Guven Guzeldere

This paper is an attempt to spell out what makes the scientific study of pain so distinctive from a philosophical perspective. Using the IASP definition of ‘pain’ as our guide, we raise a number of questions about the philosophical assumptions underlying the scientific study of pain. We argue that unlike the study of ordinary perception, the study of pain focuses from the very start on the experience itself and its qualities, without making deep assumptions about whether pain experiences are perceptual. This in turn puts scientific explanation in a curious position due to pain’s inherently subjective epistemic nature. The reason for this focus on the experience itself and its qualities, we argue, has to do with pain’s complex phenomenology involving an affective/motivational dimension. We argue for the scientific legitimacy of first‐person phenomenological studies and attempts to correlate phenomenology with neural events. We argue that this methodological procedure is inevitable and has no anti‐physicalist ontological implications when properly understood. We end the paper by commenting on a discussion between two prominent pain scientists in the field, Don Price and Howard Fields, about the need to distinguish more dimensions in the phenomenology of pain and how to classify them vis‐à‐vis the recent scientific findings. Our interest in this discussion is not only to introduce some clarifications but also to show how “neurophenomenology” has already been shaping the scientific research and to back our claim about why this methodology is inevitable with an example

Believing that the enterprise of constructing "artificial intelligence" transcends the bounds of any one discipline, the editors of Mechanical Bodies, Computational Minds have brought together researchers in AI and scholars in the humanities to reexamine the fundamental assumptions of both areas. The AI community, for example, could benefit from explorations of human intelligence and creativity by philosophers, psychologists, anthropologists, literary critics, and others, while analysis of AI's theoretical struggles and technical advances could yield insights into such traditional humanist concerns as the nature of rationality and the mind-body dichotomy.The contributions include a continuation of the famous Hubert Dreyfus-Daniel Dennett debate over Kasparov's defeat by IBM's Deep Blue; Philip Agre's tracing of difficulties in AI research to the inherited tensions of Cartesian dualism; Evelyn Fox Keller's examination of the development of computer technology in relation to biology; Douglas Hofstadter's argument that thinking is more than the theorem-solving activities of AI; and Alison Adam's discussion of the implicitly male universal subject used in AI

We argue that Block's charge of fallacy remains ungrounded so long as the existence of P-consciousness, as Block construes it, is independently established. This, in turn, depends on establishing the existence of “phenomenal properties” that are essentially not representational, cognitive, or functional. We argue that Block leaves this fundamental thesis unsubstantiated. We conclude by suggesting that phenomenal consciousness can be accounted for in terms of a hybrid set of representational and functional properties.

This dissertation argues for a "bundle thesis" of phenomenal consciousness: that the ways things seem to subjects are constituted by bundles of representational and functional properties. I argue that qualia are determined not only by intrinsic properties, but also by relational properties to other bodily and mental states . The view developed on the basis of this claim is called "phenomenal holism." ;Part I examines the current literature on phenomenal consciousness, sorting out various conceptual and historical issues. In particular, I show that current research falls into two camps: that claiming there is no coherent view of phenomenal consciousness or of how it can be studied, and that claiming that phenomenal consciousness is constituted by non-relational and non-causal/functional/representational properties. Neither camp believes that materialist theories of consciousness are possible. ;Part II counters the specific objections these writers raise against materialist theories. First I show that some of the most prominent objections are founded upon an implicit and misguided assumption: that qualia are non-relational simples, based on what I call the segregationist intuition. Then, more specifically, I argue: that while Kripke's argument from a posteriori necessity against the identity-theory is committed to the absence of an appearance/reality distinction, its presumptions entail this distinction; and that the symmetrical development of the possibility of "hidden qualia" shows that absent qualia and zombie arguments against functionalism are absurd. This last argument is extended to argue against the possibility of inverted spectra. It is concluded that none of the standard objections to materialist theories carry significant weight. ;Part III turns to relational theories of consciousness, and supports an "integrationist intuition" about the mind. I first show that higher-order perception and higher-order thought theories are inadequate, in spite of correctly construing consciousness relationally. I then go on to develop the bundle theory, drawing support from empirical research on vision and pain. The dissertation concludes by defending phenomenal holism and integrationist views of mind more generally, and setting directions for future research

This article is a version of the first half of an introduction to an anthology on consciousness. It is aimed at tracing the study of consciousness in psychology roughly since psychology pulled itself apart from philosophy as an independent discipline in the late nineteenth century. The second half, which will appear as a sequel to the present article, will cover the various philosophical problems involving consciousness, and trace the consciousness debate to date. The two articles are intended as a general introduction to the forthcoming special issue, Explaining Consciousness: the Hard Problem

This essay is a sustained attempt to bring new light to some of the perennial problems in philosophy of mind surrounding phenomenal consciousness and introspection through developing an account of sensory and phenomenal concepts. Building on the information-theoretic framework of Dretske (1981), we present an informational psychosemantics as it applies to what we call sensory concepts, concepts that apply, roughly, to so-called secondary qualities of objects. We show that these concepts have a special informational character and semantic structure that closely tie them to the brain states realizing conscious qualitative experiences. We then develop an account of introspection which exploits this special nature of sensory concepts. The result is a new class of concepts, which, following recent terminology, we call phenomenal concepts: these concepts refer to phenomenal experience itself and are the vehicles used in introspection. On our account, the connection between sensory and phenomenal concepts is very tight: it consists in different semantic uses of the same cognitive structures underlying the sensory concepts, such as the concept of red. Contrary to widespread opinion, we show that information theory contains all the resources to satisfy internalist intuitions about phenomenal consciousness, while not offending externalist ones. A consequence of this account is that it explains and predicts the so-called conceivability arguments against physicalism on the basis of the special nature of sensory and phenomenal concepts. Thus we not only show why physicalism is not threatened by such arguments, but also demonstrate its strength in virtue of its ability to predict and explain away such arguments in a principled way. However, we take the main contribution of this work to be what it provides in addition to a response to those conceivability arguments, namely, a substantive account of the interface between sensory and conceptual systems and the mechanisms of introspection as based on the special nature of the information flow between them.