In this paper, we put forward an interdisciplinary framework describing different levels of self-representations, namely non-conceptual, conceptual and propositional self-representations. We argue that these different levels of self-representation are differently affected by cultural upbringing: while propositional self-representations rely on “theoretical” concepts and are thus strongly influenced by cultural upbringing, non-conceptual self-representations are uniform across cultures and thus universal. This differentiation offers a theoretical specification of the distinction between an independent and interdependent self-construal put forward in cross-cultural psychology. Hence, this does (...) not only allow for a deeper understanding of different self-conceptions, but also for a formulation of new hypotheses regarding the cultural influence on self-representations. As one example, we will highlight the role of the proposed levels of self-representation for emotional experience and formulate some major implications of our interdisciplinary framework for future empirical research. (shrink)

Dennett and Kinsbourne ([1992]) argue that metacontrast backward visual masking provides a clear illustration that ‘there is really only a verbal difference’ between two versions of the Cartesian Theater model of the mind. This alleged lack of a distinction is both the crucial premise of their main argument against the Cartesian Theater and a motivator for accepting their own Multiple Drafts model. I argue that metacontrast reveals a difference between the two versions of the Cartesian Theater that meets criteria found (...) in (Dennett and Kinsbourne [1992]) for determining such a difference. This difference undermines the soundness of their argument against the Cartesian Theater, and exerts pressure on Dennett and Kinsbourne to offer a more detailed articulation of their model. 1. Introduction2. Brief Explanation of Metacontrast Backward Visual Masking3. The Stalinesque and Orwellian Models of Metacontrast 3.1. Criteria for determining a difference4. A Difference That Makes a Difference 4.1. Skeptical hypothesis objection5. Other Objections and Replies 5.1. Straw person objection5.2. Corroborative issues objection6. Conclusion. (shrink)

Here I explore the prospects for fictionalism about the mental, modeled after fictionalism about possible worlds. Mental fictionalism holds that the mental states posited by folk psychology do not exist, yet that some sentences of folk psychological discourse are true. This is accomplished by construing truths of folk psychology as “truths according to the mentalistic fiction.” After formulating the view, I identify five ways that the view appears self-refuting. Moreover, I argue that this cannot be fixed by semantic ascent or (...) by a kind of primitivism. Even so, I also show that the “self-refutation” charges are subtly question-begging. Nevertheless, the reply reveals that a mental fictionalist ought to be a kind of quietist. (shrink)

While "Consciousness Explained" has received an enormous amount of attention since its publication, there is still little agreement on what Dennett’s account of consciousness is. Most interpreters treat his view as an instance of one or another of the standard ontological positions (functionalism, behaviorism, eliminativism, instrumentalism). I believe a different metaphysical account underlies Dennett’s view, one that is important though ill-understood. In the paper I attempt to point in the direction of a proper characterization of that account through the use (...) of two illustrative examples. A ten-point story that applies to the examples is developed, and it is suggested that the story applies equally well to Dennett’s view of consciousness. (shrink)