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What is it like to be nonconscious? A defense of Julian Jaynes
Abstract
I respond to Ned Block’s claim that it is “ridiculous” to suppose that consciousness is a cultural construction based on language and learned in childhood. Block is wrong to dismiss social constructivist theories of consciousness on account of it being “ludicrous” that conscious experience is anything but a biological feature of our animal heritage, characterized by sensory experience, evolved over millions of years. By defending social constructivism in terms of both Julian Jaynes’ behaviorism and J.J. Gibson’s ecological psychology, I draw a distinction between the experience or “what-it-is-like” of nonhuman animals engaging with the environment and the “secret theater of speechless monologue” that is familiar to a linguistically competent human adult. This distinction grounds the argument that consciousness proper should be seen as learned rather than innate and shared with nonhuman animals. Upon establishing this claim, I defend the Jaynesian definition of consciousness as a social–linguistic construct learned in childhood, structured in terms of lexical metaphors and narrative practice. Finally, I employ the Jaynesian distinction between cognition and consciousness to bridge the explanatory gap and deflate the supposed “hard” problem of consciousness.
... (i) Nonconsciousness-it does not belong to the mental/experiential/phenomenal domain ( Figure 1); it is the myriad of neurophysiological, physical, and biological processes that take place exclusively in the brain (and also in nervous system) outside of the 'mind-space' [72]. They are always out of reach, i.e., inaccessible for mentality or phenomenal consciousness, and, hence, referring to unconsciousness as part of the brain's physical (nonmental) mechanisms makes little conceptual sense [73]. ...
Unprecedented advancements in the diagnosis and treatment of patients with disorders of consciousness (DoC) have given rise to ethical questions about how to recognize and respect autonomy and a sense of agency of the personhood when those capacities are themselves disordered, as they typically are in patients with DoC. At the intersection of these questions rests the distinction between consciousness and unconsciousness. Indeed, evaluations of consciousness levels and capacity for recovery have a significant impact on decisions regarding whether to discontinue or prolong life-sustaining therapy for DoC patients. However, in the unconsciousness domain, there is the confusing array of terms that are regularly used interchangeably, making it quite challenging to comprehend what unconsciousness is and how it might be empirically grounded. In this opinion paper, we will provide a brief overview of the state of the field of unconsciousness and show how a rapidly evolving electroencephalogram (EEG) neuroimaging technique may offer empirical, theoretical, and practical tools to approach unconsciousness and to improve our ability to distinguish consciousness from unconsciousness and also nonconsciousness with greater precision, particularly in cases that are borderline (as is typical in patients with DoC). Furthermore, we will provide a clear description of three distant notions of (un)consciousness (unconsciousness, nonconsciousness, and subconsciousness) and discuss how they relate to the experiential selfhood which is essential for comprehending the moral significance of what makes life worth living.
... (For direct evidence of collective hallucinations, Everett, 2008, pp. xv-xvii, 137; for a dream-and hallucination based theory of cave-paintings, Lewis- Williams, 2002; for defence of Jaynes's ideas, Williams, 2011). The thing-nouns begot new things such as pottery, pendants, ornaments, barbed harpoons, and spearheads. ...
The question I raise is whether the basic features of mind, social categories, and society are unchanging or changing. Some understandings of ontology would seem to suggest that social ontology is a branch of metaphysics. However, as the history of concepts such as metaphysical and ontology indicate, our concepts and knowledge are historical. It is widely held that society is concept‐ and activity‐dependent. I examine critically two strands of social ontology in terms of their answers to this problematic: (1) John Searle’s theory of the construction of social reality and (2) critical realist theory of mind and society as interlaced emergent layers of reality. Apart from emergence in natural systems, there is also emergence beyond nature as consciousness, agency and society cannot be completely explained in terms of biological realities; but how and when did this emergence occur? We need an account of the emergent order of language, reflectively conscious mind, and institutions not only for its own sake, but also because the process whereby new objects and properties emerge may be on‐going, path‐dependent, diverse, and open‐ended. The main argument is that the object of study of social theorists is geo‐historically specific, liable to diversity within any given world‐historical epoch, and open to further changes and new forms of emergence in the future.
The first chapter is dedicated to the problem of consciousness and its relationship to the self. The aim of the chapter is to illustrate the shift from the problem of phenomenal consciousness to the self in contemporary consciousness studies. The chapter will also show how the problems of the non-conscious and the unconscious infiltrated the study of consciousness. The section defines the difference between consciousness and self-consciousness and shows that the problem of the self has come to the foreground of consciousness studies. In addition, the analyses of the minimal self established a fruitful dialogue between phenomenology and philosophy of mind. This chapter also discusses the no-self approaches. These approaches deny the importance of the self and regard it as an illusion generated by the brain or mental capacities.
Our consciousness and our practice of hypnosis co-evolve. From earliest civilizations to the present, we can think of the source of our abilities and knowledge, along with our self-awareness, as progressing from external and imperative to internal and autonomous. This perspective aligns with Jaynes’ thesis on the origin of consciousness and its trajectory from a bicameral mind, to increasing self-efficacy, and on toward higher consciousness. With the ongoing emergence of our subjective and narrative consciousness comes shifting and multiplying resources for rational, shared, compassionate, and creative self-determination. However, the formal practice of therapeutic hypnosis – especially within reductive and diagnosis-based biomedical and psychological models – has lagged behind the evolution of consciousness. Most of the history of hypnosis has adhered to the bicameral paradigm. We have reserved a place for the authority of an externalized, revered entity whom we credit nonconsciously with our innate and extraordinary abilities. The creative applications of hypnosis by Erickson and the expansion of that work by Rossi signaled a fundamental emergence from that paradigm that encourages self-authorization and moves hypnosis practice toward a more evocative, systematic, and numinous horizon.
This preamble study asks whether amplifying our embodied knowing may heighten our ability to sense the complex adaptive patterns in our daily lives.Embodied cognitivists argue nothing that qualifies as thinking was not itself first borne of our physical engagement with the natural world.In this stance, all knowledge is seen as corporeal in nature and thus generated from our intersubjective relationships with the world about us.As such, embodied perception is believed to be direct, veridical,and unmediated by the brain alone.This study also reinforces a growing consensus that the dominant locus for perceiving complex adaptive patterns is achieved through nonconscious rather than conscious processes.Consequently, this research marries the literatures of embodied cognition, nonconscious perception,and complexity to generate an original investigation into how manipulating these relationships could improve our abilities to access, sift through, and act more wisely in the patterns that matter the most.While attempts to establish a clear empirical connection amongst these phenomena were less than conclusive, this inaugural study also makes useful contributions in(a) reframing the array of literature around embodiment into a single, monist conception called the Mind, Body, Environment (MBE) Continuum; (b) lessons learned designing macro-level empirical research into nonconscious embodied perception; (c) providing an inaugural dataset upon which to build future inquiry into this domain, and finally (d) augmenting and testing a non-traditional research methodology called distributed ethnography commensurate to the unique nature of this inquiry.
I will then try to elucidate how distraction is strictly connected to mind-wandering, giving my view concerning the activity of reading. I will establish some of the negative effects of mind-wandering and mental fatigue, focusing on the role that the latter has in our and its effects on our everyday activities.
Consequently, embracing Julian Jaynes’ theories (1976), I will hypothesise the non- existence of mind-wandering in preconscious men in order to give an answer to their capacity of constructing colossal buildings that have lasted for millennia. Finally, I will investigate the mental faculty of attention, of creating future plans and of remembering in bicameral people, trying to find the differences between our unconscious ancestors and us.
Why are gods and idols ubiquitous throughout the ancient world? What is the relationship of consciousness and language? How is it that oracles came to influence entire nations such as Greece? If consciousness arose far back in human evolution, how can it so easily be altered in hypnosis and "possession"? Is modern schizophrenia a vestige of an earlier mentality? These are just some of the difficult questions addressed by Julian Jaynes's influential and controversial theory of the origin of subjective consciousness or the "modern mind." This book includes an in-depth biography of Julian Jaynes, essays by Jaynes, and the discussion and analysis of Jaynes's theory from a variety of perspectives such as clinical psychology, philosophy, neuroscience, anthropology, linguistics, and ancient history.
Of the many brain events evoked by a visual stimulus, which are specifically associated with conscious perception, and which merely reflect non-conscious processing? Several recent neuroimaging studies have contrasted conscious and non-conscious visual processing, but their results appear inconsistent. Some support a correlation of conscious perception with early occipital events, others with late parieto-frontal activity. Here we attempt to make sense of these dissenting results. On the basis of the global neuronal workspace hypothesis, we propose a taxonomy that distinguishes between vigilance and access to conscious report, as well as between subliminal, preconscious and conscious processing. We suggest that these distinctions map onto different neural mechanisms, and that conscious perception is systematically associated with surges of parieto-frontal activity causing top-down amplification.
Is the self narratively constructed? There are many who would answer yes to the
This paper argues that an ecological approach to psychology of the sort advanced by J. J. Gibson provides a coherent and powerful alternative to the computational, information‐processing, paradigm. The paper argues for two principles. Firstly, one cannot begin to understand what internal information processing an organism must accomplish until one understands what information is available to the organism in its environment. Secondly, an organism can process information by acting on or manipulating physical structures in its environment. An attempt is made to show how these principles can be extended to cognition as a whole. It is suggested that these principles may have a foundation in evolutionary biology.
The study of conscious experience has seen remarkable strides in the last ten years, reflecting important technological breakthroughs and the enormous efforts of researchers. Although still embroiled in debate, scientists are now beginning to find common ground in their understanding of consciousness, which may pave the way for a unified explanation of how and why we experience and understand the world around us. This book brings the subject to life with a metaphor that has been used to understand consciousness since the time of Aristotle-the mind as theater. Here consciousness is seen as a "stage" on which our sensations, perceptions, thoughts, and feelings play to a vast, silent audience (the immensely complicated inner-workings of the brain's unconscious processes). Behind the scenes, silent context operators shape conscious experience; they include implicit expectations, self systems, and scene setters. Using this framework, the book presents compelling evidence that human consciousness rides on top of biologically ancient mechanisms. In humans it manifests itself in inner speech, imagery, perception, and voluntary control of thought and action. Topics like hypnosis, absorbed states of mind, adaptation to trauma, and the human propensity to project expectations on uncertainty, all fit into the expanded theater metaphor.
This book contributes to the idea that to have an understanding of the mind, consciousness, or cognition, a detailed scientific and phenomenological understanding of the body is essential. There is still a need to develop a common vocabulary that is capable of integrating discussions of brain mechanisms in neuroscience, behavioral expressions in psychology, design concerns in artificial intelligence and robotics, and debates about embodied experience in the phenomenology and philosophy of mind. This book helps to formulate this common vocabulary by developing a conceptual framework that avoids both the overly reductionistic approaches that explain everything in terms of bottom-up neuronal mechanisms, and the inflationistic approaches that explain everything in terms of Cartesian, top-down cognitive states. Through discussions of neonate imitation, the Molyneux problem, gesture, self-awareness, free will, social cognition and intersubjectivity, as well as pathologies such as deafferentation, unilateral neglect, phantom limb, autism and schizophrenia, the book proposes to remap the conceptual landscape by revitalizing the concepts of body image and body schema, proprioception, ecological experience, intermodal perception, and enactive concepts of ownership and agency for action. Informed by both philosophical theory and scientific evidence, it addresses two basic sets of questions that concern the structure of embodied experience. First, questions about the phenomenal aspects of that structure, specifically the relatively regular and constant phenomenal features found in the content of experience. Second, questions about aspects of the structure of consciousness that are more hidden, those that may be more difficult to get at because they happen before one knows it, and do not normally enter into the phenomenal content of experience in an explicit way.
This paper builds on the insights of Jerome Bruner by underlining the central importance of narratives explaining actions in terms of reasons, arguing that by giving due attention to the central roles that they play in our everyday understanding of others provides a better way of explicating the nature and source of that activity than does simulation theory, theory-theory or some union of the two. However, although I promote Bruner's basic claims about the roles narratives play in this everyday enterprise, I take issue with his characterization of the nature of narrative itself. In so doing, important questions are brought to the fore about what makes our understanding of narratives possible. In line with the idea that we ought to tell a developmental story that looks to the social arena for the source of narratives about reasons, I promote the idea that what is minimally required for becoming conversant in such everyday narratives need not be anything as sophisticated as a theory of mind or a capacity for simulation. The paper concludes using evidence concerning autism as a test case to help support this conclusion.
The involvement of specific brain areas in carrying out specific tasks has been increasingly well documented over the past decade. Many of these processes are highly automatic and take place outside of conscious awareness. Conscious experience, however, seems unitary and must involve integration between distributed processes. This article presents the argument that this integration occurs in a constructive and interpretive manner and that increasingly complex representations emerge from the integration of modular processes. At the highest levels of consciousness, a personal narrative is constructed. This narrative makes sense of the brain's own behavior and may underlie the sense of a unitary self. The challenge for the future is to identify the relationships between patterns of brain activity and conscious awareness and to delineate the neural mechanisms whereby the underlying distributed processes interact.
The fourth edition of the work that defines the field of cognitive neuroscience, offering completely new material. Each edition of this classic reference has proved to be a benchmark in the developing field of cognitive neuroscience. The fourth edition of The Cognitive Neurosciences continues to chart new directions in the study of the biologic underpinnings of complex cognition—the relationship between the structural and physiological mechanisms of the nervous system and the psychological reality of the mind. The material in this edition is entirely new, with all chapters written specifically for it.
Since the publication of the third edition, the field of cognitive neuroscience has made rapid and dramatic advances; fundamental stances are changing and new ideas are emerging. This edition reflects the vibrancy of the field, with research in development and evolution that finds a dynamic growth pattern becoming specific and fixed, and research in plasticity that sees the neuronal systems always changing; exciting new empirical evidence on attention that also verifies many central tenets of longstanding theories; work that shows the boundaries of the motor system pushed further into cognition; memory research that, paradoxically, provides insight into how humans imagine future events; pioneering theoretical and methodological work in vision; new findings on how genes and experience shape the language faculty; new ideas about how the emotional brain develops and operates; and research on consciousness that ranges from a novel mechanism for how the brain generates the baseline activity necessary to sustain conscious experience to a bold theoretical attempt to make the problem of qualia more tractable.
Attention, self-consciousness, insight, wisdom, emotional maturity: how Zen teachings can illuminate the way our brains function and vice-versa.
When neurology researcher James Austin began Zen training, he found that his medical education was inadequate. During the past three decades, he has been at the cutting edge of both Zen and neuroscience, constantly discovering new examples of how these two large fields each illuminate the other. Now, in Selfless Insight, Austin arrives at a fresh synthesis, one that invokes the latest brain research to explain the basis for meditative states and clarifies what Zen awakening implies for our understanding of consciousness. Austin, author of the widely read Zen and the Brain, reminds us why Zen meditation is not only mindfully attentive but evolves to become increasingly selfless and intuitive. Meditators are gradually learning how to replace over-emotionality with calm, clear objective comprehension. In this new book, Austin discusses how meditation trains our attention, reprogramming it toward subtle forms of awareness that are more openly mindful. He explains how our maladaptive notions of self are rooted in interactive brain functions. And he describes how, after the extraordinary, deep states of kensho-satori strike off the roots of the self, a flash of transforming insight-wisdom leads toward ways of living more harmoniously and selflessly. Selfless Insight is the capstone to Austin's journey both as a creative neuroscientist and as a Zen practitioner. His quest has spanned an era of unprecedented progress in brain research and has helped define the exciting new field of contemplative neuroscience.
In Reconstructing the Cognitive World, Michael Wheeler argues that we should turn away from the generically Cartesian philosophical foundations of much contemporary cognitive science research and proposes instead a Heideggerian approach. Wheeler begins with an interpretation of Descartes. He defines Cartesian psychology as a conceptual framework of explanatory principles and shows how each of these principles is part of the deep assumptions of orthodox cognitive science (both classical and connectionist). Wheeler then turns to Heidegger's radically non-Cartesian account of everyday cognition, which, he argues, can be used to articulate the philosophical foundations of a genuinely non-Cartesian cognitive science. Finding that Heidegger's critique of Cartesian thinking falls short, even when supported by Hubert Dreyfus's influential critique of orthodox artificial intelligence, Wheeler suggests a new Heideggerian approach. He points to recent research in "embodied-embedded" cognitive science and proposes a Heideggerian framework to identify, amplify, and clarify the underlying philosophical foundations of this new work. He focuses much of his investigation on recent work in artificial intelligence-oriented robotics, discussing, among other topics, the nature and status of representational explanation, and whether (and to what extent) cognition is computation rather than a noncomputational phenomenon best described in the language of dynamical systems theory.
Wheeler's argument draws on analytic philosophy, continental philosophy, and empirical work to "reconstruct" the philosophical foundations of cognitive science in a time of a fundamental shift away from a generically Cartesian approach. His analysis demonstrates that Heideggerian continental philosophy and naturalistic cognitive science need not be mutually exclusive and shows further that a Heideggerian framework can act as the "conceptual glue" for new work in cognitive science.
Bradford Books imprint
The now-classic Metaphors We Live By changed our understanding of metaphor and its role in language and the mind. Metaphor, the authors explain, is a fundamental mechanism of mind, one that allows us to use what we know about our physical and social experience to provide understanding of countless other subjects. Because such metaphors structure our most basic understandings of our experience, they are "metaphors we live by"--metaphors that can shape our perceptions and actions without our ever noticing them.
In this updated edition of Lakoff and Johnson's influential book, the authors supply an afterword surveying how their theory of metaphor has developed within the cognitive sciences to become central to the contemporary understanding of how we think and how we express our thoughts in language.
To make progress on the problem of consciousness, we have to confront it directly. In this paper, I first isolate the truly hard part of the problem, separating it from more tractable parts and giving an account of why it is so difficult to explain. I critique some recent work that uses reductive methods to address consciousness, and argue that these methods inevitably fail to come to grips with the hardest part of the problem. Once this failure is recognized, the door to further progress is opened. In the second half of the paper, I argue that if we move to a new kind of nonreductive explanation, a naturalistic account of consciousness can be given. I put forward my own candidate for such an account: a nonreductive theory based on principles of structural coherence and organizational invariance and a double-aspect view of information.
This book offers an interpretation of Heidegger's major work, Being and Time. Unlike those who view Heidegger as an idealist, Taylor Carman argues that Heidegger is best understood as a realist. Amongst the distinctive features of the book are an interpretation explicitly oriented within a Kantian framework (often taken for granted in readings of Heidegger) and an analysis of Dasein in relation to recent theories of intentionality, notably those of Dennett and Searle. Rigorous, jargon-free and deftly argued this book will be necessary reading for all serious students of Heidegger.
This book brings together essays on personal identity, autonomy, and moral emotions by the distinguished philosopher J. David Velleman. Although each of the essays was written as an independent piece, they are unified by an encompassing thesis, that there is no single entity denoted by –the self,— as well as by themes from Kantian ethics, psychoanalytic theory, social psychology, and Velleman's work in the philosophy of action. Two of the essays were selected by the editors of Philosophers' Annual as being among the ten best papers in their year of publication.
According to Thomas Metzinger, no such things as selves exist in the world: nobody ever had or was a self. All that exists are phenomenal selves, as they appear in conscious experience. The phenomenal self, however, is not a thing but an ongoing process; it is the content of a "transparent self-model." In Being No One, Metzinger, a German philosopher, draws strongly on neuroscientific research to present a representationalist and functional analysis of what a consciously experienced first-person perspective actually is. Building a bridge between the humanities and the empirical sciences of the mind, he develops new conceptual toolkits and metaphors; uses case studies of unusual states of mind such as agnosia, neglect, blindsight, and hallucinations; and offers new sets of multilevel constraints for the concept of consciousness. Metzinger's central question is: How exactly does strong, consciously experienced subjectivity emerge out of objective events in the natural world? His epistemic goal is to determine whether conscious experience, in particular the experience of being someone that results from the emergence of a phenomenal self, can be analyzed on subpersonal levels of description. He also asks if and how our Cartesian intuitions that subjective experiences as such can never be reductively explained are themselves ultimately rooted in the deeper representational structure of our conscious minds.
Bradford Books imprint
George Lakoff and Mark Johnson take on the daunting task of rebuilding Western philosophy in alignment with three fundamental lessons from cognitive science: The mind is inherently embodied, thought is mostly unconscious, and abstract concepts are largely metaphorical. Why so daunting? "Cognitive science--the empirical study of the mind--calls upon us to create a new, empirically responsible philosophy, a philosophy consistent with empirical discoveries about the nature of mind," they write. "A serious appreciation of cognitive science requires us to rethink philosophy from the beginning, in a way that would put it more in touch with the reality of how we think." In other words, no Platonic forms, no Cartesian mind-body duality, no Kantian pure logic. Even Noam Chomsky's generative linguistics is revealed under scrutiny to have substantial problems.
Parts of Philosophy in the Flesh retrace the ground covered in the authors' earlier Metaphors We Live By , which revealed how we deal with abstract concepts through metaphor. (The previous sentence, for example, relies on the metaphors "Knowledge is a place" and "Knowing is seeing" to make its point.) Here they reveal the metaphorical underpinnings of basic philosophical concepts like time, causality--even morality--demonstrating how these metaphors are rooted in our embodied experiences. They repropose philosophy as an attempt to perfect such conceptual metaphors so that we can understand how our thought processes shape our experience; they even make a tentative effort toward rescuing spirituality from the heavy blows dealt by the disproving of the disembodied mind or "soul" by reimagining "transcendence" as "imaginative empathetic projection." Their source list is helpfully arranged by subject matter, making it easier to follow up on their citations. If you enjoyed the mental workout from Steven Pinker's How the Mind Works , Lakoff and Johnson will, to pursue the "Learning is exercise" metaphor, take you to the next level of training. --Ron Hogan Two leading thinkers offer a blueprint for a new philosophy.
"Their ambition is massive, their argument important.…The authors engage in a sort of metaphorical genome project, attempting to delineate the genetic code of human thought." -The New York Times Book Review
"This book will be an instant academic best-seller." -Mark Turner, University of Maryland
This is philosophy as it has never been seen before. Lakoff and Johnson show that a philosophy responsible to the science of the mind offers a radically new and detailed understandings of what a person is. After first describing the philosophical stance that must follow from taking cognitive science seriously, they re-examine the basic concepts of the mind, time, causation, morality, and the self; then they rethink a host of philosophical traditions, from the classical Greeks through Kantian morality through modern analytical philosophy.
When historian Charles Weiner found pages of Nobel Prize-winning physicist Richard Feynman's notes, he saw it as a "record" of Feynman's work. Feynman himself, however, insisted that the notes were not a record but the work itself. In Supersizing the Mind, Andy Clark argues that our thinking doesn't happen only in our heads but that "certain forms of human cognizing include inextricable tangles of feedback, feed-forward and feed-around loops: loops that promiscuously criss-cross the boundaries of brain, body and world." The pen and paper of Feynman's thought are just such feedback loops, physical machinery that shape the flow of thought and enlarge the boundaries of mind. Drawing upon recent work in psychology, linguistics, neuroscience, artificial intelligence, robotics, human-computer systems, and beyond, Supersizing the Mind offers both a tour of the emerging cognitive landscape and a sustained argument in favor of a conception of mind that is extended rather than "brain- bound." The importance of this new perspective is profound. If our minds themselves can include aspects of our social and physical environments, then the kinds of social and physical environments we create can reconfigure our minds and our capacity for thought and reason.
Existential phenomenologists hold that the two most basic forms of intelligent behavior, learning, and skillful action, can be described and explained without recourse to mind or brain representations. This claim is expressed in two central notions in Merleau-Ponty's Phenomenology of Perception: the intentional arc and the tendency to achieve a maximal grip. The intentional arc names the tight connection between body and world, such that, as the active body acquires skills, those skills are “stored”, not as representations in the mind, but as dispositions to respond to the solicitations of situations in the world. A phenomenology of skill acquisition confirms that, as one acquires expertise, the acquired know-how is experienced as finer and finer discriminations of situations paired with the appropriate response to each. Maximal grip names the body's tendency to refine its responses so as to bring the current situation closer to an optimal gestalt. Thus, successful learning and action do not require propositional mental representations. They do not require semantically interpretable brain representations either.Simulated neural networks exhibit crucial structural features of the intentional arc, and Walter Freeman's account of the brain dynamics underlying perception and action is structurally isomorphic with Merleau-Ponty's account of the way a skilled agent is led by the situation to move towards obtaining a maximal grip.
The differences Block attempts to capture with his putative distinction between P-consciousness and A-consciousness are more directly and perspicuously handled in terms of differences in richness of content and degree of influence. Block's critiques, based on his misbegotten distinction, evaporate on closer inspection.
Is consciousness all in the head, or might the minimal physical substrate for some forms of conscious experience include the
goings on in the (rest of the) body and the world? Such a view might be dubbed (by analogy with Clark and Chalmers’s (1998) claims concerning ‘the extended mind’) ‘the extended conscious mind’. In this article, I review a variety of arguments for
the extended conscious mind, and find them flawed. Arguments for extended cognition, I conclude, do not generalize to arguments
for an extended conscious mind.
This book reorients modern psychology by finding a viable middle ground between the study of nerve cells and cultural analysis. The emerging field of ecological psychology focuses on the "human niche" and our uniquely evolved modes of action and interaction. Rejecting both mechanistic cognitive science and reductionistic neuroscience, the book offers a new psychology that combines ecological and experimental methods to help us better understand the ways in which people and animals make their way through the world. The book provides a comprehensive treatment of ecological psychology and a unique synthesis of the work of Darwin, neural Darwinism, and modern ecologists with James Gibson's approach to perception. The book presents detailed discussions on communication, sociality, cognition, and language-topics often overlooked by ecological psychologists. Other issues covered include ecological approaches to animal behaviour, neural mechanisms, perception, action, and interaction.
This book provides a foundation to the principles of psychology. It draws upon the natural sciences, avoiding metaphysics, for the basis of its information. According to James, this book, assuming that thoughts and feelings exist and are vehicles of knowledge, thereupon contends that psychology, when it has ascertained the empirical correlation of the various sorts of thought or feeling with definite conditions of the brain, can go no farther as a natural science. (PsycINFO Database Record (c) 2012 APA, all rights reserved)