This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps, and other notations in the work. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may (...) freely copy and distribute this work, as no entity has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Of all the problems facing science none are more challenging yet fascinating than those posed by consciousness. In The Science of Consciousness leading researchers examine how consciousness is being investigated in the key areas of cognitive psychology, neuropsychology and clinical psychology. Within cognitive psychology, special focus is given to the function of consciousness, and to the relation of conscious processing to nonconscious processing in perception, learning, memory and information dissemination. Neuropsychology includes examination of the neural conditions for consciousness and the (...) effects of brain damage. Finally, mind/body interactions in clinical and experimental settings are considered, including the somatic effects of imagery, biofeedback and placebo effects. Every chapter is written by an expert in the field. They each provide a clear overview of existing research along with an exciting new synthesis of consciousness studies. The The Science of Consciousness will be invaluable for students, researchers and clinicians interested in the developments and directions of this rapidly growing field. (shrink)

In daily life we take it for granted that our minds have conscious control of our actions, at least for most of the time. But many scientists and philosophers deny that this is really the case, because there is no generally accepted theory of how the mind interacts with the body. Max Velmans presents a non-reductive solution to the problem, in which ‘conscious mental control’ includes ‘voluntary’ operations of the preconscious mind. On this account, biological determinism is compatible with experienced (...) free will. Velmans’ theory is put to the test by nine critics: Ron Chrisley, Todd Feinberg, Jeffrey Gray, John Kihlstrom, Sam Rakover, Ramakrishna Rao, Aaron Sloman, Steve Torrance andRobert Van Gulick, followed by Velmans' reply. (shrink)

"This volume is a scholarly collection of massive biographical detail, much of which is being revealed for the first time." --Isis A selection of Fisch's most important articles on these topics is presented here in a convenient format, including revisions and updating and a complete bibliography of Fisch's published writings.

In this book, psychologists and philosophers describe and discuss a range of case studies of delusional beliefs, drawing out general lessons both for the cognitive architecture of the mind and for the notion of rationality, and exploring connections between the delusional beliefs that occur in schizophrenia and the flawed understanding of beliefs that is characteristic of autism.

In their contribution ‘Ethics of the algorithmic prediction of goal of care preferences’1 Ferrario et al elaborate a from theory to practice contribution concerning the realisation of artificial intelligence (AI)-based patient preference prediction (PPP) systems. Such systems are intended to help find the treatment that the patient would have chosen in clinical situations—especially in the intensive care or emergency units—where the patient is no longer capable of making that decision herself. The authors identify several challenges that complicate their effective development, (...) application and evaluation—and offer solutions to them. One of these issues is the question of who should ultimately use said systems. While it is undisputed that clinicians should use these AI systems for their decision-making process, there is an ongoing debate about whether next of kin should use them as well. The authors advocate that ‘’access should be provided to both clinicians and loved ones with due explanations and as desired’. We will disagree with this assessment and explain in our commentary why it is important that surrogates provide their own assessments with as little external (AI) influence as possible. Why do next of kin actually participate in the process of preference finding and treatment decision-making? A key reason is that clinicians usually …. (shrink)

I distinguish two notions of agreement in belief: believing the same content versus having beliefs that necessarily coincide/diverge in normative status. The second notion of agreement,, is clearly significant for the communication of beliefs amongst thinkers. Thus there would seem to be some prima facie advantage to choosing the conception of content operative in in such a way that the normative status of beliefs supervenes on their content, and this seems to be the prevailing assumption of many semanticists. I shall (...) argue that de se beliefs and assertions provide a motivation to depart from this assumption, and so do beliefs and assertions concerning what is epistemically possible. I conclude by offering two models of assertoric communication that are compatible with the abandonment of the assumption, and suggesting schematically that each model applies to different cases. (shrink)

The idols of self-knowledge.--Ordo Amoris.--Phenomenology and the theory of cognition.--The theory of the three facts.--Idealism and realism.

Classical ways of viewing the relation of consciousness to the brain and physical world make it difficult to see how consciousness can be a subject of scientific study. In contrast to physical events, it seems to be private, subjective, and viewable only from a subject's first-person perspective. But much of psychology does investigate human experience, which suggests that classical ways of viewing these relations must be wrong. An alternative, Reflexive model is outlined along with it's consequences for methodology. Within this (...) model the external phenomenal world is viewed as part-of consciousness, rather than apart-from it. Observed events are only "public" in the sense of "private experience shared." Scientific observations are only "objective" in the sense of "intersubjective." Observed phenomena are only "repeatable" in the sense that they are sufficiently similar to be taken for "tokens" of the same event "type." This closes the gap between physical and psychological phenomena. Indeed, events out-there in the world can often be regarded as either physical or psychological depending on the network of relationships under consideration. (shrink)

This introduction to the aesthetics and sociology of music of the German philosopher and music theorist T. W. Adorno is the only book to deal comprehensively with this topic and it has quickly established itself as a classic text.

Sortal concepts are at the center of certain logical discussions and have played a significant role in solutions to particular problems in philosophy. Apart from logic and philosophy, the study of sortal concepts has found its place in specific fields of psychology, such as the theory of infant cognitive development and the theory of human perception. In this monograph, different formal logics for sortal concepts and sortal-related logical notions are characterized. Most of these logics are intensional in nature and possess, (...) in addition, a bidimensional character. That is, they simultaneously represent two different logical dimensions. In most cases, the dimensions are those of time and natural necessity, and, in other cases, those of time and epistemic necessity. Another feature of the logics in question concerns second-order quantification over sortal concepts, a logical notion that is also represented in the logics. Some of the logics adopt a constant domain interpretation, others a varying domain interpretation of such quantification. Two of the above bidimensional logics are philosophically grounded on predication sortalism, that is, on the philosophical view that predication necessarily requires sortal concepts. Another bidimensional logic constitutes a logic for complex sortal predicates. These three sorts of logics are among the important novelties of this work since logics with similar features have not been developed up to now, and they might be instrumental for the solution of philosophically significant problems regarding sortal predicates. The book assumes a modern variant of conceptualism as a philosophical background. For this reason, the approach to sortal predicates is in terms of sortal concepts. Concepts, in general, are here understood as intersubjective realizable cognitive capacities. The proper features of sortal concepts are determined by an analysis of the main features of sortal predicates. Posterior to this analysis, the sortal-related logical notions represented in the above logics are discussed. There is also a discussion on the extent to which the set-theoretic formal semantic systems of the book capture different aspects of the conceptualist approach to sortals. These different semantic frameworks are also related to realist and nominalist approaches to sortal predicates, and possible modifications to them are considered that might represent those alternative approaches. (shrink)

This book proposes to rethink the relationship between philosophy and literature through an engagement with Plato’s dialogues. The dialogues have been seen as the source of a long tradition that subordinates poetry to philosophy, but they may also be approached as a medium for understanding how to overcome this opposition. Paradoxically, Plato then becomes an ally in the attempt “to overturn Platonism,” which Gilles Deleuze famously defined as the task of modern philosophy. Max Statkiewicz identifies a “rhapsodic mode” initiated by (...) Plato in the dialogues and pursued by many of his modern European commentators, including Nietzsche, Heidegger, Irigaray, Derrida, and Nancy. The book articulates this rhapsodic mode as a way of entering into true dialogue _, which splits any univocal meaning and opens up a serious play of signification both within and between texts. This mode, he asserts, employs a reading of Plato that is distinguished from interpretations emphasizing the dialogues as a form of dogmatic treatise, as well as from the dramatic interpretations that have been explored in recent Plato scholarship—both of which take for granted the modern notion of the subject. Statkiewicz emphasizes the importance of the dialogic nature of the rhapsodic mode in the play of philosophy and poetry, of Platonic and modern thought—and, indeed, of seriousness and play. This highly original study of Plato explores the inherent possibilities of Platonic thought to rebound upon itself and engender further dialogues. (shrink)

ABSTRACT. The following is an email interchange that took place between Dan Dennett and myself in the period 14th to 28th June, 2001. The discussion tries to clarify some essential features of the "heterophenomenology" developed in his book Consciousness Explained (1996), and how this differs from a form of "critical phenomenology" implicit in my own book Understanding Consciousness (2000), and developed in my edited Investigating Phenomenal Consciousness: new methodologies and maps (2000). The departure point for the discussion is a paper (...) posted on Dan's website that summarises a related debate between Dan, David Chalmers and Alvin Goldman (Dennett, 2001). To make the discussion easier to follow, the multiple embeddings have been removed (restoring the sequence in which the comments were written). I have also corrected a few typos and grammatical errors. However, the text of the emails remains exactly the same. In Round 1, I suggest that scientific investigations of consciousness are better described as a form of "critical phenomenology" that accepts conscious experiences to be real rather than as a "heterophenomenology" which remains neutral about or denies their existence. Dan replies that I have misunderstood his position - he doesn't deny that conscious experiences exist. Conscious experiences just don't have the first-person phenomenal properties that they are commonly thought to have and, in his view, science remains neutral about the nature of such properties. In Round 2, I agree with Dan that science initially remains neutral about how to understand the nature of conscious experiences. Nevertheless, the phenomenology of consciousness provides the data that scientists are trying to understand. A better understanding of data does not, in general, make the data disappear. I also ask, "if you remove the phenomena from phenomenal consciousness, in what sense is whatever remains "consciousness"? And, if one removes all the phenomenal content from what one takes consciousness to be, doesn't this amount to a denial of the existence of "consciousness" in any ordinary sense of this term? Dan's reply likens beliefs in phenomenal properties to the belief in evil spirits causing disease. He has no doubts that diseases such as whooping cough and tuberculosis are real, but this doesn't require him to believe in evil spirits. And, what's left, once one removes phenomenal properties, is what a zombie and a so-called conscious person have in common: a given set of functional properties that enable them to carry out the tasks we normally think of as conscious. In Round 3, I summarise our similarities and differences. We agree that first-person reports are not incorrigible and that third-person information may throw light on how to interpret them. We also agree that first-person reports are reports of "something", although we disagree about the nature of that something. I suggest that Dan is sceptical about first-person reports rather than heterophenomenologically "neutral" (e.g. when he likens belief in phenomenal properties to belief in evil spirits). While we agree that science is likely to deepen our understanding of consciousness, I repeat that, unlike the replacement of old theories by better theories, a deeper understanding of phenomena does not in general replace the phenomena themselves. Rather than third-person data replacing first-person reports, the former are required to make sense of the latter, making their relationship complementary and mutually irreducible. In fact, there are many cases where science takes the reality of first-person phenomenology seriously, for example in the extensive literature on pain and its alleviation. If this can't be squeezed into an exclusively third-person view of science, then we will just have to adjust our view of science - something that a "critical phenomenology" achieves at little cost. At the time of this editing, Dan has not replied. . Reference. Dennett, D. (2001) The fantasy of first-person science. http://ase.tufts.edu/cogstud/pubpage.htm. (shrink)

Three pathologies of alienation have been claimed to refute the philosophical thesis that introspection-based self-ascriptions of mental states are immune to error through misidentification. In this paper, I show that this critique of the Immunity Thesis is misguided; the cases of alienation either are not self-ascriptions or do not involve misidentification. Rather, these cases undermine a widely assumed explanation of immunity, which is based on the idea that self-ascriptions of mental states are identification-free. I argue that, given a certain understanding (...) of the Immunity Thesis, identification-freedom does not explain immunity anyhow, and I offer an alternative explanation, one which posits a tight link between first-personal awareness and ownership of a mental state. (shrink)

A current, comprehensive summary of Velmans' theoretical work that updates and deepens the analysis given in Edition 1. Part 1 reviews the strengths and weaknesses of all currently dominant theories of consciousness in a form suitable for undergraduates, postgraduates and researchers focusing mainly on dualism, physicalism, functionalism and consciousness in machines. Part 2 gives a new analysis of consciousness, grounded in its everyday phenomenology, which undermines the basis of the dualism versus reductionist debate. It also examines the consequences for realism (...) versus idealism, subjectivity, intersubjectivity and objectivity, and the relation of consciousness to brain processing. Part 3 gives a new synthesis, with a novel approach to understanding what consciousness is and what consciousness does. It also introduces Reflexive Monism, an alternative to dualism and reductionism that is consistent with the findings of science and with common sense. (shrink)

The study of consciousness in modern science is hampered by deeply ingrained, dualist presuppositions about the nature of consciousness. In particular, conscious experiences are thought to be private and subjective, contrasting with physical phenomena which are public and objective. In the present article, I argue that all observed phenomena are, in a sense, private to a given observer, although there are some events to which there is public access. Phenomena can be objective in the sense of intersubjective, investigators can be (...) objective in the sense of truthful or dispassionate, and procedures can be objective in being well-specified, but observed phenomena cannot be objective in the sense of being observer-free. Phenomena are only repeatable in the sense that they are judged by a community of observers to be tokens of the same type. Stripped of its dualist trappings the empirical method becomes if you carry out these procedures you will observe or experience these results -- which applies as much to a science of consciousness as it does to physics. (shrink)

Bd. 2. Erkenntnislehre und Metaphysik -- Bd. 3. Philosophische Anthropologie -- Bd. 4. Philosophie und Geschichte -- Bd. 5. Varia I -- Bd. 6. Varia II.

Two seminal articles by a founder of the Gestalt school of psychology, newly translated and accompanied by essays that connect his work to current research.

For this eighth edition he also wrote a new chapter on the quantum theory of solids.

A recent article in this journal (Patterson & Plaut, 2009) argued that cognitive neuropsychology has told us very little over the past 30 or 40 years about “how the brain accomplishes its cognitive business.” This may well be true, but it is not important, because the principal aim of cognitive neuropsychology is not to learn about the brain. Its principal aim is instead to learn about the mind, that is, to elucidate the functional architecture of cognition. I show that this (...) is so (a) via extensive quotations from leading figures in this field and (b) by analysis of the subject matter of articles in the leading journal in the field, Cognitive Neuropsychology. Recent reviews of the past 25 years of work in this field (Coltheart & Caramazza, 2006) have concluded that cognitive neuropsychology has told us much about the functional architecture of cognition in a variety of cognitive domains. Patterson and Plaut (2009) did not consider this aim of cognitive neuropsychology. Therefore, their conclusions that cognitive neuropsychology has not been successful, and that this is because the particular methods it uses are flawed, are not justified. (shrink)

The proliferation of late of disciplines beginning in “neuro”—neuroeconomics, neuroaesthetics, neuro–literary criticism, and so on—while welcomed in some quarters, has drawn a great deal of critical commentary as well. It is perhaps natural that scholars in the humanities, especially, tend to find these “neuro”-prefixes irritating. But by no means all of them: there are those humanists who discern in this trend a healthy development that has the potential of “revitalizing” the notoriously bookish humanities. Neurohistory is a case in point, typically (...) being dismissed by historians while finding more sympathetic consideration elsewhere. While it sides with the former position, this essay attempts to develop a more complex picture. It will suggest that defiant humanists may underestimate the extent to which they are already participating in a culture profoundly tuned toward a quasi-naturalistic construction of the mind/brain as an embodied, situated, and distributed thing. The roots of this construction will be traced into the popular, academic, and technological discourses that began to surround the “user” in the 1980s, with special emphasis on the concomitant assault on “cognitivism.” What is more, the very same story—insofar as it demonstrates the complicity of the “postclassical” mind with our own man-made and “digital” age—will serve to complicate the neuro-optimists’ vision of human nature exposed by a new kind of science. (shrink)