The Parallel Mind by Rana Zandi a Thesis Exhibition Presented To
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The Soul-Hypothesis
Thomas Metzinger The pre-scientific concept of a “soul”: A neurophenomenological hypothesis about its origin 1 In this contribution I will argue that our traditional, folk-phenomenological concept of a “soul” may have its origins in accurate and truthful first-person reports about the experiential content of a specific neurophenomenological state-class. This class of phenomenal states is called the “Out-of-body experience” (OBE hereafter), and I will offer a detailed description in section 3 of this paper. The relevant type of conscious experience seems to possess a culturally invariant cluster of functional and phenomenal core properties: it is a specific kind of conscious experience, which can in principle be undergone by every human being. I propose that it probably is one of the most central semantic roots of our everyday, folk-phenomenological idea of what a soul actually is. Interestingly, from a historical perspective, present day philosophical and scientific discussions of mind have developed from a proto-concept of “mind” that bears great similarity to the folk-phenomenological notion of a “soul” just mentioned. This proto- concept of mind is a mythical, traditionalistic, animistic and quasi-sensory theory about what it means to have a mind. Just like the folk-phenomenological notion of a “soul” it can be found in many different cultures. It has a semantic core, which corresponds to the 1 I want to thank Sue Blackmore and Peter Brugger for critical comments on earlier versions of this paper; and Ernst Waelti for the permission to use his figures and many stimulating discussions. 2 functional and phenomenological profile of the naïve notion of a “soul”. -
The Eliminativist Approach to Consciousness Position Paper
The Eliminativist Approach to Consciousness Position paper This essay explains my version of an eliminativist approach to understanding conscious- ness. It suggests that we stop thinking in terms of "conscious" and "unconscious" and in- stead look at physical systems for what they are and what they can do. This perspective dis- solves some biases in our usual perspective and shows us that the world is not composed of conscious minds moving through unconscious matter, but rather, the world is a unified whole, with some sub-processes being more fancy and self-reflective than others. I think eliminativism should be combined with more intuitive understandings of consciousness to ensure that its moral applications stay on the right track. 12 December 2015 Position paper by the Eective Altruism Foundation. Preferred citation: Tomasik, B. (2006). The Eliminativist Approach to Consciousness. Position paper by the Eective Altruism Foundation (2): 1-9. First published 12 December 2015. www.longtermrisk.org www.ea-stiung.org Contents Introduction.............................1 Motivating eliminativism....................2 Thinking physically........................3 Eliminativist sentience valuation..............3 Living in zombieland.......................4 Why this discussion matters..................4 Does eliminativism eliminate empathy?.........5 The subjective and objective need each other.....5 Eliminativism and panpsychism...............6 Denying consciousness altogether.............6 Does eliminativism explain phenomenology?......7 Bibliography............................9 -
Theoretical Models of Consciousness: a Scoping Review
brain sciences Review Theoretical Models of Consciousness: A Scoping Review Davide Sattin 1,2,*, Francesca Giulia Magnani 1, Laura Bartesaghi 1, Milena Caputo 1, Andrea Veronica Fittipaldo 3, Martina Cacciatore 1, Mario Picozzi 4 and Matilde Leonardi 1 1 Neurology, Public Health, Disability Unit—Scientific Department, Fondazione IRCCS Istituto Neurologico Carlo Besta, 20133 Milan, Italy; [email protected] (F.G.M.); [email protected] (L.B.); [email protected] (M.C.); [email protected] (M.C.); [email protected] (M.L.) 2 Experimental Medicine and Medical Humanities-PhD Program, Biotechnology and Life Sciences Department and Center for Clinical Ethics, Insubria University, 21100 Varese, Italy 3 Oncology Department, Mario Negri Institute for Pharmacological Research IRCCS, 20156 Milan, Italy; veronicaandrea.fi[email protected] 4 Center for Clinical Ethics, Biotechnology and Life Sciences Department, Insubria University, 21100 Varese, Italy; [email protected] * Correspondence: [email protected]; Tel.: +39-02-2394-2709 Abstract: The amount of knowledge on human consciousness has created a multitude of viewpoints and it is difficult to compare and synthesize all the recent scientific perspectives. Indeed, there are many definitions of consciousness and multiple approaches to study the neural correlates of consciousness (NCC). Therefore, the main aim of this article is to collect data on the various theories of consciousness published between 2007–2017 and to synthesize them to provide a general overview of this topic. To describe each theory, we developed a thematic grid called the dimensional model, which qualitatively and quantitatively analyzes how each article, related to one specific theory, debates/analyzes a specific issue. -
The Meme Machine
spring books dimensions — the four dimensions of rela- zero) has always provoked the question of properties of replication, variation and tivistic space–time and six others of which whether spin is a property of particles or of competition is a “selfish replicator” that can we are unaware. Thus there is room for space. The materialization of particles from spread through populations by an analogue ample orthogonality to generate selection apparently empty space is similarly provok- of natural selection. Memes qualify as repli- rules that prevent bizarre happenings ing. String theory neatly answers them all. cators because bits of culture can be copied between particles. So what lies ahead? Not even Greene is by imitation and compete with other units The most persuasive part of Greene’s sure. String theory may not turn out to be for human attention. Thus, despite the dif- excellent book is that in which he persuades the cat’s whiskers he hopes. There are alter- ferences between memes and genes (genes, the reader that the problem of the six hidden natives, such as Roger Penrose’s twistor the- for example, are almost never passed to dimensions is not a problem but a matter of ory (which Greene reckons may say the same unrelated individuals), those memes most perspective. A garden hose seen from a great as strings). The most imaginative suggestion easily replicated and mimicked could prolif- distance looks like a one-dimensional object, in this imaginative book is that the time has erate, causing swift and important cultural but close up it is plainly a two-dimensional come to solve problems of quantum gravity change. -
Biocentrism in Environmental Ethics: Questions of Inherent Worth, Etiology, and Teleofunctional Interests David Lewis Rice III University of Arkansas, Fayetteville
University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 8-2016 Biocentrism in Environmental Ethics: Questions of Inherent Worth, Etiology, and Teleofunctional Interests David Lewis Rice III University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the Ethics and Political Philosophy Commons Recommended Citation Rice, David Lewis III, "Biocentrism in Environmental Ethics: Questions of Inherent Worth, Etiology, and Teleofunctional Interests" (2016). Theses and Dissertations. 1650. http://scholarworks.uark.edu/etd/1650 This Dissertation is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected], [email protected]. Biocentrism in Environmental Ethics: Questions of Inherent Worth, Etiology, and Teleofunctional Interests A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Philosophy by David Rice Delta State University Bachelor of Science in Biology, 1994 Delta State University Master of Science in Natural Sciences in Biology, 1999 University of Mississippi Master of Arts in Philosophy, 2009 August 2016 University of Arkansas This dissertation is approved for recommendation to the Graduate Council. ____________________________________ Dr. Richard Lee Dissertation Director ____________________________________ ____________________________________ Dr. Warren Herold Dr. Tom Senor Committee Member Committee Member Abstract Some biocentrists argue that all living things have "inherent worth". Anything that has inherent worth has interests that provide a reason for why all moral agents should care about it in and of itself. There are, however, some difficulties for biocentric individualist arguments which claim that all living things have inherent worth. -
How Can We Solve the Meta-Problem of Consciousness?
How Can We Solve the Meta-Problem of Consciousness? David J. Chalmers I am grateful to the authors of the 39 commentaries on my article “The Meta-Problem of Consciousness”. I learned a great deal from reading them and from thinking about how to reply.1 The commentaries divide fairly nearly into about three groups. About half of them discuss po- tential solutions to the meta-problem. About a quarter of them discuss the question of whether in- tuitions about consciousness are universal, widespred, or culturally local. About a quarter discuss illusionism about consciousness and especially debunking arguments that move from a solution to the meta-problem to illusionism. Some commentaries fit into more than one group and some do not fit perfectly into any, but with some stretching this provides a natural way to divide them. As a result, I have divided my reply into three parts, each of which can stand alone. This first part is “How can We Solve the Meta-Problem of Conscousness?”. The other two parts are “Is the Hard Problem of Consciousness Universal?” and “Debunking Arguments for Illusionism about Consciousness”. How can we solve the meta-problem? As a reminder, the meta-problem is the problem of explaining our problem intuitions about consciousness, including the intuition that consciousness poses a hard problem and related explanatory and metaphysical intuitions, among others. One constraint is to explain the intuitions in topic-neutral terms (for example, physical, computational, structural, or evolutionary term) that do not make explicit appeal to consciousness in the explana- tion. In the target article, I canvassed about 15 potential solutions to the meta-problem. -
1 CURRICULUM VITAE MICHAEL GRAZIANO Last Updated May 2019
CURRICULUM VITAE MICHAEL GRAZIANO Last updated May 2019 Department of Psychology Peretsman-Scully Hall Princeton University Princeton, N.J. 08544-1010 Tel: (609) 258-7555 email: [email protected] DEGREES AND POSITIONS 2017- Full Professor, Dept. of Psychology and Neuroscience, Princeton University. 2007-2017 Associate Professor, Dept. of Psychology, Princeton University. 2001-2007 Assistant Professor, Dept. of Psychology, Princeton University. 1998-2001 Research Staff, Princeton University. 1996-1998 Post-Doctoral Fellow, Princeton University. 1996 PhD in Neuroscience, Princeton University. 1991-1996 Graduate student, Dept. of Psychology, Princeton University. 1989-1991 Graduate student, Dept. of Brain and Cognitive Sciences, MIT. 1989 BA, Princeton University. INVITED LECTURES 2019 TEDx Cornell 2019 Colloquium speaker, Taipei, National University of Taiwan 2019 Invited Speaker, NIH, Conference on Consciousness and Attention 2018 Invited Speaker, Max Planck Symposium on Consciousness, Berlin 2018 Keynote Speaker, European Society for Philosophy and Psychology, Rejika, Croatia 2018 Invited Speaker, Trinity College, Doublin 2018 Invited Speaker Chile Science Festival, 2017 Keynote speaker, Designed Mind Conference, Edinburgh. 2016 Colloquium speaker, Montreal 2016 Invited speaker, Neurocom summer school, Leipzig. 2016 Keynote speaker, ASSC, Buenos Aires. 2016 Colloquium speaker, George Washington University. 2016 Colloquium speaker, University College London. 2015 Invited Speaker, Accessibility and Consciousness Conference, Paris. 2015 -
Metaphilosophy of Consciousness Studies
Part Three Metaphilosophy of Consciousness Studies Bloomsbury companion to the philosophy of consciousness.indb 185 24-08-2017 15:48:52 Bloomsbury companion to the philosophy of consciousness.indb 186 24-08-2017 15:48:52 11 Understanding Consciousness by Building It Michael Graziano and Taylor W. Webb 1 Introduction In this chapter we consider how to build a machine that has subjective awareness. The design is based on the recently proposed attention schema theory (Graziano 2013, 2014; Graziano and Kastner 2011; Graziano and Webb 2014; Kelly et al. 2014; Webb and Graziano 2015; Webb, Kean and Graziano 2016). This hypothetical building project serves as a way to introduce the theory in a step-by-step manner and contrast it with other brain-based theories of consciousness. At the same time, this chapter is more than a thought experiment. We suggest that the machine could actually be built and we encourage artificial intelligence experts to try. Figure 11.1 frames the challenge. The machine has eyes that take in visual input (an apple in this example) and pass information to a computer brain. Our task is to build the machine such that it has a subjective visual awareness of the apple in the same sense that humans describe subjective visual awareness. Exactly what is meant by subjective awareness is not a priori clear. Most people have an intuitive notion that is probably not easily put into words. One goal of this building project is to see if a clearer definition of subjective awareness emerges from the constrained process of trying to build it. -
ID Lecture 10 Mind Issues 2014
Intelligent Design vs. Evolution Defending God’s Creation Matthew 7:12 12 "So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets” Sexual Dimorphism • Sexual dimorphism is a phenotypic difference between males and females of the same species. Examples of such differences include differences in morphology, ornamentation, and behavior. Peacock’s Tail • “The peacock has a very ornate plumage which it uses to attract peahens. The peacock will use its ornate plumage to court a mate.” from Wikipedia ! • “One of the most ostentatiously adorned creatures on Earth, the peacock uses its brilliant plumage to entice females.” from National Geographic website Peacock’s Tail • “It is hard to see a peacock’s tail as something other than an impediment to his survival” from PBS series Evolution ! • Limits peacocks to short bursts of flight • Easily spotted by predators and humans Sexual Selection • Proposed by Charles Darwin • Powerful Driving force behind evolution • But why sexual reproduction at all? – Genetic Variability Theory – Research on certain minnows in Mexico • Reproduce sexually and asexually • resistance to parasites • Drought contradicted findings Sexual Selection • “Some believe it all got started billions of years ago, with two single-celled creatures sharing a chance encounter in the primordial night. They meet, and genes are exchanged. … The moment is brief, but it leaves them a little bit stronger, a little more likely to survive and reproduce.” from PBS series Evolution • “Sexual selection is often powerful enough to produce features that are harmful to the individual's survival. For example, extravagant and colorful tail feathers or fins are likely to attract predators as well as interested members of the opposite sex." from Understanding Evolution for Teachers web resource • We found no evidence that peahens expressed any preference for peacocks with more elaborate trains (i.e. -
Dennett's Theory of the Folk Theory of Consciousness
CORE Metadata, citation and similar papers at core.ac.uk Provided by Philsci-Archive Dennett’s Theory of the Folk Theory of Consciousness1 Justin Sytsma Abstract: It is not uncommon to find assumptions being made about folk psychology in the discussions of phenomenal consciousness in philosophy of mind. In this article I consider one example, focusing on what Dan Dennett says about the “folk theory of consciousness.” I show that he holds that the folk believe that qualities like colors that we are acquainted with in ordinary perception are phenomenal qualities. Nonetheless, the shape of the folk theory is an empirical matter and in the absence of empirical investigation there is ample room for doubt. Fortunately, experimental evidence on the topic is now being produced by experimental philosophers and psychologists. This article contributes to this growing literature, presenting the results of six new studies on the folk view of colors and pains. I argue that the results indicate against Dennett’s theory of the folk theory of consciousness. The existence of phenomenal consciousness is often taken for granted in the philosophical and scientific literature on the topic. Sometimes, this attitude is supported by claims that phenomenal consciousness is in some way evident in our ordinary experience itself.2 The prevalence of this attitude can also be seen in the way that some skeptics about phenomenal consciousness discuss the supposed phenomenon. For example, the qualia eliminativist Dan Dennett seems to accept that belief in qualia is part of our “folk theory of consciousness” (2005, 31). In contrast, I have argued that phenomenal consciousness is not evident in ordinary experience alone—that it is not phenomenologically obvious—and that this can be drawn out by 1 To appear in the Journal of Consciousness Studies. -
PHIL 306: Philosophy of Mind Introduction: Course Requirements: Materials
PHIL 306: Philosophy of Mind Fall 2016, MWF, 8:35—9:25, Currie 408/9 (Note: Conferences will replace the Friday lecture starting the week of Sep 12-16) Instructor: Robert Stephens Email: [email protected] Office: LEA916 Office hrs: Fridays 13:00-15:00, or by appointment Teaching assistants: Karina Vold Andre Martin [email protected] [email protected] Introduction: In this course, we will examine some of the major questions concerning the nature and functioning of the mind, as discussed in contemporary philosophy and cognitive science. What exactly is a mind? Where is it located? What is it composed of? How is it organized? How does it work? What are its limitations? We will look at a number of theories that attempt to answer various aspects of these questions, and we will zero in on a number of current philosophical debates that have grown out of and intertwined with these discussions. Some of the specific issues we will encounter include: o Is the mind something physical or not? Is my mind simply my brain? Or is it a product of my brain? Or is it something more than my physical brain? o Where does the mind fit into our scientific understanding of ourselves and our world? o What is the relationship between mind and behavior? How does mental causation work? o Do minds require brains? Or could there be many different sorts of minds? Artificial minds? o What is required for thinking? Language? Perception? Memory? Sensation? o Is the mind like a sort of computer? Or is that a misleading metaphor? o What are the different sorts of mental states? What characterizes and/or constitutes them? o What are concepts? How are they formed? How are they stored? How are they accessed? o How do we explain consciousness? Is consciousness necessarily subjective? o What role does the body play in the composition of mind? What about the environment? o What can delusions and other pathological mental states teach us about the nature of mind? Course Requirements: The reading load in this course is fairly demanding. -
ARE WE REALLY CONSCIOUS?” by Michael C
“ARE WE REALLY CONSCIOUS?” By Michael C. Graziano New York Times, October 10, 2014 http://www.nytimes.com/2014/10/12/opinion/sunday/are-we-really- conscious.html?smid=nytcore-ipad-share&smprod=nytcore-ipad&_r=0 OF the three most fundamental scientific questions about the human condition, two have been answered. First, what is our relationship to the rest of the universe? Copernicus answered that one. We’re not at the center. We’re a speck in a large place. Second, what is our relationship to the diversity of life? Darwin answered that one. Biologically speaking, we’re not a special act of creation. We’re a twig on the tree of evolution. Third, what is the relationship between our minds and the physical world? Here, we don’t have a settled answer. We know something about the body and brain, but what about the subjective life inside? Consider that a computer, if hooked up to a camera, can process information about the wavelength of light and determine that grass is green. But we humans also experience the greenness. We have an awareness of information we process. What is this mysterious aspect of ourselves? Many theories have been proposed, but none has passed scientific muster. I believe a major change in our perspective on consciousness may be necessary, a shift from a credulous and egocentric viewpoint to a skeptical and slightly disconcerting one: namely, that we don’t actually have inner feelings in the way most of us think we do. Imagine a group of scholars in the early 17th century, debating the process that purifies white light and rids it of all colors.