Rocco J. Gennaro

We argue that analyzing everyday memory failures in terms of the “unity of consciousness” can elucidate the bases of such failures. A perfect unity amongst one’s mental states is rare. In extreme cases the unity of consciousness can breakdown in dramatic fashion , but such breakdowns also occur in less dramatic ways that affect us in everyday life. For example, disruptions in the unity of consciousness can result in everyday memory failures, such as forgetting to put on a tie for an important formal meeting. After providing some philosophical background into the notions of “unity of consciousness” and “functionalism,” we offer preliminary analyses of three examples of everyday memory failure. We then introduce and develop what we call the “unity model” of memory failure and show how it explains the examples. We also describe different ways that unity can break down which, in turn, can lead to memory failure and inappropriate behavior. We then show how slips of action and other kinds of cognitive failures differ from everyday memory failures. Finally, we examine alternative models arguing that the unity model is preferable, and then show how our model is consistent with some experimental results

This is a fine and important collection of eleven recently published essays by Peter Carruthers, a leading figure in contemporary philosophy of mind. The book contains a very helpful introduction that provides a nice overview of Carruthers’ basic views and orients the reader to the key issues. The introduction also presents a brief summary of the eleven chapters that comprise the remainder of the book. Only three of the essays initially appeared prior to Carruthers’ important 2000 book Phenomenal Consciousness: A Naturalistic Theory. One of these is significantly rewritten: an essay entitled “Natural Theories of Consciousness,” which will be familiar to readers of Psyche since it was the subject of a symposium in volumes 4-6. There is also one entirely new essay entitled “Dual-Content Theory: the Explanatory Advantages”. Thus, there is much to learn about Carruthers’ theory of consciousness even for those very familiar with his 2000 book. Indeed, one might think of this collection as elaborating upon Carruthers’ views as found in his earlier book. In the relatively short period of a few years, Carruthers has managed to publish an impressive number of quality essays, which comprise most of this anthology. It is very convenient to have these nicely written essays all in one place. For those unfamiliar with Phenomenal Consciousness, this book is still readable on its own and contains many helpful summaries of Carruthers’ earlier work.

In the absence of any plausible reductionist account of consciousness in nonmentalistic terms, the HOT theory says that the best explanation for what makes a mental state conscious is that it is accompanied by a thought (or awareness) that one is in that state. I discuss HOT theory with special attention to how Leibnizian theses can help support it and how it can shed light on Leibniz's theory of perception, apperception, and consciousness. It will become clear how treating Leibniz as a HOT theorist can solve some of the problems he faced and some of the puzzles posed by commentators, e.g. animal mentality and the role of reason and memory in self-consciousness.