By R.N. Carmona
Why a blog post and not a proper response in a philosophy journal? My very first journal submission is still in the review process, close to two months later, for one. Secondly, blogging allows me to be pedantic, to be human, that is, to express frustration, to show anger, to be candid; in other words, blogging allows me to be myself. Probably of highest priority is the fact that I do not want my first publication in the philosophy of mind to be a response. I want to eventually outline my own theory of consciousness, which is strongly hinted at here, and I prefer for that to be my first contribution to the philosophy of mind. I do not find panpsychism convincing and I think there is another theory of consciousness, similar to panpsychism in ways, that is much more cogent. I have outlined some qualms I have with panpsychism before; to people new to the blog, you can read here. In any case, I will be responding to a number of points in Strawson’s Realistic Monism: Why Physicalism Entails Panpsychism. Here I will outline refutations that should leave panpsychism unresponsive once and for all as it is not a productive theory of consciousness, i.e., it does no explanatory work and does not illuminate further research; it gives us no real direction to go in.
Strawson states: “You’re certainly not a realistic physicalist, you’re not a real physicalist, if you deny the existence of the phenomenon whose existence is more certain than the existence of anything else: experience, ‘consciousness’, conscious experience, ‘phenomenology’, experiential ‘what-it’s-likeness’, feeling, sensation, explicit conscious thought as we have it and know it at almost every waking moment” (3). Strawson not only sounds like an absolutist, but he has, no doubt intentionally, boxed out real physicalists like the Churchlands and Daniel Dennett. For my purposes, I deny none of these things. I am not an eliminativist though in the past I have called myself such when I lacked a better term for my own point of view. Now, I believe I have located a better term and so, I call myself a recontextualist. I do not deny qualia. What I strongly deny is what panpsychists think they entail: usually a version of nonphysicalist panpsychism or even covert substance dualism in where mental phenomena are ethereal. In light of this, I suggest that qualia are physically reducible in obvious ways already known to us and in currently non-obvious ways yet to be discovered or understood; we simply have to do the work of demonstrating how what-it’s-likeness is physically reducible. I do not think Strawson dodges recontextualism and this will become clearer as we move on.
He explains: “It follows that real physicalism can have nothing to do with physicSalism, the view — the faith — that the nature or essence of all concrete reality can in principle be fully captured in the terms of physics. Real physicalism cannot have anything to do with physicSalism unless it is supposed — obviously falsely — that the terms of physics can fully capture the nature or essence of experience” (4). I think the word physicSalism is clunky and so, I will exchange it for the word physicsism, which I think ties nicely to its predecessor scientism. There is not a chasm between someone who thinks science is the only way of knowing and someone who thinks physics is capable of explaining everything. Strawson makes the mistake of thinking physics stands alone among the hard sciences, as if it is the ground level of scientific explanation. I think chemistry joins physics in that department and as such, real physicalists can be physicsists if they are also chemistrists, the idea that a great number of physical phenomena are reducible to chemistry. If monism, that there is only one substance, and physicalism, that this one substance is physical in nature, are true then it is incumbent on Strawson to address the notion that science cannot apprehend certain physical phenomena. Strawson, therefore, is guilty of the same dualistic tendencies he accuses Dennett of (5), and he seems to bite the bullet on this in offering his “‘experiential-and-non- experiential ?-ism’” (7). Per his view, there are actual physical phenomena explainable by science, especially ground level hard sciences like physics and chemistry. On the other hand, there are quasi-physical phenomena in where Strawson feigns at physicalism while also betraying the fact that he means nothing more than nonphysicalism. This has to be qualified.
So, let us grant that Strawson would qualify the sense of sight as uncontroversially physical. Now, he claims that the what-it’s-likeness of seeing red is also physical and yet, science has no account for this per his claims; not only does science have no current account, but it can never have a viable account because, in his own words, “experiential phenomena ‘just are’ physical, so that there is a lot more to neurons than physics and neurophysiology record (or can record)” (7). I am a real physicalist and I strongly disagree with this statement. For starters, I think his statement is informed by a conflation some people tend to make: if something is explainable by science, it lacks existential meaning and so, anything that is explained by science enables nihilism. In other words, if we can explain the origin of morality without recourse to God, morality is suddenly meaningless in the so-called ultimate sense and just is relativistic or subjectivistic. This is wrong-headed. Explaining the what-it’s-likeness of red would not change the fact that red is my favorite color; nor would it change my experience of seeing a blood red trench coat hanging in a clothing store, as if begging me to purchase it. In a naturalistic world, meaning is decided by us anyway and so, nihilism does not follow from the fact that science explains something. Love is not any less riveting, captivating, and enrapturing if science somehow explained every detail about falling in love, loving one’s children, loving the species one belongs to, and loving species entirely different from oneself.
This aversion to science eventually explaining qualia reeks of nonphysicalism and to my mind, just is nonphyiscalism being labeled as physicalism, which is really just a nominal label that is so far failing to cohere with what is normally meant by physicalism. The notion that physics, chemistry, genetics, and neurophysiology can never record those aspects of neurons that account for qualia is incompatible with physicalism. If science can apprehend physical substance, and qualia are a physical substance as Strawson claims, then science can apprehend qualia. To say otherwise is for Strawson to admit that what he means by physical in the case of qualia is actually not physical at all. It is covert dualism and nonphysicalism. I have no qualms with scientists fully understanding why red is my favorite color. This does not then dampen my experience or make it meaningless.
Likewise, I know that sexual attraction reduces to mostly superficial, properly aesthetic, considerations and pheromones that induce a reaction in my brain, which then translate to a host of bodily reactions, e.g., feeling flush and then blushing, feeling either nervous, excited, or some combination of both, feeling a knot in my stomach. This does not accomplish making my attraction meaningless or, at least, making it less meaningful because, in truth, while I understand the science of attraction, it does not register when I am in the middle of experiencing attraction. These considerations factor even less when I have fallen in love. I do not think, “well damn, scientists have me pegged and I am only feeling all of these sensations because of serotonin and dopamine releases in my brain; love is ultimately meaningless.” What gives vibrance to experience is the experiencer.
Experience is akin to aesthetics, hence why we find some experiences pleasurable while there are others we can describe with an array of negative words and connotations. Science can also explain why a lot of people hate waiting for a long period of time, why just as many people hate the feeling of being out of breath, and why pretty much anyone hates going to work after a night of inadequate sleep. Science explaining these experiences does not change the interpretation of the experiencer; science does suggest why we have very common associations between most experiences, from pleasurable to painful to everything between, and that speaks to us being one species. So, experience can be explained by science and science can even predict the interpretation of this or that experiencer, but science does not dampen phenomenal experience. Panpsychists confuse that we have phenomenal experience with that we interpret phenomenal experience. Physicalism is not opposed to science fully explaining either of these and in fact, it has done much in the way of explaining both. Strawson tries to avoid this and yet claims: “If everything that concretely exists is intrinsically experience-involving, well, that is what the physical turns out to be; it is what energy (another name for physical stuff) turns out to be. This view does not stand out as particularly strange against the background of present-day science, and is in no way incompatible with it” (8). Well, if indeed it does not stand out as particularly strange against the background of present-day science, then all concrete things can be explained by science. This entailment seems uncontroversial and obvious for anyone identifying as a physicalist.
Strawson stipulates that “real physicalists … cannot deny that when you put physical stuff together in the way in which it is put together in brains like ours, it constitutes — is — experience like ours; all by itself. All by itself: there is on their own physicalist view nothing else, nothing non-physical, involved” (12). This is patently false as it alludes to mind-brain identity theory. It is not just atoms coming together in brains like ours. Human consciousness is compound reductive. In other words, human consciousness is not reducible to just one physical, macro aspect about our biological structure. That is to say that it is not reducible to just our hands or just our feet or just our brains. Strawson’s conflation of physicalism, as usually construed, and mind-brain identity theory leaves out crucial elements of experience, namely our central and peripheral nervous systems; the parts of the brain because anyone versed in the pertinent science knows that when it comes to the brain, the parts are more integral to consciousness than the whole; sense apparatus like our eyes, noses, pain receptors, and so on; and finally, external objects that provide the mind with data to process, interpret, make sense of, and so on.
From the perspective of differential ontology, and given that I have been thoroughly disabused of flippant idealism and solipsism, I know that my thoughts are not organically generated as if in a vacuum, within my brain. My thoughts are invariably and intimately connected to whatever I am occupied with, in the present time by Strawson’s various claims about what physicalism entail. If he had never written his thoughts, then I would not be countering his claims with my own. Perhaps I would be thinking about lunch at 12:26 pm ET, but alas, I am not. The point being that when I do start to think about having lunch, my thoughts about what to eat will be influenced by hunger pangs that amount to a feedback loop between my brain and my gut, again demonstrating the importance of organs other than just the brain in accounting for my experience, and pretty much any human being’s experience, of hunger. That feeling would take priority over my desire to respond to Strawson. Deciding what to eat amounts to constraints, like what food I have in my pantry and refrigerator and a desire not to spend money on takeout. So, I can only end up eating what is already available to me; in this case, only unexpected factors can change this course. Perhaps a neighbor or a relative is decided on bringing me baked lasagna and since I currently do not know that they have these plans, that option does not feature in what I am thinking of having for lunch. In any case, what has become clear is that phenomenal consciousness reduces, in part, to a litany of physical objects, some of which are not even in your vicinity. What is also clear is that the brain alone does not account for phenomenal consciousness.
Strawson and other panpsychists are looking in one of the right places, to be sure, but understanding phenomenal consciousness is like understanding a crime scene, and as such, we have to be aware of various factors that make the crime cohere, from blood spatter patterns to the murder weapon to point of entry (and whether or not it was forced entry) all the way up to possible motive. If we stop short at the murder weapon, then we can conclude the person was stabbed, but we cannot make any conclusions as to how many times, in what areas of the body, by whom, and for what reason. Phenomenal consciousness, uncontroversially, is exactly like that! Strawson and panpsychists sit out on the porch of the brain and do not venture into a mansion with many rooms, light switches, outlets, and the such. Neurons, synapses, neurogenesis, neurodegeneration, memory formation, recollection, confabulation, and so on are critically important in accounting for certain experiences. We cannot say the what-it’s-likeness of déjà vu is due to the fact that particles are conscious. That tells us nothing, does not help us elucidate on this experience, and ultimately, lacks explanatory power. It is simply a vacuous claim. Real physicalists can enter the many-roomed mansion and start to explain why this experience feels a certain way, and why some of us interpret it the way we do; for instance, there is a delay between seeing and being aware that we have seen, and so, in those small intervals of time, we can fool ourselves into thinking we have already seen what we just realized we saw. In other words, your brain “knows” what you see before you realize you have seen it. Generally, however, scientists think that déjà vu is tied to memory, so if we are sitting on the porch, trying to explain what it’s like to have this experience, we are in the wrong part of the house. We have to venture into the hippocampus, for instance (see Hamzelou, Jessica. “Mystery of déjà vu explained – it’s how we check our memories”. New Scientist. 16 Aug 2016. Web.).
I will free to skip the entire section on emergentism because while I find this account intriguing, it is implausible and has, what I think, are obvious commitments. Strawson defines it as follows:
Experiential phenomena are emergent phenomena. Consciousness properties, experience properties, are emergent properties of wholly and utterly non- conscious, non-experiential phenomena. Physical stuff in itself, in its basic nature, is indeed a wholly non-conscious, non-experiential phenomenon. Nevertheless when parts of it combine in certain ways, experiential phenomena ‘emerge’. Ultimates in themselves are wholly non-conscious, non-experiential phenomena. Nevertheless, when they combine in certain ways, experiential phenomena ‘emerge’. (12)
If this is the case, then emergentism is committed to idealism and to solipsism, “sometimes expressed as the view that “I am the only mind which exists,” or “My mental states are the only mental states”” (Thornton, Stephen. “Solipsism and the Problem of Other Minds”. Internet Encyclopedia of Philosophy. Web.). The obvious drawback here is that there is no way to pin down where these properties emerge from. The source will vary from one first person point of view to the next or, to put it facetiously, from one person under the illusion that they have first person perspective to another person under the same illusion. I will claim that all that exists is my mind while someone else can lay claim to their own mind existing. I will then claim that all else emerges from my mental states while the next person makes the same claim. Then the question becomes, when we are both shopping for clothes, why do we both see a blood red trench coat for sale and why is it that my mental state of wanting to buy it does not emerge from his mental state of barely noticing the coat? How can these same properties group together to become the same object from two people under the illusion that their respective mental states are the only mental states? Emergentism, with respect to consciousness, does not evade these problematic commitments.
To understand the next couple of sections in his paper, in where Strawson’s claims go off the rails and get even wilder, the following have to be kept in mind:
- The non-experiential thesis: “[NE] physical stuff is, in itself, in its fundamental nature, something wholly and utterly non-experiential” (11)
- Real Physicalism: “[RP] experience is a real concrete phenomenon and every real concrete phenomenon is physical” (12)
- P-phenomena: “the phenomena of liquidity reduce without remainder to shape-size-mass-charge-etc. phenomena” (13)
- “The central idea of neutral monism is that there is a fundamental, correct way of conceiving things — let us say that it involves conceiving of them in terms of ‘Z’ properties — given which all concrete phenomena, experiential and non-experiential, are on a par in all being equally Z phenomena” (23)
Setting aside Strawson’s side-stepping of chemistry, which easily shows how liquid water can “emerge” from two hydrogen atoms and one oxygen atom, the reason we cannot have Z phenomena is because the question of how consciousness can come from non-consciousness is itself reducible to a scientific question that has yet to be fully answered: how did life arise from non-life? Consciousness, as we know, is found in living things, so per the combination problem, what criteria need to be met for a consciousness like ours to take shape? Is it size, mass, shape, charge? Buildings and mountains are far more massive than us and by extension, are larger and have more particles generating what should amount to greater charges; and yet, mountains and buildings do not appear to be conscious at all. This is a critical clue because clearly, the haphazard combination of particles when a mountain forms or when a building is erected does not accomplish giving rise to consciousness like ours. Briefly, the combination problem can be formulated as follows:
Take a hundred of them [feelings], shuffle them and pack them as close together as you can (whatever that may mean); still each remains the same feeling it always was, shut in its own skin, windowless, ignorant of what the other feelings are and mean. There would be a hundred-and first-feeling there, if, when a group or series of such feelings where set up, a consciousness belonging to the group as such should emerge. And this 101st feeling would be a totally new fact; the 100 feelings might, by a curious physical law, be a signal for its creation, when they came together; but they would have no substantial identity with it, not it with them, and one could never deduce the one from the others, nor (in any intelligible sense) say that they evolved it.Goff, Philip, William Seager, and Sean Allen-Hermanson. “Panpsychism”. The Stanford Encyclopedia of Philosophy. Summer 2020. Web.
To do away with Strawson’s assertions concerning consciousness coming from experiential ultimates, I summon help from an unexpected source. Though the neo-Aristotelian uses this thought experiment for different purposes, it is enough to show that basic organization does not consciousness make. Jaworski, no doubt inadvertently, presents a version of the combination problem that cuts deeply into Strawson’s thesis. He explains:
Suppose we put Godehard in a strong bag — a very strong bag since we want to ensure that nothing leaks out when we squash him with several tons of force. Before the squashing, the contents of the bag include one human being; after, they include none. In addition, before the squashing the contents of the bag can think, feel, and act, but after the squashing they can’t. What explains these differences in the contents of the bag pre-squashing and post-squashing? The physical materials (whether particles or stuffs) remain the same — none of them leaked out. Intuitively, we want to say that what changed was the way those materials were structured or organized.Jaworski, William. Structure and the Metaphysics of Mind: How Hylomorphism Solves the Mind-Body Problem. Oxford: Oxford University Press, 2016. 9. Print.
Intuitively, I do not say that what changed is just the organization or structure of these materials. That dodges Jaworski’s neo-Aristotelian commitments. I also add that the spark of consciousness is what changed. There is, in this case, irreparable damage to the claustrum, thus making consciousness impossible to turn back on, so to speak (see Koch, Christoph. “Neuronal “Superhub” Might Generate Consciousness”. Scientific American. 1 Nov 2014. Web.). Furthermore, there is irreparable damage to other pivotal organs that make it possible for us to make any claim to being alive. The liver, heart, stomach, etc. have all lost their function. The matter is still there, but the electric fields that make us conscious are permanently off. This is why I am conscious and an inanimate object, equal in size and weight to me, perhaps a boulder, is not conscious. Non-experiential things can be used to design other non-experiential things or can naturally form into other non-experiential things given that organic compounds and electric fields are entirely absent. The question of how consciousness arises from non-consciousness just is the question of how life arises from non-life. Just because we currently do not have a fuller, more detailed picture does not mean we have license to offer theories like panpsychism, which possess nothing in the way of explanatory power. The panpsychist and neo-Aristotelian think they are headed in some definite direction, but they are both quickly approaching dead ends.
Electric fields theory (EFT) of consciousness, indeed similar to panpsychism, at least prima facie, is where panpsychists should place their chips. Tam Hunt elaborates:
Nature seems to have figured out that electric fields, similar to the role they play in human-created machines, can power a wide array of processes essential to life. Perhaps even consciousness itself. A veritable army of neuroscientists and electrophysiologists around the world are developing steadily deeper insights into the degree that electric and magnetic fields—“brainwaves” or “neural oscillations”—seem to reveal key aspects of consciousness. The prevailing view for some time now has been that the brain’s bioelectric fields, which are electrical and magnetic fields produced at various physical scales, are an interesting side effect—or epiphenomenon—of the brains’ activity, but not necessarily relevant to the functioning of consciousness itself.
A number of thinkers are suggesting now, instead, that these fields may in fact be the main game in town when it comes to explaining consciousness. In a 2013 paper, philosopher Mostyn Jones reviewed various field theories of consciousness, still a minority school of thought in the field but growing. If that approach is right, it is likely that the body’s bioelectric fields are also, more generally, associated in some manner with some kind of consciousness at various levels. Levin provided some support for this notion when I asked him about the potential for consciousness, in at least some rudimentary form, in the body’s electric fields.Hunt, Tam. “The Link Between Bioelectricity and Consciousness”. Nautilus. 10 Mar 2021. Web.
While I am committed to monism, the idea that only physical substance exists, and am therefore committed to physicalism, I am not committed to the idea that particles are the kinds of ultimates that attend to consciousness. Cells are the ultimates that attend to conscious beings like ourselves. This is the reason why the boulder lacks consciousness despite weighing as much as I do. Intuitively, the boulder should have roughly the same amount of particles in its structure as I do, but of utmost priority here is determining what I possess that the boulder does not. I am, as it were, activated by electric fields, receptive to my environment, can respond and adapt to it. The boulder, on the other hand, cannot do this. One might want to ask why, when the boulder finds itself gradually eroding under a small waterfall, it does not simply relocate itself? If, like me, it has a rudimentary spark of consciousness, why does it resign itself to a slow death, i.e., erosion? Bioelectric fields account for why I will move out of the way of an oncoming vehicle while the boulder remains idle under the waterfall, slowing eroding as time goes on.
This is probably the most damning response to Strawson: various domains of science are needed to understand consciousness. If EFT is accurate, and I see no reason for it to be inaccurate, cell biology is just as crucial as physics, chemistry, and neurophysiology. This makes for a comprehensive understanding of consciousness, comprised of the convergence of all our domains of knowledge. Philosophy of mind no doubt has a role to play, but not when it ventures far and wide from what science suggests. There is already a fundamental distinction between non-life and life, between inanimate objects and people. It follows, therefore, that if consciousness is inhered in living things, then it cannot be attributed to non-living things. This smacks of common sense and yet, philosophers are willing to occupy the fringes with popular theories like panpsychism. Some pretty anecdotes have come from this idea. Some say we are the universe experiencing itself, but if the universe already had all the makings of phenomenal consciousness, why does it need overrated chimpanzees who are preoccupied with reality tv, social media, violence against one another, and all manner of mundane and superficial nonsense to understand itself? If any composition at all, even absent bioelectric fields, are enough to account for consciousness, why not just configure itself into a Boltzmann brain that has no potential to develop the silly prejudices and biases humans tend to have?
My account starts to make clear how I can be committed to NE and RP and lead us in the right direction as it concerns Z phenomena. P phenomena are well-accounted for as they pertain to inorganic compounds. Of course, it begs the question to say that we have not quite nailed P phenomena as they concern organic chemistry. To reiterate, our ignorance with respect to how inorganic compounds become organic compounds that are essential to life does not give us license to make as many wild assumptions as we please. Any hypothesis, even within philosophy, especially if it encroaches on the territory of science, has to demonstrate awareness of scientific literature or at least, incorporate science wherever it is germane to one’s theory. Claiming that particles are actually experiential entities that account for why we are conscious pushes the buck back. Panpsychists have moved the goalposts and if they were correct, we would still be tasked with comprehending the consciousness of things utterly unlike ourselves. Thankfully, we do not have to do that and we can focus our energy on understanding why there is a what-it’s-likeness to our experiences. Again, there are important clues: for instance, people who were born blind cannot see while dreaming:
When a blind man is asked if he dreams the answer is immediate: ‘Yes!’ But if we ask him if he sees anything in the dream, the answer is always doubtful because he does not know what it is to see. Even if there were images and colours in his brain during the dream, how could he recognize them? There is, therefore, no direct way, through the dream reports, to evaluate the presence of visual activation in the dream of congenitally blind subjects.Carr, Michelle. “Do Blind People See in Their Dreams?”. Psychology Today. 29 Dec 2017. Web.
If experiential particles give rise to sight, then why do particles seem entirely dependent on eyes? Why do they not simply configure themselves in another way in order to circumvent the blindness of the eyes? It is quite telling that in the absence of a sense, the corresponding phenomenal aspect of experiences associated with that sense are also absent. My compound reductive account predicts this; this is unsurprising on my theory of consciousness whereas on Strawson’s account, and any panpsychists account, there is no way to account for this. Severe retinopathy is usually what causes people to be born blind. There are millions of light-sensitive cells within the retina, along with other nerve cells that receive and process the information that is sent to your brain, by way of the optic nerve. On EFT, therefore, blindness is damage within the electric fields that result in sight. The cure for blindness is to restore the electric fields within these cells so that communication between nerve cells is possible. That would then restore any corresponding phenomenal experiences. The mere organization of particles clearly does not accomplish this. EFT seems to have far more explanatory power than panpsychism does and if we took pains to assess just our five ordinary senses, we would be able to see that like blindness, anosmia, aguesia, deafness, and things like neuropathy, hypoesthesia, and CIP (congenital insensitivity to pain) are all reducible to nerve cell damage in the nose, mouth, ears, and extremities respectively. In simple terms, bioelectric pathways are damaged and thus, turn off communication to the brain, and in turn, cut off the corresponding qualia. This is essentially what I mean by recontextualizing qualia and Strawson clearly does not dodge that bullet.
Ultimately, I think EFT should supplant panpsychism in popular circles. I can agree with the notion of conscious cells because they are among the smallest structures atoms have assembled into within living things. I disagree with the idea of conscious particles because when they organize into air fryers, thermostats, buildings, mountains, and sand dunes, despite having comparable mass, size, shape, and charge to living things, none of these objects appear to be conscious; in other words, none of these objects appear to be aware, awake, attentive, and most importantly, alive. I can knock on a fish tank and the fish with the blankest stare in the tank can respond to a stress signal and move away from that area in the tank. I can throw a rock repeatedly into a harder material and it will continue to remain idle; put another way, I can take a geologist’s hammer to sediment over and over again, whether for a dig or in a fit of sustained rage, and the sediment will remain idle, allowing me to crack and break it as much as I please. Conscious beings, on the other hand, have a bias toward survival and retention of their structure. To use as humane an example as possible, if you were to do something that caused an insect pain, perhaps sending minor electrical charges into one of its legs, its automatic response will be to try to escape the situation. The insect, like you, wants to survive and ensure that it is not crushed or, in this case, burnt to a crisp. The same cannot be said of the myriad, non-experiential macro objects around us day in and day out. Strawson and panpsychists, aside from co-opting terms like physicalism when they really do not mean physicalism, would do well to renounce panpsychism and accept a better theory of ultimates: electric fields theory of consciousness. Then they can come to my pluralist physicalist account that allows for compound reductionism. To my mind, this is the only real way to study consciousness.
By R.N. Carmona
Philosophy of mind begins and ends with the mind-body problem. Philosophy, more generally, begins and ends with problems, so philosophy can be considered a sort of Russian doll in where a major problem implies any number of minor problems. Philosophy, therefore, makes progress insofar as there are solutions for these problems. The enterprise, however, is hyper-specific and thus, what appears to be a solution for the major aspect of an issue is often not considered a solution for the minor aspects connected to it. For example, Howard Robinson identifies the following implicit issue within the mind-body problem: “The problem of consciousness: what is consciousness? How is it related to the brain and the body?” (Robinson, Howard, “Dualism”, The Stanford Encyclopedia of Philosophy (Fall 2020 Edition), Edward N. Zalta (ed.)). The hard problem of consciousness is entailed as well: what is phenomenal consciousness? How do qualia relate to the brain and/or body? Though we understand awakeness, awareness, and a lot about how consciousness traces to the brain, e.g., Francis Crick and Christoff Koch’s idea that the claustrum is the “conductor of consciousness” (see Stiefel, Klaus M. “Is the key to consciousness in the claustrum?”. The Conversation. 26 May 2014. Web.), proponents of the hard problem are not convinced that physicalism has solved the mind-body problem. This is where we find ourselves in the philosophy of mind.
The mind-body problem appears to find a solution in the severe brain trauma experienced by Phineas Gage in 1848. An explosion sent a tamping iron through his left cheek bone at a high speed; the iron exited at the top of his head and was found several rods (the equivalent of ~5 meters) behind him. His brain injury was such that it resulted in drastic changes in his behavior. John Martin Harlow, the physician who attended to Gage, published a report in the Bulletin of the Massachusetts Medical Society in where he discussed Gage’s behavioral changes:
His contractors, who regarded him as the most efficient and capable foreman in their employ previous to his injury, considered the change in his mind so marked that they could not give him his place again. He is fitful, irreverent, indulging at times in the grossest profanity (which was not previously his custom), manifesting but little deference for his fellows, impatient of restraint of advice when it conflicts with his desires, at times pertinaciously obstinate, yet capricious and vacillating, devising many plans of future operation, which are no sooner arranged than they are abandoned in turn for others appearing more feasible. In this regard, his mind was radically changed, so decidedly that his friends and acquaintances said he was “no longer Gage.”Costandi, Mo. “Phineas Gage and the effect of an iron bar through the head on personality”. The Guardian. 8 Nov 2010. Web.
Gage’s case lends strong support to the notion that what we call the mind is intimately connected to the brain in some important way. Even though thinkers like Leucippus, Hobbes, La Mettrie, d’Holbach, Carnap, Reichenbach, and Schlick thought that the brain generates thought similarly to how the liver secretes bile, there was no theory in the philosophy of mind that equated the brain and mind until U.T. Place in 1956 (Smart, J. J. C., “The Mind/Brain Identity Theory”, The Stanford Encyclopedia of Philosophy (Spring 2017 Edition), Edward N. Zalta (ed.)). Mind/Brain Identity Theory can therefore, be regarded as the earliest version of physicalism in the philosophy of mind.
In philosophy, more generally, I take major issue with negative positions. Briefly, a positive philosophical theory is the result of the evidence in question. Take, for instance, bare data about brain impairments and corresponding behavioral changes from Phineas Gage to the 40-year-old man who exhibited sexually deviant behavior caused by a cancerous tumor in the right lobe of his orbifrontal cortex (Choi, Charles. “Brain tumour causes uncontrollable paedophilia”. New Scientist. 21 Oct 2002. Web.). Mind/Brain Identity Theory, given bare data of this sort, would point to changes in the mind corresponding to some impairment in the brain. There are other points of data for a theory to account for, but the insights of neuroscience, cognitive science, and psychology are crucial and must be accounted for under any positive theory in the philosophy of mind. Negative theories, on the other hand, often bypass an alternative interpretation of the relevant data and hinge on the fact that a given positive theory or a group of them falling under some category, e.g., physicalism, fail to account for or have overlooked other points of data. The challenge to physicalism is that it has failed, hitherto, to account for qualia.
Qualia (singular quale), what it is like to see red or taste pizza or touch silk, are supposed to lead us to the inescapable conclusion that since qualia are nonphysical properties, mental property is also nonphysical. Nonphysicalist theories in the philosophy of mind are the result of physicalism’s lone incapacity up till this point to incorporate phenomenal experiences into its paradigm. Later, I will show why nonphysicalists have been hasty to dismiss physicalist theories. For present purposes, some historical background on the hard problem of consciousness is in order. While credit is due to Chalmers for naming the problem, he does not deserve recognition for being the first person to identify it.
A Short History of The Hard Problem of Consciousness
David Chalmers is often associated with the hard problem of consciousness, but I think the credit rightfully belongs to Wilfrid Sellars. The basic thrust of the problem was spelled out in such a manner as to be the equivalent of stating it explicitly. The fact that Sellars did not call the problem what we now call it, ‘the hard problem of consciousness’, does not take away from the fact that he did much more work in attempts to unify two conflicting images which he dubbed manifest and scientific.
At first glance, this might be a reframing of Kant’s phenomena and noumena, but it is useful to note that Sellars’ manifest and scientific images would both be categorized as phenomena. On Kant, the scientific image would not qualify as noumena. Some modern day philosophers, taking after Donald Hoffman, a professor at the University of California Irvine, have it that we have evolved in such a way that we are pretty much shielded from apprehending ultimate reality, i.e., the Kantian noumena (Frank, Adam. “What If Evolution Bred Reality Out Of Us?” NPR. 6 Sep 2016. Web.). We evolved to perceive and thus, to solely apprehend the phenomena.
With that in mind, Sellars’ scientific and manifest images correspond to the Kantian phenomena. Yet there appears to be an irreconcilable contradiction between them. On the manifest image, a Rubik’s cube has a distinct three-dimensional shape and six colors – usually yellow, orange, red, green, blue, and white. Assuming we are trichromats that do not have green-red color blindness, we all apprehend this object more or less equally. On the scientific image, however, the cube does not have a distinct shape; nor does it have colors. The cube is comprised of particles and empty space, and though the colors are fully explainable by the science of chromatics – namely as the result of wavelengths in the electromagnetic spectrum – particles in and of themselves do not have a color. Aside from that, the Rubik’s cube seems to have these colors because we have three photoreceptor cells in each retina allowing us to see these colors. The colors, to put it another way, are not inherent to the object.
Sellars was interested in the project of saving appearances or, in other words, unifying reality as it seems given human perception versus reality as explained through science. This is the hard problem of consciousness made explicit: neuroscience cannot explain phenomenal consciousness. This is Sellars’ exact dilemma. The contradictory images are best viewed in human consciousness. Neurologists and neuroscientists can explain to us why we see and what brain regions are involved when we see or even when we imagine seeing, but they cannot tell us why we see how and what we see. In other words, science can readily explain why we see the colors we see, but it cannot tell us how neurons and brain regions give rise to quaila; there is something it is like to see a Rubik’s cube and given the hard problem, the scientific image cannot be invoked to explain the manifest image.
The Challenge From Nonphysicalists
Nonphysicalists, like any negative theorists, are essentially telling us to forget about the explanatory success of physicalism and focus, instead, on its seeming failure. In other words, nonphysicalists have no alternative explanation that works as well or better than physicalist explanations of non-phenomenal consciousness like awakeness and awareness, for example, but since they are purporting to offer a metaphysical explanation for phenomenal consciousness, we should therefore, abandon physicalist modes of explanation. I think that, first and foremost, the onus is on any negative theorist in philosophy to account for all of the same data in a more cogent manner than positive theorists before reaching into areas not illuminated by them. Otherwise, the inductive bias that people tend to have for a working paradigm remains justified. Put another way, if the positive theory has successfully accounted for all of these points of data, we have no reason to believe it cannot account for more troublesome points of data like qualia, given that enough time is granted. There is also a glaring problem with the inclination toward a metaphysical account after physical accounts have done most of the heavy lifting. It appears to beg the question for a nonphysical bias usually tracing back to religious predilections.
Think of synesthesia. For people who have synesthesia, hearing color, tasting sounds, and seeing numbers and letters as colored is a common experience. As with most sensory disorders, there is a neurophysical correlate to synesthesia (Barry, Susan R. “The Brain of a Synesthete”. Psychology Today. 26 Jul 2012. Web.). Sometimes the onset of the disorder is preceded by brain trauma. Jason Padgett, who was assaulted outside a karaoke bar, suffered a severe concussion. He claims to see geometric shapes and angles all around him. This is an unusual sense(s) for the majority of us and there would obviously be something it is like to experience the world in the way he does, i.e, qualia associated with these quirky senses. There is, however, something to be said about the fact that a brain injury preceded the emergence of these peculiar senses. While I am wary of inferring causation from correlation, correlation is a powerful indicator and when considering that Padgett’s case is not unique, the correlation might be suggestive of causation (see St. Michael’s Hospital. “Second known case of patient developing synesthesia after brain injury.” ScienceDaily, 30 July 2013.).
Panpsychists and Aristotelian hylomorphists say nothing about the misattribution of qualia. They want potential detractors of physicalism to believe that qualia are invariably uniform and predictable. In other words, the examples invariably are what is it like to taste pizza or what is it like to see red, but they never make mention of an increasing number of cases in where we can ask what is it like to taste Bach’s “Lacrimosa” or what is it like to hear burgundy. Recently, Julie McDowall’s synesthesia went viral because she can tell people what their names taste like. Interestingly, in some cases, she told people what their names looked like, e.g., Naomi looks like colorful lego pieces. Panpsychism and modern-day hylomorphism, aside from having no way of accounting for awareness, awakeness, and other aspects of consciousness already explained under physicalism, have overlooked synesthetic qualia because they are essentially live counterfactuals. We do not have to imagine another world in where people taste sounds and hear colors; these peculiarities happen all around us, and so, if they want to conclude that qualia and physicalism are incongruous, then synesthetic qualia and nonphysicalism are irreconcilable. To see this, it will be necessary to take a closer look at these two negative theories.
An Examination of Panpsychism and Hylomorphism
Setting aside the more mystic treatments of panpsychism, the non-reductive physicalist version of it promoted by Strawson and Chalmers is fallacious and though that is not enough to show where it has gone wrong, it makes for a false start. John Heil states:
The idea would not be that electrons and quarks have minds, but that qualities of conscious experiences are included among the qualities possessed by fundamental things. On the version of panpsychism endorsed by Strawson, electrons would not have mini-souls, but merely contain experiential ingredients of consciousness, a kind of primitive awareness. Only fully developed sentient creatures would undergo recognizably conscious experiences. You can make a triangle or a sphere by organized non-triangular or non-spherical elements in the right way, but the elements must have some split characteristics. Similarly, you can make a conscious mind by arranging elements that are not themselves minds, but the elements must have some conscious characteristics.Heil, John. Philosophy of Mind: A Contemporary Introduction. Third ed. New York: Routledge, 2006. 172. Print.
The notion that the constituents of consciousness must themselves be conscious, as some proponents of panpsychism put it, or as Strawson puts it, that they must have rudimentary experiential ingredients, is a fallacy of division. Despite this, it is not difficult to see the appeal of panpsychism. If you spread out the parts of a thermostat or a microwave, given that you know anything about the components that go into a thermostat or a microwave, you will understand how the bimetallic strips in a thermostat, that are comprised of two different metals, when placed back to back, serve an important function because one metal has a high coefficient of linear expansion and therefore, expands when the temperature increases, resulting in the bending of the bimetallic strip in one direction toward either opening or closing the circuit. Unfortunately, it is just not possible to spread out the parts of the brain and nervous systems, right down to the microscopic level, in order to confirm that particles have experiential ingredients. Moreover, one can pick apart a computer, a microwave, or a thermostat down to its barest parts, understand the function of each part, and put these appliances back together in working order. A panpsychist can then assert that brains are similar to household appliances, but they would have considerable difficulty showing how the combination of w amount of electrons and x amount of protons, if configured to make a neocortex and an amygdala, will result in y functions and z behaviors. The panpsychist’s domain of analysis is on the same macro-level that physicalists operate in, so they therefore, have no way of substantiating their assertions.
We will circle back around to panpsychism shortly, but a brief overview of hylomorphism is necessary because both of these negative theories in the philosophy of mind rely too heavily on the same considerations. A go-to example used by hylomorphists is in order:
Suppose we put Godehard in a strong bag — a very strong bag since we want to ensure that nothing leaks out when we squash him with several tons of force. Before the squashing, the contents of the bag include one human being; after, they include none. In addition, before the squashing the contents of the bag can think, feel, and act, but after the squashing they can’t. What explains these differences in the contents of the bag pre-squashing and post-squashing? The physical materials (whether particles or stuffs) remain the same — none of them leaked out. Intuitively, we want to say that what changed was the way those materials were structured or organized.William Jaworski, Structure and the Metaphysics of Mind: How Hylomorphism Solves the Mind-Body Problem. Oxford: Oxford University Press. 9. 2016. Print.
Setting aside Bernard Williams’ astute observation, namely that this ‘polite materialism’ is incongruous with the Neo-Aristotelian’s confessed dissatisfaction with materialism, this thought experiment misses the mark. Briefly, in keeping with Aristotle, hylomorphists state that the mind is not just an accumulation of materials, but instead, a structure or a composite organized in a certain way that then gives rise to powers that have causal capacities. On the surface, it is a non-reductive physicalist account, but once Aristotelian causation is properly accounted for, along with Aristotle’s treatment of substance and forms, one starts to see how hylomorphism, like panpsychism, are appropriated by nonphysicalists, especially ones who have religious biases. In any case, we do not need to imagine a graphic case like a crushed human being in a bag, a thought experiment that begs the question for hylomorphism. Hylomorphists should ask what structural difference is there between a living person at 3:49 pm and the same person pronounced dead at 3:53 pm. Setting aside theories of time, the living human, named Henry, is structurally organized as the hylomorphist asserts; dead Henry is organized in the same way, no pulverization necessary. Hylomorphism, unlike versions of physicalism, cannot explain what changed over the course of four minutes.
This is precisely the problem with negative theories in the philosophy of mind. They take for granted what physicalism has already explained, offering no alternative explanations, and then proceed to make claims extending from questions physicalists have, thus far, not been able to address. A panpsychist or hylomorphist is not saying anything about the brain gradually moving toward complete inactivity, the death of neurons, and ultimately, brain death resulting in the loss of function of every one of Henry’s organs. The physicalists did all the heavy lifting, offering positive theories that account for far more data than nonphysicalists hoping to high heavens that there is a viable alternative to Cartesian dualism. The nonphysicalists, by contrast, want to get by with nothing in the way of a cogent explanation, content with identifying what is, more than likely, a temporary weakness of a physicalist framework that has had far more explanatory success. In other words, we do not need to crush Henry’s structure to account for any difference between a living Henry and a dead one. Nor do we have plausible ways of deconstructing Henry, down to scores of subatomic particles, in order to understand his internal workings and how these experiential ingredients come together as a fully functioning human consciousness. It appears that the panpsychist making these assertions intends to make demands that are impossible to meet, to essentially move the goalposts out of a begrudging recognition of the fact that physicalists have much in the way of a working explanation for how all of the parts of the brain communicate, how neurons and synapses account for connectivity, and how these constituents come together to produce consciousness, including qualia. We do not need negative theories of mind unless these negative theorists do the hard work that will put them in a position to offer alternative explanations that are consistent with their nonphysicalist framework; it is not enough to stand on the shoulders of a giant they believe to be wrong.
The Sensuous Zombie
Now, imagine a person indistinguishable from a human being. Imagine then that this person is blind, deaf, and mute. Furthermore, imagine that this person cannot taste, smell or feel anything. Imagine that this person is devoid of all senses, even hunger pangs, a full bladder, and bowel movements. On my reductionist account, sensations feature in the information received from the physical world. Sights, sounds, colors, textures, and so on inform our awareness, which in turn informs our consciousness. Information mediates awareness and consciousness. This is in agreement with David Chalmers’ view. Where we differ is that I conclude that without our senses, we would not have phenomenal consciousness, especially since the qualia of sight is simultaneous with whatever we are seeing.
My p-zombie shows that my reductionist account succeeds, since accounting for the p-zombie’s self-knowledge and qualia is impossible. Whatever account one might render is all but ineffable. Can this p-zombie proceed as Descartes did and eventually say “I think therefore I am”? If s/he knows of no people and no other objects, how can this person prove him/herself to exist? On my differential ontological view, we know who we are, in part, because of differentiation with other people and objects, i.e., “I am because we are, and since we are, therefore I am” (see Herrera, Jack. “Because You Are, I Am”. Philosophy Talk. 12 May 2017. Web.); there are no essential properties about us.
The pivotal difference between my p-zombie and Chalmers’ is that it is probable that someone can be born this way. Of course, I would not wish the combination of these disabilities on anyone, but paralysis, blindness, deafness, anosmia, etc. have all occurred separately. Though the probability of all of these conditions being present in one individual is extremely low, it suffices to say that someone born taste-less or with a distorted sense of taste will either have no associated qualia or corresponding qualia that differ from normal experiences, e.g., chocolate tastes like spinach. Therefore, this leaves us with a powerful suggestion we cannot ignore: qualia, whether normal or synesthetic, and the lack thereof are contingent upon sense apparatus and communication, via the nervous system, to our eyes, noses, mouths, etc. There are, for example, widespread reports from people who have been infected with COVID-19 in where their sense of smell is degraded or goes away entirely. Ordinary flu strains and common colds can have these effects as well, but scientists looking into why this happens have shown that COVID-19 disrupts the normal functions of sustentacular cells, which “maintain the delicate balance of salt ions in the mucus that neurons depend on to send signals to the brain” (Sutherland, Stephani. “Mysteries of COVID Smell Loss Finally Yield Some Answers”. Scientific American. 18 Nov 2020. Web.). How is it possible, then, that the disruption of the function of sustentacular cells turns off smell-related qualia entirely? While one may remember what it is like to smell a rose, there is no longer corresponding qualia when one takes in a huge whiff of a bouquet of roses. Anosmia prevents one from having this experience.
The likelihood that anosmia can turn off qualia is much higher given physicalism than on any nonphysicalist alternatives, especially in light of the fact that nonphysicalists have no alternative explanations for why certain qualia are normally associated with this or that sense apparatus, be it the eyes or the nose. Moreover, the nonphysicalist has no explanation as to why brain trauma leads to synesthetic qualia and often omits such cases to suit his arguments against physicalism. What is more damning for the nonphysicalist enterprise is that though they go on ad nauseam about what it is like to be a bat, they have no account for why some blind people develop echolocation to navigate their surroundings. In other words, in cases where normal qualia are inaccessible due to impairment or lack of use of, for instance, the eyes, new senses must result in new qualia. This is readily predicted under physicalism, but not at all under nonphysicalism.
The Future of Consciousness
Ultimately, I think that as the issue currently stands, we are at the mercy of our scientific tools. To my mind, the best way forward is comparative study of consciousness. However, I do not think our current scientific tools are fit for the task, e.g., to monitor the brain activity of Thomas’ flying squirrel as it calculates trajectories while navigating the lush forests in Indonesia and Malaysia. What is it like to be an octopus, to taste through one’s arms (see Lambert, Jonathan. “How octopuses ‘taste’ things by touching”. Science News. 29 Oct 2020. Web.)? One may think this is not possible for a human, but what if it is? What if neuroscientists had a way to map the sense of taste onto the skin of our arms? Would this not result in qualia that correspond to this strange new sense? I will let David Eagleman have the last word:
If it sounds crazy that you would ever be able to understand all these signals through your skin, remember that all the auditory system is doing is taking signals and turning them into electrical signals in your brain. It doesn’t matter how you get those data streams there. In the future, other data streams could be streamed into the vest, meaning that people could walk around unconsciously perceiving the weather report. Snakes see in the infrared range and honey bees see in the ultravnstantiolet range. There’s no reason why we can’t start building devices to see that and feed it directly into our brains.Erickson, Megan. “Welcome to Your Future Brain: Inside David Eagleman’s Neuro Lab”. Big Think. 17 May 2012. Web.
Disclaimer: What follows is Chapter 5 of my book Philosophical Atheism: Counter-Apologetics and Arguments For Atheism.
Personal experience and emotions are subjective. They aren’t, however, irreducibly subjective. We will return to this shortly. When I get a cut on my finger, smell pizza, or see different colors, there’s something it is like for me to have these experiences, something that is entirely subjective. This pertains to phenomenal consciousness, the aspect of consciousness that results in Chalmers’ hard problem of consciousness. This what it’s like is what philosophers call qualia.58
Qualia feature as an important motivation for accepting ontological arguments, the likes of which were discussed in the previous chapter. They also feature in transcendental arguments (TAGs), which will be discussed in the next chapter. Take, for instance, Richard Swinburne’s and Robert Adams’ Argument from Human Consciousness.59 The argument can appear as follows:
P1 It is a fact that human consciousness exists.
P2 That fact can be adequately explained within a theistic framework (i.e., one which posits God’s existence), whereas it cannot be adequately explained within an atheistic (or naturalistic) framework (i.e., one which denies God’s existence).
P3 Hence, there is a fact which only theism can adequately explain.
C Therefore, God must exist.60
Like Conifer, I will openly admit that this isn’t Swinburne’s or Richard’s exact argument. It is, however, a general form of the argument. The difference is that Swinburne puts emphasis on what he thinks are nonphysical mental states. His argument relies on his preferred theory of mind, substance dualism or Cartesian dualism. It is important to note that not all substance dualists are Cartesians dualists. E.J. Lowe is a substance dualist who divides a human being into two substances: body and person, in where person is a psychological substance that differs from the body.61 Swinburne and Cartesian dualists would instead say that a human being is body and soul; the soul transcends space-time and is a nonphysical substance that isn’t confined to our universe. They would argue that the mind is immaterial and the body is physical.
Given this, P2 implies Swinburne’s stipulation. A naturalistic or atheistic account of consciousness would not be able to account for nonphysical states of consciousness, assuming there are any. P2 or Swinburne’s P1 — that genuinely nonphysical mental states exist — are the premises one has to debase in order to refute his argument. In order to do this, one must show that qualia are not nonphysical and that there can’t be any nonphysical mental states. One can therefore approach qualia through the lens of philosophy of religion and from the perspective of philosophy of mind. Yet if one chooses the first route, it will come to a crossroads with the second route; they will meet at some junction, so this is to say that it’s required for one to have a grasp of competing views in the philosophy of mind prior to ruling out Cartesian dualism.
I will therefore focus on naturalistic theories of mind and approaches to qualia in order to demonstrate where Cartesian dualism goes wrong. As stated above, for Swinburne’s argument to work, substance dualism needs to prove superior to other views in the philosophy of mind. Given the sciences mentioned and given the cogency of some of these other views, it’s not only that substance dualism fails to make a strong case, it’s that it can’t.
C.S. Peirce, writing in 1891, said of Cartesian dualism: “The old dualistic notion of mind and matter, so prominent in Cartesianism, as two radically different kinds of substance, will hardly find defenders today.”62 More than a century later, matters are more bleak. Neuroscience and cognitive science have marshaled in an incredible body of evidence that strongly suggests that the mind is not one with or part of a disembodied soul. The mind is intimately tied to the very much physical brain and world. Rhawn Joseph, speaking of one his split-brain patients, puts it this way:
2-C complained of instances where his left hand would act in a manner completely opposite to what he expressively intended, such as turn off the T.V., or change channels, even though he (or rather his left hemisphere) was enjoying the program, or perform socially inappropriate actions (e.g. attempting to strike or even strangle a relative). On at least one occasion, his left leg refused to continue going for a walk and would only allow him to return home.63
This could serve as reason why on some accounts, like J.C.C. Smart’s, the mind is reducible to the brain. Joseph, in another paper he wrote in 1988, would conclude that the left and right hemispheres are responsible for different tasks and that because of this, intra-psychic conflicts arise in where “unbeknownst to the left brain, sometimes the right perceives, remembers, or responds to some external or internal source of experience and/or to its own memories and, thus, reacts in an emotional manner” whilst “the left (speaking) hemisphere in turn only knows that it is feeling something but is unsure what or why, or, conversely, confabulates various denials, rationalizations and explanations which it accepts as fact.”64 My own account will go further, since phenomenal consciousness is reducible to more than just the brain. I will briefly discuss three theories that are much more cogent than substance dualism. The case is more than likely that some other view of the mind best explains consciousness.
The first view we will discuss, like the other views, is naturalistic. It is a view born out of the move away from phenomenal and toward psychological explanation. Ryle argued that all mental concepts are accompanied by corresponding behaviors, and that these behaviors are caused by mental states. I want to highlight this view because Gilbert Ryle has an effective and accessible refutation of Cartesian dualism. To him, Cartesian dualism makes a category mistake.65 This occurs when you put one thing that more aptly belongs to another category in the wrong logical category. Ryle uses the example of a prospective student or visitor visiting Oxford who sees almost the entirety of the campus, and then asks whether he can see the university. The individual didn’t realize that the university is comprised of the same buildings he just visited.
To Ryle’s mind, Descartes committed a similar error. The body, on Ryle’s view, accounts for people’s talents, memories, and so on. Descartes, like dualists following him, believed in a soul, the proverbial ghost in the machine. Ryle argued that intelligence is a combination of a number of properties such as wit, spatial capacity, critical thinking, eloquence, and so on. Intelligence doesn’t exist apart from the body. Neither does it exist parallel to it, the way a branch of dualists called parallelists argued. Intelligence is comprised of these various physical properties that are a part of and associated with the body.
If Ryle is correct, Swinburne’s view has already failed. The dualist may retort by claiming that Ryle has simply begged the question. In order for the accusation to stick, it isn’t enough to claim that intelligence and the like are part of the body. If Ryle’s contention is left as is, the dualist might have a point. So there’s more work to be done. There’s also the fact that Ryle conflates the phenomenal and the psychological; the former is concerned with why an experience feels a certain way, with the what it’s like of a given experience whilst the latter focuses on a mental state’s causal role. Chalmers’ summarizes his concern with Ryle’s view: “To assimilate the phenomenal to the psychological prior to some deep explanation would be to trivialize the problem of conscious experience; and to assimilate the psychological to the phenomenal would be to vastly limit the role of the mental in explaining behavior.”66 Perhaps J.C.C. Smart’s reductionism can succeed where Ryle’s view failed.
On Smart’s view, mental states are identical to brain states. My feeling pain in my back is identical with nociceptors responding to a fractured disk in my spine.67 A naturalist defending this view is not only saying that Cartesian dualism commits a category error. S/he is also providing reasons for drawing such a conclusion. If brain states and mental states are identical, then notions of a ghost in the machine are off base. This is the hallmark of a neuroscientific perspective of mind.
Take, for instance, the severe brain trauma experienced by Phineas Gage. An explosion sent a tamping iron through his left cheek bone at a high speed; the iron exited at the top of his head and was found several rods68 behind him. His brain injury was such that it resulted in drastic changes in his behavior. John Martin Harlow, the physician who attended to Gage, published a report in the Bulletin of the Massachusetts Medical Society in where he discussed Gage’s behavioral changes:
His contractors, who regarded him as the most efficient and capable foreman in their employ previous to his injury, considered the change in his mind so marked that they could not give him his place again. He is fitful, irreverent, indulging at times in the grossest profanity (which was not previously his custom), manifesting but little deference for his fellows, impatient of restraint of advice when it conflicts with his desires, at times pertinaciously obstinate, yet capricious and vacillating, devising many plans of future operation, which are no sooner arranged than they are abandoned in turn for others appearing more feasible. In this regard, his mind was radically changed, so decidedly that his friends and acquaintances said he was “no longer Gage.”69
Before the hard problem of consciousness, Smart’s theory held more sway. Most philosophers, in other words, readily admitted that mental states are contingent on brain states, albeit not entirely. They added that there are irreducible, nonphysical mental states called qualia.
Saul Kripke and then David Chalmers developed this nonphysicalist theory further. Kripke questions the identity component of the theory whilst Chalmers defends a theory he regards as more complete. Kripke makes use of the philosophy of language and cites rigid designators, which speaks of the same object in all possible worlds. We can think of Hilary Putnam’s famous example of XYZ. Putnam envisions other worlds or even a twin Earth having lakes and rivers in where water isn’t H2O, but rather XYZ. Despite this, though XYZ isn’t water, it is counterpart to our H2O.70
Kripke uses the example of heat being the same as molecular motion. It isn’t that he’s ignoring radiant heat. Rather, he’s highlighting molecular motion that one feels as heat. He then suggests that we can use these analogies to show that this isn’t the case with the brain process of pain. He also suggests that it is possible for such processes not to be felt as pain. Kripke concludes that mental states aren’t contingent on brain states in the same way the sense of heat is contingent on molecular motion.
Chalmers, on the other hand, proceeds from the question “Why should there be something it is like to be such a system?”71 Even though he admits that the aforementioned sciences have given us a better understanding of human behavior, he believes we are in the dark with regards to consciousness and that it remains mysterious. He tries to develop a theory of consciousness by taking consciousness seriously, by assuming “that consciousness exists, and that to redefine the problem as that of explaining how certain cognitive or behavioral functions are performed is unacceptable.”72 Even though he directs his work at people “who feel the problem in their bones,”73 it is of particular interest because Chalmers’ theory accounts for what I agree are three relevant variables, namely the structures of consciousness and awareness, and information. Chalmers’ theory is also one that takes qualia very seriously. So even if Swinburne himself or a proponent of his argument were to abandon Cartesian dualism and instead argue that what’s irreducibly nonphysical about the mind are qualia, then a reductionist like myself would be obligated to contend with Chalmers’ view.
I am, in other words, throwing the theist a bone. Swinburne’s substance dualism is out of style and his discussions with Adams are dated.74 Regardless of this, I want to update his argument with a modern nonphysicalist view that can be ushered in to defend the argument. Chalmers’ view fits the description and being that he accepts the insights of modern science, though he only accepts them as they regard the so-called easy problems, his view is far superior to a view that states that the insights of modern science don’t explain mental states at all or one that would ignore the insights of cognitive science and neuroscience.
Chalmers does not do this. In fact, he feels that scientists ignore what he coins the hard problem; he feels that the question of what it’s like isn’t even asked or is brushed aside for some far off date. This is why I emphasize that I partly share the Churchlands’ and Dennett’s view. Recall my discussion on nominalism in the previous chapter. Unlike the Churchlands and Dennett, I won’t simply eliminate phenomenal consciousness. I will admit that it definitely exists, but I will attempt to reduce it in an unexpected way. I will do this by reducing qualia to multiple lower level phenomena. So like a nominalist who states that ‘humanity’, for instance, can’t be aptly called a universal, I will argue that qualia cannot be understood as nonphysical. So it’s more a recalibrating of the way we understand qualia, a way of redefining the term. It’s not merely the what it’s like of an experience, but more so what it’s like to experience this or that, i.e., what it’s like to experience one particular thing or another.
To be fair, contending with Chalmers’ work can fill a book of its own. It’s almost a crime that I’m devoting part of a chapter to his theory. What’s equally criminal is that I’m devoting a short space to my own theory. I will, despite these concerns, highlight my issues with Chalmers’ theory and then present my own. I feel that the important parts of this particular task can be done in a short space like this one and I will set out to do that.
To be clear, Chalmers’ view is naturalistic. He does not offer a supernatural account of mind. So when I say that I’m throwing the theist a bone, I am not at all saying that Chalmers rendered a supernatural explanation for consciousness. What I am saying, however, is that his account can be reconciled with supernaturalism. He can be regarded as a panpsychist, one who thinks all things are somewhat conscious. Chalmers is not arguing that thermostats, for instance, are self-conscious. What he means is that there’s something it is like to be a thermostat. He acknowledges that most people would recoil and feel that such a conclusion is intuitively nonsense, but he adds that such people have to present an argument(s) to show that a thermostat isn’t conscious in the phenomenal sense.
An analogous view is Leibniz’s view on substance and his subsequent philosophy of mind. For Leibniz, bare monads have perceptions. In fact, bare monads have infinitely many perceptions. Furthermore, all monads, whether bare or complex, perceive the universe at every moment.75 Given this, a theist can put a supernaturalistic spin on Chalmers’ view. Chalmers admits that his view is speculative and that speculation is necessary to get ideas on the table. A theist, despite the fact that all speculation is not created equal, can take it upon himself to offer further speculation, the kind that meshes better with their own beliefs.
This recognition isn’t the only reason I find Chalmers view concerning. Chalmers has gone too far in suggesting that thermostats have phenomenal consciousness, that there’s something it is like to be a thermostat.76 In offering my reductionism, which avoids his equivalence between reductionism and logical supervenience, I will also offer an argument against the notion of a conscious thermostat. Before that, I have to offer a minor quibble.
Chalmers expresses reluctance in giving up hope on materialist reductionism. He states that we have to go beyond materialism in order to account for consciousness despite the fact that it’s beautiful and thus far successful. He presents an argument against materialism that immediately struck me as false, especially in light of materialism’s explanatory success. Perhaps we don’t have to go beyond it. Maybe we are required to rethink or reframe the problem, and I happen to think Chalmers has contributed much to what can result in a working theory of consciousness. To summarize his argument, he argues that if we recognize that there are conscious experiences in our world, we must grant that it’s logically possible for there to be a world (think universe) wholly identical to ours save the fact that the positive facts of consciousness aren’t the case. From this he concludes that materialism is false.77 His notion of philosophical zombies (p-zombies) also stems from this logical possibility.78
As will be repeated in different ways throughout, one should be wary of drawing ontological conclusions on the basis of logical considerations. I can certainly imagine a p-zombie, but it doesn’t follow that they exist in this world or another. This rests on the following questions: whether conceivability implies logical possibility and whether logical possibility implies ontological reality.79 Chalmers, to my mind, is committing the same mistake Anselm committed when he argued from the conception of the greatest being to the existence of it. My suspicion, and I’m not sure this suspicion occurs as often as it should in philosophy, is that everything that is logically possible can’t possibly have an ontological place in this world or another.
As mentioned earlier, materialism has a successful track record, so abandoning it at first sign of seeming failure is to throw the baby out with the bath water. If materialism is beautiful, simple, and elegant — everything one would want a good theory to be — why the sudden knee-jerk reaction? Why abandon it now, especially when one admits that phenomenal consciousness is poorly understood? Chalmers openly admits that we have nothing in the way of psychophysical laws or a theory of consciousness that accounts for the phenomenal aspects of our experience and yet, he’s willing to throw out a viable framework that has a proven streak of success.80 I am wary of going that far.
Even if I offer an inductive argument, Hume notwithstanding, one can accept the conclusion that the theory of consciousness will be materialistic. So as to avoid the Problem of Induction altogether, I can take a more scientific, hypothetico-deductive approach and offer a series of hypotheses each having a set of expected circumstances should they turn out to be true. Upon experimentation, I can either falsify or confirm each hypothesis and from this, get a theory of consciousness. I must confess that I don’t know what exactly that will look like. When discussing my own p-zombie, I will offer conjecture that may prove to be a viable hypothesis.
My own view, which I’ll call Hegelian reductionism, is also a naturalistic view that I think will succeed at a mutiple-reduction of consciousness. Like Chalmers admitted of his theory, I’ll admit that my theory is speculative. I agree that much speculation is needed to get us going in the right direction. By multiple-reduciton, I am not arguing that mental states are identical to physical states. I am not arguing that mental states are reducible to neurological states. Nor am I arguing that consciousness is restricted to the brain, that consciousness can, in other words, exist in a vacuum. As Hegel recognized in his Phenomenology of Spirit and as Chalmers explained in The Conscious Mind, there are two structures that have to be accounted for: as Chalmers calls them, the structure of consciousness and the structure of awareness, both of which are mediated by an information space.
The relevant question is: awareness of what? Chalmers and Hegel will both acknowledge that we are aware of things around us. Chalmers explains that “the structure of consciousness is mirrored by the structure of awareness, and the structure of awareness is mirrored by the structure of consciousness.”81 A good analogy is the upside-down from the Netflix Original “Stranger Things.” In the upside-down, the small town of Hawkins, Indiana is represented in a manner that is roughly identical topographically and geometrically. Will’s house is the same distance from Hawkins Laboratory in the upside-down and in the actual world.82 In like manner, one’s visual field has a size, a scope, a given geometry that corresponds to what is represented in the structure of awareness.
Though I have no qualms with Chalmers’ structural coherence or with his notion of information, which he characterizes as the “specificity of a state within a space of different possibilities,”83 I do have qualms with the direction he takes when addressing the question of whether experience is ubiquitous. The first postulate of my own theory of consciousness is that phenomenal consciousness belongs to biological beings. As Todd Tremlin states, “as a biological machine…the human central nervous system has much in common with those other living organisms, designed, as all are, to control bodily function and to interpret and respond to signals received from the outside world.”84 This isn’t to say that phenomenal consciousness cannot, at some point in the future or even now in an unobserved present (e.g. a world in where sufficiently advanced aliens reside), belong to robots or AI. I grant that such entities can have phenomenal consciousness, but as far as we currently know, only biological beings have it. It follows that I don’t attribute phenomenal consciousness to thermostats, air conditioners, or what have you.
What’s required for phenomenal experience is what Hegel coined as the thing and its properties. Put another way, we can use the Lockean terminology discussed in chapter two: a thing and its qualities. We can think of things, their shape, mass, and extension, and also their color, texture, and dispositions. A thermostat lacks this awareness because it lacks the apparatus usually associated with awareness. From the human all the way down to the slug, I agree with Chalmers because all biological beings have sense apparatus. Clearly this is where the structure of awareness takes shape because without such apparatus as our central and peripheral nervous systems, eyes, ears, nose, and hands, we would receive no information and thus, lack phenomenal experiences. Due to limitations of language, we might say that a thermostat senses thermal expansion and then knows to switch an electrical circuit either on or off. It would be a mistake to conflate sense as just used with sense in the way we normally construe it.
A thermostat does not sense anything. It is a tool that is constructed in a certain way in order to achieve a desired effect. Thermostats have bimetallic strips that are comprised of two different metals. These strips are placed back to back. The reason two different metals are used is because the one will have a high coefficient of linear expansion and will therefore, expand when the temperature increases and this results in the bending of the bimetallic strip in one direction toward either opening or closing the circuit. One might contend that I have merely explained how it works and have not cancelled out phenomenal consciousness in thermostats. I will retort by saying that the person making such a claim has begged the question. Despite the fact that we haven’t rendered a viable theory of consciousness, they are content with imbuing objects like thermostats with phenomenal consciousness. Something has gone awfully awry.
Biological beings, like humans and slugs, and Chalmers would agree, were not created for a given purpose. They were not designed to carry out a specific task or set of tasks. They do not operate in a given way. Furthermore, they have sense apparatus, some far different from others. We can imagine that the talons of a bald eagle have a similar textile sense to human hands. Yet if we admit that, per Hegel, texture has arguably as much to do with the object in question as it does with extremities, whatever similarity in textile sense might exist in the talon and the hand including the corresponding qualia of touch, are reducible to some combination of the objects being felt and the dispositions pertinent to each extremity. So smoothness, hardness, roughness, leatheriness, and the like will be partly due to whatever the talon or hand is touching. Far from eliminating qualia, I am locating the what it’s likeness of our experience not only in our consciousness, but also in what Hegel referred to as the objects of consciousness, things and their qualities. As stated earlier, consciousness cannot exist in a vacuum.
All one has to do is return to the common examples of qualia. There’s something it is like to smell pizza, experience pain, see a given color, and so on. If matters weren’t as they are, if light were not an astrophysical phenomenon that accounts for the available spectrum of colors we see, if chemistry didn’t result in the different textures we feel, if expansion of molecules didn’t result in warmth, if taste buds and receptors didn’t exist in the papillae on the tongue, inner cheeks and esophagus, if we lacked both our peripheral and central nervous systems, our phenomenal experiences would be nonexistent. So phenomenal experience is not reducible to just the brain, though the brain no doubt plays a pivotal role in interpreting or mediating the information relayed from the objects of consciousness. Consciousness, it would follow, is also reducible to physical structures like skin, papillae, eyes, ears, noses, nervous systems and so on. It would also follow that it’s reducible to the objects around us and to the physical phenomena and laws that permit color, heat, and sound.
Think of the particular cadence of a guitar when listening to a player who plays well. The sound is not exactly mysterious, given that an acoustic guitar and electric guitar are designed to sound somewhat distinct. The beautiful cadence of a melody or a solo can be contrasted with the harsh and unpleasant sensations one receives from the chaotic sounds coming from a novice player. The notes are more than likely not crisp; the chord is not clear and very often a novice player will cancel out a note in the chord with his clumsy fingers. Yet the cadence of a well-played guitar is due not only to the design of the guitar, acoustic or electric, and if electric, it’s not only due to the amplifier and pedal board, but most importantly, it is due also to the expertise of the person playing the guitar, the individual who composed the song. Music is often imbued with personal experience and emotion, both of which a number of listeners will find relatable.
In this sense, phenomenal experience is reducible in more ways than one and it is unclear whether a set of psychophysical laws are even necessary. If consciousness is not reducible to merely the brain, but also reducible to the objects of consciousness, if, in other words, consciousness is reducible to the information bridging Chalmers’ structure of consciousness and structure of awareness, then we would have to make do with explaining consciousness through existing laws. So though this can be seen as sort of an eliminativism of qualia, I am not arguing, like Dennett and the Churchlands do, that phenomenal consciousness is an illusion and that qualia don’t exist.85 The former is not an illusion and the latter definitely exist, but they pose no great mystery.
Think of a tetrachromat, for example, a woman identified as cDa29 in a recent study conducted by Gabriele Jordan.86 If you take the monochromat thought experiment seriously, if you think that someone like Mary, a scientist who has lived her entire life in a black and white room, is logically possible, then it follows that you agree with the conclusion that when she first sees a color, she only learns what it’s like to see that color. She already knew that colors existed because she’s an expert in neuroscience and is familiar with the electromagnetic spectrum.87 The vast majority of us are trichromats in that our eyes have three kinds of cone cells. This means that it is entirely possible for us to learn what it’s like to see a color we currently do not see, a color we currently can’t even fathom.
Yet an astute observer will notice that our learning of what it’s like to see this color is simultaneous with seeing the color. Therefore, the object possessing that color, the astrophysical phenomenon of light permitting the color, and this new fourth cone in our eyes would be fully responsible for our experience. Without any of these factors, we would not be able to have this experience, let alone consider what it’s like to have it. So my eliminativism doesn’t do away with qualia, but rather with the mystery that purportedly accompanies them. I am not arguing, like the Churchlands, that it’s a pseudo-issue like Ptolemaic celestial spheres. What I’m arguing is that pain, for example, feels a certain way because of what this specific quale reduces to, due to what it’s like to experience this or that — whether an object or a richer experience like sky diving or admiring a painting.
Compare an oil burn on the hand to a piercing of the hand. How have we convinced ourselves that the oil doesn’t have a given chemistry and thus, a given set of dispositions and that, on the other hand, the blade of a knife doesn’t have a chemistry distinct from that of the oil and therefore, a given set of dispositions that differ from that of the oil? The oil’s viscosity and the fact that its boiling point is roughly one and a half times more than the boiling point of water account for the skin blistering feelings on the hand. The blade’s hardness and sharpness account for the skin piercing, nerve damaging feeling in the hand. This isn’t to say that both pains can’t be felt on and within the hand, but they are distinct because the objects causing the pain are distinct. There is a sense in which phenomenal consciousness is reducible to these distinct objects.
I think that such a theory, at the very least, lifts the veil. This theory would, in other words, do away with the mystery that often surrounds qualia. By extension, this Hegelian theory of consciousness does away with the motivation a theist has for being convinced by Swinburne’s Argument from Consciousness, ontological arguments, and TAGs. What’s more is that this theory reintroduces materialism thus resulting in an overall consistency in a naturalistic philosophy, the likes of which I’m presenting in this work.
This theory also proves superior to Cartesian dualism because, unlike in the case of dualism, mental states are confined to the physical world and are explained, in a consistent manner, via physical parameters and objects of experience. Unlike the Cartesian dualist, this theory doesn’t make use of an ethereal substance that somehow interacts with a physical substance. As Chalmers stated, “it remains plausible that physical events can be explained in physical terms, so a move to a Cartesian dualism would be a stronger reaction than is warranted.”88 Cartesian dualism also violates principles of simplicity and plausibility, unless one has a predilection for preferring a theory of consciousness that’s much more complex than it has to be, not to mention beyond the reach of our senses, scientific tools, and so on. A Cartesian dualist, in light of neuroscience and cognitive science, would be left with no choice but to deny the portrait offered by these sciences. My theory fully accepts these portraits and makes good use of them.
Given this, consciousness need not be contingent on god. There are no nonphysical mental states. Qualia, at least at the start of this chapter, seemed to be the most viable candidate. As it turns out, qualia are not at all nonphysical. They are simply much more difficult to reduce to lower level phenomena and it is this difficulty that has led to a sense of mystery and bewilderment. As Chalmers states, there’s nothing we are more intimate with than consciousness and yet, it is hard to understand the phenomenal aspect of it. It’s difficult because we often think about this aspect in isolation of real world objects that give rise to these experiences and the accompanying what it’s like of these experiences. We become aware of these various objects and they are represented in some way within our consciousness, these mirror structures pervade all of our experiences, and information mediates the link between consciousness and awareness, but one often fails to account for the things around us, and the physical phenomena and laws that imbue these things with qualities.
Unless one is to go full idealist and deny the independent existence of objects around us, there’s no denying that our phenomenal consciousness, as Hegel well understood, partly reduces to the things around us. This theory may be doused in speculation, but speculation, given our current circumstances, is required. This is how we bring ideas to the fore and make them available for discussion, elucidation, and refutation. What’s manifest is that my theory is wholly naturalistic and accounts for mental states without need for a supernatural agent or explanation.
The primary objection one can raise is that it appears I have begged the question with regards to the existence of objects. They will argue that what’s required is an epistemological account that accounts for the existence of things around us. I would agree that such a requirement is a reasonable demand. I have not, however, begged the question. There’s still the fact that we seem to experience other things and people, so even if some version of idealism holds, my theory would make for a secondary explanation of consciousness. The primary one would focus on how exactly the mind is responsible for reality as we experience it.
Another objection will certainly involve self-knowledge, which given my account, wouldn’t be at all possible without other people and things. Following philosophy’s long history of thought experiments and setting aside the question of whether conceivability entails logical possibility and the question of whether logical possibility entails ontological reality, I will ask the reader to imagine the other philosophical zombie (p-zombie). Chalmers has argued that the mere logical possibility of there being a p-zombie like his entails that physicalism is false. His p-zombie, which is a zombie that’s psychologically indistinguishable from any other human being, lacks qualia and therefore, lacks phenomenal consciousness. His p-zombie gets the most attention though at least one other has been offered. Steven Harnad offered a neurological p-zombie. His p-zombie isn’t one designed to counter physicalism. Rather, it’s one employed to bolster the case for the Computational Theory of Mind and a case for artificial intelligence.89
Imagine a person indistinguishable from a human being. Now imagine that this person is blind, deaf, and mute. Further, imagine that this person cannot taste, smell or feel anything. Imagine that this person is devoid of all senses, even the sense of knowing when it’s time to urinate and digest. On my Hegelian reductionist account, sensations feature in the information received from the physical world. Sights, sounds, colors, textures, and so on inform our awareness, a structure comprised of our nervous systems, skin, sense apparatus and other smaller structures like papillae; this in turn informs our consciousness. Information mediates awareness and consciousness. This is in agreement with David Chalmers’ view. Where we differ is that I conclude that without our senses, we would not have phenomenal consciousness, especially since the qualia of sight, for instance, is simultaneous with whatever we are seeing.
My p-zombie shows that my reductionist account succeeds, since accounting for the p-zombie’s self-knowledge and qualia is impossible. Whatever account one might render is all but ineffable. Can this p-zombie proceed as Descartes did and eventually say “I think therefore I am”? If s/he knows of no people and no other objects, how can this person prove him/herself to exist? On my differential ontological view, we know who we are, in part, because of differentiation with other people and objects; there are no essential properties about us. So if such a p-zombie is possible and lacks what Chalmers calls the structure of awareness, how then can it retain a structure of consciousness? Moreover, if it lacks senses and cannot receive information, how then is his/her consciousness informed? If Chalmers’ p-zombie refutes physicalism, my p-zombie proves physicalism; a stalemate would ensue. My p-zombie would lack phenomenal consciousness only because s/he lacks all senses. This shows quite conclusively that qualia are dependent on our senses and the objects we interact with, and that without neither of these, we’d have no phenomenal consciousness to speak of.
The goal of this chapter isn’t to ensure that my theory is bulletproof. The goal is to divorce qualia from their supposed connection to supernatural agents or modes of explanation, and despite the speculative nature of my theory, the task has been completed. As mentioned earlier, we can’t simply ignore the insights of neuroscience and cognitive science, and assert that mental states are nonphysical. Neither can we follow Chalmers in overreacting and disavowing materialism due to its seeming failure to solve the hard problem of consciousness. Despite the conundrum of phenomenal consciousness, I’ve chosen not to abandon a strict naturalistic approach and a materialistic framework that has hitherto proven successful. What is demonstrably unsuccessful is the project of proving that nonphysical mental states exist. By extension, arguing from such mental states to the existence of god is unsuccessful.
58 Tye, Michael. “Qualia”. Stanford Encyclopedia of Philosophy. 20 Aug 1997. Web.
59 Adams, Robert. The Virtue of Faith. Oxford: Oxford University Press. 1987. Print.; Swinburne, Richard. The Evolution of the Soul. Oxford: Clarendon Press. 1986. 185. Print.
60 Conifer, Steve. “The Argument From Consciousness Refuted”. Infidels. 2001. Web.
61 Lowe, E. J. (2006). Non-cartesian substance dualism and the problem of mental causation. _Erkenntnis_ 65 (1):5-23.
62 Charles S., Nathan Houser, and Christian J. W. Kloesel. The Essential Peirce: Selected Philosophical Writings. Bloomington: Indiana UP, 1992. 292. Print.
63 Joseph, Rhawn. The Right Cerebral Hemisphere: Emotion, Music, Visual-spatial Skills, Body-image, Dreams, and Awareness. Brandon, VT: Clinical Psychology Pub., 1988. Print.
64 Joseph, Rhawn. “Dual Mental Functioning in a Split-brain Patient.” Journal of Clinical Psychology J. Clin. Psychol. 44.5 (1988): 770-79. Web.
65 Weed, Laura. “Philosophy of Mind: An Overview”. Philosophy Now. 2011. Web.
66 Chalmers, David. The Conscious Mind: In Search of a Fundamental Theory. New York: Oxford UP, 1996. 16. Kindle Edition.
67 Smart, J.C.C. “The Mind/Brain Identity Theory”. Stanford Encyclopedia of Philosophy. 18 May 2007. Web.
68 One rod is the equivalent of roughly 5.02 meters.
69 Costandi, Mo. “Phineas Gage and the effect of an iron bar through the head on personality”. The Guardian. 8 Nov 2010. Web.
70 Joe Lau and Max Deutsch. “Externalism About Mental Content”. Stanford Encyclopedia of Philosophy. 22 Jan 2014. Web.
71 Ibid. , xi
72 Ibid. , xii
73 Ibid. , xiii
74 Kimble, Kevin, and Timothy O’connor. “The Argument from Consciousness Revisited.” Oxford Studies in Philosophy of Religion Volume 3 (2011): 110-41. Web.
75 Jurati, Julia. “Gottfried Leibniz: Philosophy of Mind”. Internet Encyclopedia of Philosophy. ND. Web.
76 Ibid. , 293
77 Ibid. , 123
78 Ibid. , 94
79 Balog, Katalin. “Conceivability, Possibility, and the Mind-Body Problem.” The Philosophical Review 108.4 (1999): 497. Web.
80 Ibid. , 215
81 Ibid. , 225
82 Dickens, Donne. “Everything ‘Stranger Things’ didn’t explain about the Upside Down (basically everything)”. Hitflix. 18 Aug 2016. Web.
83 Ibid. , 278
84 Tremlin, Todd. Minds and Gods: The Cognitive Foundations of Religion. New York: Oxford UP, 2006. 54. Print.
85 Dennett, Daniel Clement. Consciousness Explained. London U.a.: Lane, the Penguin, 1992. Print.; Churchland, P.S. 1986. Neurophilosophy: Toward a Unified Science of the Mind-Brain. Cambridge, Mass.: The MIT Press.
86 MacDonald, Fiona. “Scientists have found a woman whose eyes have a whole new type of colour receptor”. Science Alert. 25 July 2016. Web.
87 Nida-Rümelin, Martine. “Qualia: The Knowledge Argument”. Stanford Encyclopedia of Philosophy. Web.
88 Ibid. , 125
89 Harnad, S. “Minds, Machines and Turing.” The Turing Test Studies in Cognitive Systems (2003): 253-73. Web.
By R.N. Carmona
The following argument is based on an obvious truth and also on a theistic assumption. The obvious truth comes from John Mbiti who in his African Religions and Philosophy (1975) said: “I am because we are, and since we are, therefore I am.” This isn’t the Cartesian view many people operate from: “I think, therefore I am.” Consciousness, in other words, isn’t born in and doesn’t exist in a vacuum. It isn’t, as it were, a location on a map that can be identified in isolation of other locations; it is like a location that’s identified only in its relation to other locations. I know where I find myself only because I know where all other minds in my vicinity are. Even deeper than that is the unsettling fact that my entire personality isn’t a melody, but rather a cacophony; I am who I am because the people in my lives are who they are and they are who they are because of the influence of others and the circumstances they’ve faced, and so on and so forth. As Birhane explains:
We need others in order to evaluate our own existence and construct a coherent self-image. Think of that luminous moment when a poet captures something you’d felt but had never articulated; or when you’d struggled to summarise your thoughts, but they crystallised in conversation with a friend. Bakhtin believed that it was only through an encounter with another person that you could come to appreciate your own unique perspective and see yourself as a whole entity. By ‘looking through the screen of the other’s soul,’ he wrote, ‘I vivify my exterior.’ Selfhood and knowledge are evolving and dynamic; the self is never finished – it is an open book.
Most people, given the Cartesian view, look at the self through the lens of what Dennett calls the Cartesian theater. There is, to our minds, a continuity between the self when we are children and the self now as adults. We point to attributes, even if only loosely related: our temperament, our competitive nature, the fact that we’re friendly or not, and so on. Few of us consider the circumstances and the people who played a role in molding these seeming consistencies. Where many of us see a straight continuous line, others see points on a graph, and yet, even if there’s virtual consistency in one’s competitive edge, for instance, there are milieus to consider, from the school(s) one attended, to one’s upbringing, to the media one was exposed to. The self is indeed an open and ever-changing book. The Cartesian theater, like the Cartesian self, is a convenient illusion; there is no self without other selves.
The Cartesian view is problematic on its own. “I think, therefore I am” was Descartes’ conclusion, but one can imagine saying to Descartes: “okay, but what do you think about? What is the content of your thoughts?” So even on the Cartesian view, Mbiti’s truth is found. It is, in fact, a tacit admission contained in Descartes’ view because in order to think one must be thinking about something or someone. Some thoughts are elaborate and involve representations of places one is familiar with whether it be one’s living room or local grocery store. Even the content of Descartes’ thoughts acknowledged other people and things, so Descartes didn’t conclude “I think [full stop], therefore I am.” In truth, it was more like “I think [about x things and y people represented in z places], therefore I am.” He identified himself only through other selves.
The theistic assumption is the idea that the mind of god(s) is like ours. On Judaism and Christianity, we were fashioned in his image. This doesn’t apply so much to our physical bodies, but more so to our minds because on the theistic assumption, the mind proceeds from an immaterial, spiritual source rather than from a physical source like our brains or the combination of our brains and nervous systems.
On the assumption that god’s mind is like ours and given the truth expressed by Mbiti, it is impossible for a singular consciousness to have existed on its own in eternity past. In other words, before god created angels, humans, and animals, there was some point in eternity past in when he was the only mind that existed. Yet if his mind is like ours, then there was never a point in where he existed on his own. The only recourse for the monotheist is therefore, polytheism because the implication is that at least one other mind must have existed along with god’s in eternity past.
Muslims and Jews, if Mbiti’s truth is accepted, will have no choice but to concede. Some Christians, on the other hand, will think they find recourse in the idea of the Trinity. Some might try to qualify the notion that the minds of the Father, Son, and Holy Spirit are distinct from one another. The obvious issue with that idea is that that would undermine the unity their god is said to have. In fact, that has been at the core of much philosophical dispute since the Muslim golden age. As Tuggy explains:
Muslim philosopher Abu Yusef al-Kindi (ca. 800–70) understood the doctrine to assert that there are three divine persons, three individuals, each composed of the divine essence together with its own distinctive characteristic. But whatever is composed is caused, and whatever is caused is not eternal. So the doctrine, he holds, absurdly claims that each of the persons isn’t eternal, and since they’re all divine, each is eternal.
Whether or not these contentions hold is still a matter of dispute and is not our present focus. The Trinity on its own wouldn’t be sufficient because it would require a milieu to exist within. Given this, then there would be other things that also existed in eternity past. Plato’s Forms might be those sorts of things because god’s mind, being like ours, would require a number of things to experience and to assist with maintaining god’s self, per se. Mbiti’s truth applies to cognitive and psychological aspects about humans and other animals even, especially mammals. It also applies, more broadly, to consciousness and as such, the Problem of Other Minds as it is so-called is only a problem if one were to assume that the Cartesian view is the case; other minds and other things are the reasons a self forms and can come to identify itself as distinct. Cognitive and psychological aspects about us don’t exist in a vacuum, but neither does consciousness. The same, on the assumption that god’s mind is like ours, applies to god’s mind.
Ultimately, a singular consciousness could not have existed in eternity past absent other consciousnesses and things. Unless one continues to obstinately assume that Descartes’ “I think, therefore I am” is true over and above Mibti’s “I am because we are, and since we are, therefore I am,” there’s no recourse outside of polytheism. Either there were two or more gods that existed in eternity past or there are no gods. What should be clear from what’s been outlined here is that a singular consciousness that once existed in a vacuum at some point in eternity past, i.e., the monotheistic conception of god, is impossible.
By R.N. Carmona
Far above the claim that Christians have the truth, there’s one claim that has been overlooked by many non-believers: the claim that Christians understand the will and thoughts of an immaterial consciousness. This arrogant claim got me thinking quite a bit about our understanding of human consciousness and the consciousnesses of other organisms. As in other cases, a Christian may be cocksure about their pet theory, Cartesian dualism. They might be quite convinced of their theory of consciousness. Less common is the atheist who thinks they have consciousness figured out. Despite these haughty pretenses, none of these people understand consciousness; nor have they ironed out a viable theory of consciousness.
One well-known theory of where the idea of gods came from posits that humans simply created an ideal and then began to believe that the ideal exists. In other words, humans can be loving, good, strong, and knowledgeable, so given that, there must be a being who’s like us and yet perfect in every respect in which we are not. This they called god. When one considers a cross cultural approach, taking, for instance, Greek and Roman demigods into account, the theory holds an ocean of water. This is perhaps the reason why monotheists, Christians most specifically, think they can comprehend god’s thoughts and will.
Why must an immaterial mind resemble our demonstrably material mind? How can you understand a supposedly infinite consciousness if you can’t even comprehend your own finite consciousness? You also can’t understand the finite consciousnesses of other living things. The fact is that if such an immaterial mind existed, it would be beyond comprehension and certainly not as capricious, malicious, jealous, vindictive, and bloodthirsty as the Judeo-Christian or Islamic gods.
On top of that, the idea of an all-loving being is questionable because love is literally reducible to chemical reactions in the human brain. As Shermer explains:
I find it deeply interesting to know that when I fall in love with someone my initial lustful feelings are enhanced by dopamine, a neurohormone produced by the hypothalamus that triggers the release of testosterone, the hormone that drives sexual desire, and that my deeper feelings of attachment are reinforced by oxytocin, a hormone synthesized in the hypothalamus and secreted into the blood by the pituitary. Further, it is instructive to know that such hormone-induced neural pathways are exclusive to monogamous pairbonded species as an evolutionary adaptation for the long-term care of helpless infants. We fall in love because our children need us! Does this in any way lessen the qualitative experience of falling in love and doting on one’s children? Of course not, any more than unweaving a rainbow into its constituent parts reduces the aesthetic appreciation of the rainbow.
Shermer, Michael. The Believing Brain: From Ghosts and Gods to Politics and Conspiracies–How We Construct Beliefs and Reinforce Them as Truths. New York: Times, 2011. 186. Print.
This isn’t to undermine the experience of love. Rather, this is to highlight the fact that what we call love is very specific to our neuroanatomy–a neuroanatomy that differs from even our closest cousins. I would argue that the jury is still out on whether chimps and gorillas feel or conceptualize anything like love, but one thing’s for certain, an immaterial mind may not even be capable of love or empathy, especially since the latter is dependent on social bonding and care of kin.
All this taken together and it becomes even clearer that humans created an ideal and started to believe that such an ideal must exist. Yet if there were such a thing as a immaterial mind that created the universe as we know it, it would be nothing at all like human beings. There’s more philosophical evidence to consider.
Consider the assertion that god is omniscient. In order for god to be omniscient, he would have to be able to calmly enter the waters of David Chalmer’s important question: what is it like to be a bat? In addition, he’d have to know what it’s like to be a velociraptor, a neanderthal, a wooly mammoth, a dolphin, and a dog. He’d have to be able to fully grasp the somatosensory, auditory, and olfactory experiences of every living being. If you’re persuaded by panpsychism, then god would have to understand what it’s like to be a chair or a blender. So clearly this is an incomprehensible consciousness far exceeding our own and there’s no way we were created in his image.
The fact is that many philosophers have strived and are striving to understand human consciousness; some have tried and are attempting to understand non-human consciousness. We admittedly do not fully understand our own consciousness or the consciousnesses of any other organisms and yet, billions of people claim to be privy to the thoughts and desires of an immaterial consciousness. It is this claim that should drive people away from belief. The claim is highly dubious and certainly wrong. If there were such a thing as immaterial minds, we wouldn’t be able to comprehend them and god being such a mind, is incomprehensible and the so-called revelations rendered to us thus far are woefully inadequate, for it is clear to anyone lacking the deep-seated need to believe that such a mind cannot be like ours, capable of both our feats and our faults.
By R.N. Carmona
Before I talk about the philosophical depths and conundrums of this type of mimicry, allow me to define it. Batesian mimicry is when one species adapts the features of another, usually poisonous species, so as to protect itself from predators. The most common example is the viceroy who adapted the wing patterns of the monarch for sake of avoiding its predators; note: this might actually be an example of Müllerian mimicry. Evolutionary biologists and geneticists have a handle on the genomic going ons that contribute to this, but philosophically speaking, this form of mimicry is intriguing. It boggles my imagination.
Let me preface my remarks by saying that I’m far from sympathetic to pseudoscience and as such, I don’t think creationism gets any closer to explaining the why of Batesian mimicry. Intelligent design doesn’t either. I highly doubt that the god of the Bible is siding with the prey and therefore, harming the predator. The height of benevolence would want what’s best for both prey and predator and wouldn’t actively harm one or the other. There’s also the case of imperfect mimicry, so if one wants to imagine that a designer is writing code into the fabric of reality, the designer isn’t the perfect designer of monotheism. With that said, my philosophical hold up has nothing at all to do with creationism and/or intelligent design.
My question is this: how did the viceroy know that a monarch’s pattern would protect it from predators? Does it have enough intelligence to understand its surroundings that well? Did it, in other words, survey its surroundings to the degree that it understood that birds avoid monarchs because of their wing patterns? Assuming we relinquish our tendency to belittle animal intelligence, how did the viceroy have the power to put these genetic changes into motion? That, that (!) is a question science doesn’t seem to care to answer. We can vaguely say that nature made this happen, but that moves the question of agency into a vague, mindless concept. Furthermore, it doesn’t explain the power of an animal to rewrite its genome.
Philosophers from Plato to Kant suggested that there may be more to reality than we realize. Before the advent of quantum mechanics, philosophers understood that reality might not be as simple as it appears on what Kant called the phenomenal level. There may be more to it. The powers of mimicry may be a hint. In Doctor Strange, the Ancient One, portrayed by Tilda Swinton, suggested that cells can be made to repair themselves and organize in all sorts of ways. She also implied that doctors like him are accustomed to one known way and are unaware of others. Humans do not have powers of genetic changes that are directed to a given end in the way some animals do. Batesian, Müllerian, and acoustic mimicry might be a most unexpected vindication for thinkers like Kant.
Westworld inclines me to ideas of competing engineers coding and recoding the fabric of our reality. Perhaps the true nature of reality is an elaborate game, a desperate reach for data, a simulation aiming to remap history before the present the engineers find themselves in. Perhaps not. Not everything makes sense; not everything has to. The Ancient One was right about that as well, but there are aspects of nature that don’t appear to be confined to nature and certainly can’t be readily explained by nature in and of itself. The noumenal, the Hegelian Absolute is the overarching objectivity that humans, in all their subjectivity, are striving for. There are phenomena available to our perceptions that may suggest that our arms are much too short to reach up and grasp that object of our desire. Perhaps we are doomed to decades of subjectivity, an existence that never apprehends truth. For some of us, there’s certainly no comfort in that.
Maybe this is the price we pay for being aware of our consciousness. In being aware of our consciousness, we have been disconnected from the full fabric of reality. Because of this awareness, maybe we are veiled from that which lies behind the curtain. We believe ourselves to be on the stage performing in the most meaningful way and in the only way that’s considered significant when in actuality, we are the audience that sees but the shadows of the performance. We can explain mimicry in our very limited ways, but we’ve apprehended only shadows. We have nothing in the way of why and nothing in the way of explaining to what is nothing short of a super power. We have nothing in the way of explaining the will and agency that drives such mimicry and much less the awareness necessary to accomplish it. Plato may have been right. Here we sit in the cave…