We are pleased to have Stephen T. Asma and Rami Gabriel blogging this week on The Emotional Mind: The Affective Roots of Culture and Cognition (Harvard University Press, 2019). To view all their posts on a single page, please click here.
In our new book, we argue that emotional systems are central to understanding the evolution of the human mind (as well as those of our primate cousins).
As I emphasized on Wednesday, phenomenal concepts are, in a sense, private. They are acquaintance-based indexicals that aren’t governed by any set of public norms, and which don’t defer to the expertise of others. Nor do they make any commitment to the underlying nature of the states referred to. When …
It is important to realize that first-personal phenomenal consciousness is all-or-nothing. Any given mental state is either phenomenally conscious or it isn’t. It makes no sense to talk of degrees of phenomenal consciousness, or partial phenomenal consciousness. This is another place where some of the distinctions drawn in Monday’s post …
The phenomenal concept strategy has been pursued by many different authors. The basic idea is to explain the problematic thought experiments (zombies, Mary, and the explanatory gap) in terms of the distinctive set of concepts we can use when thinking about our own access-conscious nonconceptual mental states. People differ over …
The best theory of phenomenal consciousness is one that equates it with the contents of the so-called global workspace (a.k.a. working memory)—or rather, with a subset thereof. Why a subset? Because although conceptual information can be bound into the contents of perceptual and imagistic states, and made available in the …
A number of factors make the problem of consciousness seem harder than it is. I will say something briefly about two of them here. One is that people the world over are tacit dualists about the mental, making them much more receptive towards non-physical qualia than they otherwise would be. …
