A growing body of literature critical of ethics review boards has drawn attention to the processes used to determine the ethical merit of research. Citing criticism on the bureaucratic nature of ethics review processes, this literature provides a useful provocation for (re)considering how the ethics review might be enacted. Much of this criticism focuses on how ethics review boards _deliberate,_ with particular attention given to the lack of transparency and opportunities for researcher recourse that characterise ethics review processes. Centered specifically (...) on the conduct of ethics review boards convened within university settings, this paper draws on these inherent criticisms to consider the ways that ethics review boards might enact more communicative and deliberative practices. Outlining a set of principles against which ethics review boards might establish strategies for engaging with researchers and research communities, this paper draws attention to how _Deliberative communication_, _Engagement with researchers_ and the _Distribution of responsibility_ for the ethics review might be enacted in the day-to-day practice of the university human ethics review board. This paper develops these themes via a conceptual lens derived from Habermas’ (The theory of communicative action. Volume 1: Reason and the rationalization of society, 1984 ) articulation of ‘communicative action’ and Fraser’s (Social Text, 25(26), 56–80, 1990 ) consideration of ‘strong publics’ to cast consideration of the role that human ethics review boards might play in supporting university research cultures. _Deliberative communication_, _Engagement with researchers_ and the _Distribution of responsibility_ provide useful conceptual prompts for considering how ethics review boards might undertake their work. (shrink)

The use of new paradigms of false belief tasks allowed to reduce the age of children who pass the test from the previous 4 years in the standard version to only 15 months or even a striking 6 months in the nonverbal modification. These results are often taken as evidence that infants already possess an—at least implicit—theory of mind. We criticize this inferential leap on the grounds that inferring a ToM from the predictive success on a false belief task requires (...) to assume as premise that a belief reasoning is a necessary condition for correct action prediction. It is argued that the FBT does not satisfactorily constrain the predictive means, leaving room for the use of belief-independent inferences. These heuristics, when applied to the FBT, can achieve the same predictive success of a belief-based inference because information provided by the test stimulus allows the recognition of particular situations that can be subsumed by their ‘laws’. Instead of solving this issue by designing a single experimentum crucis that would render unfeasible the use of non-representational inferences, we suggest the application of a set of tests in which, although individually they can support inferences dissociated from a ToM, only an inference that makes use of false beliefs is able to correctly predict all the outcomes. (shrink)

This special issue of Journal of Consciousness Studies brings together work from a range of philosophers, neuroscientists, psychologists, cognitive scientists, behavioural scientists, and computer scientists who are all united in their approach to answering questions about consciousness. The contributions to this journal are inspired by work presented at the inaugural Designed Mind Symposium, held at the University of Edinburgh Informatics Forum on 7-8 November 2017.

I propose that a scientific account of perceptual consciousness decomposes into two sub-problems: the conceptual problem of reframing our internal, first-personal perspective in external, thirdpersonal terms, and the scientific one of providing a theory that accounts for the phenomenon reframed in this way. In this paper I consider both aspects of the problem, drawing on the ideas of Dennett and Metzinger. For the first part, I use Dennett's method of heterophenomenology to argue that perceptual experience should be understood as a (...) structured space of possible behaviours. On this view, each phenomenal 'detail' that we consciously apprehend is not quintessentially private, but rather a reflexive affordance: an opportunity to behave, perhaps covertly, about how the world looks, sounds, or feels from our perceptual vantage point. I then present a novel argument in favour of a higher-order, self-representationalist account of this aspect of our phenotype, along the lines of Metzinger's phenomenal model of the intentionality relation. I conclude with the suggestion that a conscious organism has a design which is distinctly Cartesian in flavour: a self-simulating agent able to observe itself perceiving. (shrink)