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Consciousness is familiar to us first hand, yet difficult to understand. This book concerns six basic concepts of consciousness exercised in ordinary English. The first is the interpersonal meaning and requires at least two people involved in relation to one another. The second is a personal meaning, having to do with one's own perspective on the kind of person one is and the life one is leading. The third meaning has reference simply to one being occurrently aware of something or as though of something. The fourth narrows the preceding sense to one having direct occurrent awareness of happenings in one's own experiential stream. The fifth is the unitive meaning of consciousness and has reference to those portions of one's stream that one self-appropriates to make up one's conscious being. The last is the general-state meaning and picks out the general operating mode in which we most often function.
Peter Carruthers's essays on consciousness and related issues have had a substantial impact on the field, and many of his best are now collected here in revised form. The first half of the volume is devoted to developing, elaborating, and defending against competitors one particular sort of reductive explanation of phenomenal consciousness, which Carruthers now refers to as 'dual-content theory'. Phenomenal consciousness - the feel of experience - is supposed to constitute the 'hardproblem' for a scientific world view, and many have claimed that it is an irredeemable mystery. But Carruthers here claims to have explained it. He argues that phenomenally conscious states are ones that possess both an 'analog' (fine-grained) intentional content and a corresponding higher-orderanalog content, representing the first-order content of the experience. It is the higher-order analog content that enables our phenomenally conscious experiences to present themselves to us, and that constitutes their distinctive subjective aspect, or feel.The next two chapters explore some of the differences between conscious experience and conscious thought, and argue for the plausibility of some kind of eliminativism about conscious thinking (while retaining realism about phenomenal consciousness). Then the final four chapters focus on the minds of non-human animals. Carruthers argues that even if the experiences of animals aren't phenomenally conscious (as his account probably implies), this needn't prevent the frustrations and sufferings ofanimals from being appropriate objects of sympathy and concern. Nor need it mean that there is any sort of radical 'Cartesian divide' between our minds and theirs of deep significance for comparative psychology. In the final chapter, he argues provocatively that even insects have minds that include abelief/desire/perception psychology much like our own. So mindedness and phenomenal consciousness couldn't be further apart.Carruthers's writing throughout is distinctively clear and direct. The collection will be of great interest to anyone working in philosophy of mind or cognitive science.
A defense of a version of the higher-order thought (HOT) theory of consciousness with special attention to such topics as concepts and animal consciousness. Consciousness is arguably the most important area within contemporary philosophy of mind and perhaps the most puzzling aspect of the world. Despite an explosion of research from philosophers, psychologists, and scientists, attempts to explain consciousness in neurophysiological, or even cognitive, terms are often met with great resistance. In The Consciousness Paradox, Rocco Gennaro aims to solve an underlying paradox, namely, how it is possible to hold a number of seemingly inconsistent views, including higher-order thought (HOT) theory, conceptualism, infant and animal consciousness, concept acquisition, and what he calls the HOT-brain thesis. He defends and further develops a metapsychological reductive representational theory of consciousness and applies it to several importantly related problems. Gennaro proposes a version of the HOT theory of consciousness that he calls the "wide intrinsicality view" and shows why it is superior to various alternatives, such as self-representationalism and first-order representationalism. HOT theory says that what makes a mental state conscious is that a suitable higher-order thought is directed at that mental state. Thus Gennaro argues for an overall philosophical theory of consciousness while applying it to other significant issues not usually addressed in the philosophical literature on consciousness. Most cognitive science and empirical works on such topics as concepts and animal consciousness do not address central philosophical theories of consciousness. Gennaro's integration of empirical and philosophical concerns will make his argument of interest to both philosophers and nonphilosophers.
What is the role of consciousness in our mental lives? Declan Smithies argues here that consciousness is essential to explaining how we can acquire knowledge and justified belief about ourselves and the world around us. On this view, unconscious beings cannot form justified beliefs and so they cannot know anything at all. Consciousness is the ultimate basis of all knowledge and epistemic justification. Smithies builds a sustained argument for the epistemic role of phenomenal consciousness which draws on a range of considerations in epistemology and the philosophy of mind. His position combines two key claims. The first is phenomenal mentalism, which says that epistemic justification is determined by the phenomenally individuated facts about your mental states. The second is accessibilism, which says that epistemic justification is luminously accessible in the sense that you're always in a position to know which beliefs you have epistemic justification to hold. Smithies integrates these two claims into a unified theory of epistemic justification, which he calls phenomenal accessibilism. The book is divided into two parts, which converge on this theory of epistemic justification from opposite directions. Part 1 argues from the bottom up by drawing on considerations in the philosophy of mind about the role of consciousness in mental representation, perception, cognition, and introspection. Part 2 argues from the top down by arguing from general principles in epistemology about the nature of epistemic justification. These mutually reinforcing arguments form the basis for a unified theory of the epistemic role of phenomenal consciousness, one that bridges the gap between epistemology and philosophy of mind.
This special issue on conceptual representation contains invited papers from leading researchers across the range of cognitive science disciplines, addressing the nature of semantic and conceptual representation in the mind and brain.
A further development of Tye's theory of phenomenal consciousness along with replies to common objections.
What is it for you to be conscious? There is no consensus in philosophy or science: it has remained a mystery. Ted Honderich develops a brand new theory of consciousness, according to which perceptual consciousness is external to the perceiver. It exists in a subjective physical world dependent on both you and the objective physical world.
What is the role of consciousness in our mental lives? Declan Smithies argues here that consciousness is essential to explaining how we can acquire knowledge and justified belief about ourselves and the world around us. On this view, unconscious beings cannot form justified beliefs and so they cannot know anything at all. Consciousness is the ultimate basis of all knowledge and epistemic justification. Smithies builds a sustained argument for the epistemic role of phenomenal consciousness which draws on a range of considerations in epistemology and the philosophy of mind. His position combines two key claims. The first is phenomenal mentalism, which says that epistemic justification is determined by the phenomenally individuated facts about your mental states. The second is accessibilism, which says that epistemic justification is luminously accessible in the sense that you're always in a position to know which beliefs you have epistemic justification to hold. Smithies integrates these two claims into a unified theory of epistemic justification, which he calls phenomenal accessibilism. The book is divided into two parts, which converge on this theory of epistemic justification from opposite directions. Part 1 argues from the bottom up by drawing on considerations in the philosophy of mind about the role of consciousness in mental representation, perception, cognition, and introspection. Part 2 argues from the top down by arguing from general principles in epistemology about the nature of epistemic justification. These mutually reinforcing arguments form the basis for a unified theory of the epistemic role of phenomenal consciousness, one that bridges the gap between epistemology and philosophy of mind.
Philosophy of mind has been one of the most active fields in philosophy for the past three decades. One of the most significant factors in the development of this discipline has been the emergence of cognitive science and the interest philosophers have taken in the empirical study of mind. Another equally important factor has been the "naturalistic tum" brought about by W. V. Quine. His proposal that normative epistemology be replaced by empirical psychology marked a radical departure from the Fregean "anti psychologism" and "apriorism" that had characterized much of the analytic tradition in philosophy. But while Quine's program of naturalization called the attention of philosophers to empirical psychology, his conception of psychology was inspired by an austere behaviorism which shunned the mentalism of intentional psychology in the Brentanian and phenomenological tradition. Thus, while agreeing with Brentano that the "intentional idiom" could not be reduced to that of the natural sciences, Quine argued that it is of a piece with the indeterminacy of translation. Most contributors of this col lection share the cognitivist stance and believe that the mind needs to be explained rather than eliminated. Three main questions are actually confronting current philosophers of mind, each addressed by one or another of the contributors to the present collection.
Four major puzzles of consciousness philosophical materialism must confront after rejecting the phenomenal concept strategy. We are material beings in a material world, but we are also beings who have experiences and feelings. How can these subjective states be just a matter of matter? To defend materialism, philosophical materialists have formulated what is sometimes called "the phenomenal-concept strategy," which holds that we possess a range of special concepts for classifying the subjective aspects of our experiences. In Consciousness Revisited, the philosopher Michael Tye, until now a proponent of the the phenomenal-concept strategy, argues that the strategy is mistaken. A rejection of phenomenal concepts leaves the materialist with the task of finding some other strategy for defending materialism. Tye points to four major puzzles of consciousness that arise: How is it possible for Mary, in the famous thought experiment, to make a discovery when she leaves her black-and-white room? In what does the explanatory gap consist and how can it be bridged? How can the hard problem of consciousness be solved? How are zombies possible? Tye presents solutions to these puzzles—solutions that relieve the pressure on the materialist created by the failure of the phenomenal-concept strategy. In doing so, he discusses and makes new proposals on a wide range of issues, including the nature of perceptual content, the conditions necessary for consciousness of a given object, the proper understanding of change blindness, the nature of phenomenal character and our awareness of it, whether we have privileged access to our own experiences, and, if we do, in what such access consists.