Explaining Consciousness, Misc

The central point is that the consciousness is an advanced information channel. Consciousness is not the seat of the self or free will. The action is in the sub-consciousness brain systems. Consciousness is a "just so story teller" consciousness collects and correlates scenes into sequential presentations. The function of consciousness is to provide a new information channel between other brain systems. The pre-consciousness communication between brain systems evolved and is limited by the possible pathways, these pathways did not provide the (...) possibility of a historical correlation or integration with a high level pattern of cause and effect at a significantly abstract but focused level. Consciousness provides this pathway. Consciousness provides this pathway by providing a method for the brain to take its existing expressions both visual and auditory and re-create a time line of experiences and conversations that are then re-presented to the rest of the brain through the existing sensory channels at the level of the brain. This is not a feedback loop in the simple sense, but a feedback loop of a rarified and extremely intensely processed, correlated and organized remembering. This allows the brains different functional entities to get information that it could not get from the evolved pre-consciousness internal pathways. These presentation are used by the other brain systems in a manner similar to any sensory input. This perspective would place Consciousness in the position of a cyber reality generator that feeds back to the rest of the brain. (shrink)

The thesis, typical among dualists, that there are no necessitation relations between events of consciousness and physical events implies that it is prima facie lucky that in our world the apparently existing psychophysical laws usually match events of consciousness and physical events in a “harmonious” way. The lucky psychophysical laws argument concludes that typical dualism amounts to a psychophysical parallelism that is prima facie too improbable to be true. I argue that an anthropic reasoning in the space of possible worlds (...) makes the appearance of a harmonious match situation unsurprising, and that this is all that is needed for the argument to be harmless to a typical dualist. (shrink)

The mind-body problem is analyzed in a physicalist perspective. By combining the concepts of emergence and algorithmic information theory in a thought experiment employing a basic nonlinear process, it is argued that epistemically strongly emergent properties may develop in a physical system. A comparison with the significantly more complex neural network of the brain shows that also consciousness is epistemically emergent in a strong sense. Thus reductionist understanding of consciousness appears not possible; the mind-body problem does not have a reductionist (...) solution. The ontologically emergent character of consciousness is then identified from a combinatorial analysis relating to system limits set by quantum mechanics, implying that consciousness is fundamentally irreducible to low-level phenomena. In the perspective of a modified definition of free will, the character of the physical interactions of the brain's neural system is subsequently studied. As an ontologically open system, it is asserted that its future states are undeterminable in principle. We argue that this leads to freedom of the will. (shrink)

We humans experience ourselves as objects and as subjects. The distinction initiated by Kant between consciousness of oneself as object and consciousness of oneself as subject was a strict one. The rigidity of that distinction has been challenged by philosophers from the continental and the analytic traditions [1]. From another perspective, researches about animal self-awareness are widening the horizon of studies relative to the nature of self-consciousness [2]. These various perspectives introduce the interest about addressing consciousness of oneself as object (...) and as subject in an evolutionary background. We propose here to follow that path by using an existing scenario about the evolutionary nature of self-consciousness based on evolutions of representations and of inter-subjectivity [3, 4]. The scenario presents an evolutionary approach that can introduce self-consciousness as an acting body and self-consciousness as a thinking and feeling entity. These two aspects of self-consciousness are then compared to consciousness of oneself as object and as subject. The scenario proposes that an evolution of inter-subjectivity brought our pre-human ancestors to reach the capability of identifying with their conspecifics. This process coupled with an evolution of representations led our ancestors to build up representations of themselves as entities existing in the environment, like the conspecifics they identified with were represented. As conspecifics were perceived as existing and acting in the environment, identifying with them led to an elementary version of self-consciousness as an acting body, close to self-consciousness as object. Also, as different conspecifics could display very different behaviors like dominant or submitted, it was not possible to identify with them spontaneously. Knowing and understanding one's own identity as perceived by other members of the group was necessary for a pertinent identification with conspecifics. Such need to think about one's own characteristics and identity introduced self-consciousness as a thinking and feeling entity, close to an elementary version of self-consciousness as subject. In addition, the mental states of the thinking and feeling subject monitoring the actions of the body object address the common evolutionary source for consciousness of oneself as object and as subject. We present here that evolutionary approach to consciousness of oneself as object and as subject with the corresponding phylogenetic outcomes relative to the mind-body problem. Continuations are proposed. (shrink)

Evolutionary advantages of consciousness and intersubjectivity are part of current philosophical debates on the nature of consciousness. Both are linked and intersubjectivity is sometimes considered as a form of consciousness [1]. Regarding the evolution of consciousness, studies tend to focus on phenomenal consciousness [2]. We would like here to bring the focus on self-consciousness and continue the build up of a corresponding evolutionary scenario. We also propose to introduce a possible evolutionary link between self-consciousness and phenomenal consciousness. Our starting point (...) is the evolutionary scenario based on the evolution of intersubjectivity that goes thru the identification with conspecifics at pre-human primate time frame [3, 4, 5]. The scenario considers that such identification with conspecifics brought the non self-conscious auto-representation carried by our prehuman primate ancestors to merge with the representations of conspecifics. The latter transferred to the auto-representation the characteristics of an entity existing in the environment, and by this way introduced some first elements of self-consciousness for our pre-human ancestors. In addition, an anxiety increase coming from the identification with suffering or endangered conspecifics produced an evolutionary engine based on anxiety limitation. We want here to complement this evolutionary approach by introducing the improvement of action programs as a contributor to the evolutionary advantages of intersubjectivity and self-consciousness. We look at the possibility for a subject to improve the action programs that conspecifics implement. The performance of identification with conspecifics allows the subject to consider that errors made by conspecifics are potentially her own errors, and consequently allows the subject to correct the errors of conspecifics for her own benefit. We describe the process of non successful action identification from the perspective of an observer and present the synergetic action program improvements with their contribution to the evolution of intersubjectivity and self-consciousness. We add this contribution to the existing evolutionary scenario on self-consciousness and introduce a possible evolutionary link between self-consciousness and phenomenal consciousness. We use for that the relation existing between phenomenal consciousness and pre-reflexive self-consciousness [6] and propose to link the latter to the proposed evolutionary nature of self-consciousness. We finish by summarizing the points addressed and by introducing some possible continuations. (shrink)

The notion of representation is at the foundation of cognitive sciences and is used in theories of mind and consciousness. Other notions like ‘embodiment’, 'intentionality‘, 'guidance theory' or ‘biosemantics’ have been associated to the notion of representation to introduce its functional aspect. We would like to propose here that a conception of 'usage related' representation eases its positioning in an evolutionary context, and opens new areas of investigation toward self-representation and self-consciousness. The subject is presented in five parts:Following an overall (...) presentation, the first part introduces a usage related representation as being an information managed by a system submitted to a constraint that has to be satisfied. We consider that such a system can generate a meaningful information by comparing its constraint to a received information (Menant 2003). We define a representation as being made of the received information and of the meaningful information. Such approach allows groundings in and out for the representation relatively to the system. The second part introduces the two types of representations we want to focus on for living organisms: representations of conspecifics and auto-representation, the latter being defined without using a notion of self-representation. Both types of representations have existed for our pre-human ancestors which can be compared to today great apes.In the third part, we use the performance of intersubjectivity as identified in group life with the presence of mirror neurons in the organisms. Mirror neurons have been discovered in the 90‘s (Rizzolatti & al.1996, Gallese & al.1996). The level of intersubjectivity that can be attributed to non human primates as related to mirror neurons is currently a subject of debate (Decety 2003). We consider that a limited intersubjectivity between pre-human primates made possible a merger of both types of representations. The fourth part proposes that such a merger of representations feeds the auto-representation with the meanings associated to the representations of conspecifics, namely the meanings associated to an entity perceived as existing in the environment. We propose that auto-representation carrying these new meanings makes up the first elements of self-representation. Intersubjectivity has allowed auto-representation to evolve into self-representation, avoiding the homunculus risk. The fifth part is a continuation to other presentations (Menant 2004, 2005) about possible evolution of self-representation into self-consciousness. We propose that identification with suffering or endangered conspecifics has increased anxiety, and that the tools used to limit this anxiety (development of empathy, imitation, language and group life) have provided a positive feedback on intersubjectivity and created an evolutionary engine for the organism. Other outcomes have also been possible. Such approach roots consciousness in emotions. The evolutionary scenario proposed here does not introduce explicitly the question of phenomenal consciousness (Block 1995). This question is to be addressed later with the help of this scenario.The conclusion lists the points introduced here with their possible continuations. (shrink)

It is pretty obvious to most of us that self-consciousness is a product of evolution. But its nature is unknown. We propose here a scenario addressing a possible evolutionary nature of self-consciousness covering the segment linking pre-human primates to humans. The scenario is based on evolutions of representations and of inter-subjectivity that could have taken place within the minds of our pre-human ancestors . We begin by situating self-consciousness relatively to other aspects of human consciousness. With the help of anthropology, (...) we date a possible starting point of our scenario at a time when our non self-conscious pre-human ancestors were able to build meaningful representations and were capable of inter-subjectivity, like are our today modern apes. As the proposed scenario is based on an evolution of representations, we recall an existing model for meaningful representations based on the generation of meaningful information by systems submitted to internal constraints. This model allows us to define representations of conspecifics and auto-representations that we assume as having been present in the minds of our pre-human ancestors. The next step of the scenario is to consider an evolution of inter-subjectivity towards identification with conspecifics that could have led to a merger of the auto-representation with the representations of conspecifics in the minds of our ancestors. Such a merger brought the auto-representation to become about an entity existing in the environment, as were the representations of conspecifics. We consider that such identification with conspecifics has introduced in the mind of our ancestors an elementary and embryonic sense of being an existing entity that we name ‘ancestral self-consciousness’. The same process has also imposed to our ancestors an identification with suffering or endangered conspecifics which has produced an important anxiety increase that could have blocked the evolutionary process. We propose that the performances developed by our ancestors to manage that anxiety increase have also generated significant evolutionary advantages that have helped the development of ancestral self-consciousness and favored its evolution toward our full-fledged self-consciousness. It is also proposed that some pre-human primates have avoided the anxiety increase by finding a niche where evolutionary advantages were not necessary. This may have led to our today apes. The contribution of anxiety to the proposed scenario brings to position anxiety management as having guided the evolution of self-consciousness and as still being a key player in our today human minds. Regarding philosophy of mind, possible links between phenomenal consciousness and the proposed nature of self-consciousness are introduced. The conclusion presents a summary of the points addressed here. Possible continuations are highlighted as related to human mind, to anxiety management and to artificial intelligence. (shrink)

Humans are cognitive entities. Our ongoing interactions with the environment are threaded with creations and usages of meaningful information. Animal life is also populated with meaningful information related to survival constraints. Information managed by artificial agents can also be considered as having meanings, as derived from the designer. Such perspective brings us to propose an evolutionary approach to cognition based on meaningful information management. We use a systemic tool, the Meaning Generator System (MGS), and apply it consecutively to animals, humans (...) and artificial agents [1, 2]. The MGS receives information from its environment and compares it with its constraint. The generated meaning is the connection existing between the received information and the constraint. It triggers an action aimed at satisfying the constraint. The action modifies the environment and the generated meaning. Meaning generation links agents to their environments. The MGS is a system: a set of elements linked by a set of relations. Any system submitted to a constraint and capable of receiving information can lead to a MGS. Animals, humans and robots are agents containing MGSs dealing with different constraints. Similar MGSs carrying different constraints will generate different meanings. Cognition is system dependent. Contrary to approaches on meaning generation based on psychology or linguistics, the MGS approach is not based on human mind. We want to avoid the circularity of taking human mind as a starting point. Free will and self-consciousness participate to the management of human meanings. They do not exist for animals or robots. Staying alive is a constraint that we share with animals. Robots ignore that constraint. We first use the MGS for animals with “stay alive” and “group life” constraints. The analysis of meaning and cognition in animals is however limited by our un-complete understanding of the nature of life (the question of final causes). Extending the analysis of meaning generation and cognition to humans is complex and has some true limitations as the nature of human mind is a mystery for today science and philosophy. The natures of our feelings, free will or self-consciousness are unknown. Approaches to identify human constraints are however possible, where the MGS can highlight some openings [3, 4]. Modeling meaning management in artificial agents is rather straightforward with the MGS. We, the designers, know the agents and the constraints. The derived nature of constraints, meaning and cognition is however to be highlighted. We define a meaningful representation of an item for an agent as being the networks of meanings relative to the item for the agent, with the action scenarios involving the item. Such meaningful representations embed the agents in their environments and are far from the GOFAI type of representations. Cognition, meanings and representations exist by and for the agents. We finish by summarizing the points presented here and highlight possible continuations . [1] “Information and Meaning” [2] “Introduction to a systemic theory of meaning” [3] “Computation on Information, Meaning and Representations. An Evolutionary Approach” [4] “Proposal for a shared evolutionary nature of language and consciousness”. (shrink)

There are two arguments in contemporary philosophy of consciousness and perception with which every theory of sensory awareness and phenomenal presence must deal: the Argument from Transparency and the Argument from Revelation. The first one is about the intentionality of sensations or conscious sensory states and the second one is about their epistemic role. These both arguments depend, on the one hand, on specific interpretations of ‘transparency’ and ‘revelation’ and, on the other hand, on specifying the formal structures that they (...) have. My main aim is to specify the conceptual conditions of conceivability of the explananda of a theory of phenomenal presence by analyzing transparency and revelation and their corresponding arguments. I will argue that we can arrive to neutral versions of the both arguments which do not depend on endorsing metaphysical theses about sensory content. From these versions of the arguments, I will show that to understand the relationships between them will give rise to a basic characterization of what must be explained by any theory of sensory phenomenal presence. My plan is as follows. In the first part I will present what I think to be the standard interpretations of the two arguments, their logical structures and the interpretations that I take to be the more neutral ones. Hence, I will offer an analysis of each one which allows us to identify some metaphysical and epistemological commitments of their interpretative alternatives. In the second part I will relate these arguments and I will make explicit their strongest relationships. I will present the working concepts of ‘transparent’ and ‘revealed’ and what I call the Transparency-Revelation Argument characterizing the explananda of a non-reductive theory of phenomenal presence. Such argument gives rise to three claims which will be presented as describing the basic explananda of a theory of sensory phenomenal presence. Finally, in the third section, I will sketch the main conclusions. -/- . (shrink)

A modern scientific awareness of the famous advaitic expression Brahma sat, jagat mithya, jivo brahmaiva na aparah is presented. The one ness of jiva and Brahman are explained from modern science point of view. The terms dristi, adhyasa, vivartanam, aham and idam are understood in modern scientific terms and a scientific analysis is given. -/- Further, the forward (purodhana) and reverse (tirodhana) transformation of maya as jiva, prapancham, jagat and viswam, undergoing vivartanam is understood and explained using concepts from physics (...) and electronics. The application of such an understanding to the field of bionics, the electro-chemical neural communication processes is discussed. The possible use of this insight to build software for modeling human cognition and language learning and communication processes is hinted. -/- . (shrink)

Mind-body problemet analyseras i ett reduktionistiskt perspektiv. Genom att kombinera emergensbegreppet med algoritmisk informationsteori visas i ett tankeexperiment att ett starkt epistemiskt emergent system kan konstrueras utifrån en relativt enkel, ickelinjär process. En jämförelse med hjärnans avsevärt mer komplexa neurala nätverk visar att även medvetandet kan karakteriseras som starkt epistemiskt emergent. Därmed är reduktionistisk förståelse av medvetandet inte möjlig; mind-body problemet har alltså inte en reduktionistisk lösning. Medvetandets ontologiskt emergenta karaktär kan därefter konstateras utifrån en kombinatorisk analys; det är därmed (...) principiellt oreducerbart till lägre-nivå-fenomen. I perspektivet av en modifierad definition av fri vilja diskuteras den fysiska växelverkan som äger rum i hjärnans neurala system. Trots att enskilda neurala lägre-nivå-processer är deterministiska, kan globala processer visas vara icke- deterministiska i ontologisk mening. Vi argumenterar för att detta leder till viljans frihet. (shrink)

The mind-body problem is analyzed in a physicalist perspective. By combining the concepts of emergence and algorithmic information theory in a thought experiment employing a basic nonlinear process, it is shown that epistemically strongly emergent properties may develop in a physical system. Turning to the significantly more complex neural network of the brain it is subsequently argued that consciousness is epistemically emergent. Thus reductionist understanding of consciousness appears not possible; the mind-body problem does not have a reductionist solution. The ontologically (...) emergent character of consciousness is then identified from a combinatorial analysis relating to universal limits set by quantum mechanics, implying that consciousness is fundamentally irreducible to low-level phenomena. (shrink)

Human consciousness, the result of breathing process as dealt with in the Upanishads, is translated into modern scientific terms and modeled as a mechanical oscillator of infrasonic frequency. The bio-mechanic oscillator is also proposed as the source of psychic energy. This is further advanced to get an insight of human consciousness (the being of mind) and functions of mind (the becoming of mind) in terms of psychic energy and reversible transformation of its virtual reflection. An alternative analytical insight of human (...) consciousness and mental functions to other theoretical approaches is developed based on Upanishadic insight and presented.That reversible transformation of virtual psychic energy reflection termed as maya, creating various consequential / parallel / simultaneous conscious-states, phases, cognitive and communicative states, modes of language acquisition and communication, and kinds of function of human mind is visualized. The concept is extended to delineate form, structure and functional mechanism of human mind and to know how it facilitates human mental acquisitions, retention, communications, including language abilities. This proposal is extensively discussed and the hardware and software of mind as envisaged in Indian philosophical systems are put forward.All this presentation is translated to neuro-biology in terms of brain wave modulation / demodulation terms. Also a preliminary proposition of physic-chemical nature of human thoughts and ideas is given. (shrink)

We suggest that there is confusion between why consciousness developed and what additional functions, through continued evolution, it has co-opted. Consider episodic memory. If we believe that episodic memory evolved solely to accurately represent past events, it seems like a terrible system—prone to forgetting and false memories. However, if we believe that episodic memory developed to flexibly and creatively combine and rearrange memories of prior events in order to plan for the future, then it is quite a good system. We (...) argue that consciousness originally developed as part of the episodic memory system—quite likely the part needed to accomplish that flexible recombining of information. We posit further that consciousness was subsequently co-opted to produce other functions that are not directly relevant to memory per se, such as problem-solving, abstract thinking, and language. We suggest that this theory is compatible with many phenomena, such as the slow speed and the after-the-fact order of consciousness, that cannot be explained well by other theories. We believe that our theory may have profound implications for understanding intentional action and consciousness in general. Moreover, we suggest that episodic memory and its associated memory systems of sensory, working, and semantic memory as a whole ought to be considered together as the conscious memory system in that they, together, give rise to the phenomenon of consciousness. Lastly, we suggest that the cerebral cortex is the part of the brain that makes consciousness possible, and that every cortical region contributes to this conscious memory system. (shrink)

At its core this book is concerned with logic and computation with respect to the mathematical characterization of sentient biophysical structure and its behavior. -/- Three related theories are presented: The first of these provides an explanation of how sentient individuals come to be in the world. The second describes how these individuals operate. And the third proposes a method for reasoning about the behavior of individuals in groups. -/- These theories are based upon a new explanation of experience in (...) nature, the construction of senses, and motile behavior. This new approach is developed from first principles to enable a rigorous and systematic explanation of the variety of associated intelligent behaviors. -/- Alongside this development is a further account that focuses upon the nature of our work. It discusses the existential aspects of scientific inquiry, its epistemology and logic. It seeks to clarify the nature of the mathematical characterization and computation of natural behaviors, dealing with questions in the foundations of logic. It explores methodological issues related to reduction and the refinement of ideas from intuition to formal logical structure. -/- In support of this inquiry we work toward the development of a calculus for biophysical construction and its dynamics. If successful this mechanics mathematically characterizes sensory and motile behavior. -/- Upon this foundation we propose a model of apprehension and explore how its products are processed by the organism. Finally, we develop a probabilistic theory that enables us to reason about inaccessible factors in group behavior. -/- The mechanics we propose suggests the design and physical realization of a new model of computation; one in which structure and the concurrency of action are a first-order consideration. -/- We identify opportunities for experimental verification of the theory and we suggest a proof of our results in practice by the identification of this mechanism, allowing the construction of machines that experience. (shrink)

Consciousness vehicle externalism is the claim that the material machinery of a subject’s phenomenology partially leaks outside a subject’s brain, encompassing bodily and environmental structures. The DEUTS argument is the most prominent argument for CVE in the sensorimotor enactivists’ arsenal. In a recent series of publications, Kirchhoff and Kiverstein have deployed such an argument to claim that a prominent view of neural processing, namely predictive processing, is fully compatible with CVE. Indeed, in Kirchhoff and Kiverstein’s view, a proper understanding of (...) predictive processing mandates CVE. In this essay, we critically examine Kirchhoff and Kiverstein’s argument. Our aim is to argue in favor of the following three points. First, that Kirchhoff and Kiverstein’s emphasis on cultural practices lends no support to CVE: at best, it vindicates some form of content externalism about phenomenal content. Secondly, the criteria Kirchhoff and Kiverstein propose to identify a subject’s phenomenal machinery greatly overgeneralize, leaving them open to a “consciousness bloat” objection, which is an analog of the cognitive bloat objection against the extended mind. Lastly, we will argue that the “consciousness bloat” problem is inbuilt in the very argumentative structure of the DEUTS argument. We will thus conclude that, contrary to the philosophical mainstream, DEUTS is not the best argument for CVE in the sensorimotor enactivists’ argumentative arsenal. (shrink)

Conscious intentional states are mental states that represent things as being a certain way and do so consciously: they involve a phenomenally conscious representation. For any phenomenally conscious state, there is something it is like for its subject to be in it. The way it is like for a subject to be in a certain phenomenal state is the state’s phenomenal character. According to some authors, phenomenal character has two components: qualitative character (i.e., the “what it is like” component) and (...) subjective character (the “for the subject” component). Elsewhere, I have argued for an acquaintance theory of subjective character: a conscious representation is “for the subject” iff the subject is acquainted with it (Giustina forthcoming). The aim of this paper is to take some initial steps toward developing an acquaintance account of qualitative character. More specifically, I develop an acquaintance-representational account of the qualitative character of conscious intentional states, on which qualitative character is constituted by a subject’s being acquainted with the conscious intentional state’s representational properties. By reviewing the main extant accounts of qualitative character and highlighting their shortcomings, I argue that the acquaintance-representational account is antecedently more plausible than its competitors. (shrink)

Most recent philosophical theories of consciousness account for it in terms of representation, the bulk of the debate revolving around whether (suitably) representing something is sufficient for consciousness (as per first-order representationalism) or some further (meta-)representation is needed (as per higher-order representationalism and self-representationalism). In this paper, I explore an alternative theory of consciousness, one that aims to explain consciousness not in terms of representation but in terms of the epistemically and metaphysically direct relation of acquaintance. I call this the (...) Inner Acquaintance Theory of consciousness (IAT). Roughly, on IAT, what makes a mental state conscious is its subject being acquainted with it. Though not wholly unprecedented, IAT is still at the fringe of consciousness debates and remains largely underexplored. The main goal of this paper is to take some steps toward developing the details of IAT, illustrate its potential explanatory power, and put it forward as a plausible alternative to representational theories, with the hope that this will contribute to shifting IAT closer to the center of the debate. Here is how I proceed. In §2 I introduce a notion—inner awareness—that is crucial both to contextualize and to understand IAT. In §3 I provide some preliminary motivation for exploring IAT. In §4 I explain the notion of acquaintance and illustrate some of the features that are typically attributed to it in the literature. The details of IAT are then shaped through four main decision points. I address them in §§5-8, where I suggest a particular choice at each decision point, thereby progressively building up a view that I consider particularly promising. (shrink)

The explanatory challenge of sentience is known as the “hard problem of consciousness”: How does subjective experience arise from physical objects and their relations? Despite some optimistic claims, the perennial struggle with this question shows little evidence of imminent resolution. In this article I focus on the “why” rather than on the “how” of sentience. Specifically, why did sentience evolve in organic lifeforms? From an evolutionary perspective this question can be framed: “What adaptive problem(s) did organisms face in their evolutionary (...) past and how were those challenges met? I argue that sentience was a critical component of the adaptive solution (i.e., adopting an agentic stance) to increasingly complex and unpredictable demands placed on vertebrates approximately 500 million years ago (the so-called Cambrian explosion). One consequence of taking an agentic stance is that it freed the organism from its neural moorings, positioning it within phenomenal space outside its brain. (shrink)

In [1] it is claimed that, based on radiation emission measurements described in [2], a certain “variant” of the Orch OR theory has been refuted. I agree with this claim. However, the significance of this result for Orch OR per se is unclear. After all, the refuted “variant” was never advocated by anyone, and it contradicts the views of Hameroff and Penrose (hereafter: HP) who invented Orch OR [3]. My aim is to get clear on this situation. I argue that (...) it is indeed reasonable to speak of “variants” here. Orch OR is not a complete model of reality but a work in progress. At its core, it claims that wavefunction collapse is a real physical event that has something to do with gravity (“OR”) and that consciousness depends on orchestrated collapses in microtubules (“Orch”). There are many ways one could make these base ideas precise hence many “variants”. Furthermore, the ways that HP aim to make these ideas precise are radical and incomplete. If they don’t work out, Orch OR will need to fall back on another variant. Thus, I believe the significance of [1-2] for Orch OR is that it cuts out a small class of possible variants and leaves behind questions and challenges for the rest, including the variant preferred by HP. (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)

Why do we tend to think that phenomenal consciousness poses a hard problem? The answer seems to lie in part in the fact that we have the impression that phenomenal experiences are presented to us in a particularly immediate and revelatory way: we have a sense of acquaintance with our experiences. Recent views have offered resources to explain such persisting impression, by hypothesizing that the very design of our cognitive systems inevitably leads us to hold beliefs about our own experiences (...) with certainty. I argue against this kind of “designed certainty” views. First, I claim that it is doubtful that we really hold beliefs about our own experiences with certainty—in any sense of certainty that would make our phenomenal beliefs special. Second, I claim that, even if it were the case that we hold beliefs about experiences with certainty, this would fall short of explaining our sense of acquaintance. (shrink)

One of the most influential traditional objections to Adverbialism about perceptual experience is that posed by Frank Jackson’s ‘many property problem’. Perhaps largely because of this objection, few philosophers now defend Adverbialism. We argue, however, that the essence of the many property problem arises for all of the leading metaphysical theories of experience: all leading theories must simply take for granted certain facts about experience, and no theory looks well positioned to explain the facts in a straightforward way. Because of (...) this, the many property problem isn’t on its own a good reason for rejecting Adverbialism; and nor is it a puzzle that will decide amongst the other leading theories. (shrink)

Scholars have wrestled with "consciousness", a major scholar calling it the "hard problem". Some thirty-plus years after the Towards a Science of Consciousness, we do not seem to be any closer to an answer to "What is consciousness?". Seemingly irresolvable metaphysical problems are addressed by bootstrapping, provisional assumptions, not unlike those used by logicians and mathematicians. I bootstrap with the same ontology and epistemology applicable to everything we apprehend. Here, I argue for a version of the unity of opposites, a (...) form of neutral monism. Something exists because of what it is not; nothing can exist by itself, singularities (analogous to monads), expressing the model. Applying this most fundamental law to the consciousness problem, the physical (movement) comes into being simultaneously as the mental (stasis), each displayed by a field that is variegated (ranging from creative to entropic processes). Such is in keeping with how the singularity emerged as our universe, the same form that may account for sub-Planck-scale phenomena. Overall, like the most fundamental law, deep structures are imminent in our universe, both as objects and processes. (shrink)

Recently, an information-theoretic structural realist theory of the self and consciousness has been put forward (Beni, M. D. 2019. Structuring the Self, Series New Directions in Philosophy and Cognitive Science. Palgrave Macmillan). The theory is presented as a form of panpsychism. I argue against this interpretation and show that Beni’s structuralist theory runs into the hard problem of consciousness, in a similar way as the Integrated Information theory of consciousness. Since both of these theories are structuralist and based on the (...) notion of information, I propose to use a solution that has been employed for Integrated Information Theory, namely introducing the distinction between extrinsic and intrinsic structure and dynamics (intrinsic information and intrinsic structure). Making these metaphysical enhancements to Beni’s structuralist theory of consciousness will give the theory a better chance of overcoming the hard problem. In terms of the metaphysics of consciousness, it takes us beyond physicalism. I then suggest that the information-theoretic structuralist theory of consciousness should, instead of panpsychism and physicalism, be combined with neutral monist ontology which is a better fit. These reworkings could lead to an improved naturalistic account of consciousness – the neutral-structuralist theory of consciousness and the self. (shrink)

Qualitative consciousness is conscious experience marked by the presence of sensory qualities, like the experienced painfulness of having a piano dropped on your foot, or the consciousness of seeing the brilliant reds and oranges of a sunset. Over his career, philosopher David Rosenthal has defended an influential theoretical approach to explaining qualitative consciousness. This approach involves the development of two theories – the higher-order thought theory of mental state consciousness and the quality space theory of sensory quality. If the problem (...) of explaining qualitative consciousness is divided into two more manageable pieces, the door opens to a satisfying explanation of what is seen by some to be an intractable explanatory puzzle. This interdisciplinary collection develops, criticizes, and expands upon themes inspired by Rosenthal's work. The result is an exciting collection of new essays by philosophers and scientists, which will be of interest to all those engaged in consciousness studies. (shrink)

Russellian physicalism is a view on the nature of consciousness which promises to satisfy the demands of both traditional physicalists and non-physicalists. It does so by identifying subjective experience with physically acceptable categorical properties underlying structural and dispositional properties described by science. Though promising, the view faces at least two serious challenges: (i) it has been argued that science deals in both categorical and non-categorical properties, which would undercut the motivation behind Russellian physicalism, and (ii) it has been argued that (...) only nonphysicalist Russellian views—like panpsychism—are useful when it comes to explaining consciousness. I address these criticisms, arguing that there is no viable reason for maintaining that science deals in categorical properties of the sort which a Russellian physicalist is interested in, and that features of fully-physical categorical properties can be described which provide useful explanations for various essential features of subjective experience. These projects are connected: it turns out that when the explanatory relevance of Russellian physicalism is explained in detail, constraints are put the sort of categorical properties that Russellian physicalists can say are left out of science. Specifically, Russellian physicalists are forced to subscribe to the view that science leaves out any categorical properties whatsoever, as opposed to the view that some scientifically scrutable properties are categorical, but not the ones which Russellian physicalists are interested in. I hope that by addressing these criticisms of Russellian physicalism, and drawing logical connections between the responses, further appeal is added to a promising, but so far relatively unexplored, view. (shrink)

With substance dualism and the existence of God, Swinburne (2004, The Existence of God, Oxford University Press, Oxford) and Moreland (2010, Consciousness and the Existence of God, Routledge, New York) have argued for a very powerful explanatory mechanism that can readily explain several philosophical problems related to consciousness. However, their positions come with presuppositions and ontological commitments which many are not prepared to share. The aim of this paper is to improve on the Swinburne-Moreland argument from consciousness by developing an (...) argument for the existence of God from consciousness without being committed to substance dualism. The argument proceeds by suggesting a solution to the exceptional-point-of-view problem, i.e., the question how it can be explained that there is a conscious being lucky enough to experience the point of view of a relatively tiny brain amidst a giant universe that is indifferent about which physical entities it brings about according to the laws of physics. (shrink)

Du Bois-Reymond’s Ignorabimus could have been a game changer in the last decades of 19th century, but it wasn’t. The sound argument of the German physiologist concerning the limits of natural science, although it was indeed taken seriously and confronted by all means, was in fact so severely distorted by opponents that one could hardly recognize it in the straw men generated in the process. By scrutinizing three less known approaches dug up from 19th century Romanian literature, the present paper (...) focuses on the theoretical commitments that prevented the consciousness issue to be properly addressed. (shrink)

Among the biggest challenges facing the contemporary human condition, and therefore also education, is responding to the climate crisis. One of the sources of the crisis is assumed to be _absent-mindedness_, presented by Leslie Dewart as a distortion of the development of human consciousness. Dewart’s poorly-known philosophical consciousness study is presented in this paper in broad outline. The problems in the study of consciousness, the most important of which are the qualitative representations—qualia—and the question of free will, are also briefly (...) discussed. These problems are then examined transcendental analytically, with the question of what one must assume in order to allow the emergence of these phenomena. From the resulting conception of causal relationship, we proceed to the circular causality as a prerequisite for life, namely the homeostatic systems and negative feedback. An organization of action that is essential to animals and humans is presented, using William Powers’ perceptual control theory (PCT), and the role of consciousness in this organization is drafted according to the studies of Martin Taylor. Action is seen as continuous problem solving, in which negative feedback is used to bring perceptions into line with the goals. The fundamental function of consciousness is revealed as the direction and enhancement of learning. Based on PCT, it can be shown that the main practical problems in animal and, especially, human action, are related to adverse side effects of action and the resulting various conflicts. The climate crisis is a typical example of the problematic side effects of collective action. Dewart’s concept of absent-mindedness can therefore be defined as an inability to responsibly account for the side effects of action. Thus, the main task of education is to forestall, through negative feedback and in cooperation with learner consciousness, absent-mindedness and the problems it causes. (shrink)

This paper examines an argument by Schaffer (2017) that aims to prove how, contrary to what many philosophers hold, there is no special explanatory gap occurring in the connection between the physical and the phenomenal. This is because a gap of the same kind can be found in every connection between a more fundamental and a less fundamental level of reality. These gaps lurk everywhere in nature. For Schaffer, they can be bridged by means of substantive metaphysical principles such as (...) grounding principles. He thus puts forward a version of grounding-based physicalism, which is supposed to provide this kind of substantive bridge principle. My main contention is as follows: even if Schaffer’s argument indeed proves the existence of a gap in every connection between fundamental and derivative entities, and such gaps can be bridged by means of grounding principles, a different gap remains open in the psycho-physical connection. (shrink)

Panpsychism, the view that phenomenal consciousness is possessed by all fundamental physical entities, faces an important challenge in the form of the combination problem: how do experiences of microphysical entities combine or give rise to the experiences of macrophysical entities such as human beings? An especially troubling aspect of the combination problem is the subject-summing argument, according to which the combination of subjects is not possible. In response to this argument, Goff (2016) and Miller (2017) have proposed the phenomenal bonding (...) relation, using which they seek to explain the composition of subjects. In this paper, I discuss the merits of the phenomenal bonding solution and argue that it fails to respond satisfactorily to the subject-summing argument. (shrink)

I draw attention to an ambiguity of the expression ‘phenomenal consciousness’ that is an avoidable yet persistent source of conceptual confusion among consciousness scientists. The ambiguity is between what I call phenomenality and what I call conscious states, where the former denotes an abstract property and the latter denotes a phenomenon or class of its instances. Since sentences featuring these two terms have different semantic properties, it is possible to equivocate over the term ‘consciousness’. It is also possible to fail (...) to distinguish between statements that are true about conscious states in virtue of their phenomenality, and statements that are true in virtue of other properties of conscious states. I review empirically informed arguments by scientists Bernard Balleine and Anthony Dickinson, Stevan Harnad, and Jeffrey Alan Gray, arguing that each of them makes errors based on the ambiguity. I conclude with some tentative suggestions for avoiding further confusion about the ambiguity. (shrink)

Ted Honderich's edited volume, with introductions to his chosen philosophers shows his contempt/ignorance of the non-white world's thinkers. Further, this review points out the iterative nature of Western philosophy today. The book under review is banal and shows the pathetic state of philosophising in the West now in 2020.

Recently, a three-dimensional construct model for complex experiential Selfhood has been proposed (Fingelkurts et al., 2016b,c). According to this model, three specific subnets (or modules) of the brain self-referential network (SRN) are responsible for the manifestation of three aspects/features of the subjective sense of Selfhood. Follow up multiple studies established a tight relation between alterations in the functional integrity of the triad of SRN modules and related to them three aspects/features of the sense of self; however, the causality of this (...) relation is yet to be shown. In this article we approached the question of causality by exploring functional integrity within the three SRN modules that are thought to underlie the three phenomenal components of Selfhood while these components were manipulated mentally by experienced meditators in a controlled and independent manner. Participants were requested, in a block-randomised manner, to mentally induce states representing either increased (up-regulation) or decreased (down-regulation) sense of (a) witnessing agency (“Self”), or (b) body representational-emotional agency (“Me”), or (c) reflective/narrative agency (“I”), while their brain activity was recorded by an electroencephalogram (EEG). This EEG-data was complemented by first-person phenomenological reports and standardised questionnaires which focused on subjective contents of three aspects of Selfhood. The results of the study strengthen the case for a direct causative relationship between three phenomenological aspects of Selfhood and related to them three modules of the brain SRN. Furthermore, the putative integrative model of the dynamic interrelations among three modules of the SRN has been proposed. (shrink)

The human mind is constituted by inner, subjective, private, first-person conscious experiences that cannot be measured with physical devices or observed from an external, objective, public, third-person perspective. The qualitative, phenomenal nature of conscious experiences also cannot be communicated to others in the form of a message composed of classical bits of information. Because in a classical world everything physical is observable and communicable, it is a daunting task to explain how an empirically unobservable, incommunicable consciousness could have any physical (...) substrates such as neurons composed of biochemical molecules, water, and electrolytes. The challenges encountered by classical physics are exemplified by a number of thought experiments including the inverted qualia argument, the private language argument, the beetle in the box argument and the knowledge argument. These thought experiments, however, do not imply that our consciousness is nonphysical and our introspective conscious testimonies are untrustworthy. The principles of classical physics have been superseded by modern quantum physics, which contains two fundamentally different kinds of physical objects: unobservable quantum state vectors, which define what physically exists, and quantum operators (observables), which define what can physically be observed. Identifying consciousness with the unobservable quantum information contained by quantum physical brain states allows for application of quantum information theorems to resolve possible paradoxes created by the inner privacy of conscious experiences, and explains how the observable brain is constructed by accessible bits of classical information that are bound by Holevo's theorem and extracted from the physically existing quantum brain upon measurement with physical devices. (shrink)

The centerpiece of the scientific study of consciousness is the search for the neural correlates of consciousness. Yet science is typically interested not only in discovering correlations, but also – and more deeply – in explaining them. When faced with a correlation between two phenomena in nature, we typically want to know why they correlate. The purpose of this chapter is twofold. The first half attempts to lay out the various possible explanations of the correlation between consciousness and its neural (...) correlate – to provide a sort of “menu” of options from which we probably would ultimately have to choose. The second half raises considerations suggesting that, under certain reasonable assumptions, the choice among these various options may be in principle underdetermined by the relevant scientific evidence. (shrink)

This commentary focuses on explaining the intuition of revelation, an issue that Chalmers (2018) raises in his paper. I first sketch how the truth of revelation provides an explanation for the intuition of revelation, and then assess a physicalist proposal to explain the intuition that appeals to Derk Pereboom’s (2011, 2016, 2019) qualitative inaccuracy hypothesis.

The Human Consciousness and Mind will be thoroughly analyzed as expressed in the Upanishads and Brahmajnaana. The six orthodox systems of philosophy – Vaiseshika, Nyaaya, Saamkhya, Yoga, PoorvaMeemamsa, Uttara Meemsa or Vedaanta, TheSabdabrahmaSiddhanta, Gayatri Mantra, Mantrapushpam and related Indian seers’ spiritual expressions also will be used to further the understanding mind and its functions. The cognition, re-cognition, communication and action-reactions of the body through mind and sense organs and actions organs will be analyzed as cognitive science. The structure and function (...) of mind thus delineated will be used to define meditation and methods of meditation. Self-Realization – Jeevan Mukti state will be defined and explained in relation to meditation. The architecture of mind and insight of meditation thus understood will be presented to the practitioners of meditation; suiting both orthodox and scientifically tempered minds. (shrink)

The mind–body problem is analyzed in a physicalist perspective. By combining the concepts of emergence and algorithmic information theory in a thought experiment, employing a basic nonlinear process, it is shown that epistemologically emergent properties may develop in a physical system. Turning to the significantly more complex neural network of the brain it is subsequently argued that consciousness is epistemologically emergent. Thus reductionist understanding of consciousness appears not possible; the mind–body problem does not have a reductionist solution. The ontologically emergent (...) character of consciousness is then identified from a combinatorial analysis relating to universal limits set by quantum mechanics, implying that consciousness is fundamentally irreducible to low-level phenomena. (shrink)

The Idea of the World offers a grounded alternative to the frenzy of unrestrained abstractions and unexamined assumptions in philosophy and science today. This book examines what can be learned about the nature of reality based on conceptual parsimony, straightforward logic and empirical evidence from fields as diverse as physics and neuroscience. It compiles an overarching case for idealism - the notion that reality is essentially mental - from ten original articles the author has previously published in leading academic journals. (...) The case begins with an exposition of the logical fallacies and internal contradictions of the reigning physicalist ontology and its popular alternatives, such as bottom-up panpsychism. It then advances a compelling formulation of idealism that elegantly makes sense of - and reconciles - classical and quantum worlds. The main objections to idealism are systematically refuted and empirical evidence is reviewed that corroborates the formulation presented here. The book closes with an analysis of the hidden psychological motivations behind mainstream physicalism and the implications of idealism for the way we relate to the world. (shrink)

The intuition that consciousness is hard to explain may fade away as empirically adequate theories of consciousness develop. We review socio-historical factors that account for why, as a field, the neuroscience of consciousness has not been particularly successful at developing empirically adequate theories. Based on this we argue that the meta-problem may be a self-fulfilling prophecy, created in part because we inadvertently focused too much on the so-called 'hard problem', limiting scientific progress.

In this chapter, Pautz raises a puzzle about spatial experience for phenomenal internalists like Ned Block. If an accidental, lifelong brain-in-the-void (BIV) should have all the same experiences as you, it would have an experience as of items having various shapes, and be able to acquire concepts of those shapes, despite being cut off from real things with the shapes. Internalists cannot explain this by saying that BIV is presented with Peacocke-style visual field regions having various shapes, because these would (...) have to be non-physical sense data. They might instead explain this by saying that BIV “phenomenally represents” various shape properties. But since BIV lacks any interesting physical relations to shapes, this would imply that phenomenally representation is an irreducible relation. (shrink)

Perhaps more than any other philosopher of mind, Ned Block synthesizes philosophical and scientific approaches to the mind; he is unique in moving back and forth across this divide, doing so with creativity and intensity. Over the course of his career, Block has made groundbreaking contributions to our understanding of intelligence, representation, and consciousness. Blockheads! (the title refers to Block's imaginary counterexample to the Turing test—and to the Block-enthusiast contributors) offers eighteen new essays on Block's work along with substantive and (...) wide-ranging replies by Block. (shrink)

The problem of consciousness has become one of the biggest unsolved problem in philosophy from the last few decades. Qualia and intentionality are the two feature of consciousness. Qualia represents the conscious awareness, subjectivity or phenomenality whereas intentionality represents the understanding or object-directedness. These are the two major issues in the philosophy of mind while we address the problem of consciousness. The objective of this paper is to give an overview of these two features of consciousness namely intentionality and qualia. (...) Qualia is subjective in nature, whereas intentionality or object-directedness is objective in nature. This paper will focus on some major question regarding qualia and intentionality like, do qualia exist? What is the relationship between qualia and intentionality? Can qualia be reduced or to identify with intentionality or intentionality represent the qualia? Science by its nature objective whereas consciousness by its nature subjective so can there be a science of consciousness? And so on. My paper is divided into two parts, the first part will discuss the problem of qualia whereas the second part will focus on the intentionality and subjective-objective distinction both from the epistemological and ontological perspective. (shrink)

I argue that perceptual consciousness is constituted by a mental activity. The mental activity in question is the activity of employing perceptual capacities, such as discriminatory, selective capacities. This is a radical view, but I hope to make it plausible. In arguing for this mental activist view, I reject orthodox views on which perceptual consciousness is analyzed in terms of peculiar entities, such as, phenomenal properties, external mind-independent properties, propositions, sense-data, qualia, or intentional objects.

Mind, Consciousness and Body -/- We do not know how to think with or about these notions and others such as reality, perception, space, time, etc… In the following I will deal with the umbrella notions of mind, consciousness and body. The contents is relevant, but of greater importance is the manner or method in which I deal with these notions. I first present as an illustration of my approach or method, how I have dealt with the notions of intuition (...) and intuiting. One of the points I am trying to make is that: we do not know how to think about many things, for example mind, consciousness, awareness, body, intuition, etc. Therefore, I attempt to explore a number of things that we must investigate and deal with before we use these and other notions, as if they are clearly defined terms, before we try to use them to think and to think about anything, especially many leveled and multi- dimensional issues and problems such as the workings of ‘the mind, the body, intuition, consciousness and the relationship, if there are any, between these and other things. Then I suggest the initial steps for a few very basic requirements before the exploration of a theory of embodied, living, conscious tissues and a model for embodied (self-) consciousness research. CONTENTS -/- Intuition 4 -/- Mind 9 -/- Consciousness 19 -/- Embodied Consciousness 44 -/- Human Body 52 -/- Theory 61 -/- Proposal for a Model of Embodied Consciousness Research 86 -/- Self or Reflective Consciousness 90. (shrink)

This memoir recalls friendly discussions with Hermínio Martins regarding the essential character of the furniture of the universe. Physicalism, despite the successes of the natural sciences, fails to account for experiences such as pain. As will be shown, Martins and the writer preferred alternative metaphysical systems that avoid such pitfalls.