displaced perception model. The guiding line is the key Wittgensteinian insight of his Private Language Argument, namely the claim that no inner perception of qualia can justify our corresponding qualia-beliefs. My reworking of the original model starts with the rejection of (...) Dretske’s representationalism, as well as any other metaphysical views about the ultimate nature of qualia. The reworking of the displaced perception model I am proposing is supposed to be compatible with any available meta- physical view on qualia. The second step consists of rejecting the epistemological misgivings of the original model, namely the view that knowing qualia requires “connecting beliefs” along with “meta-representations.” Yet, Dretske’s crucial mistake has been to force knowledge of qualia into the “belief-box.” As a matter of fact, there is only one belief involved in intro- specting qualia, namely the qualia-belief itself. The third final step is this. Assuming the key Wittgensteinian insight, I argue that introspection of qualia is a process that is both epis- temically reliable and automatic. It is reliable because it dispenses with justification of any beliefs whatsoever. Moreover, it is automatic because it also dispenses with reflexive con- necting beliefs. For example, it takes nonconceptual awareness of the color blue as an input and automatically yields the belief that phenomenal blue is the conscious character of my experience of the sky as an output just by employing the concept BLUE. (shrink)

Evolutionary epistemology seems to have difficulties with the realistic approach towards science. The present article suggests that, unlike the jusificationist approaches, critical rationalism, due to its distinctive conception of rationality, objectivity, and the role of truth in scientific activity, provides the required capacity for the compatibility of the realist perspective and evolutionary epistemology.

This article argues that standard causal and functionalist definitions of realization fail to account for the realization of entities that cannot be individuated in causal or functional terms. By modifying such definitions to require that realizers also logically suffice for any historical properties of the entities they realize, one can provide for the realization of entities whose resistance to causal/functional individuation stems from their possession of individuative historical properties. But if qualia cannot be causally or functionally individuated, then (...) class='Hi'>qualia can be physically realized only if the thesis that all things are physical or physically realized is insufficient for physicalism. (shrink)

Neurological syndromes in which consciousness seems to malfunction, such as temporal lobe epilepsy, visual scotomas, Charles Bonnet syndrome, and synesthesia offer valuable clues about the normal functions of consciousness and ‘qualia’. An investigation into these syndromes reveals, we argue, that qualia are different from other brain states in that they possess three functional characteristics, which we state in the form of ‘three laws of qualia’. First, they are irrevocable: I cannot simply decide to start seeing the sunset (...) as green, or feel pain as if it were an itch; second, qualia do not always produce the same behaviour: given a set of qualia, we can choose from a potentially infinite set of possible behaviours to execute; and third, qualia endure in short-term memory, as opposed to non-conscious brain states involved in the on-line guidance of behaviour in real time. We suggest that qualia have evolved these and other attributes because of their role in facilitating non-automatic, decision-based action. We also suggest that the apparent epistemic barrier to knowing what qualia another person is experiencing can be overcome by using a ‘bridge’ of neurons; and we offer a hypothesis about the relation between qualia and one's sense of self. (shrink)

The paper presents a realist account of the epistemic objectivity of science. Epistemic objectivity is distinguished from ontological objectivity and the objectivity of truth. As background, T.S. Kuhn’s idea that scientific theory-choice is based on shared scientific values with a role for both objective and subjective factors is discussed. Kuhn’s values are epistemologically ungrounded, hence provide a minimal sense of objectivity. A robust account of epistemic objectivity on which methodological norms are reliable means of arriving at the truth is presented. (...) The problem remains that deliberative judgement is required to determine the relevance and relative significance of a range of methodological norms. A role is sketched for cognitive virtues which may be exercised in the course of the deliberative judgement. (shrink)

Accounting for qualia in the natural world is a difficult business, and it is worth understanding why. A close examination of several theories of mind—Behaviorism, Identity Theory, Functionalism, and Integrated Information Theory—will be discussed, revealing shortcomings for these theories in explaining the contents of conscious experience: qualia. It will be argued that in order to overcome the main difficulty of these theories the senses should be interpreted as physical detectors. A new theory, Grounded Functionalism, will be proposed, which (...) retains multiple realizability while allowing for a scientifically based approach toward accounting for qualia in the natural world. (shrink)

Two of the most difficult problems in the foundations of physics are (1) what gives rise to the arrow of time and (2) what the ontology of quantum mechanics is. They are difficult because the fundamental dynamical laws of physics do not privilege an arrow of time, and the quantum-mechanical wave function describes a high-dimensional reality that is radically different from our ordinary experiences. -/- In this paper, I characterize and elaborate on the ``Wentaculus” theory, a new approach to time’s (...) arrow in a quantum universe that offers a unified solution to both problems. Central to the Wentaculus are (i) Density Matrix Realism, the idea that the quantum state of the universe is objective but can be impure, and (ii) the Initial Projection Hypothesis, a new law of nature that selects a unique initial quantum state. On the Wentaculus, the quantum state of the universe is sufficiently simple to be a law, and the arrow of time can be traced back to an exact boundary condition. It removes the intrinsic vagueness of the Past Hypothesis, eliminates the Statistical Postulate, provides a higher degree of theoretical unity, and contains a natural realization of “strong determinism." I end by responding to four recent objections. In a companion paper, I elaborate on Density Matrix Realism. (shrink)

Many so-called problems in contemporary philosophy of mind depend for their expression on a collection of inter-defined technical terms, a few of which are qualia, phenomenal property, and what-it’s-like-ness. I express my scepticism about Keith Frankish’s illusionism, the view that people are generally subject to a systematic illusion that any properties are phenomenal, and scout the relative merits of two alternatives to Frankish’s illusionism. The first is phenomenal meta-illusionism, the view that illusionists such as Frankish, in holding their view, (...) are themselves thereby under an illusion. The second is qualia quietism, the view that nothing worth saying is said by employing any of the aforementioned inter-defined technical terms. (shrink)

In this paper, I propose that those who reject higher-order theories of consciousness should not rule out the possibility of having conscious experiences that they cannot introspect. I begin by offering four arguments that such non-introspectible conscious experiences are possible. Next, I offer two arguments for thinking that we actually have such experiences. According to the first argument, it is unlikely that evolution would have furnished us with a faculty of introspection that worked flawlessly. According to the second argument, there (...) are many plausible potential sources of non-introspectible experiences. Given that all of these sources are at least somewhat plausible, it is fairly probable that we have some kind or other. Finally, I consider whether we might be justified in believing that we can introspect all of our conscious experiences if in fact we can. I show that current approaches to justifying belief in epiphenomenal qualia do not carry over. The upshot of these arguments is that we should be less certain that we really know what it feels like to be us. There may be much more to our experiences than we are aware of. (shrink)

Unconscious perceptions have recently become a focal point in the debate for and against naive realism. In this paper I defend the naive realist side. More specifically, I use an idea of Martin’s to develop a new version of naive realism—neuro-computational naive realism. I argue that neuro-computational naive realism offers a uniform treatment of both conscious and unconscious perceptions. I also argue that it accommodates the possibility of phenomenally different conscious perceptions of the same items, and (...) that it can answer a further challenge to naive realism raised by Berger and Nanay. (shrink)

Computationalism treats minds as computations. It hasn't explained how our quite similar sensory circuits encode our quite different qualia, nor how these circuits encode the binding of the different qualia into unifi ed perceptions. But there is growing evidence that qualia and binding come from neural electrochemical substances such as sensory detectors and the strong continuous electromagnetic field they create. Qualia may thus be neural substances, not neural computations (though computations may still help modulate qualia). (...) This neuroelectrical view not only avoids computationalism's empirical issues but also its problematic metaphysics. (shrink)

The mind-body problem in contemporary philosophy has two parts: the problem of mental causation and the problem of consciousness. These two parts are not unrelated; in fact, it can be helpful to see them as two horns of a dilemma. On the one hand, the causal interaction between mental and physical phenomena seems to require that all causally efficacious mental phenomena are physical; but on the other hand, the phenomenon of consciousness seems to entail that not all mental phenomena are (...) physical.2 One may avoid this dilemma by adopting an epiphenomenalist view of consciousness, of course; but there is little independent reason for believing such a view. Rejecting epiphenomenalism, then, leaves contemporary philosophers with their problem: mental causation inclines them towards physicalism, while consciousness inclines them towards dualism. (shrink)

This paper shows why qualia constitute a problem for any theory of mental phenomena. We use the term ‘qualia’ in reference to non-intentional features of mental states which are eminently qualitative, i.e. perceptions, emotions, moods and body sensations. These non-intentional features are usually described as intrinsic, ineffable, infallible, atomic, private, direct and irreducible to the physical. The paper also explains the absent qualia argument which is addressed as a critique to functionalism.