Conscious Awareness and (Self-)Representation

2018 ◽  
Author(s):  
Joseph Levine
Keyword(s):  
Phenomenal Character ◽  
Conscious Experience ◽  
Order Theory ◽  
Higher Order ◽  
The Self ◽  
Perceptual Content ◽  
Conscious Awareness ◽  
Order Representation ◽  
Materialist Theory ◽  
Higher Order Theory

Another kind of representational theory of phenomenal character is higher-order theory, which identifies our awareness of our conscious states with a higher-order representation of them. One version of such a theory is the “self-representational” theory, according to which phenomenally conscious states are those that include a representation of themselves, along with whatever perceptual content they possess. I criticize this approach for not properly capturing conscious subjectivity, which is its alleged principal virtue. In particular, I argue that the kind of cognitive relation that obtains between ourselves and the contents of our conscious experience cannot be appropriately modeled on the causal relations that underlie any materialist theory of representation.

Dual Aspect Theory

2018 ◽  
Author(s):  
J. Christopher Maloney
Keyword(s):  
Phenomenal Character ◽  
Order Theory ◽  
Higher Order ◽  
Normal Variation ◽  
Perceptual Representations ◽  
Order Representation ◽  
Management Conflicts ◽  
Higher Order Theory

Carruthers proposes a subtle dispositionalist rendition of higher order theory regarding phenomenal character. The theory would distinguish unconscious movement management from conscious attitude management as perceptual processes. Each process takes perceptual representations as inputs. A representation subject to attitude management is apt to induce a higher order representation of itself that secures a self-referential aspect of its content supposedly determinative of phenomenal character. Unfortunately, the account requires a problematic cognitive ambiguity while failing to explain why attitude, but not movement, management, determines character. Moreover, normal variation in attitudinal management conflicts with the constancy typical of phenomenal character. And although an agent denied perceptual access to a scene about which she is otherwise well informed would suffer no phenomenal character, dispositionalist theory entails otherwise. Such problems, together with the results of the previous chapters, suggest that, whether cloaked under intentionalism or higher order theory, representationalism mistakes content for character.

Higher Order Theory

2018 ◽  
Author(s):  
J. Christopher Maloney
Keyword(s):  
Phenomenal Character ◽  
Order Theory ◽  
Higher Order ◽  
Cognitive State ◽  
Unconscious Perception ◽  
Higher Order Theory ◽  
Order State

Rosenthal's rendition of representationalism denies intentionalism. His higher order theory instead asserts that a perceptual state's phenomenal character is set by that state's being related to, because represented by, another, but higher order, cognitive state. The theory arises from the doubtful supposition of unconscious perception and mistakenly construes intrinsic phenomenal character extrinsically, as one state's serving as the content of another. Yet it remains mysterious how and why a higher order state might be so potent as to determine phenomenal character at all. Better to resist higher order theory’s embrace of dubious unconscious perceptual states and account for states so-called simply in terms of humdrum mnemonic malfeasance. Moreover, since the suspect theory allows higher order misrepresentation, it implies sufferance of impossible phenomenal character. Equally problematic, representationalism pitched at the higher order entails the existence of bogus phenomenal character when upstairs states represent downstairs nonperceptual states.

Higher-Order Theories of Consciousness and the Heidelberg Problem

2019 ◽  
Vol 36 ◽  
pp. 340-357
Author(s):  
Josh Weisberg ◽  
Keyword(s):  
Order Theory ◽  
Higher Order ◽  
Order Representation ◽  
Higher Order Theory

It is widely held that consciousness is partially constituted by a “pre-reflective” self-consciousness. Further, it’s argued that the presence of pre-reflective self-consciousness poses a problem for “higher-order” theories of consciousness. Higher-order theories invoke reflective representation and so do not appear to have the resources to explain pre-reflective self-consciousness. This criticism is rooted in the Heidelberg School’s deep reflection on the nature of self-consciousness, and accordingly, I will label this challenge the “Heidelberg problem.” In this chapter, I will offer a higher-order answer to the Heidelberg problem. Instead of attacking the problem head-on, I’ll argue that the view can explain why there appears to be a Heidelberg problem, even if consciousness is ultimately realized by higher-order representation. But I’ll also argue that the theory has indexical resources to more directly counter the Heidelberg problem. Either way, I hope to show that the higher-order theory survives its trip to Heidelberg.

scholarly journals Consciência intencional e autoconsciência. As teses de Brentano perante as teorias de ordem superior

2021 ◽  
pp. 391
Author(s):  
Pedro M.S. Alves
Keyword(s):  
Theory Of Mind ◽  
Mental State ◽  
Conscious Experience ◽  
Mental States ◽  
Order Theory ◽  
Higher Order ◽  
Related Question ◽  
Mental Life ◽  
Higher Order Theory

En este artículo, examino algunas características importantes de las teorías de conciencia y autoconciencia de Brentano y Rosenthal. En particular, analizo la distinción entre estados mentales y estados conscientes, y la cuestión relacionada con de determinar si todos los estados mentales pueden convertirse en estados conscientes. Interpreto la teoría de Brentano como una teoría de la mente de un nivel que está de acuerdo con la fusión cartesiana entre los estados mentales y la conciencia. Argumento que los problemas que surgen de la posición de Brentano son, hasta cierto punto, superados por una teoría de orden superior, de modo que la posición de Rosenthal es más precisa. Sin embargo, estoy en desacuerdo con ambos en la interpretación de la consciencia de un estado mental como autoconciencia. Desarrollo los fundamentos de una teoría basada en la primacía del organismo y su mundo vital, y de la experiencia consciente como la forma superior de la vida mental, que tiene, sin embargo, sus raíces en la compleja red de estados mentales que son no estados conscientes.In this paper, I examine some important features of Brentano’s and Rosenthal’s theories of consciousness and self-consciousness. In particular, I discuss the distinction between mental states and conscious states, and the related question of determining whether all mental states can become conscious states. I interpret Brentano’s theory as a one-level theory of mind which is in keeping with the Cartesian conflation between mental states and conscious-ness. I argue that the problems arising from Brentano’s position are to a certain extent surpassed by a higher-order theory, so that Rosenthal’s position is more accurate. Nevertheless, I disagree with both in the construal of the consciousness of a mental state as self-consciousness. I develop then the fundamentals for a theory based on the primacy of the organism and its vital world, and of conscious experience as the higher form of mental life, which has, however, its roots in the complex net of mental states which are not conscious states.

scholarly journals The Misunderstood Higher-Order Approach to Consciousness

2019 ◽  
Author(s):  
Richard Brown ◽  
Hakwan Lau ◽  
Joseph LeDoux
Keyword(s):  
Cognitive Functions ◽  
Conscious Experience ◽  
Mental States ◽  
Order Theory ◽  
Higher Order ◽  
Intermediate Position ◽  
First Order ◽  
Global Workspace ◽  
Episodic Memories ◽  
Higher Order Theory

Critics have often misunderstood the higher-order theory (HOT) of consciousness. Here we clarify its position on several issues, and distinguish it from other views such as the global workspace theory (GWT) and early sensory models, such as first-order local recurrency theory. The criticism that HOT overintellectualizes conscious experience is inaccurate because in reality the theory assumes minimal cognitive functions for consciousness; in this sense it is an intermediate position between GWT and early sensory views, and plausibly accounts for shortcomings of both. Further, compared to other existing theories, HOT can more readily account for complex everyday experiences, such as of emotions and episodic memories, and make HOT potentially useful as a framework for conceptualizing pathological mental states.

Consciousness, Metacognition, & Perceptual Reality Monitoring

2019 ◽  
Author(s):  
Hakwan Lau
Keyword(s):  
Epistemic Justification ◽  
Order Theory ◽  
Higher Order ◽  
Belief Formation ◽  
Reality Monitoring ◽  
Conscious Perception ◽  
Brute Fact ◽  
Higher Order Theory ◽  
Subjective Level

I introduce an empirically-grounded version of a higher-order theory of conscious perception. Traditionally, theories of consciousness either focus on the global availability of conscious information, or take conscious phenomenology as a brute fact due to some biological or basic representational properties. Here I argue instead that the key to characterizing the consciousness lies in its connections to belief formation and epistemic justification on a subjective level.

Seeming to Seem

2018 ◽  
Author(s):  
David Rosenthal
Keyword(s):  
Mental States ◽  
Order Theory ◽  
Higher Order ◽  
Psychological State ◽  
Intentional Stance ◽  
First Person ◽  
Psychological States ◽  
Third Person ◽  
Higher Order Theory ◽  
The Third Person

Dennett’s account of consciousness starts from third-person considerations. I argue this is wise, since beginning with first-person access precludes accommodating the third-person access we have to others’ mental states. But Dennett’s first-person operationalism, which seeks to save the first person in third-person, operationalist terms, denies the occurrence of folk-psychological states that one doesn’t believe oneself to be in, and so the occurrence of folk-psychological states that aren’t conscious. This conflicts with Dennett’s intentional-stance approach to the mental, on which we discern others’ mental states independently of those states’ being conscious. We can avoid this conflict with a higher-order theory of consciousness, which saves the spirit of Dennett’s approach, but enables us to distinguish conscious folk-psychological states from nonconscious ones. The intentional stance by itself can’t do this, since it can’t discern a higher-order awareness of a psychological state. But we can supplement the intentional stance with the higher-order theoretical apparatus.

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