The Epistemic Role Of Consciousness

What is the role of consciousness in our mental lives? Declan Smithies argues here that consciousness is essential to explaining how we can acquire knowledge and justified belief about ourselves and the world around us. On this view, unconscious beings cannot form justified beliefs and so they cannot know anything at all. Consciousness is the ultimate basis of all knowledge and epistemic justification. Smithies builds a sustained argument for the epistemic role of phenomenal consciousness which draws on a range of considerations in epistemology and the philosophy of mind. His position combines two key claims. The first is phenomenal mentalism, which says that epistemic justification is determined by the phenomenally individuated facts about your mental states. The second is accessibilism, which says that epistemic justification is luminously accessible in the sense that you're always in a position to know which beliefs you have epistemic justification to hold. Smithies integrates these two claims into a unified theory of epistemic justification, which he calls phenomenal accessibilism. The book is divided into two parts, which converge on this theory of epistemic justification from opposite directions. Part 1 argues from the bottom up by drawing on considerations in the philosophy of mind about the role of consciousness in mental representation, perception, cognition, and introspection. Part 2 argues from the top down by arguing from general principles in epistemology about the nature of epistemic justification. These mutually reinforcing arguments form the basis for a unified theory of the epistemic role of phenomenal consciousness, one that bridges the gap between epistemology and philosophy of mind.

What is the role of consciousness in our mental lives? Declan Smithies argues here that consciousness is essential to explaining how we can acquire knowledge and justified belief about ourselves and the world around us. On this view, unconscious beings cannot form justified beliefs and so they cannot know anything at all. Consciousness is the ultimate basis of all knowledge and epistemic justification. Smithies builds a sustained argument for the epistemic role of phenomenal consciousness which draws on a range of considerations in epistemology and the philosophy of mind. His position combines two key claims. The first is phenomenal mentalism, which says that epistemic justification is determined by the phenomenally individuated facts about your mental states. The second is accessibilism, which says that epistemic justification is luminously accessible in the sense that you're always in a position to know which beliefs you have epistemic justification to hold. Smithies integrates these two claims into a unified theory of epistemic justification, which he calls phenomenal accessibilism. The book is divided into two parts, which converge on this theory of epistemic justification from opposite directions. Part 1 argues from the bottom up by drawing on considerations in the philosophy of mind about the role of consciousness in mental representation, perception, cognition, and introspection. Part 2 argues from the top down by arguing from general principles in epistemology about the nature of epistemic justification. These mutually reinforcing arguments form the basis for a unified theory of the epistemic role of phenomenal consciousness, one that bridges the gap between epistemology and philosophy of mind.

What is the role of consciousness in our mental lives? Declan Smithies argues here that consciousness is essential to explaining how we can acquire knowledge and justified belief about ourselves and the world around us. On this view, unconscious beings cannot form justified beliefs and so they cannot know anything at all. Consciousness is the ultimate basis of all knowledge and epistemic justification. Smithies builds a sustained argument for the epistemic role of phenomenal consciousness which draws on a range of considerations in epistemology and the philosophy of mind. His position combines two key claims. The first is phenomenal mentalism, which says that epistemic justification is determined by the phenomenally individuated facts about your mental states. The second is accessibilism, which says that epistemic justification is luminously accessible in the sense that you're always in a position to know which beliefs you have epistemic justification to hold. Smithies integrates these two claims into a unified theory of epistemic justification, which he calls phenomenal accessibilism. The book is divided into two parts, which converge on this theory of epistemic justification from opposite directions. Part 1 argues from the bottom up by drawing on considerations in the philosophy of mind about the role of consciousness in mental representation, perception, cognition, and introspection. Part 2 argues from the top down by arguing from general principles in epistemology about the nature of epistemic justification. These mutually reinforcing arguments form the basis for a unified theory of the epistemic role of phenomenal consciousness, one that bridges the gap between epistemology and philosophy of mind.

Ignorance and Imagination advances a novel way to resolve the central philosophical problem about the mind: how it is that consciousness or experience fits into a larger naturalistic picture of the world. The correct response to the problem, Stoljar argues, is not to posit a realm of experience distinct from the physical, nor to deny the reality of phenomenal experience, nor even to rethink our understanding of consciousness and the language we use to talk about it. Instead, we should view the problem itself as a consequence of our ignorance of the relevant physical facts, Stoljar shows that this change of orientation is well motivated historically, empirically, and philosophically, and that it has none of the side effects it is sometimes thought to have. The result is a philosophical perspective on the mind that has a number of far-reaching consequences: for consciousness studies, for our place in nature, and for the way we think about the relationship between philosophy and science.

The topic of introspection stands at the interface between questions in epistemology about the nature of self-knowledge and questions in the philosophy of mind about the nature of consciousness. What is the nature of introspection such that it provides us with a distinctive way of knowing about our own conscious mental states? And what is the nature of consciousness such that we can know about our own conscious mental states by introspection? How should we understand the relationship between consciousness and introspective self-knowledge? Should we explain consciousness in terms of introspective self-knowledge or vice versa? Until recently, questions in epistemology and the philosophy of mind were pursued largely in isolation from one another. This volume aims to integrate these two lines of research by bringing together fourteen new essays and one reprinted essay on the relationship between introspection, self-knowledge, and consciousness.

"Consciousness isn't a thing you can poke a stick at. It's not a natural kind, like a bit of quartz, or quarks, or water. Like "life," which can be attributed to many entities, but is not a thing with reality apart from living entities, consciousness can be attributed to conscious entities without being some further thing or fact, some mysterious, mentalizing "force" that can exist without conscious entities. It is manifested in conscious states and creatures, but isn't a thing in and of itself. One of the enduring puzzles about consciousness and conscious states is how they, as apparently mental, nonphysical states, can manifest in a physical entity like a brain. We can point to a physical bit of brain, to a neuron, or a structure like the thalamus, but we can't locate the consciousness within that bit of brain or its neural cells"--

Publisher Description

What is it for you to be conscious? There is no consensus in philosophy or science: it has remained a mystery. Ted Honderich develops a brand new theory of consciousness, according to which perceptual consciousness is external to the perceiver.