The evolutionary origin of consciousness has been a growing area of study in recent years. Nevertheless, there is intense debate on whether the existence of phenomenal consciousness without the cerebral cortex is possible. The corticocentrists have an empirical advantage because we are quasi-confident that we humans are conscious and have the well-developed cortex as the site of our consciousness. However, their prejudice can be an anthropic bias similar to the anthropocentric prejudice in pre-Darwinian natural history. In this paper, I propose (...) three basic principles to provide a conceptual basis for evolutionary studies of consciousness: the non-solipsistic principle, the evolution principle, and the anthropic principle. These principles collectively help us to avoid solipsism, anthropocentrism, and anthropomorphism to some degree, although we cannot be completely free from them. Also, the landscape metaphor associated with the anthropic principle provides an image of how different forms of consciousness can be acquired. (shrink)

It's a common idea in philosophy that we possess a peculiar kind of "phenomenal concept" by which we can think about our conscious states in "inner" and "direct" ways, as for example, when I attend to the way a current pain feels and think about this feeling as such. Such phenomenal ways of thinking figure in a variety of theoretical contexts. The bulk of this article discusses their use in a certain strategy – the phenomenal concept strategy – for defending (...) the physicalist view that conscious states are reducible to brain states. It also considers, more briefly, how phenomenal concepts have been used to defend dualism about consciousness, and how they have been used to explain our special access to our consciousness. It concludes with a discussion about whether, and in what more precise sense of the term, we at all possess "phenomenal concepts" of our conscious states. (shrink)

According to (what I will call) an inner awareness theory of consciousness, you are in a (phenomenally) conscious state only if you are aware, in some sense, of your being in the state. This theory is widely held, but what arguments are there for holding it? In this paper, I gather together in a systematic way the main arguments for holding the theory and suggest that none of them is persuasive. I end the paper by asking what our attitude to (...) the theory should be if there is no existing argument for it. (shrink)

There has in recent years been a significant surge of interest in non-materialist accounts of the mind. Property dualists hold that all substances (concrete particulars that persist over time) are material, but mental properties are distinct from physical properties. Substance dualists maintain that the mind or person is a non-material substance. This article considers the prospects for substance dualism given the current state of the debate. The best known type of substance dualism, Cartesian dualism, has traditionally faced a number of (...) objections, but many contemporary philosophers have sought to avoid these by formulating novel versions of the view. I identify three central claims held in common by all forms of substance dualism, consider recent arguments for these claims, and assess how successfully different types of substance dualism respond to the traditional objections. I argue that most contemporary forms of the view still face one or more of three major challenges, from bundle theories of the self, from the recently developed “phenomenal concepts strategy”, and from worries about explanatory simplicity. (shrink)

Libertarians about free will sometimes argue for their position on the grounds that our phenomenology of action is such that determinism would need to be false for it to be veridical. Many, however, have thought that it would be impossible for us to have an experience that is in contradiction with determinism, since this would require us to have perceptual experience of metaphysical facts. In this paper I show how the libertarian claim is possible. In particular, if experience depicts the (...) world such that there is more than one physically possible future, then determinism would need to be false for that experience to be veridical. I show that we have experiences, or perceptual episodes, of this kind on the basis of recent work in the study of perception. Theorists in this area have argued that we have vision-for-action, and that what we visually perceive are not just objects but also possibilities for action. If we experience that it is possible that we ϕ, then we also experience that it is possible that we not ϕ. Furthermore, we probably experience more than one possibility for action at any one moment. I argue that these are physical possibilities, and therefore that we experience the world such that there is more than one physically possible future. So the libertarian claim about the semantics of agential phenomenology is highly plausible, even if this does not entail libertarianism. (shrink)

Se expone una reflexión acerca de los distintos tipos de propiedades fenomenológicas de algunos estados mentales, también conocidos como qualia, con el objetivo de identificar los roles que cumplen en la cognición. Para ello se releva primero el carácter cualitativo de la fenomenología, proponiéndose que conocer es un proceso que consiste en dar nuevos formatos a la experiencia a través de su progresiva explicitación. En segundo lugar, se analizan las características de dos diferentes tipos de qualia y sus papeles en (...) la cognición. Un primer tipo, de características intrinsecamente cognitivas, se encuentra asociado a las emociones y otros estados similares que participan como centro del pensamiento, producto de su posibilidad de acceso a la autoconsciencia. Un segundo tipo, conformado por qualia vinculados a la percepción, corresponde a fenomenología autoconscientemente inaccesible, razón por la cual juega un rol representacional que no depende de sus características cualitativas específicas. (shrink)

Structural realism is the view that scientific theories give us knowledge only of the structure of the unobservable world. The view faces an influential objection that was first posed by Max Newman: if our knowledge of the unobservable world were strictly limited to its structure, our knowledge turns out to be trivial, for it amounts to nothing more than knowledge of the cardinality of the world. In this paper, I shall propose a response to Newman’s objection. It shall be argued (...) that in having epistemic access to the intrinsic nature of our conscious experiences—knowledge that structural realists allow for—we have knowledge of what it is to exist as concrete phenomena. With the plausible assumption that the relations of the unobservable world are also similarly concrete, one can address Newman’s objection. I shall further contrast this response to other similar responses that have been proposed, and also address the objection that this response is not available to structural realists. (shrink)

Representationalism is today the leading physicalist theory of the phenomenal character of perceptual experience. And Russellian representationalism, which identifies contents with extensions, is the leading iteration of that theory. If there exist phenomenally distinct experiences as of the impossible, then these would _prima facie_ serve as counterexamples to the theory. In order that they definitively serve as counterexamples, it needs to be that there is no plausible account of the experiences on which they decompose into constituent elements each of which (...) is unproblematic from the perspective of the theory. The contention of this paper is that the _stygian color experiences_, afterimage-experiences as of maximally dark, hued surfaces, of Churchland (Churchland, Philosophical Psychology 18:527–560, 2005) serve as counterexamples to Russellian representationalism. (shrink)

According to illusionism, phenomenal consciousness is an introspective illusion. The illusion problem is to explain the cause of the illusion, or why we are powerfully disposed to judge—erroneously—that we are phenomenally conscious. I propose a theory to solve the illusion problem. I argue that on the basis of three hypotheses about the mind—which I call introspective opacity, the infallibility intuition, and the justification constraint—we can explain our disposition, on introspection, to draw erroneous unconscious inferences about our sensory states. Being subject (...) to the illusion of phenomenal consciousness consists in having this disposition. I explain our ‘problem intuitions’ about consciousness —that our sensory states bear phenomenal properties that are qualitatively like something with which we are directly acquainted that is ineffable, atomic, intrinsic, private, and non-physical. I also address the illusion meta-problem, which is to explain why illusionism seems especially counterintuitive. (shrink)

Some philosophers, like David Chalmers, have either shown their sympathy for, or explicitly endorsed, the following two principles: Panpsychism—roughly the thesis that the mind is ubiquitous throughout the universe—and Organizational Invariantism—the principle that holds that two systems with the same fine-grained functional organization will have qualitatively identical experiences. The purpose of this paper is to show the tension between the arguments that back up both principles. This tension should lead, or so I will argue, defenders of one of the principles (...) to give up on the other. (shrink)

Alleged self-evidence aside, conceivability arguments are one of the main reasons in favor of the claim that there is a Hard Problem. These arguments depend on the appealing Kripkean intuition that there is no difference between appearances and reality in the case of consciousness. I will argue that this intuition rests on overlooking a distinction between cognitive access and consciousness, which has received recently important empirical support. I will show that there are good reasons to believe that the intuition is (...) misguided—at least on the reading that the conceivability arguments require—and hence that the arguments are unsupported. This, in turn, alleviates the Hard Problem but leaves us with what I think is a not easy problem. (shrink)

The Crazyist Metaphysics of Mind. . ???aop.label???

Proponents of the hard problem of consciousness argue that the zombie and inverted spectrum thought experiments demonstrate that consciousness cannot be physical. They present scenarios designed to demonstrate that it is conceivable that a physical replica of someone can have radically different or no conscious experiences, that such an experience-less replica is possible and therefore that materialism is false. I will argue that once one understands the limitations that the physics of this world puts on cognitive systems, zombies and the (...) inverted spectrum are not conceivable. (shrink)

Proponents of the hard problem of consciousness argue that the zombie and inverted spectrum thought experiments demonstrate that consciousness cannot be physical. They present scenarios designed to demonstrate that it is conceivable that a physical replica of someone can have radically different or no conscious experiences, that such an experience-less replica is possible and therefore that materialism is false. I will argue that once one understands the limitations that the physics of this world puts on cognitive systems, zombies and the (...) inverted spectrum are not conceivable. (shrink)

A 1% skeptic is someone who has about a 99% credence in non-skeptical realism and about a 1% credence in the disjunction of all radically skeptical scenarios combined. The first half of this essay defends the epistemic rationality of 1% skepticism, appealing to dream skepticism, simulation skepticism, cosmological skepticism, and wildcard skepticism. The second half of the essay explores the practical behavioral consequences of 1% skepticism, arguing that 1% skepticism need not be behaviorally inert.

A slew of conceivability arguments have been given against physicalism. Many physicalists try to undermine these arguments by offering accounts of phenomenal concepts that explain how there can be an epistemic gap, but not an ontological gap, between the phenomenal and the physical. Some complain, however, that such accounts fail to do justice to the nature of our introspective grasp of phenomenal properties. A particularly influential version of this complaint comes from David Chalmers (1996; 2003), who claims, in opposition to (...) the accounts of phenomenal concepts described above, that phenomenal concepts have primary and secondary intensions that coincide in all worlds. In this paper, I construct an argument that casts doubt upon Chalmers' claim. At the heart of this argument is an idea that Chalmers shows some affinity for: namely, that introspection doesn't reveal whether phenomenal properties are fundamental properties or whether they are derived from more basic protophenomenal properties. I argue that this claim implies that the primary and secondary intensions of our phenomenal concepts do not coincide in all worlds. In this way, I show that a plausible idea about the powers of introspection – an idea that Chalmers himself is drawn to – is a reason for rejecting the claim that phenomenal concepts have primary and secondary intensions that coincide in all worlds. (shrink)

In a brief overview this article discusses that, in the multifaceted field of cognitive sciences, the problem of consciousness and mind is far from being resolved. The article then argues that this problem is worked out in careful detail in Peirce’s work. Intelligence, hence mind, for Peirce, is distinct from consciousness. Without being dissociable, they are, in fact, distinct but complementary. Hence, Peirce’s ideas should be recovered not only for the sake of their relevance, but also because cognitivists have a (...) lot to learn from Peirce. (shrink)

Interactionists hold that minds are non-physical objects that interact with brains. The neural discernment problem for interactionism is that of explaining how non-physical minds produce behavior and cognition by exercising different causal powers over physiologically similar neurons. This paper sharpens the neural discernment problem and proposes two interactionist models of mind-brain interaction that solve it. One model avoids overdetermination while the other respects the causal closure of the physical domain.

I explore two views about the relationship between spatial experience and spatial reality: spatial functionalism and spatial presentationalism. Roughly, spatial functionalism claims that the instantiated spatial properties are those playing a certain causal role in producing spatial experience while spatial presentationalism claims that the instantiated spatial properties include those presented in spatial experience. I argue that each view, in its own way, leads to an ontologically inflationary form of primitivism: whereas spatial functionalism leads to primitivism about phenomenal representation, spatial presentationalism (...) leads to primitivism about spatial properties. I conclude by discussing how to adjudicate between spatial functionalism and spatial presentationalism. (shrink)

Though not myself a physicalist, I develop a new argument against antiphysicalist positions that are motivated by zombie arguments. I first identify four general features of phenomenal states that are candidates for non-physical types; these are used to generate different types of zombie. I distinguish two antiphysicalist positions: strict dualism, which posits exactly one general non-physical type, and pluralism, which posits more than one such type. It turns out that zombie arguments threaten strict dualism and some pluralist positions as much (...) as they threaten physicalism—indeed, more so, since such positions need zombies to motivate them as alternatives to physicalism—and that the only pluralist position that escapes zombie arguments has a radically inflated ontology. (shrink)

Dualism holds that some mental events are fundamental and non-physical. I develop a prima facie plausible causal argument for dualism. The argument has several significant implications. First, it constitutes a new way of arguing for dualism. Second, it provides dualists with a parity response to causal arguments for physicalism. Third, it transforms the dialectical role of epiphenomenalism. Fourth, it refutes the view that causal considerations prima facie support physicalism but not dualism. After developing the causal argument for dualism and drawing (...) out these implications, I subject the argument to a battery of objections. Some prompt revisions to the argument. Others reveal limitations in scope. It falls out of the discussion that the causal argument for dualism is best used against physicalism as a keystone in a divide and conquer strategy. (shrink)

Within the scientific study of spirituality there are substantial ambiguities and uncertainties about relevant concepts, terms, evidences, methods, and relationships. Different disciplinary approaches reveal or emphasize different aspects of spirituality, such as outcomes, behaviors, skills, ambitions, and beliefs. I argue that these aspects interdepend in a way that constitutes a “systems model of spirituality.” This model enables a more holistic understanding of the nature of spirituality, and suggests a new definition that disambiguates spirituality from related concepts such as religion, cultural (...) sophistication, and prosocial behavior in animals. It also exposes important open questions about the nature of spirituality. To support the emerging scientific approach to the study of spirituality, I propose the development of a “philosophy of spirituality” that can clarify the conceptual terrain, identify important research directions, and facilitate a comprehensive and interdisciplinary investigation into the nature, validity, and implications of spirituality's conceptual and practical entailments. (shrink)

Several of the most compelling anti-materialist arguments are motivated by the supposed existence of an unbridgeable epistemic gap between first-person subjective knowledge about one’s own conscious experience and third-personally acquired knowledge. The two with which this paper is concerned are Frank Jackson’s ‘knowledge argument’ and David Chalmers’s ‘modal argument’. The knowledge argument and the modal argument are often taken to function as ‘two sides of the same coin … in principle each succeeds on its own, but in practice they work (...) best in tandem’. This paper disagrees with the above claim, and argues that when considered together the knowledge argument and modal arguments illuminate each other’s weaknesses. These weaknesses become apparent when we acknowledge the epistemic richness of the cognitive aspect of perceptual experience, and question the epistemic role that any non-cognitive aspect might play. Closer examination of judgments about what it’s like to have a perceptual experience reveals fundamental problems with the knowledge argument, and when these problems are exposed, the two arguments can no longer ‘buttress each other where help is needed’. It becomes clear that neither is likely to succeed on its own, and when taken together both are destabilized. (shrink)

Chalmers (2002) argues against physicalism in part using the premise that no truth about consciousness can be deduced a priori from any set of purely structural truths. Chalmers (2012) elaborates a detailed definition of what it is for a truth to be structural, which turns out to include spatiotemporal truths. But Chalmers (2012) then proposes to define spatiotemporal terms by reference to their role in causing spatial and temporal experiences. Stoljar (2015) and Ebbers (Ms) argue that this definition of spatiotemporal (...) terms allows for the trivial falsification of Chalmers (2002)’s premise about structure and consciousness. I show that this result can be avoided by tweaking the relevant premise, and moreover that this tweak is well-motivated and not ad hoc. (shrink)

Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...) field, it is not obvious which will prove to be the better view. (shrink)

This paper does two things. Firstly, it clarifies the way that phenomenological data is meant to constrain cognitive science according to enactivist thinkers. Secondly, it points to inconsistencies in the ‘Radical Enactivist’ handling of this issue, so as to explicate the commitments that enactivists need to make in order to tackle the explanatory gap. I begin by sketching the basic features of enactivism in sections 1–2, focusing upon enactive accounts of perception. I suggest that enactivist ideas here rely heavily upon (...) the endorsement of a particular explanatory constraint that I call the structural resemblance constraint, according to which the structure of our phenomenology ought to be mirrored in our cognitive science. Sections 3–5 delineate the nature of, and commitment to, SRC amongst enactivists, showing SRC’s warrant and implications. The paper then turns to Hutto and Myin’s handling of SRC in sections 6–7, highlighting irregularities within their programme for Radical Enactivism on this issue. Despite seeming to favour SRC, I argue that Radical Enactivism’s purported compatibility with the narrow supervenience of perceptual experience is in fact inconsistent with SRC, given Hutto and Myin’s phenomenological commitments. I argue that enactivists more broadly ought to resist such a concessionary position if they wish to tackle the explanatory gap, for it is primarily the abidance to SRC that ensures progress is made here. Section 8 then concludes the paper with a series of open questions to enactivists, inviting further justification of the manner in which they apply SRC. (shrink)

Hidden nature physicalists hold that an experiential quality and its hidden nature are the same property – even though they agree that our experiences are of experiential qualities but are not, in the same sense, experiences of their hidden natures. This paper argues that physicalists must be committed to ultimately giving accounts that involve no non-extensional relations, and that this commitment leads to an inability to explain how our experiences could be of experiential qualities, but not of their hidden natures.

The “hard problem” of consciousness is a challenge for explanations of the nature of our phenomenal experiences. Chalmers has claimed that physicalist solutions to the challenge are ill-suited due, in part, to the zombie argument against physicalism. Perry has suggested that the zombie argument begs the question against the physicalist, and presents no relevant threat to the view. Although seldom discussed in the literature, I show there is defensive merit to Perry’s “parry” of the zombie attack. The success of the (...) maneuver suggests a slight softening of the hard problem of consciousness for physicalists. (shrink)

Bradwardine’s solution to the the logical paradoxes depends on the idea that every sentence signifies many things, and its truth depends on things’ being wholly as it signifies. This idea is underpinned by his claim that a sentence signifies everything that follows from what it signifies. But the idea that signification is closed under entailment appears too strong, just as logical omniscience is unacceptable in the logic of knowledge. What is needed is a more restricted closure principle. A clue can (...) be found in speech act pluralism, whereby indirect speech reports are closed under intersubstitutivity of co-referential terms. The conclusion is that solving the semantic paradoxes does not require revision of logic, thus saving logic from paradox. (shrink)

David Chalmers’ two-dimensionalism is an ambitious philosophical program that aims to “ground” or “construct” Fregean meanings and restore “the golden triangle” of apriority, necessity, and meaning that Kripke seemingly broke. This paper aims to examine critically what Chalmers’ theory can in reality achieve. It is argued that the theory faces severe challenges. There are some gaps in the overall arguments, and the reasoning is in some places somewhat circular. Chalmers’ theory is effectively founded on certain strong philosophical assumptions. It is (...) concluded that it is unclear whether the theory can deliver all it promises. (shrink)

Chalmers (The character of consciousness, 2010) argues for an acquaintance theory of the justification of direct phenomenal beliefs. A central part of this defense is the claim that direct phenomenal beliefs are cognitively significant. I argue against this. Direct phenomenal beliefs are justified within the specious present, and yet the resources available with the present ‘now’ are so impoverished that it barely constrains the content of a direct phenomenal belief. I argue that Chalmers’s account does not have the resources for (...) explaining how direct phenomenal beliefs support the inference from ‘this E is R’ to ‘that was R.’. (shrink)

The Sellarsian dilemma is a powerful argument against internalistic foundationalist views that aim to end the regress of reasons in experiential states. Laurence BonJour once defended the soundness of this dilemma as part of a larger argument for epistemic coherentism. BonJour has now renounced his earlier conclusions about the dilemma and has offered an account of internalistic foundationalism aimed, in part, at showing the errors of his former ways. I contend that BonJour’s early concerns about the Sellarsian dilemma are correct, (...) and that his latest position does not adequately handle the dilemma. I focus my attention on BonJour’s claim that a nonconceptual experiential state can provide a subject with a reason to believe some proposition. It is crucial for the viability of internalistic foundationalism to evaluate whether this claim is true. I argue it is false. The requirement that the states that provide justification give reasons to a subject conflicts with the idea that these states are nonconceptual. In the final section I consider David Chalmers’s attempt to defend a view closely similar to BonJour’s. Chalmers’s useful theory of phenomenal concepts provides a helpful framework for identifying a crucial problem with attempts to end the regress of reasons in pure experiential states. (shrink)

In this paper I discuss, on behalf of the materialist, a consideration against the modal or conceivability argument against materialism which was first voiced in the third lecture of Naming and Necessity. This consideration is based on intertheoretic identities, statements in which both terms flanking the identity sign are theoretical. I argue that the defender of the conceivability argument has trouble to account for the appearance of contingency in those types of necessary identities. In fact, intertheoretic identities pose a formidable (...) dilemma for the defender of the modal argument and actually force the antimaterialist to say more about the semantics of theoretical terms than is implicit in standard discussions of the argument. I myself consider several options in this regard, the upshot being, however, that none of the alternative semantics for theoretical terms available to the antimaterialist is good enough to achieve the twofold aim which her modal argument requires, namely, to account for the a posteriori necessity of identities of this sort and, at the same time, to preserve her antimaterialist argument. Finally, in the last part of the paper, I argue that my defense of materialism can withstand some worries coming from David Chalmers’ recent views on a priori scrutability. (shrink)

According to the zombie conceivability argument, phenomenal zombies are conceivable, and hence possible, and hence physicalism is false. Critics of the conceivability argument have responded by denying either that zombies are conceivable or that they are possible. Much of the controversy hinges on how to establish and understand what is conceivable, what is possible, and the link between the two—matters that are at least as obscure and controversial as whether consciousness is physical. Because of this, the debate over physicalism is (...) unlikely to be resolved by thinking about zombies—or at least, zombies as discussed by philosophers to date.



In this paper, I explore an alternative strategy against the zombie conceivability argument. I accept the possibility of zombies and ask whether that possibility is accessible (in the sense of ‘accessible’ used in possible world semantics) to our world. It turns out that the question of whether zombie worlds are accessible to our world is equivalent to the question of whether physicalism is true. By assuming that zombie worlds are accessible to our world, supporters of the zombie conceivability argument beg the question against physicalists. I will then consider what happens if a supporter of the zombie conceivability argument should insist that zombie worlds are accessible to our world. I will argue that the same ingredients used in the zombie conceivability argument—whatever they might be—can be used to construct an argument to the opposite conclusion. If that is correct, we reach a stalemate between physicalism and property dualism: while the possibility of some zombies entails property dualism, the possibility of other creatures entails physicalism. Since these two possibilities are inconsistent, one of them is not genuine. To resolve this stalemate, we need more than thought experiments. (shrink)

I argue that metaphysicians of mind have not done justice to the notion of accessibility between possible worlds. Once accessibility is given its due, physicalism must be reformulated and conceivability arguments must be reevaluated. To reach these conclusions, I explore a novel way of assessing the zombie conceivability argument. I accept that zombies are possible and ask whether that possibility is accessible from our world in the sense of ‘accessible’ used in possible world semantics. It turns out that the question (...) whether zombie worlds are accessible from our world is equivalent to the question whether physicalism is true at our world. By assuming that zombie worlds are accessible from our world, proponents of the zombie conceivability argument beg the question against physicalism. In other words, it is a mistake to assume that the metaphysical possibility of zombies entails that physicalism is false at our world. I will then consider what happens if a proponent of the zombie conceivability argument should insist that zombie worlds are accessible from our world. I will argue that the same ingredients used in the zombie conceivability argument—whatever exactly they might be—can be used to construct an argument to the opposite conclusion. At that point, we reach a stalemate between physicalism and property dualism: while the possibility of zombies entails property dualism, the possibility of other creatures entails physicalism. Since these two possibilities are mutually inconsistent, either one of them is not genuine or one of them is inaccessible from the actual world. To resolve this stalemate, we need more than traditional conceivability arguments. (shrink)

My aim is to defend a peculiar epistemic version of the particularity thesis, which results from a sui generis combination of what I call the ‘singular relational view’ and what I call the ‘relativistic content view.’ Particulars are not represented as part of putative singular content. Instead, we are perceptually acquainted with them in the relevant sense that experience puts us in direct perceptual contact with them. And the content of experience is best modeled as a propositional function, that is, (...) the content of a complex predicate that is true or false only relative to some circumstances of evaluation. (shrink)

The mental realm seems different to the physical realm; the mental is thought to be dependent on, yet distinct from the physical. But how, exactly, are the two realms supposed to be different, and what, exactly, creates the seemingly insurmountable juxtaposition between the mental and the physical? This review identifies and discusses five marks of the mental, features that set characteristically mental phenomena apart from the characteristically physical phenomena. These five marks (intentionality, consciousness, free will, teleology, and normativity) are not (...) presented as a set of features that define mentality. Rather, each of them is something we seem to associate with phenomena we consider mental, and each of them seems to be in tension with the physical view of reality in its own particular way. It is thus suggested how there is no single mind-body problem, but a set of distinct but interconnected problems. Each of these separate problems is analyzed, and their differences, similarities and connections are identified. This provides a useful basis for future theoretical work on psychology and philosophy of mind, that until now has too often suffered from unclarities, inadequacies, and conflations. (shrink)

Recent work on metaphysical grounding has suggested that physicalism can be characterised in terms of the mental facts being grounded in physical facts. It is often assumed that the full grounds of a fact metaphysically necessitate that fact. Therefore, it seems that if the physical grounds the mental, then the physical facts metaphysically necessitate the mental facts. Stefan Leuenberger argues that such a version of physicalism would be vulnerable to counterexamples. I shall outline a characterisation of grounding which appeals to (...) a relation between grounding and the essences of properties instantiated in the grounded facts or in their grounds. If a grounded fact is such that its constituent property is essentially related to the properties instantiated in its grounds, or vice versa, then the grounded fact will be metaphysically necessitated by its full grounds. This characterisation of grounding not only avoids Leuenberger’s counterexamples, but has broader implications for characterising physicalism in terms of grounding. (shrink)

The paper argues that contemporary consciousness studies can profit from Charles S. Peirce’s philosophy of consciousness. It confronts mainstream tendencies in contemporary consciousness studies, including those which consider consciousness as an unsolvable mystery, with Peirce’s phenomenological approach to consciousness. Peirce’s answers to the following contemporary issues are presented: phenomenological consciousness and the qualia, consciousness as self-controlled agency of humans, self-control and self-reflection, consciousness and language, self-consciousness and introspection, consciousness and the other, consciousness of nonhuman animals, and the question of a (...) quasi-consciousness of the physical universe. A detailed account of Peirce’s three modes of consciousness is presented: primisense, qualisense or feeling-consciousness, altersense, and medisense, the consciousness of cognition, thought, and reasoning. In contrast to consciousness studies that establish a rather sharp dividing line between conscious and unconscious states of mind, Peirce adopts the principle of synechism, the theory of continuity. For him, consciousness is a matter of degree. An important difference between Peirce’s concept of qualia and current theories of qualia in human consciousness is discussed. The paper shows how consciousness, according to Peirce, emerges from unconscious qualia and vanishes into equally unconscious habits. It concludes with a study of the roles of qualia, habit, and self-control in Peirce’s theory of signs, in particular in qualisigns and symbols, and the question of signs as quasi-conscious agents in semiosis. (shrink)

This article aims to present a map of consciousness studies, which consists of a list of fundamental questions about consciousness and existing approaches to them. The question list includes five fundamental categories: Definitional, Phenomenological, Epistemological, Ontological, and Axiological. Each fundamental category is divided into more determinate questions. Existing approaches to each question are also classified into a few groups, presenting principal researchers who take each kind of approach. In the final section, I demonstrate the usefulness of the proposed map of (...) consciousness studies by applying it to examine the integrated information theory and the global workspace theory of consciousness. (shrink)

According to recent arguments for panpsychism, all physical properties are dispositional, dispositions require categorical grounds, and the only categorical properties we know are phenomenal properties. Therefore, phenomenal properties can be posited as the categorical grounds of all physical properties—in order to solve the mind–body problem and/or in order avoid noumenalism about the grounds of the physical world. One challenge to this case comes from dispositionalism, which agrees that all physical properties are dispositional, but denies that dispositions require categorical grounds. In (...) this paper, I propose that this challenge can be met by the claim that the only dispositional properties we know are phenomenal properties, in particular, phenomenal properties associated with agency, intention and/or motivation. Versions of this claim have been common in the history of philosophy, and have also been supported by a number of contemporary dispositionalists. I will defend a new and updated version of it. Combined with other premises from the original case for panpsychism—which are not affected by the challenge from dispositionalism—it forms an argument that dispositionalism entails panpsychism. (shrink)

This essay presupposes that Friedrich Nietzsche and Rudolf Carnap champion contrasting reactions to the fact that, throughout history, persons have been engaged in metaphysical disputes. Nietzsche embraces a libertarian reaction that is in agreement with his anti-democratic aristocratic political views, whereas Carnap endorses an egalitarian reaction aligned with his democratic and socialist political views. After characterizing these reactions, the essay argues for two claims. The first claim is that the stated contrasting reactions are to be considered, not only by the (...) few scholars who are interested both in Nietzsche’s and Carnap’s writings, but by a far larger group that includes those who have addressed the continental-analytic gap; those who are concerned with the development of contemporary philosophy; and/or those who are interested in the writings of Michel Foucault, Jacques Derrida, David Lewis and/or Peter van Inwagen. The second claim is that we have to entertain a synthesis of Nietzsche’s libertarian and Carnap’s egalitarian reaction in order to overcome the continental-analytic gap. (shrink)

Introspection is a fundamental part of our mental lives. Nevertheless, its reliability and its underlying cognitive architecture have been widely disputed. Here, I propose a principled way to model introspection. By using time-tested principles from signal detection theory (SDT) and extrapolating them from perception to introspection, I offer a new framework for an introspective signal detection theory (iSDT). In SDT, the reliability of perceptual judgments is a function of the strength of an internal perceptual response (signal- to-noise ratio) which is, (...) to a large extent, driven by the intensity of the stimulus. In parallel to perception, iSDT models the reliability of introspective judgments as a function of the strength of an internal introspective response (signal-to-noise ratio) which is, to a large extent, driven by the intensity of conscious experiences. Thus, by modelling introspection after perception, iSDT can calibrate introspection’s reliability across a whole range of contexts. iSDT offers a novel, illuminating way of thinking about introspection and the cognitive processes that support it. (shrink)

In this paper, I argue that, if transcendental arguments are to proceed from premises that are acceptable to the skeptic, the Transcendental Premise, according to which “X is a metaphysically necessary condition for the possibility of Y,” must be grounded in considerations of conceivability and possibility. More explicitly, the Transcendental Premise is based on what Szabó Gendler and Hawthorne call the “conceivability-possibility move.” This “inconceivability-impossibility” move, however, is a problematic argumentative move when advancing transcendental arguments for the following reasons. First, (...) from “S cannot conceive of P” it doesn’t necessarily follow that P is inconceivable. Second, from “P is inconceivable” it doesn’t necessarily follow that P is metaphysically impossible. Third, rather than block skeptical doubts, the conceivability-possibility move introduces skeptical doubts. For these reasons, transcendental arguments fail to deliver on their promise to overcome skeptical doubts. (shrink)

According to an influential variety of the representational view of perceptual experience—the singular content view—the contents of perceptual experiences include singular propositions partly composed of the particular physical object a given experience is about or of. The singular content view faces well-known difficulties accommodating hallucinations; I maintain that there is also an analogue of Frege's puzzle that poses a significant problem for this view. In fact, I believe that this puzzle presents difficulties for the theory that are unique to perception (...) in that strategies that have been developed to respond to Frege's puzzle in the case of belief cannot be employed successfully in the case of perception. Ultimately, I maintain that this perceptual analogue of Frege's puzzle provides a compelling reason to reject the singular content view of perceptual experience. (shrink)

According to panqualityism, a form of Russellian monism defended by Sam Coleman and others, consciousness is grounded in fundamental qualities, i.e. unexperienced qualia. Despite panqualityism’s significant promise, according to David Chalmers panqualityism fails as a theory of consciousness since the reductive approach to awareness of qualities it proposes fails to account for the specific phenomenology associated with awareness. I investigate Coleman’s reasoning against this kind of phenomenology and conclude that he successfully shows that its existence is controversial, and so Chalmers’s (...) critique is inconclusive. I then present a critique of panqualityism that avoids this controversial posit, arguing that the panqualityist treatment of awareness faces an explanatory gap, failing to account for the intimate cognitive access to qualities which we are afforded, i.e. for our ‘strong awareness’ of qualities. The real worry for panqualityists is thus not the contested phenomenology of awareness, which Chalmers relies on, but rather the special way in which we are aware of qualities. (shrink)