Pete Mandik

00192001 Philosophy of science is primarily concernedto provide accounts of the principles and processes of scientific explanation. Early in the twentieth century, philosophers of science focusedon the logical structure of scientific thought, whereas in the later part of the century logic was de-emphasized in favour of other frameworks for conceptualizing scientific reasoning andexplanation, andan emphasis on historical andsociological factors that shape scientific thinking. While tracing through the landmarks of this history we note many points of contact between the philosophy of science and the cognitive sciences

The neurophilosophy of consciousness brings neuroscience to bear on philosophical issues concerning phenomenal consciousness, especially issues concerning what makes mental states conscious, what it is that we are conscious of, and the nature of the phenomenal character of conscious states. Here attention is given largely to phenomenal consciousness as it arises in vision. The relevant neuroscience concerns not only neurophysiological and neuroanatomical data, but also computational models of neural networks. The neurophilosophical theories that bring such data to bear on the core philosophical issues of phenomenal conscious construe consciousness largely in terms of representations in neural networks associated with certain processes of attention and memory

Often, sensory input underdetermines perception. One such example is the perception of illusory contours. In illusory contour perception, the content of the percept includes the presence of a contour that is absent from the informational content of the sensation. (By “sensation” I mean merely information-bearing events at the transducer level. I intend no further commitment such as the identification of sensations with qualia.) I call instances of perception underdetermined by sensation “underdetermined perception.” The perception of illusory contours is just one kind of underdetermined perception. The focus of this chapter is another kind of underdetermined perception: what I shall call "active perception". Active perception occurs in cases in which the percept, while underdetermined by sensation, is determined by a combination of sensation and action. The phenomenon of active perception has been used by several to argue against the positing of representations in explanations of sensory experience, either by arguing that no representations need be posited or that far fewer than previously thought need be posited. Such views include, but are not limited to those of Gibson (1966, 1986), Churchland

Computation and philosophy intersect three times in this essay. Computation is considered as an object, as a method, and as a model used in a certain line of philosophical inquiry concerning the relation of mind to matter. As object, the question considered is whether computation and related notions of mental representation constitute the best ways to conceive of how physical systems give rise to mental properties. As method and model, the computational techniques of artificial life and embodied evolutionary connectionism are used to conduct prosthetically enhanced thought experiments concerning the evolvability of mental representations. Central to this essay is a discussion of the computer simulation and evolution of three‐dimensional synthetic animals with neural network controllers. The minimally cognitive behavior of finding food by exhibiting positive chemotaxis is simulated with swimming and walking creatures. These simulations form the basis of a discussion of the evolutionary and neurocomputational bases of the incremental emergence of more complex forms of cognition. Other related work has been used to attack computational and representational theories of cognition. In contrast, I argue that the proper understanding of the evolutionary emergence of minimally cognitive behaviors is computational and representational through and through.

Over the past three decades, philosophy of science has grown increasingly “local.” Concerns have switched from general features of scientific practice to concepts, issues, and puzzles specific to particular disciplines. Philosophy of neuroscience is a natural result. This emerging area was also spurred by remarkable recent growth in the neurosciences. Cognitive and computational neuroscience continues to encroach upon issues traditionally addressed within the humanities, including the nature of consciousness, action, knowledge, and normativity. Empirical discoveries about brain structure and function suggest ways that “naturalistic” programs might develop in detail, beyond the abstract philosophical considerations in their favor. The literature distinguishes “philosophy of neuroscience” and “neurophilosophy.” The former concerns foundational issues within the neurosciences. The latter concerns application of neuroscientific concepts to traditional philosophical questions. Exploring various concepts of representation employed in neuroscientific theories is an example of the former. Examining implications of neurological syndromes for the concept of a unified self is an example of the latter. In this entry, we will assume this distinction and discuss examples of both.

The goal of the present paper is to defend against a certain line of attack the view that conscious experience of color is no more fine-grained that the repertoire of non- demonstrative concepts that a perceiver is able to bring to bear in perception. The line of attack in question is an alleged empirical argument - the Diachronic Indistinguishability Argument - based on pairs of colors so similar that they can be discriminated when simultaneously presented but not when presented across a memory delay. My aim here is to show that this argument fails

Deviant phenomenal knowledge is knowing what it’s like to have experiences of, e.g., red without actually having had experiences of red. Such a knower is a deviant. Some physicalists have argued and some anti-physicalists have denied that the possibility of deviants undermines anti-physicalism and the Knowledge Argument. The current paper presents new arguments defending the deviant-based attacks on anti-physicalism. Central to my arguments are considerations concerning the psychosemantic underpinnings of deviant phenomenal knowledge. I argue that physicalists are in a superior position to account for the conditions in virtue of which states of deviants constitute representations of phenomenal facts.

I respond to the separate commentaries by Jacob Berger, Charlie Pelling, and David Pereplyotchik on my paper, “Color-Consciousness Conceptualism.” I resist Berger’s suggestion that mental colors ever enter consciousness without accompaniment by deployments of concepts of their extra-mental counterparts. I express concerns about Pelling’s proposal that a more uniform conceptualist treatment of phenomenal sorites can be gained by a simple appeal to the partial overlap of the extensions of some concepts. I question the relevance to perceptual consciousness of the arguments for demonstrative concepts that Pereplyotchik attacks

Higher-Order Representational theories of consciousness — HORs — primarily seek to explain a mental state’s being conscious in terms of the mental state’s being represented by another mental state. First-Order Representational theories of consciousness — FORs — primarily seek to explain a property’s being phenomenal in terms of the property being represented in experience. Despite differences in both explanans and explananda, HORs and FORs share a reliance on there being such a property as being represented. In this paper I develop an argument — the Unicorn Argument — against both HORs and FORs. The core of the Unicorn is that since there are mental rep- resentations of things that do not exist, there cannot be any such prop- erty as being represented, and thus no such property with which to identify either being conscious or being phenomenal

In this paper, we discuss the thesis of selective representing — the idea that the contents of the mental representations had by organisms are highly constrained by the biological niches within which the organisms evolved. While such a thesis has been defended by several authors elsewhere, our primary concern here is to take up the issue of the compatibility of selective representing and realism. In this paper we hope to show three things. First, that the notion of selective representing is fully consistent with the realist idea of a mind-independent world. Second, that not only are these two consistent, but that the latter provides the most powerful perspective from which to motivate and understand the differing perceptual and cog- nitive profiles themselves. And third, that the sense in which organism and environment may together constitute an integrated system of scientific interest poses no additional threat to the realist conception

Among our conscious states are conscious thoughts. The question at the center of the recent growing literature on cognitive phenomenology is this: In consciously thinking P, is there thereby any phenomenology—is there something it’s like? One way of clarifying the question is to say that it concerns whether there is any proprietary phenomenology associated with conscious thought. Is there any phenomenology due to thinking, as opposed to phenomenology that is due to some co-occurring sensation or mental image? In this paper we will present two arguments that a “yes” answer to this question of cognitive phenomenology can be obtained via appeal to the HOT theory of consciousness, especially the version articulated and defended by David Rosenthal.

Though the following problem is not explicitly raised by her, it seems sufficiently similar to an issue of pertinence to Akins's "Black and White and Color" (this volume) to merit the moniker, Akins's Problem : Can there be a visual experience devoid of both color phenomenology and black-and-white phenomenology? The point of the present paper is to draw from Akins's paper the materials needed to sketch a case for a positive answer to Akins's Problem. I am unsure about how much of what follows Akins will want to endorse, but I hope this helps move us forward in our collective pursuit of a theory of visual consciousness.

In this paper I explore the question of how artificial life might be used to get a handle on philosophical issues concerning the mind-body problem. I focus on questions concerning what the physical precursors were to the earliest evolved versions of intelligent life. I discuss how cellular automata might constitute an experimental platform for the exploration of such issues, since cellular automata offer a unified framework for the modeling of physical, biological, and psychological processes. I discuss what it would take to implement in a cellular automaton the evolutionary emergence of cognition from non-cognitive artificial organisms. I review work on the artificial evolution of minimally cognitive organisms and discuss how such projects might be translated into cellular automata simulations.

I argue against a class of philosophical views of color perception, especially insofar as such views posit the existence of color sensations. I argue against the need to posit such nonconceptual mental intermediaries between the stimulus and the eventual conceptualized perceptual judgment. Central to my arguments are considerations of certain color illusions. Such illusions are best explained by reference to high-level, conceptualized knowledge concerning, for example, object identity, likely lighting conditions, and material composition of the distal stimulus. Such explanations obviate the need to appeal to nonconceputal mental links in the causal chains eventuating in conceptualized color discriminations.

Cognitive Science is a major new guide to the central theories and problems in the study of the mind and brain. The authors clearly explain how and why cognitive science aims to understand the brain as a computational system that manipulates representations. They identify the roots of cognitive science in Descartes - who argued that all knowledge of the external world is filtered through some sort of representation - and examine the present-day role of Artificial Intelligence, computing, psychology, linguistics and neuroscience. Throughout, the key building blocks of cognitive science are clearly illustrated: perception, memory, attention, emotion, language, control of movement, learning, understanding and other important mental phenomena. Cognitive Science: presents a clear, collaborative introduction to the subject is the first textbook to bring together all the different strands of this new science in a unified approach includes illustrations and exercises to aid the student

I argue for the superiority of non-gappy physicalism over gappy physicalism. While physicalists are united in denying an ontological gap between the phenomenal and the physical, the gappy affirm and the non-gappy deny a relevant epistemological gap. Central to my arguments will be contemplation of Swamp Mary, a being physically intrinsically similar to post-release Mary (a physically omniscient being who has experienced red) but has not herself (the Swamp being) experienced red. Swamp Mary has phenomenal knowledge of a phenomenal character not instantiated by any of her past or current mental states. I issue a challenge to gappy physicalists to account for how it is that Swamp Mary can satisfy the psychosemantic requirements on phenomenal knowledge while non-Swamp pre-release Mary cannot. I argue that gappy physicalists cannot meet this psychosemantic challenge.

I develop an argument that believing in the survivability of a mind uploading procedure conveys value to its believers that is assessable independently of assessing the truth of the belief. Regardless of whether the first-order metaphysical belief is true, believing it conveys a kind of Darwinian fitness to the believer. Of course, a further question remains of whether having that Darwinian property can be a basis—in a rational sense of being a basis—for one’s holding the belief. I’ll also make some remarks in the present article toward answering that latter question.

I develop advice to the reductionist about consciousness in the form of a transcendental argument that depends crucially on the sorts of knowledge claims concerning consciousness that, as crucial elements in the anti-reductionists’ epistemicgap arguments, the anti-reductionist will readily concede. The argument that I develop goes as follows. P1. If I know that I am not a zombie, then phenomenal character is (a certain kind of) conceptualized egocentric content. P2. I know that I am not a zombie. P3. Phenomenal character is (a certain kind of) conceptualized egocentric content. P4. Fixing my physical properties fixes my conceptualized egocentric contents. C. Fixing my physical properties fixes my phenomenal properties.