OVERALL CHAPTER SUMMARY
An anatomico-physiologic approach to consciousness is facilitated by recognizing
that the various meanings of consciousness have in common a crucial core C sometimes
called consciousness-as-such, or consciousness per se. A sharp distinction is
made between the property C and the contents of consciousness. The neuronal
mechanism producing C also acts as an attention-action coordinator, hence must
have specific connectivity requirements. These requirements are best met by
the thalamic intralaminar nuclei (ILN). Whereas large lesions elsewhere leave
C undisturbed, quite small bilateral lesions in ILN engender immediate unresponsiveness.
This combination of anatomic and neurologic evidence is bolstered by a variety
of physiologic evidence, which leads to the conclusion that further investigations
of the ILN, and their interaction with lower centers as well as cerebral cortex,
are most apt to yield a better understanding of consciousness.APPENDIX A; CONSTRAINING
THE SEMANTICS.
A PHYSIOLOGY OF CONSCIOUSNESS NEEDS SEMANTIC SPECIFICATION.
While elucidation of consciousness at a physiological level is desirable, an
immediate difficulty arises from the heterogeneity of "consciousness"
as discussed by different authors, sometimes differing from time to time or
even page to page in the same author. As Natsoulas (1983) put it,
"No individual familiar with the history of psychology will be surprised
that, at the present time, conceptual confusions and difficulties in mutual
comprehension attend scientific discussions of consciousness, even where the
participants are relatively sophisticated students of the topic."
Finding the physiology of everything that anybody might mean by "consciousness"
is clearly impossible. An essential step, therefore, is to sharpen or constrain
our description, a step to some extent separable from showing the physiology.
These two steps are not entirely separable because increased physiological knowledge
can suggest some of the constraints to be adopted.
The program suggested here is to take what often appears to be a rather diffuse,
intuitive notion (i.e., "consciousness") and narrow it down, by stripping
off various layers of implication and connotation, to what I believe is at the
core (which I call C) of this notion. In other words, C is intended to be a
highly constrained concept suitable for neurologizing and, at the same time,
reasonably representative of what is both indispensable about "consciousness"
and is part of what is meant by most users of the term.
We can keep in mind, as the characterization of C proceeds, to take note of
the comment by Donald MacKay (1969, p. 83)
"... in the early stages particularly, the technical equivalent of a common
term should conform as far as possible with common usage. The technician's effort
to sharpen the concept should at least in principle allow the technical equivalent
to be substituted for the term, without violation of basic sense or grammar,
in as many contexts as possible."
One way in which I diverge from MacKay's advice is to use the symbol C, rather
than asking the reader to keep constantly in mind that the word "consciousness"
is being used in a narrow, more technical way.
The goal described here involves decisions both as to what must be included
in C and what needs to be avoided.
1. C MUST INCLUDE SUBJECTIVITY
Your subjective experience is different from mine, ours from a monkey's or a
cat's, and all of these from a bat's. But do they not all have something crucial
in common? Thomas Nagel's oft-cited essay (1974) asserted the unreasonableness
of attempting an objective (i.e., scientific) explanation of the subjective.
He wrote, "With consciousness it [the mind-body problem] seems hopeless."
It may have seemed hopeless to him, but it does not seem hopeless to others,
including me. This is a question, probably, of what one judges might be a productive
line of inquiry.
Nagel went on to say, "Conscious experience is a widespread phenomenon.
It occurs at many levels of animal life." Here we are in agreement. That
is, I believe that phenomenal awareness is possessed by many animals, although
the things of which they are aware may differ widely. [Both bats and dolphins
are both apparently aware of auditory information unavailable to humans]. This
chapter ignores the variety in content of consciousness which is dependent upon
species differences and variation in individual experiences, as well as alterations
by drugs, hypnosis, etc. These are all satellite diversions which eventually
(but not this early on) deserve exploration.
2. C NEED NOT BE FORMALLY DEFINED TO BE USEFULLY CONSIDERED
You are likely conscious (hence, endowed with C) while reading this and you
probably believe that I was conscious when I wrote it. Although there are troublesome
exceptions (Allport, 1988), we commonly think we know consciousness when we
see it. As an example, consider the importance of consciousness for a neurosurgical
decision whether or not to operate upon an acutely brain-sick patient, and when.
In spite of CAT scans, PET scans, magnetic resonance imaging and angiography,
quantitative EEG, Doppler sonography, and other "hi tech" methods
now clinically available, it is still the case that in the neurosurgeon's multifactorial
equation, the level of consciousness (rather, its rate of change) is the major
variable. If the patient's level of consciousness is decreasing, aggressive
intervention is needed, and the more rapid the decrease, the more urgent the
need. Widely accepted among neurosurgeons for the labeling of lower levels of
consciousness (because of its interobserver reliability) is the Glasgow Coma
Scale [GCS](Teasdale & Jennett, 1974). It might be objected that the GCS
provides numerical labels for levels of reactivity and not of consciousness.
I believe this objection misunderstands how measurement often works. For example,
we do not measure the temperature of room air by trying to determine the average
kinetic energy of the air molecules; we look at the length of a column of mercury
because experience has led us to believe the latter is reasonably related to
what concerns us. The GCS is undoubtedly cruder than we would like, but is better
than the Torino scale for the risk from near-earth objects or the Beaufort scale
used for many years by the British navy to label numerically levels of wind
velocity.
Our ability to label levels of consciousness is largely the result of ostention.
Ostention means that I convey what I mean by ''x'' by saying "x'' when
pointing to n objects, and "not x" when pointing to m others. A problem
with ostention is that it does leave considerable room for misunderstanding.
Ostention contributes both to our having some common understanding and to our
uncertainty about (and disagreement with) what others mean. But in spite of
some inevitable ambiguity, ostention works, not only for people but also for
artefacts. Quite often, the training of artificial networks involves the presentation
of a large number of examples from which categories are eventually abstracted.
Indeed, the success of both people and artificial networks suggests that this
approach can at times be better than beginning with a formal definition.
By a "formal definition," I mean a statement which includes conditions
which are both necessary and sufficient. Such a definition usually needs rather
than precedes an adequate theory (Edelman, 1989, p. 19). As Weiskrantz (1986,
p. 166) put it, "Definitions are more helpful after one considers the body
of background knowledge to a concept than before." P. S. Churchland (1988,
p. 284) pointed out,
"The idea that if only we could get the words correctly defined then we
would understand the phenomenon is seductive but misguided. The words will come
to have a more precise meaning as they are more deeply embedded within the framework
of an empirical theory ... some philosophers have called the "define-the-words-first"
strategy the heartbreak of premature definition." [The italicized passage
she attributes to D.Dennett.]
As we come to understand C better, we will approach a formal definition. Meanwhile,
we must content ourselves with a characterization which, while insufficient
for a formal definition, is sharper than that given solely by ostention .
It was pointed out to me by Professor Asa Kasher that the process I am advocating
here was discussed in detail by Rudolf Carnap (1950) who called it "explication."
He wrote,
"By the procedure of explication we mean the transformation of an inexact,
prescientific concept [the datum] into a new exact concept ... since the datum
is inexact, the problem itself is not stated in exact terms; and yet we are
asked to give an exact solution. This is one of the puzzling peculiarities of
explication. It follows that, if a solution for a problem of explication is
proposed, we cannot decide in an exact way whether it is right or wrong. Strictly
speaking, the question whether the solution is right or wrong makes no good
sense because there is no clear-cut answer. The question should rather be whether
the proposed solution is satisfactory, whether it is more satisfactory than
another one, and the like."
I would include in "satisfactory" that the new concept lend itself
to experimentally testable hypotheses. For example, experiments are immediately
suggested by the hypothesis that consciousness crucially depends upon the ILN
or, as proposed in this chapter, that episodic memory depends upon anatomical
connection between entorhinal cortex and the ILN.
Carnap attributed to Arne Naess a related concept: precisation. In paraphrase,
the concept of Naess seems to be: the formulation "C" is more precise
than "consciousness" if there are properties of "consciousness"
which are not properties of "C," but there are no properties of "C"
which are not also properties of "consciousness." What I pursue might
better be called "precisation" than "explication" since
C cannot yet be made "exact" in Carnap's sense, although C will be
more sharply characterized than the amalgamate datum (consciousness) with which
we begin. 3. C INVOLVES SOME BACKGROUND PRESUPPOSITIONS
A program of precisation is inevitably affected by preconceptions. I will try
to make explicit a few of mine. Already mentioned is my bias for constraining
C in the light of and with an emphasis on neuroanatomy. Three others will be
discussed next.
3.1 C Can Have (but Need Not Have) a Causal Role in Our Behavior
Some suppose that consciousness (including C) is an epiphenomenon, like the
sounds of a beating heart which can inform us about the state of the heart although
having no influence on the heart's functions. When we reject this view (of C
as epiphenomenon) it may be, at least in part, for personal reasons. It seems
to challenge our selfhood or in some such way makes us feel uncomfortable. But
there are less self-serving rebuttals; in his monograph on consciousness, Baars
(1988) devotes Chapter 10 to this question. One reason which many find compelling
is the appearance and persistence of C under selective pressure during mammalian
(and other?) evolution.
When someone honestly says, "I am thinking it over," this need not
be simply a report of what is happening. Rather, the person's C of what is happening
can itself affect what happens. More specifically, when the neuronal circuits
generating C are active concurrently with the activity of circuits involved
in some decision, the decision is often (certainly not always) affected one
way or another by the concurrence. When a pattern of nerve cell activity becomes
endowed with C, that pattern of activity so endowed has an increased likelihood
of influencing other neuronal activity. This might well cause some change in
ongoing behavior. At times this may be as simple a matter as inhibiting further
action while detailed processing occurs elsewhere.
3.2. We Are Looking for Mc, Not C
C is provided by some cerebral mechanism, Mc. It is this mechanism which we
hope to locate and ultimately analyze. Pointing to C may turn out to be like
pointing to the wind. We can point to the effects of the wind, and we can often
give a good account of what causes the wind, the causes often being quite distant
(in miles) from the effects. An objective here is to constrain C sufficiently
that Mc will be identifiable within and as part of cerebral physiology. The
effects of C, when it is generated by Mc, will depend on the nature of the things
potentially affected by Mc.
3.3. C Is an Emergent Property of Mc
The term "emergent" is used variously (Wimsatt, 1976, 1985). What
I mean here is a property of a set of elements, which is neither explicable
nor predictable solely on the basis of the properties of those elements together
with some simple aggregative operation such as addition, multiplication, or
integration (in the math sense). Understanding of an emergent property (generally
not present in what we call "collections") requires specification
of the particular way in which the elements are configured and the particular
way they communicate elsewhere. [Some collections might acquire a new property
just by being big enough, an example being a "critical mass" of particle
emitters].
Knowledge of the configurational properties can sometimes give us predictability
(sometimes even constructability) in the absence of a complete description of
the parts making up the whole. Two common examples are a wheel and an oscillator,
as described in the main text. Note that how the emergent properties of a wheel
are manifested also depends upon how it is connected; sometimes wheels turn
without rolling.
With respect to the importance of internal arrangements, examples abound in
organic chemistry. A particularly notorious example is thalidomide. The left-handed
form of thalidomide is a fairly safe, mild sedative whereas the right-handed
form (when taken in early pregnancy) causes severe congenital defects such as
absent or deformed limbs (Atkins, 1987). Simple emergent properties may require
only minimal specification of internal arrangements. It was shown by Hopfield
(1982) that certain emergent properties could arise within a system whose only
specification is that it be composed of a large number of nonlinear, richly
interconnected components. For example, associative memory is likely a "natural--almost
spontaneous-property of neuron ensembles" (Tank & Hopfield, 1987).
On the other hand, when specific problems are to be solved, efficient computation
is favored by the introduction of specific configurational properties (such
as introducing an appropriate pattern or "syntax" of inhibitory relations)
and by "forward engineering," the provision of a restricted set of
hypothetical solutions (Hopfield & Tank, 1986).[ The words in quotes are
also in quotes in Hopfield and Tank (1986)].
To reiterate, C should not be expected to result from the simple piling up of
decision elements, neuronal or otherwise.
And we need a specification of how Mc is connected to elsewhere in a brain;
how the emergent properties of the wheel are manifested depends upon how it
is connected. The stationary but rotating wheel exemplifies the importance of
external connections. Neurophysiologic examples exist in the functions of various
cerebrocortical areas. It has been found that the areas in temporal lobe which
ordinarily have an auditory function can be converted to visual function by
manipulations in very early development (the manipulations consist in removing
the source of auditory input combined with removing the usual targets for neurons
carrying visual information [Sur, Garraghty, and Poe, 1988]). The variations
in types and distribution of neurons in various brain areas are to considerable
extent dependent upon where they receive and send information[Schlaggar and
O'Leary,1991]. Cells which have longer axons have, in general, larger cell bodies.
[Understanding this point helps us to understand better the cytoarchitectonic
variations in neocortex].
That we can to some extent ascertain the function of some brain part by knowing
how it is connected is an essential aspect of our search for Mc. As pointed
out in the main text, the external connections of ILN are part of the evidence
that ILN provide the best candidate for Mc.
4. CONSCIOUSNESS INCLUDES BOTH A PROPERTY (C) OF VARIABLE INTENSITY AND A GREAT
VARIETY OF CONTENTS
We can consider the intensity of C without, at the same time, worrying about
the specific contents of consciousness.. Besides the great variety, contents
are typically transient and often idiosyncratic. As noted in Part I, this important
distinction has already been made by Baars[1993].
The same distinction has been made by others. Grossman [1980] wrote: "We
can also introspectively discriminate between the contents of consciousness
... and the quality of being conscious." And there is a resemblance here
to the distinction made by G. E. Moore between "the sensing, which alone
is distinctively mental, from the sense datum sensed" [Peters & Mace,
1967]. Landesman [1967], quotes Moore as follows,
"The sensation of blue differs from that of green. But it is plain that
if both are sensations they also have some point in common.... I will call this
common element "consciousness".... We have then in every sensation
two distinct terms, (I) "consciousness," in respect of which all sensations
are alike, and (2) something else [the object], in respect of which one sensation
differs from another." [Philosophical Studies, London, 1922].
Moore's usage of 'consciousness' is akin to what I call C, whereas many people
expect "consciousness' to include much more. Probably relevant here is
Edelman's [1992] distinction between "primitive" and "higher"
consciousness.
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5. AVAILABILITY TO VERBAL OUTPUT (AVO) NEED NOT ACCOMPANY C
When dealing with human subjects, availability to verbal output is commonly
taken as evidence for subjective states. If a subject denies feeling a pressure
on the skin, we ordinarily assume it was not "felt," i.e., had no
accompanying C, even if we see correlated voltage changes (evoked potentials)
when recording from the subject's head. If someone says of a wound suffered
in midst of battle, "I didn't feel it at the time," we believe. The
reasons we believe include the person's behavior at the time, and/or because
we ourselves have on occasion sustained a wound without feeling it.
But C does not depend upon availability to verbal output, nor need it involve
any linguistic competence. We need only ascribe subjective states (e.g., pain,
thirst) to monkeys to establish this point. Whether or not the monkey's subjective
states can encompass "higher thoughts" is not essential to possessing
the property C. The phenomenon of automatic utterance shows us that availability
to verbal output (AVO) need not be accompanied by C. On the other hand, what
we ordinarily take as signs of C (certain nonverbal behaviors) can be produced
by neural activity which does not have AVO. These facts may help us by stimulating
some questions, such as: what are the connections between C and AVO? One hint
seems to come from the AVO of much right hemisphere information when the corpus
callosum is intact, rather than severed. This AVO depends on communication over
long distances via collections (tracts) of nerve fibers. One might suppose that
AVO of information already in the left hemisphere (of a right hander) is often
similarly communicated, i.e., by long tracts. If so, various kinds of cerebral
processing could lose AVO by interruption of nerve fiber tracts, i.e., by disconnection
[Geschwind, 1965]. This sort of disunification may tell us something about AVO,
but it does not explain C or Mc.
6. C INVOLVES ONLY A SMALL PART OF WHAT IS COMMONLY MEANT BY "SELF".
The word "self" seems to be used even more variously than the word
"consciousness." My Webster's Collegiate Dictionary has about 350
usages spread over three and a half pages.
As a possible example of a relatively narrow usage, Dennett [1991] refers to
the "self as the center of narrative gravity." This is a felicitous
phrase; but linguistic ability (good or bad) is not essential to the C we share
with so many other species. At another extreme, Galin [1992] proposed that "self"
be defined as ". .. the overall organization that makes a person a unity."
A similar concept of "self" was recently discussed by Churchland[2002].
This may not be the most inclusive usage possible, but it is surely a contender,
there being such a multitude of hormonal and neural unifying mechanisms. We
need not define "self" nor attempt a catalogue of what it might contain,
in order to point to one aspect which is typically implied when the word "consciousness"
is used. Flanagan [1991, p. 352] quotes William James as saying, "Whatever
I may be thinking of, I am always at the same time more or less aware of myself,
of my personal existence." Flanagan goes on to observe,
"This low level sense of "me-ness," of "something happening
here" does seem to underlie all conscious experience. All conscious experiences
are, in addition to being experienced, experienced as attached to the subject
of these very experiences." (emphasis added).
There may be exceptions (extreme absorption or certain meditative states). But
Flanagan describes what I intend to be a characteristic of C. That is, "attachment
[of an experience] to the subject of the experience" is part of what I
have described earlier as "endowing with C some particular content."
If we use NAP to mean a particular pattern of neuronal activity then "endowing
with C" includes "giving subjectivity to a NAP." This can be
symbolized as CNAP. This makes explicit two questions: 1. In what way is a NAP
changed when it is made conscious? and 2. what is the mechanism[Mc}which causes
this change?
According to Hart and colleagues[Hart and Whitlow,1995] the sense of self has
5 facets: one of these, subjective selfawareness seems closest to what Flanagan
calls "me-ness"; this contrasts with Hart's other 4 facets including
objective selfawareness, memories, representations and theories of self. That
the subjective awareness of Hart is not as low level as Flanagan ( and I) have
in mind is indicated by Hart and Whitlow[1995] maintaining that monkeys do not
have even this aspect of self. It may help to emphasize that the me-ness ascribed
to C is neither an aspect of cognition nor does it require cognition; it is,
in T. Sullivan's
term, subconceptual. Taylor[2002] offers a nice summary of recent papers advocating
the concepts of "primitive self" or "minimal self" or "pre-reflective
self" or "ipseity". See also article on this subject by Galin
[2002].
7. C DOES NOT REQUIRE THE SELF-NONSELF DISTINCTION
A particularly prominent aspect of consciousness which I intend NOT to be a
property of C, but rather a particular content, is the self-nonself distinction
(S/NS-D) .
First, the S/NS-D is commonly made without C. The S/NS-D is routinely made by
our immune systems. And it is made by creatures (e.g., amoebae) without any
central nervous system. The S/NS-D does not require C. (There is a multiauthor
discussion entitled "Reflections on Self" in the 12 April 2002 issue
of Science 296:297-316).
Does C require the S/NS-D? Considering reports of an "oceanic" state,
a feeling of "oneness with the world," the answer is immediately "no."
This is because the "oceanic" feeling is an example of a subjective
state without the S/NS-D.
More compelling perhaps is the existence of pathologic states in which the S/NS-D
is grossly erroneous but C persists with the same dynamic range and most of
the usual potential contents. First, there are brain lesions in which a subject's
limbs (more often the left limbs) are not considered part of the subject's self
[Bisiach et al,1986; McGlynn & Schacter, 1989; Bisiach & Geminiani,
1991]. And there are states without demonstrable brain lesion, as with phantom
limbs, in which things nonexistent for others are felt as part of the self[Melzack,
1989]. In addition to the foregoing, there are reports of people "identifying"
their "selves" with external objects, or other persons, or even all
persons, or maybe even all living things. These observations exemplify how idiosyncratic
(highly personal) the S/NS-D can sometimes be. Hence, we should not consider
the S/NS-D as an integral part of C. Rather, it is one more example of content
which must be brought into consciousness by the "appropriate interaction"
between Mc and the neural activity responsible for the S/NS-D.
Certain disorders of "selfhood" are associated with lesions of parietal
cortex [Critchley, 1953; Hecaen & Albert, 1978; Benton & Sivan, 1993;
Stein, 1992]. For example, when someone has an occipital lesion resulting in
hemianopia, unawareness of the visual loss typically means that the lesion extends
into parietal cortex [Koehler et al, 1986;Grusser & Landis, 1991]. It is
likely that parietal cortex plays a special role in the S/NS-D (Damasio, 1994).
If so, awareness of the S/NS-D would require the "appropriate interaction"
between parietal cortex and Mc.
We can consider a specific example whose physiology is somewhat understood;
we adopt temporarily the view that "self" means everything in one's
body. Compare the report, "I feel thirsty" with a second report, "I
smell something burning." Most of the time, the first statement ("I
feel thirsty") means "I am aware of a brain state ascribable to some
goings-on in my body proper." (By "body proper'' I mean the body exclusive
of brain.) The goings-on are usually either an increase in blood osmolality
(detected in the hypothalamus) or a significant decrease in intravascular volume
(detected in the right atrium and great veins). Sometimes the subjective state
(thirst) reflects a brain state attributable to dryness of the tongue, or to
elevated body temperature, or any combination of the above. Rarely, the feeling
of thirst arises from a brain lesion. Whatever the cause, thirst typically reflects
something within one's self.
The second verbal report, "I smell something burning," also reflects
a particular brain state. This may, on quite rare occasions, arise spontaneously
in brain, as in the variety of epilepsy called "uncinate fits." Also
rarely, it may reflect some condition in the nose (part of the body proper).
But most of the time, by far, it reflects a brain state best ascribable to conditions
outside the body. When it does not, we tend to consider it pathologic, i.e.,
suggestive of some disease process. Whatever the loci of the neural activity
making the S/NS-D, making this decision is not a function of Mc. The neural
activity making the S/NS-D need not be endowed with C; indeed, much of the time
it probably is not.
8. C DOES NOT NECESSARILY INVOLVE AWARENESS OF THE SELF.
One of the properties commonly ascribed to consciousness, especially in higher
primates, is "awareness of self." Does this mean one's own body image,
body boundaries, state of health? Does it include hopes, intentions or recollections
of long-past experiences? All of these can be contents of consciousness. They
may be endowed with C from moment to moment. But none of them is necessary for
C. Note that if awareness of self begins with an awareness of the self/nonself
distinction, then proposition 7 entails this proposition 8. When we refer to
ourselves, it can reflect quite different contents. This was the subject of
a lengthy discussion by
Ryle [1949,pp183-198] on what he called "the systematic elusiveness of
'I'" and the "elasticities in the uses of' 'I' and 'Me'. .. ."
He distinguished among usages of "logically different types." The
distinctions I would emphasize depend upon differences in neuronal referents.
In particular, there is a difference between awareness (endowment with C) of
ascending (sensory) information(e.g." I feel x") versus awareness
of descending (motor) information(e.g. I intend x").
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9. THE CONTENTS ENDOWED WITH C ARE VERY RESTRICTED AT ANY ONE TIME
In common use nowadays is the metaphor of a "spotlight" or "searchlight"
of consciousness, a small circle of bright light, surrounded by a halo of lesser
illumination (the penumbra). The contents brightly illuminated, as well as the
penumbra, are at any one time a very small fraction of what is potentially available
to C. When the spotlight was first pictured (so far as I am aware) by Richard
Jung [1954], he called the penumbra a "fringe" and said it was "hazy";
in a discussion by Crick and Koch [1990], the penumbra is considered hazy and
treated in part as the result of an inhibitory surround. According to Julesz
[1991], "the single searchlight metaphor originated with Helmholz [1896].
William James [1890/1925], according to Julesz, "opened up an entirely
new field of inquiry called divided attention." Calling the penumbra a
"fringe" is different from James' views on what he called the "fringe"
as has recently been pointed out by Mangan [1993] and by Galin [1993, 1994].
Galin [1994] noted that James' fringe is not the dim or fuzzy fringe of the
spotlight metaphor. "James' fringe represents a separate class of information
than the nucleus, not just the same kind of information at a lower resolution''
. Defects of the spotlight metaphor include the image of a sharp, closed boundary
between what is illuminated and what is not[He et al,1997]. A bit better in
this respect is the description by Wigner (1967),
"There always seems to be some single sensation or thought at the center
of my attention, but there are other sensations which cast shadows on the center,
as if they were just outside my field of vision." (p. 190)
To whatever extent the spotlight metaphor may be helpful, the main point is
that what is "endowed with C" at any one time is picayune compared
to what is potentially available. One importance of this fact (relatively little
content at any one time) is that it allows us to consider structures which are
small (relative to a cerebral hemisphere) as candidates for Mc.
10. THE NEURAL SUBSTRATE FOR Mc MUST HAVE IMMEDIATE ACCESS TO MOTOR SYSTEMS.
This anatomic requirement follows from the common observation that the "crucial
core of consciousness" not only includes subjective awareness of various
contents (sensations, feelings, etc. which are often described as "sensory")
but must also have a means to influence action. Mc must be so connected as to
take account of the subjective experience that one is responsible for an action.
The large efference from ILN to the striatum is an important reason for attributing
Mc to the ILN, particularly CM.
C is necessarily of the present; some form of immediate memory is necessary
but not long term memory or even most of what is usually called working memory.
And C needs no aspect of the future such as anticipation. Consider holding one's
breath, feeling pain or thirst, tasting something sweet, or feeling sad. Each
of these may be accentuated by or even mainly arise from anticipation. But the
neural activity subserving C is distinguishable from the neural activity responsible
for the specific content of C, including the neural activity associated with
anticipation. I appreciate that this is a severe constraint. However, experience,
both my own and that reported by others, with bifrontal lobectomies and lobotomies
has led me to conclude that anticipation (indeed, any concern for future consequences)
is dissociable from C, hence anticipation is only one of many specific contents
to which C can attach.
H
ow c evolved is an important question-in broad terms, C does play an important
role in certain kinds of learning, hence it would have important survival value.
that is how I believe C originally survived, assuming a chance appearance, whereas
the role of C in action appeared later; and the role of C in planning for action
appeared even later than that, and in ideation even later.
11. THE CONTRIBUTION OF C TO BEHAVIORAL UNIFICATION SHOULD NOT BE OVERESTIMATED
By behavioral unification, I mean what is sometimes called "organismal
unity," i.e., parts of the organism function to further the survival, and
success otherwise, of the whole organism. Well-known examples can be seen in
plants where the unification is mainly hormonal (Thimann, 1977; Jones, 1994).
Hormonal integrations are important in mammals also, but they generally proceed
at a much slower pace than the unifications effected by the central nervous
system (CNS).
An essential aspect of "unification" is a selection or choice among
alternative responses to a specific stimulus; this depends as much upon the
ongoing state at the time of stimulation as it does upon the nature of the stimulus.
In the CNS, the "ongoing state" is largely a function of the neuropil,
the feltwork of interwoven nerve cell processes, and locally connected interneurons.
Neuropil is prominent throughout the neuraxis from top (cortex) to bottom (tip
of the spinal cord). Hence, alternative responses are available even at the
spinal reflex level.
As a particularly simple example of neuropil function we can consider the withdrawal
reflex. A sharp stimulus to the toe of a spinal frog typically results in one
of two movements: flexion of the leg if the tip of a toe is stimulated when
the leg is extended, but extension of the leg if it is already flexed. The "switching
mechanism," as Magnus (1924) called it, as well as the circuits for coordinated
motion of one leg (while suppressing the other), are present in the spinal cord
of a mammal, as well as a frog.
In Magnus' words (describing hind limb behavior in a paraplegic dog),
"If, therefore, one and the same sensory stimulus brings about at one time
flexion and at another time extension, a specific switching process must take
place each time in the spinal cord centers" (p. 32).
A withdrawal response typically results from a noxious stimulus. However, if
you are aware that you are about to be stimulated, a pattern of descending cerebrofugal
inhibition can often prevent any observable response.
As more levels of CNS are added above, the behavioral alternatives available
are altered and, in general, expanded. This is particularly evident with enlargement
of the cerebrum, including an increase in the cortical connections with Mc.
However, the alternatives influenceable by C remain a relatively small part
of the overall expansion. "Adding above" to the neuraxis can be understood
both in a phylogenetic (evolutionary) sense and in terms of how much CNS is
left attached to the spinal cord when the neuraxis is truncated. For example,
a midbrain animal (all nerve tissue removed above the midbrain) has a larger
repertoire of behavior than an animal decerebrated at a lower level such as
by a cut through the midbrain (the so-called intercollicular decerebration).
The reverse ("subtracting from above") occurs with cerebral lesions.
The effects of cerebral lesions depend upon lesion site, but they almost all
have the effect of simplifying the subject's behavior (i.e., reducing the repertoire
of potential alternatives).
As Danto (1985) put it:
"Choosings between alternative courses of action, in the preponderance
of motor acts we perform, occur as the outcome of deliberations of which we
are barely conscious, if at all. ... Happily, we are so wired that deliberation
may occur without the mediation of consciousness .. ."
The same point was made by Purves and Lichtman (1985),
"Consciousness, after all, is only a small corner of our neural universe.
Man's view tends to be biased because our minds have no direct access to the
myriad neural mechanisms that allow us to function successfully in daily life
... (p. 355).
It is essential to understand that most bodily adaptations (including postural
adjustments, sensorimotor coordination, phoneme generation during speech, as
examples, as well as most autonomic regulation) not only can proceed independently
of C but, more often than not, are unavailable to C. The pupillary constriction
to light is one of the most familiar. An interesting partial exception is the
regulation of body temperature. When we are cold enough to shiver, usually we
feel cold and we feel the shivering. In this case we are directly aware of aspects
of an ongoing bodily adjustment; of both its cause (lower body temperature)
and its result (rapid muscle contractions), However, we probably do not have
direct awareness of the brainstem neural activity producing the muscle activity.
Awareness of shivering contributes little (if at all) to the ongoing adaptive
processes. This seems to me to be a circumstance in which C can appear to be
merely epiphenomenal.
Breathing is different. When people say, "I was shivering," the meaning
of "I" is quite different from its meaning in "I was holding
my breath" .Both the control of and the sensory feedback from respiratory
movement are ordinarily without C. But both can easily be endowed with C, (Again,
this probably does not include awareness of the neural activity in the respiratory
centers in the brain stem.) It is difficult (although seemingly obtainable by
lots of practice) to be aware of one's own breathing without affecting it. In
breathing, as opposed to shivering, epiphenomenality seems to require a lot
of practice!
An epiphenomenalist might say that the report, "I am holding my breath,"
reflects an awareness of something happening in which the awareness has no more
causal effect than it does in "I am shivering." But I believe there
is a significant difference. The difference is in the neurophysiology; it goes
something like this:
The verbal report, "I am shivering," reflects an awareness of proprioceptive
information ascending from the spinal cord, and conceivably but improbably some
collateral information from the brain stem neurons which are generating the
motor output which produces (via spinal cord) the shivering. The verbal report
(written at the time) "I am holding my breath," reflects an awareness
not only of ascending information from spinal cord (and possibly brain stem)
but in addition reflects a thalamic (ILN) contribution to the descending (cerebrofugal)
control of brainstem respiratory mechanisms.
One can also be aware of holding one's breath, but without doing it deliberately
(when frightened, for example). That could be epiphenomenal.
By "directly aware," I mean that feeling cold and feeling shivery
are qualia (as some philosophers call them). As Daniel Dennett (1988) noted,
the words qualia (plural) and quale (singular) are not transparently clear.
Even pain seems sometimes to be an elaborated rather than pure percept, although
some types of pain (e.g., trigeminal neuralgia) are probably as pure as contents
of "direct awareness" can get, because it has the same electric quality
in everbody who has it, irrespective of age, sex, education or other cultural
variables. One of Dennett's arguments against the existence of qualia is that
what was thought to be a single quale or "raw feel" (e.g., the sensation
elicited by a specific musical chord) can be heard, after musical training,
as distinct tones, simultaneously present; i.e., qualia are often divisible.
My reaction is, so what? What we are directly aware of no doubt depends on our
education--it does not mean we were unaware of the chord before the education.
This is the argument made by Paul Churchland (1989) on this point, if I understand
him correctly.
OVERALL SUMMARY OF APPENDIX A :
A physiologic understanding of consciousness is desirable and will be facilitated,
at this stage, by adopting severe constraints on what aspects are to be explained.
The constraints employed should reflect our anatomic and neurologic knowledge.The
aspects here considered essential require a mechanism (Mc) for the generation
of subjectivity. The main text of this chapter presents evidence that Mc is
mainly subserved by the thalamic intralaminar nuclei.
.APPENDIX B: BRAIN PARTS NEEDED, AND NOT NEEDED FOR C.
1. C CAN EXIST IN BRAIN DISCONNECTED FROM MOST OF THE BODY.
When an individual has had a high spinal injury, such as a C, (first cervical
segment) transection, C remains, as in a case I attended of an athletic father
of four who fell from a backyard trapeze onto his head. In such cases, movement
is lost below the face. To be kept alive, such individuals need artificial respiration.
Also lost are somatic sensory inputs from below the throat and ears. Yet, such
individuals are convincingly conscious in their responses to questions; although
what they say reflects their distressing circumstance, their capacity for awareness
seems no less than before.
A case of medullary infarction described by Plum and Posner (1985, p. 29) indicates
that transections even higher than C,, i.e., near the level of cranial nerve
VIII are compatible with, as they put it, "the behavioral appearance of
consciousness."
"Intermittently during those final days, she had brief periods of unresponsiveness,
but then awakened and signaled quickly and appropriately to questions demanding
a yes or no answer and opened or closed her eyes and moved them laterally when
commanded to do so. There was no other voluntary movement."(p29)
A cat with the pretrigeminal transection of the brain stem (in front of cranial
nerve V) although deaf, is able to respond to olfactory and visual input with
the EEG characteristics and tracking eye movements we recognize as concomitants
of awareness (Battini et al,1959; Zernicki,1986).
It is generally recognized that in the intact mammal, activation is ordinarily
provided by the upper brainstem core, as discussed in the main text. This has
been confirmed for h¨mans by many autopsy studies; for a recent confirmatory
MRI study see Parvizi et al[ 00].
Although the necessary activation is mainly associated with the upper brainstem
core, there is evidence that even without it, aroused states are possible. As
pointed out in the main text, the cerveau isole cat eventually arouses if maintained
long enough in the chronic state. There is also the result of Alema et al(1966);
they injected barbiturate into the vertebral circulation of 19 humans, producing
loss of pupillary light reflex, corneal reflex, and both facial and eye movements
for 3 to 4 min. However, loss of button presses to acoustic or visual signals
and verbal responses to questions were only occasionally affected and in those
cases for no more than 10 s. There was never slowing of the EEG. The authors
concluded,
"In man the most important subcortical structures ultimately responsible
for maintenance of the level of consciousness are located rostral to the brain
stem, perhaps in the diencephalon."
Complementing the above cases with thalami intact are cases with severe, bilateral
thalamic damage. In spite of relatively intact brainstem and cerebral cortex
and in spite of alternating states of drowsy and awake, such patients can remain
in a persistent vegetative state for many years as in the widely publicized
case of Karen Ann Quinlan (Kinney,1994).
2. HUMAN C DOES NOT REQUIRE TEMPORAL STRUCTURES INCLUDING THE HIPPOCAMPUS.
This fact is is now widely understood by those concerned with consciousness
so that an extensive review is unnecessary here; the Kluver-Bucy syndrome exemplifies
the massive cognitive loss with retention of C following bitemporal damage.
Particularly well known by now is the case of HM [Scoville and Milner,1957;
Corkin,1984]. An even greater bilateral loss including both temporal lobers
is the patient Boswell (DRB)[see fig. 2.13 in Damasio and Damasio,1989].
3.HUMAN C DOES NOT REQUIRE PARIETAL LOBE FUNCTION.
Parietal neurons respond both to the position of the arm as felt and as seen
[Graziano et al, 2002]. Maps are present in the posterior parietal cortex for
both visualized space including seen objects, and for the positional information
from muscle(proprioceptive)afferents [Anderson 2002]. Parietal cortex is an
essential part of the cortical networks for attention [Posner and Rothbart,1992].
Note also the disorders of "self" from parietal lesions as discussed
in Appendix A part 7. Taylor [2001]concluded that in the inferior parietal cortex
occurs," the confluence of information on salience, episodic memory, high
level coding of inputs and information on body state to create consciousness"(p404).
A problem with attributing C to parietal cortex is that extensive bilateral
damage there leaves C for simpler contents seemingly normal [Jeannerod et al,1994].
The patient of Uyama et al,1993] with adrenoleukodystrophy gradually developed
a biparietal lesion sparing most of the cerebrum, culminating in a near absence
of cognition without loss of C. The striking syndrome of Balint [Husain and
Stein, 1988] includes a disability of voluntary gaze (reflex eye movements remaining
intact), a problem seeing more than one object at a time (simultanagnosia),
and optic ataxia, a difficulty reaching for objects the patient can see. The
optic ataxia seems directly attributable to the patient's failure to coordinate
the visual and proprioceptive maps. At least some of the devastating disability
may be explicable in terms of an attentional deficit [Rizzo and Vecera, 2002].
Other unfortunate problems may also be present, but nobody claims the Balint
patients are not conscious.
4. HUMAN C DOES NOT REQUIRE PREFRONTAL CORTEX.
There is a long history of assertions that consciousness depends on the frontal
lobes [Markowitsch, 1995]. When we describe “frontal lobe symptoms”
or “frontal lobe functions,” we have in mind a large expanse of
cortex more precisely termed “prefrontal” [Levin, Eisenberg &
Benton, 1991; Damasio & Anderson, 1993]. We do not mean “frontal lobe”
as it is used in current anatomy texts where “frontal lobe” includes
everything anterior to the central (Rolandic) sulcus. Prefrontal cortex has
come to be precisely defined as the large expanse of each frontal lobe which
is reciprocally connected with the mediodorsal nucleus (MD) of the thalamus
[Divac, 1988: Fuster, 1989]. This is in keeping with the conclusion of Jones
[1987] that the most useful guide to delimiting cortical areas is their thalamic
connections.
A half-century ago it was shown that normal IQ could be present after bifrontal
lobectomy “despite the loss of somewhere around 15 percent by weight of
the total mass of the cerebrum.” (Hebb, 1959). The common tests for“IQ”
can be misleading as a measure of cognitive ability Lezak,1998]. However, it
is hard to believe that someone does well on so-called IQ tests without possessing
C. Humans from whom the prefrontal cortex has been removed or disconnected bilaterally
appear to be both subjectively aware and volitional, whatever the extent to
which they are neglectful, shortsighted, unconcerned, apathetic, perseverative,
impulsive, or even explosive (Eslinger and Damasio,1985; Damasio & Damasio,
1989; Benson, 1994; Levin, Eisenberg & Benton, 1991; Damasio & Anderson,
1993; Divac, 1988; Fuster, 1989).In one study, both IQ and good psychiatric
recovery were actually found to correlate positively with the amount of frontal
lobe damage from lobotomies done 25 years or so before (Stuss & Benson,
1986, p. 10).
The reciprocal connections between MD and prefrontal cortex make up the white
matter in the medial inferior aspect of each frontal lobe. These tracts can
be easily severed by inserting a spatula through two burr holes in the top of
the skull. This procedure (bimedial leukotomy) has occasionally been used to
treat excruciating pain caused by head or neck cancer; it is remarkably reliable.
Postoperatively the patient's conversation, food preferences, memories, and
awareness of current events remain intact. And both verbal and bodily signs
of distress are absent. When specifically asked if they have "pain,"
they typically say that they do, and in the same location as before. But they
express no concern about this, and rarely if ever request pain medication. The
main drawback of the procedure is that the patients also evidence minimal concern
for the future consequences of their behavior which on some notorious occasions
has included urinating or defecating in public. The connections between MD and
prefrontal cortex are valuable, but required for C they are not.
C is necessarily of the present; some form of immediate memory is necessary
but not long term memory or even most of what is usually called working memory.
And C needs no aspect of the future such as anticipation. Consider holding one's
breath, feeling pain or thirst, tasting something sweet, or feeling sad. Each
of these may be accentuated by or even mainly arise from anticipation. But the
neural activity subserving C is distinguishable from the neural activity the
neural activity associated with anticipation. Experience, both my own and that
reported by others, with bifrontal lobectomies and lobotomies has led me to
conclude that anticipation (indeed, any concern for future consequences) is
dissociable from C, hence anticipation is only one of many specific contents
to which C can attach.
I point to the nonnecessity for C of prefrontal cortex for two reasons: as a
further illustration of how neurologic experience has contributed to my proposed
precisation of C and to illustrate how otherwise knowledgeable people have been
misled because they lack personal experience with humans who have had massive
bifrontal damage. For example, a famous astrophysicist with whom I had dinner,
a man also known for his ability to explain difficult material to the general
public, opined: "Consciousness depends on the frontal lobes." "How
so?" I asked. "Because (1) they are for the anticipation of consequences
[probably true] and (2) anticipation of consequences is a defining characteristic
of consciousness." (This second claim is the source of his error--if his
circle of acquaintances were wider he might have met many persons whom he would
consider conscious but who minimally consider consequences.) I then asked, "What
would you say if someone had severe frontal damage and was still conscious?"
"Is that so?" he replied, and changed the subject.
C IS NOT "TIME BINDING"
One of the most reliable signs of a bilateral prefrontal lobectomy in monkeys
is their inability to do delayed-alternation tasks (Jacobsen & Nissen, 1937;
Mishkin, 1957; Iversen & Mishkin, 1970; Pribram, Plotkin, Anderson, &
Leong, 1977; Markowitsch, Pritzel, Kessler, Guldin, & Freeman, 1980; Fuster,
1989; Sawaguchi & Goldman-Rakic, 1991).
In this task, the monkey must remember, during a brief delay, which of two otherwise
identical containers held the reward (e.g., a banana chip) on the immediately
preceding trial. To obtain a reward on the current trial, the monkey must choose
the other container.
Similar impairment of delayed responses was found following frontal lobectomy
in humans (Prisko, 1963). Milner and Corsi (Milner, 1971) went on to use "recency"
tasks to show in these patients a disturbance in the temporal ordering of events
(Milner, Corsi, & Leonard, 1991; McAndrews & Milner, 1991). Luria's
(1966) frontal lobe patients had "memory disorders" most evident when
two tasks requiring recollection were given sequentially; the items from one
task interfered with those from the other. Hecaen and Albert (1978) pointed
out that most of Luria's findings were based on cases of large frontal tumors
which likely affected other brain parts as well as prefrontal cortex. This methodologic
problem qualifies ascription of the timing deficit solely to damage of prefrontal
cortex , but it does not affect the important conclusion that patients unable
to properly order recent events can be conscious. Moreover, deficits in temporal
organization have been found in patients whose frontal lesions were not caused
by tumors (Petrides & Milner, 1982; Shimamura, Janowski, & Squire, 1990;
Verin et al,1993; Levin et al,1994].
When Taylor [2001] located the essential circuits for consciousness, he argued
that the patient of Ackerly and Benton showed the non-necessity of most frontal
cortex for consciousness. This case is qualified by the likelihood of some compensatory
alterations because the tissue loss occurred early in life. The same cannot
be said however of the Brickner case. [Both of these cases are well described
in Damasio and Anderson,1993].
Appendix C: METAPHYSICS: PHYSICALISM WITHOUT MATERIALISM.
The hypothesis presented here implies that C requires normally functioning brain.
As pointed out in the main text , this view, while explicitly mechanistic, is
not necessarily materialistic, a point elaborated here in this appendix C.
Some writers imply, or assert outright, that a full account of consciousness
includes the belief that Self or Soul can exist without body. Falsification
of such beliefs seems to me impossible, hence arguing either for or against
the existence of the nonmaterial is not a scientific question. What I believe
is that to the degree that something nonmaterial, if it exists, has observable
effects, these effects can be exerted only through functioning brain. This does
not entail materialism since it is also consistent with any form of dualism
which recognizes that mental occurences have their origin in brain occurrences
and that nonmaterial forces, if any, can act ONLY through brain. That is, I
hold that one can be a cerebralist without being a materialist.(In Bogen,1998
I argued that physicalism did not require materialism. Discussions since, especially
with T.Sullivan, have persuaded me that the word "physicalism" has
a history that makes its usage complicated by unnecessary connotations. I have
therefore reverted to the word "cerebralism" which conveys straightforwardly
my belief that consciousness depends upon and needs explanation in terms of
properly functioning cerebrum). The main point is that the usual ontologic questions
are orthogonal (i.e. not at all correlated) with progress in neuroscience, as
evidenced by the success of many dualists. Let's consider a few:-
Ontologic dualism was the creed of many past creators of neuroscience. Fritsch
and Hitzig [1870] were prominent pioneers in cortical localization. Summing
up some experimental results, they said,
"... one might express himself thus: there was some motor connection between
the soul and the muscle, while the connection from muscle to soul was somewhere
interrupted."
This quotation is from the translation by Gerhardt von Bonin [1960, p. 96].
In the translation by Wilkins [1965, p. 27] the word "Seele" is translated
"psyche" instead of "soul". This reflects the fact that
in previous years, the word "Seele" could be used to mean either mind
or soul, a conflation of two distinguishable concepts. That the two were conflated
by Descartes was one source of Ryle's [1969] condemnation of the "ghost
in the machine"; this sort of conflation is not pecuiarly European; both
meanings also attach to the Chinese character commonly pronounced 'shin'.
Hughlings Jackson was forthrightly dualistic and went so far as to say,
"We cannot understand how any conceivable arrangement of any sort of matter
can give mental states of any kind ... I do not trouble myself about the mode
of connection between mind and matter." [Taylor, 1931, Vol. I, p. 52].
At one time, Jackson went so far as to say, "Psychical states are never
states of the organism." [Taylor, 1931, Vol. II, footnote on p, 95].
Sir Charles Sherrington closed the introduction to his classic on Integrative
Action [1947,p. xxiv] as follows,
"Of these two views Cajal tells how he was for a time a zealous disciple
of the former, and noticed that to his practical life adherence neither to the
one nor to the other seemed to make any difference whatever. ... that our being
should consist of two fundamental elements offers I suppose no greater improbability
than that it should rest on one only."
Sir Francis Walshe was one of the more profound thinkers of 20th century clinical
neurology, When criticizing Karl Lashley's metaphysics he said,
"Yet, when not on this subject, no one could be a more penetrating student
of the nature of cerebral organization than he was. This, surely is the proper
business of the physiologist, and it is not facilitated by attaching to it,
like a sinker, an irrelevant materialist ideology." [Walshe, 1965, p. 208].
Walshe might have added, if he had been so inclined, that a humane clinical
neurology can be practiced without attaching to it a dualistic metaphysics.
The achievements of the foregoing historical figures (and many others) show
that a dualistic metaphysics need not impede scientific success. The best minds
of the Western world have long argued on both sides the problem of monism versus
dualism, especially after, in the words of L. J. Rather [1965, p. 5], "Descartes'
rediscovery of and emphasis on the primacy of awareness." Rather's 16-page
discussion is a gem; among other things, he points out that, "the problem
is not likely to be resolved within the set of presuppositions that helped generate
it."
Is it unfruitful that so many engage in this unending controversy? (Rather slyly
called it "intellectual tauromachy").There is no need here to either
affirm or deny ontologic dualism; physicalism can work with either ontologic
view, as follows:
We can say that a small subset of cerebral processes maps onto (not just "into")
mentation. (The word "onto" means that the target of the mapping is
exhausted by the mapping, so that nothing is left over. And an even smaller
subset of cerebral processes has the potential to be endowed with C. No one
now knows how the set of brain states specifically maps onto mental states,
but it is surely not one-to-one for each individual brain state [Sperry, 1952,
p. 309]. A variety of distinguishable brain states likely correspond to a small
number of mental states, in a many-to-few mapping analagous to the dynamics
of the network described by Hopfield : "The flow is not entirely deterministic,
and the system responds to an ambiguous starting state by a statistical choice
between the memory states it most resembles" (p. 2557). This is one example
of a probabilistic many-to-few mapping; such a brain-onto-mind mapping imposes
some limitation on the reverse, a mind-to-brain reduction. To speak of a "brain/mind
relation" is to suppose that we obtain information from our own mentation
which needs to be correlated with information about brain states. That is, for
the foreseeable future, our knowledge of what goes on inside a human head will
come from two sources, introspection and observation. This is epistemologic
dualism but is ontologically neutral. That is, cerebralism is compatible with
either ontologic dualism or materialism. Moreover, for the foreseeable future,
cerebralism is much less likely to be eliminative of folk psychology than to
be revisionary [cf. P. S. Churchland, 1995, her footnote 13; see also Horgan
& Woodward, 1985]. In view of the "near completeness" of physics,
how something without spatial extent (e.g., the Soul) could affect brain is,
and has long been, a problem: the "nexus problem." But this is not
the same as the "mapping problem," i.e., how brain maps onto mind.
Some superlative scientists ,e.g., Sperry [1980], Edelman [1992], Crick [1994]
have explicitly denied ontologic dualism, thus denying the existence of any
nexus problem. Others, e.g., Popper & Eccles [1981], MacKay [1980], Eccles
[1989] being dualists, have explicitly explored the nexus problem. Unclear is
how either attitude, whatever other virtues they possess, contributes to the
mapping problem. Many people have mistakenly conflated these two problems.
RECAPITULATION OF APPENDIX C.
0. I do not start with all the terms and all the assumptions typical of the
monism/dualism debate of the last 400 years. I am aware that many people, having
laboriously familiarized themselves with these previous usages and issues, might
be offended by views which are not cast in familiar terms.
1. By mentation I mean either thought or emotion (or a combination) each instance
of which is called an m. Each thought or emotion is associated(see below) with
a NAP(NEURONAL ACTIVITY PATTERN) which in practice I expect to be represented
by a vector.. Note that there are a great many NAP (singular same as plural
like sheep) that can never be an m. What makes this "identity" theory
different from most is that a number of different NAP (hence different vectors)
can be associated with the very same m. Also, a particular NAP can correspond
to more than one m. [This is what I mean by a probabalistic many-to-few mapping
which we know can occur even in a relatively simple neural net]. As a result,
given a NAP, the corresponding(associated) m can only be partially predicted,
i.e. a range of m each with a certain probability. Inversely, given an m, it
is even harder to predict which associated NAP will be detected because there
are so many possibilities. This situation comes about,in part, because we identify
(detect) NAP and m in two distinctly different ways.
2. Every NAP is potentially available to external monitoring given sufficient
technical advances [a huge multielectrode array, or an fMRI with remarkable
resolution].
3. By contrast, only a fraction of NAP are potentially available (in the form
of m) to the internal monitoring we call consciousness, and only a few at a
time.
4. When I say a NAP is "associated with" an m, I mean that a NAP "is"
an m in the sense that the relation occurs naturally, i.e. is an aspect of Nature
built into brains by evolution. I don't mean "is" in the sense that
2+2 is 4 which follows by deduction from the definitions of 3 and of 4 In other
words, the association is a "natural kind"- or, to put it differently,
that's just the way it is, just as it is a property of stars that they give
off light.
5. We are at a stage resembling those days when people knew a star gives off
light [ big rocks do not and are seen only because they reflect light] but people
did not not yet have a good explanation for why stars shine. Similarly, I claim
that certain NAP "give off" C-and our problems are to figure out what
is different about them, and what mechanism makes them be different transiently.
6. To continue the analogy: As for measuring consciousness, we are not yet even
at a stage comparable to the measurement of light 100 years ago. Nowadays by
"photometer" we mean an instrument that counts photons per minute.
100 years ago a photometer was a setup for comparison by some human observer
of the intensity of a light source with a "standard candle". According
to The New International Encyclopedia of 1926, "The candle in use in the
United States and England for photometric tests is the standard spermaceti candle,
which burns 120 grains of material per hour and six of which weigh one pound
[and when it] burns with a flame 45 millimeters in height, the light emitted
is considered unity;". In those days the slight scientific understanding
of light is reflected in the same encyclopedia's definition," The sensation
of which one becomes conscious through the optic nerves [caused by] the entrance
into the eye of ether waves whose wave numbers lie between certain limits;".
Nowadays we know that although the optic nerves are usually involved in light
perception, they are neither sufficient nor necessary. I claim that to have
visual consciousness it is necessary and sufficient to have the "appropriate
interaction" between a piece of extrastriate cortex and the ILN; and that
this claim is 1. experimentally testable and 2. neither requires nor negates
anybody's faith in the nonmaterial, the existence(or not) of which is orthogonal
to the brain/mind problem.
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