Evan Thompson

The paper presents a research programme for the neuroscience of consciousness called 'neurophenomenology' and illustrates it with a recent pilot study . At a theoretical level, neurophenomenology pursues an embodied and large-scale dynamical approach to the neurophysiology of consciousness . At a methodological level, the neurophenomenological strategy is to make rigorous and extensive use of first-person data about subjective experience as a heuristic to describe and quantify the large-scale neurodynamics of consciousness . The paper focuses on neurophenomenology in relation to three challenging methodological issues about incorporating first-person data into cognitive neuroscience: first-person reports can be biased or inaccurate; the process of generating first-person reports about an experience can modify that experience; and there is an 'explanatory gap' in our understanding of how to relate first-person, phenomenological data to third-person, biobehavioural data

Emotion experience has failed to date to gain a central place in the study of consciousness. This special issue of the _Journal of Consciousness Studies_ presents the most recent views on the matter, with discussions of several aspects of emotion experience. Contributors from different disciplines address links between feelings, brain, body and world. What happens in the brain and in the body when we have feelings? How do feelings relate to our understanding of the world? The contributors also analyse emotion experience per se — the character of moods, the role of emotion experience in demarcating the class of emotion, the alleged positive and negative character of affect, its embodied feel and its relation to action.

The enactive approach offers a distinctive view of how mental life relates to bodily activity at three levels: bodily self-regulation, sensorimotor coupling, and intersubjective interaction. This paper concentrates on the second level of sensorimotor coupling. An account is given of how the subjectively lived body and the living body of the organism are related via dynamic sensorimotor activity, and it is shown how this account helps to bridge the explanatory gap between consciousness and the brain. Arguments by O'Regan, Noë, and Myin that seek to account for the phenomenal character of perceptual consciousness in terms of ‘bodiliness’ and ‘grabbiness’ are considered. It is suggested that their account does not pay sufficient attention to two other key aspects of perceptual phenomenality: the autonomous nature of the experiencing self or agent, and the pre-reflective nature of bodily self-consciousness.

This paper sketches a phenomenological analysis of visual mental imagery and uses it to criticize representationalism and the internalist-versus-externalist framework for understanding consciousness. Contrary to internalist views of mental imagery imagery experience is not the experience of a phenomenal mental picture inspected by the mind’s eye, but rather the mental simulation of perceptual experience. Furthermore, there are experiential differences in perceiving and imagining that are not differences in the properties represented by these experiences. Therefore, externalist representationalism, which maintains that the properties of experience are the external properties represented by experience, is an inadequate account of conscious experience