Philosophy of Mind Series - Böcker

The problem of consciousness continues to be a subject of great debate in cognitive science. Synthesizing decades of research, The Conscious Brain advances a new theory of the psychological and neurophysiological correlates of conscious experience. Prinz's account of consciousness makes two main claims: first consciousness always arises at a particular stage of perceptual processing, the intermediate level, and, second, consciousness depends on attention. Attention changes the flow of information allowing perceptual information to access memory systems. Neurobiologically, this change in flow depends on synchronized neural firing. Neural synchrony is also implicated in the unity of consciousness and in the temporal duration of experience. Prinz also explores the limits of consciousness. We have no direct experience of our thoughts, no experience of motor commands, and no experience of a conscious self. All consciousness is perceptual, and it functions to make perceptual information available to systems that allows for flexible behavior. Prinz concludes by discussing prevailing philosophical puzzles. He provides a neuroscientifically grounded response to the leading argument for dualism, and argues that materialists need not choose between functional and neurobiological approaches, but can instead combine these into neurofunctional response to the mind-body problem.The Conscious Brain brings neuroscientific evidence to bear on enduring philosophical questions, while also surveying, challenging, and extending philosophical and scientific theories of consciousness. All readers interested in the nature of consciousness will find Prinz's work of great interest.

Imagine you are sitting at Starbuck glancing at the blue coffee mug in front of you. The mug is blue on the outside, white on the inside. It's large for a mug. And it's nearly full of freshly made coffee. In the envisaged case, you see all those aspects of the scene in front of you, but it remains a question of ferocious debate whether the visual experience that makes up your seeing is a direct "perceptual" relation between you and your environment or a psychology state that has a content that represents the mug. If your experience involves an external "perceptual" relation to an external, mind-independent object, it is unlike familiar mental states such as belief and desire states, which are widely considered psychological states with a representational content that stands between you and the external world. Your belief that the coffee mug in front of you is blue has a content that represents the coffee mug as being blue. Your desire that the coffee in the mug is still hot has a content that represents a state of affairs that may or may not in fact obtain, namely the state of affairs that the coffee in the mug is still hot. In this book, Brit Brogaard defends the view that visual experience is like belief in having a representational content. Her defense differs from most previous defenses of this view in that it begins by looking at the language of ordinary speech. She provides a linguistic analysis of what we say when we say that things look a certain way or that the world appears to us to be a certain way. She then argues that this analysis can be used to argue for the view that visual experience has a representation content that mediates between you and the world when you visually perceive.

Most of the research on the epistemology of perception has focused on visual perception. This is hardly surprising given that most of our knowledge about the world is largely attributable to our visual experiences. The present volume is the first to instead focus on the epistemology of non-visual perception - hearing, touch, taste, and cross-sensory experiences. Drawing on recent empirical studies of emotion, perception, and decision-making, it breaks new ground on discussions of whether or not perceptual experience can yield justified beliefs and how to characterize those beliefs.The Epistemology of Non-Visual Perception explores questions not only related to traditional sensory perception, but also to proprioceptive, interoceptive, multisensory, and event perception, expanding traditional notions of the influence that conscious non-visual experience has on human behavior and rationality. Contributors investigate the role that emotions play in decision-making and agential perception and what this means for justifications of belief and knowledge. They analyze the notion that some sensory experiences, like touch, have epistemic privilege over others, as well as perception's relationship to introspection, and the relationship between action perception and belief. Other essays engage with topics in aesthetics and the philosophy of art, exploring the role that artworks can play in providing us with perceptional knowledge of emotions. The essays collected here, written by top researchers in their respective fields, offer perspectives from a wide range of philosophical disciplines and will appeal to scholars interested in philosophy of mind, epistemology, philosophical psychology, among others.

Experts from wine tasters to radiologists to bird watchers have all undergone perceptual learning-long-term changes in perception that result from practice or experience. Philosophers have been discussing such cases for centuries, from the 14th-century Indian philosopher Vedanta Desika to the 18th-century Scottish philosopher Thomas Reid, and into contemporary times. This book uses recent evidence from psychology and neuroscience to show that perceptual learning is genuinely perceptual, rather than post-perceptual. It also offers a taxonomy for classifying cases in the philosophical literature. In some cases, perceptual learning involves changes in how one attends; in other cases, it involves a learned ability to differentiate two properties, or to perceive two properties as unified. Connolly uses this taxonomy to rethink several domains of perception in terms of perceptual learning, including multisensory perception, color perception, and speech perception. As a whole, the book offers a theory of the function of perceptual learning. Perceptual learning embeds into our quick perceptual systems what would be a slower task were it to be done in a controlled, cognitive manner. A novice wine taster drinking a Cabernet Sauvignon might have to think about its features first and then infer the type of wine, while an expert can identify it immediately. This learned ability to immediately identify the wine enables the expert to think about other things like the vineyard or the vintage of the wine. More generally, perceptual learning serves to free up cognitive resources for other tasks. This book offers a comprehensive empirically-informed account, and explores the nature, scope, and theoretical implications of perceptual learning.

A core philosophical project is the attempt to uncover the fundamental nature of reality, the limited set of facts upon which all other facts depend. Perhaps the most popular theory of fundamental reality in contemporary analytic philosophy is physicalism, the view that the world is fundamentally physical in nature. The first half of this book argues that physicalist views cannot account for the evident reality of conscious experience, and hence that physicalism cannot be true. Unusually for an opponent of physicalism, Goff argues that there are big problems with the most well-known arguments against physicalism--Chalmers' zombie conceivability argument and Jackson's knowledge argument -- and proposes significant modifications. The second half of the book explores and defends a recently rediscovered theory of fundamental reality--or perhaps rather a grouping of such theories--known as 'Russellian monism.' Russellian monists draw inspiration from a couple of theses defended by Bertrand Russell in The Analysis of Matter in 1927. Russell argued that physics, for all its virtues, gives us a radically incomplete picture of the world. It tells us only about the extrinsic, mathematical features of material entities, and leaves us in the dark about their intrinsic nature, about how they are in and of themselves. Following Russell, Russellian monists suppose that it is this 'hidden' intrinsic nature of matter that explains human and animal consciousness. Some Russellian monists adopt panpsychism, the view that the intrinsic natures of basic material entities involve consciousness; others hold that basic material entities are proto-conscious rather than conscious. Throughout the second half of the book various forms of Russellian monism are surveyed, and the key challenges facing it are discussed. The penultimate chapter defends a cosmopsychist form of Russellian monism, according to which all facts are grounded in facts about the conscious universe.

Combining Minds is about the idea of minds built up out of other minds, whether this is possible, and what it would mean if it were. Roelofs surveys many areas of philosophy and psychology, analysing and evaluating denials and affirmations of mental combination that have been made in regard to everything from brain structure, to psychological conflict, to social cooperation. In each case, he carefully distinguishes different senses in which subjectivity might be composite, and different arguments for and against them, concluding that composite subjectivity, in various forms, may be much more common than we think. Combining Minds is also the first book-length defence of constitutive panpsychism against all aspects of the 'combination problem'. Constitutive panpsychism is an increasingly prominent theory, holding that consciousness is naturally inherent in matter, with human consciousness built up out of this basic consciousness the same way human bodies are built up out of physical matter. Such a view requires that many very simple conscious minds can compose a single very complex one, and a major objection made against constitutive panpsychism is that they cannot - that minds simply do not combine. This is the combination problem, which Roelofs scrutinizes, dissects, and refutes. It reflects not only contemporary debates but a long philosophical tradition of contrasting the apparently indivisible unity of the mind with the deep and pervasive divisibility of the material world.Combining Mindsdraws together the threads of this problem and develops a powerful and flexible response to it.

Intentionality is the mind's ability to be "of," "about," or "directed" at things, or to "say" something. For example, a thought might "say" that grass is green or that Santa Claus is jolly, and a visual experience might be "of" a blue cup. While the existence of the phenomenon of intentionality is manifestly obvious, how exactly the mind gets to be "directed" at things, which may not even exist, is deeply mysterious and controversial. It has been long assumed that the best way to explain intentionality is in terms of tracking relations, information, functional roles, and similar notions. This book breaks from this tradition, arguing that the only empirically adequate and in principle viable theory of intentionality is one in terms of phenomenal consciousness, the felt, subjective, or qualitative feature of mental life. According to the theory advanced by Mendelovici, the phenomenal intentionality theory, there is a central kind of intentionality, phenomenal intentionality, that arises from phenomenal consciousness alone, and any other kind of intentionality derives from it. The phenomenal intentionality theory faces important challenges in accounting for the rich and sophisticated contents of thoughts, broad and object-involving contents, and nonconscious states. Mendelovici proposes a novel and particularly strong version of the theory that can meet these challenges. The end result is a radically internalistic picture of the mind, on which all phenomenally represented contents are literally in our heads, and any non-phenomenal contents we in some sense represent are expressly singled out by us.

This is the first collection of essays to focus on feminist philosophy of mind. It brings the theoretical insights from feminist philosophy to issues in philosophy of mind and vice versa. Feminist Philosophy of Mind thus promises to challenge and inform dominant theories in both of its parent fields, thereby enlarging their rigor, scope, and implications. In addition to engaging analytic and feminist philosophical traditions, essays draw upon resources in phenomenology, cross-cultural philosophy, philosophy of race, disability studies, embodied cognition theory, neuroscience, and psychology.The book's methods center on the collective consideration of three questions: What is the mind? Whose mind is the model for the theory? To whom is mind attributed? Topics considered with this lens include mental content, artificial intelligence, the first-person perspective, personal identity, other minds, mental illness, perception, memory, attention, desire, trauma, agency, empathy, grief, love, gender, race, sexual orientation, materialism, panpsychism, enactivism, and others.Each of the book's twenty chapters are organized according to five core themes: Mind and Gender&Race&; Self and Selves; Naturalism and Normativity; Body and Mind; and Memory and Emotion. The introduction traces the development of these themes with reference to the respective literatures in feminist philosophy and philosophy of mind. This context not only helps the reader see how the essays fit into existing disciplinary landscapes, but also facilitates their use in teaching. Feminist Philosophy of Mind is designed to be used as a core text for courses in contemporary disciplines, and as a supplemental text that facilitates the ready integration of diverse perspectives and women's voices.

This is the first collection of essays to focus on feminist philosophy of mind. It brings the theoretical insights from feminist philosophy to issues in philosophy of mind and vice versa. Feminist Philosophy of Mind thus promises to challenge and inform dominant theories in both of its parent fields, thereby enlarging their rigor, scope, and implications. In addition to engaging analytic and feminist philosophical traditions, essays draw upon resources in phenomenology, cross-cultural philosophy, philosophy of race, disability studies, embodied cognition theory, neuroscience, and psychology.The book's methods center on the collective consideration of three questions: What is the mind? Whose mind is the model for the theory? To whom is mind attributed? Topics considered with this lens include mental content, artificial intelligence, the first-person perspective, personal identity, other minds, mental illness, perception, memory, attention, desire, trauma, agency, empathy, grief, love, gender, race, sexual orientation, materialism, panpsychism, enactivism, and others.Each of the book's twenty chapters are organized according to five core themes: Mind and Gender&Race&; Self and Selves; Naturalism and Normativity; Body and Mind; and Memory and Emotion. The introduction traces the development of these themes with reference to the respective literatures in feminist philosophy and philosophy of mind. This context not only helps the reader see how the essays fit into existing disciplinary landscapes, but also facilitates their use in teaching. Feminist Philosophy of Mind is designed to be used as a core text for courses in contemporary disciplines, and as a supplemental text that facilitates the ready integration of diverse perspectives and women's voices.

Recent work on consciousness has featured a number of debates on the existence and character of controversial types of phenomenal experience. Perhaps the best-known is the debate over the existence of a sui generis, irreducible cognitive phenomenology, a phenomenology proper to thought. Another concerns the existence of a sui generis phenomenology of agency. Such debates bring up a more general question: how many types of sui generis, irreducible, basic, primitive phenomenology do we have to posit to just be able to describe the stream of consciousness? This book offers a first general attempt to answer this question in contemporary philosophy. It develops a unified framework for systematically addressing this question and applies it to six controversial types of phenomenal experience, namely, those associated with thought and judgment, will and agency, pure apprehension, emotion, moral thought and experience, and the experience of freedom.

What is consciousness? How do physical processes in the brain give rise to the self-aware mind and to feelings as profoundly varied as love or hate, aesthetic pleasure or spiritual yearning? These questions today are among the most hotly debated issues among scientists and philosophers, and we have seen in recent years superb volumes by such eminent figures as Francis Crick, Daniel C. Dennett, Gerald Edelman, and Roger Penrose, all firing volleys in what has come to be called the consciousness wars. Now, in The Conscious Mind, philosopher David J. Chalmers offers a cogent analysis of this heated debate as he unveils a major new theory of consciousness, one that rejects the prevailing reductionist trend of science, while offering provocative insights into the relationship between mind and brain.Writing in a rigorous, thought-provoking style, the author takes us on a far-reaching tour through the philosophical ramifications of consciousness. Chalmers convincingly reveals how contemporary cognitive science and neurobiology have failed to explain how and why mental events emerge from physiological occurrences in the brain. He proposes instead that conscious experience must be understood in an entirely new light - as an irreducible entity (similar to such physical properties as time, mass, and space) that exists at a fundamental level and cannot be understood as the sum of its parts. And after suggesting some intriguing possibilities about the structure and laws of conscious experience, he details how his unique reinterpretation of the mind could be the focus of a new science. Throughout the book, Chalmers provides fascinating thought experiments that trenchantly illustrate his ideas. For example, in exploring the notion that consciousness could be experienced by machines as well as humans, Chalmers asks us to imagine a thinking brain in which neurons are slowly replaced by silicon chips that precisely duplicate their functions - as the neurons are replaced, will consciousness gradually fade away? The book also features thoughtful discussions of how the author's theories might be practically applied to subjects as diverse as artificial intelligence and the interpretation of quantum mechanics.All of us have pondered the nature and meaning of consciousness. Engaging and penetrating, The Conscious Mind adds a fresh new perspective to the subject that is sure to spark debate about our understanding of the mind for years to come.

People are minded creatures; we have thoughts, feelings and emotions. More intriguingly, we grasp our own mental states, and conduct the business of ascribing them to ourselves and others without instruction in formal psychology. How do we do this? And what are the dimensions of our grasp of the mental realm? In this book, Alvin I. Goldman explores these questions with the tools of philosophy, developmental psychology, social psychology and cognitive neuroscience. He refines an approach called simulation theory, which starts from the familiar idea that we understand others by putting ourselves in their mental shoes. Can this intuitive idea be rendered precise in a philosophically respectable manner, without allowing simulation to collapse into theorizing? Given a suitable definition, do empirical results support the notion that minds literally create (or attempt to create) surrogates of other peoples mental states in the process of mindreading? Goldman amasses a surprising array of evidence from psychology and neuroscience that supports this hypothesis.

This is the one and only book by the pioneer of the identity theory of mind. The collection focuses on Place's philosophy of mind and his contributions to neighboring issues in metaphysics and epistemology. It includes an autobiographical essay as well as a recent paper on the function and neural location of consciousness.

What place does consciousness have in the natural world? If we reject materialism, could there even be a credible alternative? In A Place for Consciousness, Rosenberg addresses the causal role of consciousness in the world from an anti-physicalist perspective. Introducing a new paradigm called Liberal Naturalism, he offers a profound framework that proposes a deep link between consciousness and causation. Using this framework, he undercuts the logic of the historical debate and deflates the question of causality that physicalists have long been posing to anti-physicalists. Ultimately, he gives consciousness a causally important role without supposing either that it is physical or that it interacts with the physical.

Consciousness has long been regarded as the biggest stumbling block for the view that the mind is physical. This volume collects thirteen new papers on this problem by leading philosophers including Torin Alter, Ned Block, David Chalmers, Daniel Dennett, John Hawthorne, Frank Jackson, Janet Levin, Joseph Levine, Martine Nida-Rümelin, Laurence Nemirow, Knut Nordby, David Papineau, and Stephen White.

Desires lead to actions, influence feelings, and determine what counts as a reward. Recent empirical evidence shows that these three aspects of desire stem from a common biological origin. Informed by contemporary science as much as by the philosophical tradition, Three Faces of Desire reveals this common foundation and builds a striking new philosophical theory of desire that puts desire's neglected face-reward-at its core. Schroeder delves into the way that actions and feelings are produced in the brain, arguing that a distinctive system is responsible for promoting action, on the one hand, and causing feelings of pleasure and displeasure, on the other. This system, the brain's reward system, is the causal origin of both action and feeling, and is the key to understanding the nature of desire.

Conscious experience presents a deep puzzle. On the one hand, a fairly robust materialism must be true in order to explain how it is that conscious events causally interact with non-conscious, physical events. On the other hand, we cannot explain how physical phenomena give rise to conscious experience.In this wide-ranging study, Joseph Levine explores both sides of the mind-body dilemma, presenting the first book-length treatment of his highly influential ideas on the 'explanatory gap', the fact that we can't explain the nature of phenomenal experience in terms of its physical realization. He presents a careful argument that there is such a gap, and, after providing intriguing analyses of virtually all existing theories of consciousness, shows that recent attempts to close it fall short of the mark. Levine concludes that in the foreseeable future consciousness will remain a mystery.

From the time of Locke, discussions of personal identity have often ignored the question of our basic metaphysical nature: whether we human people are biological organisms, spatial or temporal parts of organisms, bundles of perceptions, or what have you. The result of this neglect has been centuries of wild proposals and clashing intuitions.What Are We? is the first general study of this important question. It beings by explaining what the question means and how it differs from others, such as questions of personal identity and the mind-body problem. It then examines in some depth the main possible accounts of our metaphysical nature, detailing both their theoretical virtues and the often grave difficulties they face.The book does not endorse any particular account of what we are, but argues that the matter turns on more general issues in the ontology of material things. If composition is universal--if any material things whatever make up something bigger--then we are temporal parts of organisms. If things never compose anything bigger, so that there are only mereological simples, then we too are simples--perhaps the immaterial substances of Descartes--or else we do not exist at all (a view Olson takes very seriously). The intermediate view that some things compose bigger things and others do not leads almost inevitably to the conclusion that we are organisms. So we can discover what we are by working out when composition occurs.

What do we see? We are visually conscious of colors and shapes, but are we also visually conscious of complex properties such as being John Malkovich? In this book, Susanna Siegel develops a framework for understanding the contents of visual experience, and argues that these contents involve all sorts of complex properties. Siegel starts by analyzing the notion of the contents of experience, and by arguing that theorists of all stripes should accept that experiences have contents. She then introduces a method for discovering the contents of experience: the method of phenomenal contrast. This method relies only minimally on introspection, and allows rigorous support for claims about experience. She then applies the method to make the case that we are conscious of many kinds of properties, of all sorts of causal properties, and of many other complex properties. She goes on to use the method to help analyze difficult questions about our consciousness of objects and their role in the contents of experience, and to reconceptualize the distinction between perception and sensation. Siegel's results are important for many areas of philosophy, including the philosophy of mind, epistemology, and the philosophy of science. They are also important for the psychology and cognitive neuroscience of vision.

Ignorance and Imagination advances a novel way to resolve the central philosophical problem about the mind: how it is that consciousness or experience fits into a larger naturalistic picture of the world. The correct response to the problem, Stoljar argues, is not to posit a realm of experience distinct from the physical, nor to deny the reality of phenomenal experience, nor even to rethink our understanding of consciousness and the language we use to talk about it. Instead, we should view the problem itself as a consequence of our ignorance of the relevant physical facts. Stoljar shows that this change of orientation is well motivated historically, empirically, and philosophically, and that it has none of the side effects it is sometimes thought to have. The result is a philosophical perspective on the mind that has a number of far-reaching consequences: for consciousness studies, for our place in nature, and for the way we think about the relationship between philosophy and science.

Gut Reactions is an interdisciplinary defense of the claim that emotions are perceptions of changes in the body. This thesis, pioneered by William James and resuscitated by Antonio Damasio, has been widely criticized for failing to acknowledge that emotions are meaningful insofar as they represent concerns, not respiratory function and blood pressure. Fear represents danger, sadness represents loss. To explain this fact, many researchers conclude that emotions must involve judgments regarding one's relationship to the environment. Prinz offers a new unified account of the emotions that reconciles these two theories. He argues that emotions are embodied appraisals--they are perceptions of the body, but, through the body, they also allow us to literally perceive danger, loss, and other matters of concern. The basic idea behind embodied appraisal theory is captured in the familiar notion of a "gut reaction," which has been overlooked by much emotion research. Using recent work in semantics, Prinz show how emotions can be meaningful without incorporating judgments or other cognitive states. Criticizing those who think that some emotions are social constructions, while others can be explained by evolutionary psychology, Prinz argues that all emotions are the same kind of phenomena, involving both nature and nurture. Prinz also distinguishes emotions from other affective states, such as motivations and moods, and offers a theory of emotional valence (what makes some emotions good and others bad). Ultimately, his theory of emotion consciousness is inspired by recent research on the neural correlates of conscious vision. Drawing a parallel between emotion consciousness and visual consciousness, Prinz shows that emotion is a form of perception in the fullest sense. Where vision reveals the identity of objects in a given situation, emotion reveals how that situation bears on our well-being.

Synthesizing decades of research, The Conscious Brain advances a theory of the psychological and neurophysiological correlates of conscious experience. In the first part of the book, Prinz argues that consciousness always arises at a particular stage of perceptual processing, the intermediate level, and that consciousness depends on attention. Attention changes the flow of information and that gives rise to experience. The resulting account is called the AIR Theory, for attended intermediate-level representations. Objections to the theory are addressed. In the second part of the book, Prinz argues that all consciousness is perceptual: there is no cognitive phenomenology, no experience of motor commands, and no experience of a conscious self. This conclusions challenge popular theories in consciousness studies: the view that we can directly experience our thoughts, the view that consciousness essentially involves action, and the view that every experience includes awareness of the subject having that experience. In the third part of the book, Prinz explores the neural correlates of consciousness. He argues attention-hence consciousness-arises when populations of neurons fire in synchrony, and he responds to those who deny that consciousness could be a process in the brain. Along the way, Prinz also advances novel theories of qualia, the function of consciousness, the unity of consciousness, and the mind-body relation, defending a view called neurofunctionism. Each chapter in The Conscious Brain brings neuroscientific evidence to bear on enduring philosophical questions. Major philosophical and scientific theories of consciousness are surveyed, challenged, and extended.

Contemporary philosophers of mind tend to assume that the world of nature can be reduced to basic physics. Yet there are features of the mind consciousness, intentionality, normativity that do not seem to be reducible to physics or neuroscience. This explanatory gap between mind and brain has thus been a major cause of concern in recent philosophy of mind. Reductionists hold that, despite all appearances, the mind can be reduced to the brain. Eliminativists hold that it cannot, and that this implies that there is something illegitimate about the mentalistic vocabulary. Dualists hold that the mental is irreducible, and that this implies either a substance or a property dualism. Mysterian non-reductive physicalists hold that the mind is uniquely irreducible, perhaps due to some limitation of our self-understanding. In this book, Steven Horst argues that this whole conversation is based on assumptions left over from an outdated philosophy of science. While reductionism was part of the philosophical orthodoxy fifty years ago, it has been decisively rejected by philosophers of science over the past thirty years, and for good reason. True reductions are in fact exceedingly rare in the sciences, and the conviction that they were there to be found was an artifact of armchair assumptions of 17th century Rationalists and 20th century Logical Empiricists. The explanatory gaps between mind and brain are far from unique. In fact, in the sciences it is gaps all the way down.And if reductions are rare in even the physical sciences, there is little reason to expect them in the case of psychology. Horst argues that this calls for a complete re-thinking of the contemporary problematic in philosophy of mind. Reductionism, dualism, eliminativism and non-reductive materialism are each severely compromised by post-reductionist philosophy of science, and philosophy of mind is in need of a new paradigm.Horst suggests that such a paradigm might be found in Cognitive Pluralism: the view that human cognitive architecture constrains us to understand the world through a plurality of partial, idealized, and pragmatically-constrained models, each employing a particular representational system optimized for its own problem domain. Such an architecture can explain the disunities of knowledge, and is plausible on evolutionary grounds.

Studies of mind, thought and reason have tended to marginalize the role of bodily form, real-world action, and environmental backdrop. In recent years, both in philosophy and cognitive science, this tendency has been identified and, increasingly, resisted. The result is a plethora of work on what has become known as embodied, situated, distributed, and even 'extended' cognition. Work in this new, loosely knit field depicts thought and reason as in some way inextricably tied to the details of our gross bodily form, our habits of action and intervention, and the enabling web of social, cultural, and technological scaffolding in which we live, move, learn, and think. But exactly what kind of link is at issue? And what difference might such a link or links make to our best philosophical, psychological, and computational models of thought and reason? These are among the large unsolved problems in this increasingly popular field. Drawing upon recent work in psychology, linguistics, neuroscience, artificial intelligence, robotics, human-computer systems, and beyond, Supersizing the Mind offers both a tour of the emerging landscape, and a sustained argument in favor of one approach to the key issues. That approach combines the use of representational, computational, and information-theoretic tools with an appreciation of the importance of context, timing, biomechanics, and dynamics. More controversially, it depicts some coalitions of biological and non-biological resources as the extended cognitive circuitry of individual minds.With a substantial foreword by David Chalmers, Supersizing the Mind is essential reading for all those interested in embodied cognition, the extended mind, and the likely shape of twenty-first century cognitive scientific explanation.

Thinking without Words provides a challenging new theory of the nature of non-linguistic thought. Many scientific disciplines treat non-linguistic creatures as thinkers, explaining their behavior in terms of their thoughts about themselves and about the environment. But this theorizing has proceeded without any clear account of the types of thinking available to non-linguistic creatures. One consequence of this is that ascriptions of thoughts to non-linguistic creatures have frequently been held to be metaphorical and not to be taken at face value. Bermúdez offers a conceptual framework for treating human infants and non-human animals as genuine thinkers. Whereas existing discussions of thought at the non-linguistic level have concentrated on how such thoughts might be physically realized, Bermúdez approaches the problem by considering what is required in explaining behavior in psychological terms. In developing a positive account of non-linguistic thought he shows how the experimental tools used by developmental psychologists and students of animal behavior can be used to give a precise account of the way in which a human infant or non-human animal is representing the world. Much of the book is devoted to exploring the differences between thinking without words and language-based thinking. Bermúdez argues that there are clear limits to the expressive power of non-linguistic thought. Nonetheless, he identifies primitive analogues at the non-linguistic level that can be used to explain sophisticated non-linguistic behaviors. Thinking Without Words is the first full-length philosophical study of this important topic. It is written with an interdisciplinary readership in mind and will appeal to philosophers, psychologists, and students of animal behavior.

People are minded creatures; we have thoughts, feelings and emotions. More intriguingly, we grasp our own mental states, and conduct the business of ascribing them to ourselves and others without instruction in formal psychology. How do we do this? And what are the dimensions of our grasp of the mental realm? In this book, Alvin I. Goldman explores these questions with the tools of philosophy, developmental psychology, social psychology and cognitive neuroscience. He refines an approach called simulation theory, which starts from the familiar idea that we understand others by putting ourselves in their mental shoes. Can this intuitive idea be rendered precise in a philosophically respectable manner, without allowing simulation to collapse into theorizing? Given a suitable definition, do empirical results support the notion that minds literally create (or attempt to create) surrogates of other peoples mental states in the process of mindreading? Goldman amasses a surprising array of evidence from psychology and neuroscience that supports this hypothesis.

What is the nature of consciousness? How is consciousness related to brain processes? This volume collects thirteen new papers on these topics: twelve by leading and respected philosophers and one by a leading color-vision scientist. All focus on consciousness in the "phenomenal" sense: on what it's like to have an experience. Consciousness has long been regarded as the biggest stumbling block for physicalism, the view that the mind is physical. The controversy has gained focus over the last few decades, and phenomenal knowledge and phenomenal concepts-knowledge of consciousness and the associated concepts-have come to play increasingly prominent roles in this debate. Consider Frank Jackson's famous case of Mary, the super-scientist who learns all the physical information while confined in a black-and-white room. According to Jackson, if physicalism is true, then Mary's physical knowledge should allow her to deduce what it's like to see in color. Yet it seems intuitively clear that she learns something when she leaves the room. But then how can consciousness be physical? Arguably, whether this sort of reasoning is sound depends on how phenomenal concepts and phenomenal knowledge are construed. For example, some argue that the Mary case reveals something about phenomenal concepts but has no implications for the nature of consciousness itself. Are responses along these lines adequate? Or does the problem arise again at the level of phenomenal concepts? The papers in this volume engage with the latest developments in this debate. The authors' perspectives range widely. For example, Daniel Dennett argues that anti-physicalist arguments such as the knowledge argument are simply confused; David Papineau grants that such arguments at least reveal important features of phenomenal concepts; and David Chalmers defends the anti-physicalist arguments, arguing that the "phenomenal concept strategy" cannot succeed.

The idea of a disjunctive theory of visual experiences first found expression in J.M. Hinton's pioneering 1973 book Experiences. In the first monograph in this exciting area since then, William Fish develops a comprehensive disjunctive theory, incorporating detailed accounts of the three core kinds of visual experience--perception, hallucination, and illusion--and an explanation of how perception and hallucination could be indiscriminable from one another without having anything in common. In the veridical case, Fish contends that the perception of a particular state of affairs involves the subject's being acquainted with that state of affairs, and that it is the subject's standing in this acquaintance relation that makes the experience possess a phenomenal character. Fish argues that when we hallucinate, we are having an experience that, while lacking phenomenal character, is mistakenly supposed by the subject to possess it. Fish then shows how this approach to visual experience is compatible with empirical research into the workings of the brain and concludes by extending this treatment to cover the many different types of illusion that we can be subject to.

Some psychological phenomena can be explained by identifying and describing the processes that constitute them. Others cannot be explained in that way. In ATTENTION IS COGNITIVE UNISON Christopher Mole gives a precise account of the metaphysical difference that divides these two categories and shows that, when current psychologists attempt to explain attention, they assign it to the wrong one. Having rejected the metaphysical approach taken by our existing theories of attention Mole then develops a new theory. According to this theory the question of whether someone is paying attention is not settled by the facts about which processes are taking place. It is settled by the facts about whether the processes that serve that person's task-- whichever processes those happen to be--are processes that operate in unison. This theory gives us a new account of the problems that have dogged debates about the psychology of attention since the middle of the twentieth century. It also gives us a new way to understand the explanatory importance of cognitive psychology's empirical findings. The book as whole shows that metaphysical questions have a foundational role to play in the explanatory project of cognitive psychology.