The Bayesian model of multisensory cue integration proposed by Ernst and Banks provides an attractive model for understanding a way that our sensory systems may interact. Moreover, it has been suggested that the process of multisensory integration that it models underpins conscious experiences with multisensory representational contents merged across modalities. Should we therefore take empirical support for the Bayesian model as evidence of the multimodality of perception? Focusing on evidence of integration across vision and touch, I argue that apparent support (...) for the model does not warrant the rejection of the view that each of our conscious perceptual experiences is associated with one and only one sense modality. (shrink)

Mental body-representations are highly plastic and can be modified after brief exposure to unexpected sensory feedback. While the role of vision, touch and proprioception in shaping body-representations has been highlighted by many studies, the auditory influences on mental body-representations remain poorly understood. Changes in body-representations by the manipulation of natural sounds produced when one's body impacts on surfaces have recently been evidenced. But will these changes also occur with non-naturalistic sounds, which provide no information about the impact produced by or (...) on the body? Drawing on the well-documented capacity of dynamic changes in pitch to elicit impressions of motion along the vertical plane and of changes in object size, we asked participants to pull on their right index fingertip with their left hand while they were presented with brief sounds of rising, falling or constant pitches, and in the absence of visual information of their hands. Results show an "auditory Pinocchio" effect, with participants feeling and estimating their finger to be longer after the rising pitch condition. These results provide the first evidence that sounds that are not indicative of veridical movement, such as non-naturalistic sounds, can induce a Pinocchio-like change in body-representation when arbitrarily paired with a bodily action. (shrink)

We can think about ourselves in a variety of ways, but only some of the thoughts that we entertain about ourselves will be thoughts which we know concern ourselves. I call these first-person thoughts, and the component of such thoughts that picks out the object about which one is thinking—oneself—the self-concept. In this thesis I am concerned with providing an account of the content of the self-concept. The challenge is to provide an account that meets two conditions on first-person thought. (...) The account must show how we are aware of ourselves when we entertain first-person thoughts, so that we have an account that establishes the cognitive significance of first-person thoughts. But, in addition, this awareness must be as robust as the thinker’s ability to entertain first-person thoughts if our account is to respect the guaranteed referential success of the self-concept. I introduce both the subject matter of the thesis, and the constraints on a satisfactory account of that subject matter in the first chapter. In the second chapter I then set up a further problem: much of our self-knowledge is knowledge of our current mental states and it is often argued that we know about and can ascribe those mental states on the basis of introspection alone. The first constraint on an account of first-person thought described in the preceding paragraph requires that we be aware of ourselves in some way if our thoughts are to have the special cognitive significance of first-person thoughts. Yet, I argue, we neither do nor can introspectively observe a subject of thought and experience when we come to know about our mental states and experiences. The failure of introspection to supply us with perceptual information about a subject of thought presents us with the further potential problem. According to Fregean semantics sense determines reference: we count on the content of the elements of thought to determine the reference of terms that are used to express those elements. If we do not introspectively observe a subject of thought then we seem to be at a loss to account for the concept and we are at risk of having to accept that neither the self-concept nor the first-person pronoun are referential. In the remainder of my thesis I consider various responses that we can offer to this problem. First, I examine whether we can avoid the problem with an alternative account of first-person reference according to which reference is fixed by a reflexive rule, and whether we can also base an account of first-person thought on this account of first-person reference. Secondly, I look at the descriptivist view of first-person thought which could potentially provide both an account of first-person thought and first-person reference. These two suggestions must be rejected on the grounds that they fail to accommodate the special cognitive significance of first-person thought. A third approach to first-person thought argues that we employ an objective self-concept when we think about ourselves, a concept that is informed by bodily experience, rather than by introspective observation of a subject. Yet such an account cannot make sense of first-person thoughts in which we question our own embodiment. Lastly I consider whether it is possible to explain the cognitive significance of first-person thought in terms of non-conceptual first-person contents. (shrink)

According to the psychological account of personal identity for someone to be one and the same person over time Y today must have some of the beliefs, desires, intentions and memories that X had yesterday, as well as some memories of the events that happened to X yesterday. But, on this account, we have the undesirable result that persons can be reduplicated unless we add an additional requirement: Y is uniquely psychologically continuous with X. In an attempt to avoid the (...) problem of reduplication in a different way I invoke arguments for active externalism and the embodied mind. The motivation for exploring embedded and embodied approaches to cognition is that they cast doubt on the easy separation of brain and body which is often taken for granted in the identity literature. With these approaches in mind, the simple assumptions by which brains are imagined to be transplanted into new bodies, and agents are said to be teletransported to new environments should be reviewed. Whilst embodiment provides us with some reasons to re-evaluate our understanding of brain transplant thought experiments, we ultimately see that the nature of teletransportation is consistent with the mind as both extended and embodied. (shrink)

In bodily awareness body parts are felt to occupy locations relative to the rest of the body. Bodily sensations are felt to be, in Brian O’Shaughnessy’s terms ‘in-a-certain-body-part-at-a-position-in-body-relative-physical-space’. In this paper I put forward a dispositional account of the structure of the spatial content of bodily awareness, which takes inspiration from Gareth Evans’s account of egocentric spatial content in The Varieties of Reference. On the Dispositional View, bodily awareness experiences have spatial content in virtue of a set of connections having (...) been established between somatosensory and proprioceptive inputs on the one hand, and motor outputs on the other hand. This kind of account, according to which spatial content depends constitutively on bodily action, has been challenged by a set of neurological cases and behavioural studies on healthy subjects. The evidence has been used to motivate a functional distinction between two kinds of body representation: representations for perception and representations for action. I review and assess some of the main sources of evidence for this distinction, arguing that the evidence presents a challenge to the dispositional view only if we accept the unjustified assumption that differences in task performance can only be explained in terms of a difference in representation. I close by proposing, and offering some empirical support for, an alternative explanation of the empirical results. The availability of the alternative explanation means that further work is needed to establish whether or not there is any challenge to the Dispositional View. (shrink)

A review of 'The Self and Self-Knowledge', by Annalisa Coliva. Annalisa Coliva’s collection on self-knowledge brings together papers presented originally at two conferences, the first held in Bigorio, Switzerland in 2004 and the second at the Institute of Philosophy in London in 2008. The collection is divided into three sections. Part One addresses the nature and individuation of the self, with contributions from Carol Rovane, Martine Nida-Rümelin, Christopher Peacocke, and John Campbell. Part Two comprises papers from Jane Heal, Conor McHugh (...) and Lucy O’Brien, as well as a brief response from Peacocke to Heal and O’Brien, and focuses on explanation of our warrant in self-ascribing conscious mental states and actions. (shrink)