A common quest among theoretical psychologists is the transformation of psychology to accommodate human agency and meaning. Several strong experimental methods are used in cognitive neuroscience but are based almost entirely upon a mechanistic ontology. A step toward rapprochement is proposed using precise and powerful experimental methods that are holistic, individualized, and compatible with an agentive ontology. Such methods must be applicable to all aspects of human experience, the subjective and agentive aspects, as well as the behavioural and the neurophysiological (...) Multivariate methods are capable of expressing and capturing the holistic isomorphism among multiple aspects of human existence and might even help provide insight into the mind-body problem. Results from a cognitive neuroscience study are used to illustrate this approach. 2012 APA, all rights reserved). (shrink)

The writer's 1956 contention that "the thesis that consciousness is a process in the brain is ... a reasonable scientific hypothesis" is contrasted with Davidson's a priori argument in 'Mental events' for the identity of propositional attitude tokens with some unspecified and imspecifiable brain state tokens. Davidson's argument is rejected primarily on the grounds that he has failed to establish his claim that there are and can be no psycho-physical bridge laws. The case forthe empirical nature of the (...) issue between the identity thesis and interactionism is re-stated in tiie light of an analysis of the causal relations involved. The same analysis is also used to demonstrate the incoherence of parallelism and epiphenomenalism as alternatives to interactionism. (shrink)

[opening paragraph]: Nicholas Humphrey argues persuasively that consciousness results from active and efferent rather than passive and afferent functions. These arguments contribute to the mounting recent evidence that consciousness is inseparable from the motivated action planning of creatures that in some sense are organismic and agent-like rather than passively mechanical and reactive in the way that digital computers are. Newton calls this new approach the ‘action theory of understanding'; Varela et al. dubbed it the ‘enactive’ view of consciousness. It was (...) endorsed in passing by the early Dennett , although he never followed up on it in his later work. According to Dennett, ‘No afferent can be said to have a significance ‘A’ until it is ‘taken’ to have the significance ‘A’ by the efferent side of the brain’ . Luria also stressed the neurophysiology of efferent processes as correlated with consciousness . Further elaborations of the enactive approach are defended by Ellis , Newton , Ellis and Newton , Watt , Thelen and Smith , Jarvilehto and Gendlin . According to this view, conscious information processing can arise only as the self-regulated action of a self-organizing process that confronts the world as a system of action affordances. While information can be passively absorbed in the form of afferent input, only efferent nervous activity in the interest of a living organism's homeostatic balance can create consciousness of any information, whether perceptual, imagistic, emotional or intellectual. (shrink)

A hypothesis on the physiological conditions for the occurrence of phenomenal states is presented. It is suggested that the presence of phenomenal states depends on the rate at which neural assemblies are formed. Unconsciousness and various disturbances of phenomenal consciousness occur if the assembly formation rate is below a certain threshold level; if this level is surpassed, phenomenal states necessarily result. A critical production rate of neural assemblies is the necessary and sufficient condition for the occurrence of phenomenal states.

Fifty years ago J. J. C. Smart published his pioneering paper, “Sensations and Brain Processes.” It is appropriate to mark the golden anniversary of Smart’s publication by considering how well his article has stood up, and how well the identity theory itself has fared. In this paper I first revisit Smart’s text, reflecting on how it has weathered the years. Then I consider the status of the identity theory in current philosophical thinking, taking into account the objections and (...) replies that Smart discussed as well as some that he did not anticipate. Finally, I offer a brief manifesto for the identity theory, providing a small list of the claims that I believe contemporary identity theorist should accept. As it turns out, these are more or less the ones that Smart defended fifty years ago. (shrink)

It is certainly true that we could give an account in mechanistic terms of what there is which would be, in one sense, as complete account of what there is. If everything listed in the account were put in a pile, for example, there might be nothing left out of the pile for someone to go and fetch to it. This would be one sense in which we could give, in mechanistic or purely physical terms, a complete account of what (...) there is. But there is a more important sense in which an account in mechanistic terms cannot be allowed to be complete, because it could not include language qua language or any particular occasion of the use of language qua language, such as the giving of that account itself. I want to go on to argue now that this claim means that we cannot drop the concept of person, and that any Determinist or Physicalist who tries to make such a move is in a self-stultifying position. If we are to have any concepts at all we must have the concept of purposive action and thus the concepts of agent and person. (shrink)

In his defence of the identity theory, Professor Smart has attempted to show that reports of mental states are strictly topic-neutral. If this were the case then it would follow that there is nothing logically wrong with the claim that the mind is the brain or that mental states are really nothing but brain states. Some phillosophers have argued that a fundamental objection to any form of materialism is that the latter makes an obvious logical blunder in identifying (...) the mental with the physical. This is the view that dualism is enshrined in our language. If this is true then of course statements such as ‘the mind is actually nothing but the brain’ and ‘mental states are really nothing but physical processes’ would be quite unacceptable on strictly logical grounds. Smart's claim that talk about mental states is topic-neutral, however, appears to exempt materialism from such objections. The question is, does it? That is to say, are sensation reports and the like topic-neutral in the required sense? Are they analogous in principle to statements of the form ‘someone is in the room’? Smart's point is that expressions such as ‘someone phoned: it was the doctor’ are logically similar to those of the form ‘I am having a red after-image: it is a brain process.’ ‘Someone’ is not logically equivalent to ‘the doctor’ , but it may, of course, be true that the doctor is the someone who phoned. Does this analogy hold and is it correct to say that sensation reports and mentalistic expressions in general are topic-neutral, that they refer only to experienced ‘somethings’? Smart's claim runs as follows: When a person says, ‘I see a yellowish-orange after-image’, he is saying something like this: ‘ There is something going on which is like what is going on when I have my eyes open, am awake, and there is an orange illuminated in good light in front of me, that is, when I really see an orange’. Notice that the italicised words, namely ‘there is something going on which is like what is going on when’, are all quasi logical or topic neutral words. This explains why the ancient Greek peasant's reports about his sensations can be neutral between dualistic metaphysics and my materialistic metaphysics. It explains how sensations can be brain processes and yet how a man who reports them need know nothing about brain processes. For he reports them only very abstractly as ‘something going on which is like what is going on when…’ Similarly, a person may say ‘someone is in the room’, thus reporting truly that the doctor is in the room, even though he has never heard of doctors. (shrink)

A hypothesis on the physiological conditions of consciousness is presented. It is assumed that the occurrence of states of consciousness causally depends on the formation of complex representational structures. Cortical neural networks that exhibit a high representational activity develop higher-order, self-referential representations as a result of self-organizing processes. The occurrence of such states is identical with the appearance of states of consciousness. The underlying physiological processes can be identified. It is assumed that neural assemblies instantiate mental representations; hence (...) consciousness depends on the rate at which large active assemblies are generated. The formation of assemblies involves the activation of the N-methyl-D-aspartate receptor channel complex which controls different forms of synaptic plasticity including rapid changes of the connection strengths. The various causes of unconsciousness (e.g., anaesthetics or brain stem lesions) have a common denominator: they directly or indirectly inhibit the formation of assemblies. (shrink)

I argue on the basis of recent findings in neuroscience that consciousness is not a brain process, and then explore some alternative, non-reductive options concerning the metaphysical relationship between consciousness and the brain, such as weak and strong accounts of the emergence of consciousness and the constitution view of consciousness. I propose an Aristotelian account of the strong emergence of consciousness. This account motivates a wider ontology than reductive physicalism and makes reference to formal causation as a way (...) explaining the causal power of consciousness. What is meant by formal causation, in thiscontext, is that consciousness has the causal power to organize or control neuronal activity. This notion of causation is elaborated and supported by recent findings in the neurosciences. An advantage of this empirically informed approach is that proponents of the irreducibility of consciousness no longer need to rely upon conceptually based arguments alone, but can build a case against reductive physicalism that has a significant empirical foundation. (shrink)

Standard semantic information processing models—information in; information processed; information out —lend themselves to standard models of the functioning of the brain in terms, e.g., of threshold-switch neurons connected via classical synapses. That is, in terms of sophisticated descendants of McCulloch and Pitts models. I argue that both the cognition and the brain sides of this framework are incorrect: cognition and thought are not constituted as forms of semantic information processing, and the brain does not function in terms (...) of passive input processing units organized as neural nets. An alternative framework is developed that models cognition and thought not in terms of semantic information processing, and, correspondingly, models brain functional processes also not in terms of semantic information processing. As alternative to such models: I outline a pragmatist oriented, interaction based, model of representation; derive from this model a fundamental framework of constraints on how the brain must function; show that such a framework is in fact found in the brain, and develop the outlines of a broader model of how mental processes can be realized within this alternative framework. Part I of this discussion focuses on some criticisms of standard modeling frameworks for representation and cognition, and outlines an alternative interactivist, pragmatist oriented, model. In part II, the focus is on the fact that the brain does not, in fact, function in accordance with standard passive input processing models—e.g., information processing models. Instead, there are multiple endogenously active processes at multiple spatial and temporal scales across multiple kinds of cells. A micro-functional model that accounts for, and even predicts, these multi-scale phenomena in generating emergent representation and cognition is outlined. That is, I argue that the interactivist model of representation outlined offers constraints on how the brain should function that are in fact empirically found, and, in reverse, that the multifarious details of brain functioning entail the pragmatist representational model—a very strong interrelationship. In the sequel paper, starting with part III, this model is extended to address macro-functioning in the CNS. In part IV, I offer a discussion of an approach to brain functioning that has some similarities with, as well as differences from, the model presented here: sometimes called the predictive brain approach. (shrink)

The title of the present essay repeats, word for word, the title of an article that the British philosopher U.T. Place published in 1956: “Is Consciousness a Brain Process?”.

The first paper in this pair (Bickhard in Axiomathes, 2015) developed a model of the nature of representation and cognition, and argued for a model of the micro-functioning of the brain on the basis of that model. In this sequel paper, starting with part III, this model is extended to address macro-functioning in the CNS. In part IV, I offer a discussion of an approach to brain functioning that has some similarities with, as well as differences from, the (...) model presented here: sometimes called the Predictive Brain approach. (shrink)

There is a difference between having reasons for believing and believing for reasons. This difference is often fleshed out via an epistemic basing relation, where an epistemic basing relation obtains between beliefs and the actual reasons for which those beliefs are held. The precise nature of the basing relation is subject to much controversy, and one such underdeveloped issue is whether beliefs can be based on brain processing. In this paper I answer in the negative, providing reasons that the (...) basing relation must be a specific psychological level relation between mental states, rather than being a brain process. (shrink)

In interpreting measurements of brain processes it is necessary to make the model used explicit. A concept such as attention cannot be used in the description of brain activities without a model of the relation of mental and neural processes.

“This is surely the ultimate expression of the top-down approach to consciousness, written with Sommerhoff's characteristic clarity and precision. It says far more than other books four times the size of this admirably concise volume. This book is destined to become a pillar of the subject.” —Rodney Cotterill, Technical University of Denmark The problem of consciousness has been described as a mystery about which we are still in a terrible muddle and in Understanding Consciousness: Its Function and Brain (...) class='Hi'>Processes, the author attempts to unravel this mystery by offering a clarification of the main concepts related to consciousness, and positing a comprehensive biological explanation. Consequently, this book will be ideal for a wide-range of upper level undergraduate and postgraduate courses. The author interprets consciousness as a property that can be possessed by many creatures lacking a language faculty and comprises all of the following: awareness of the surrounding world; awareness of the self as an entity; and awareness of such things as thoughts and feelings. He argues that a biological approach can achieve both the necessary conceptual clarifications and a joint explanation of these divisions of awareness in terms of just two accurately defined concepts of 'internal representation' and two empirically supported assumptions about the functional architecture of a specific set of brain processes. Despite this striking simplicity, his model covers these divisions of awareness both as objective faculties of the brain and as subjective experience. These conclusions are applied to a broad range of fundamental questions, including the biological rationale of subjective experience and where consciousness resides in the neural networks. (shrink)

Making sense of soul and Sabbath necessitates understanding these phenomena experientially and then suggesting “biochemical” or empirical analogues. Soul, which is defined as the core or essence of a person (or group), includes a working memory of personally purposeful behavior. The states of the soul are reflected in the states of the mind and their physiological correlates-the states of the brain. Such uniqueness appears similar to the biblical cycle of creation-Sabbath-consciousness and its analogue in the biorhythm of brain-mind-that (...) is, waking and work, sleeping and rest, dreaming (rapid eye movement [REM]) and the reorganization-integration process that is ever making sense of our senses by synthesizing what they mean to us. Working memory and biorhythm, therefore, are crucial for the making of meaning, and meaning is the making of soul. (shrink)

The writer's 1956 contention that "the thesis that consciousness is a process in the brain is... a reasonable scientific hypothesis" is contrasted with Davidson's a priori argument in 'Mental events' for the identity of propositional attitude tokens with some unspecified and imspecifiable brain state tokens. Davidson's argument is rejected primarily on the grounds that he has failed to establish his claim that there are and can be no psycho-physical bridge laws. The case forthe empirical nature of the issue (...) between the identity thesis and interactionism is re-stated in tiie light of an analysis of the causal relations involved. The same analysis is also used to demonstrate the incoherence of parallelism and epiphenomenalism as alternatives to interactionism. (shrink)

The writer's 1956 contention that "the thesis that consciousness is a process in the brain is... a reasonable scientific hypothesis" is contrasted with Davidson's a priori argument in 'Mental events' for the identity of propositional attitude tokens with some unspecified and imspecifiable brain state tokens. Davidson's argument is rejected primarily on the grounds that he has failed to establish his claim that there are and can be no psycho-physical bridge laws. The case forthe empirical nature of the issue (...) between the identity thesis and interactionism is re-stated in tiie light of an analysis of the causal relations involved. The same analysis is also used to demonstrate the incoherence of parallelism and epiphenomenalism as alternatives to interactionism. (shrink)