A team of distinguished philosophers and psychologists explore the nature of phenomenal qualities, the qualities of conscious experiences, and the ways in which they fit in with our understanding of mind and reality. This volume offers an indispensable resource for anyone wishing to understand the nature of conscious experience.

William S. Robinson has for many years written insightfully about the mind-body problem. In Understanding Phenomenal Consciousness he focuses on sensory experience (e.g., pain, afterimages) and perception qualities such as colours, sounds and odours to present a dualistic view of the mind, called Qualitative Event Realism, that goes against the dominant materialist views. This theory is relevant to the development of a science of consciousness which is now being pursued not only by philosophers but by researchers in psychology and the brain sciences. This provocative book will interest students and professionals who work in the philosophy of mind and will also have cross-disciplinary appeal in cognitive psychology and the brain sciences.

It seems obvious that phenomenally conscious experience is something of great value, and that this value maps onto a range of important ethical issues. For example, claims about the value of life for those in Permanent Vegetative State (PVS); debates about treatment and study of disorders of consciousness; controversies about end-of-life care for those with advanced dementia; and arguments about the moral status of embryos, fetuses, and non-human animals arguably turn on the moral significance of various facts about consciousness. However, though work has been done on the moral significance of elements of consciousness, such as pain and pleasure, little explicit attention has been devoted to the ethical significance of consciousness. In this book Joshua Shepherd presents a systematic account of the value present within conscious experience. This account emphasizes not only the nature of consciousness, but also the importance of items within experience such as affect, valence, and the complex overall shape of particular valuable experiences. Shepherd also relates this account to difficult cases involving non-humans and humans with disorders of consciousness, arguing that the value of consciousness influences and partially explains the degree of moral status a being possesses, without fully determining it. The upshot is a deeper understanding of both the moral importance of phenomenal consciousness and its relations to moral status. This book will be of great interest to philosophers and students of ethics, bioethics, philosophy of psychology, philosophy of mind, and cognitive science.

What are phenomenal qualities, the qualities of conscious experiences? How do the phenomenal aspects of conscious experiences relate to brain processes? To what extent do experiences represent the things around us, or the states of our own bodies? Are phenomenal qualities subjective, belonging to inner mental episodes of some kind, and merely dependent on our brains? Or should they be seen as objective, belonging in some way to the physical things in the world around us? Are they physical properties at all? The problematic nature of phenomenal qualities makes it hard to understand how the mind is related to the physical world. There is no settled view about these issues, which concern some of the deepest, and most central, problems in philosophy. Fourteen original papers, written by a team of distinguished philosophers and psychologists and set in context by a full introduction, explore the ways in which phenomenal qualities fit in with our understanding of mind and reality. The topics covered include: phenomenal concepts, the relation of sensory qualities to the modalities, the limits of current theories about physical matter; problems about the nature of perceptual experience, projectivism, and the extent to which perception is direct; non-conceptual content, the representational nature of pain experience, and the phenomenology of thought; and issues relating to empirical work on synaesthesia, psychological theories of attention, and prospects for unifying the phenomenal array with neurophysiological accounts of the brain. This volume offers an indispensable resource for anyone wishing to understand the nature of conscious experience.

It is often thought that consciousness has a qualitative dimension that cannot be tracked by science. Recently, however, some philosophers have argued that this worry stems not from an elusive feature of the mind, but from the special nature of the concepts used to describe conscious states. Marc Champagne draws on the neglected branch of philosophy of signs or semiotics to develop a new take on this strategy. The term “semiotics” was introduced by John Locke in the modern period – its etymology is ancient Greek, and its theoretical underpinnings are medieval. Charles Sanders Peirce made major advances in semiotics, so he can act as a pipeline for these forgotten ideas. Most philosophers know Peirce as the founder of American pragmatism, but few know that he also coined the term “qualia,” which is meant to capture the intrinsic feel of an experience. Since pragmatic verification and qualia are now seen as conflicting commitments, Champagne endeavors to understand how Peirce could (or thought he could) have it both ways. The key, he suggests, is to understand how humans can insert distinctions between features that are always bound. Recent attempts to take qualities seriously have resulted in versions of panpsychism, but Champagne outlines a more plausible way to achieve this. So, while semiotics has until now been the least known branch of philosophy ending in –ics, his book shows how a better understanding of that branch can move one of the liveliest debates in philosophy forward.

Peter Carruthers's essays on consciousness and related issues have had a substantial impact on the field, and many of his best are now collected here in revised form. The first half of the volume is devoted to developing, elaborating, and defending against competitors one particular sort of reductive explanation of phenomenal consciousness, which Carruthers now refers to as 'dual-content theory'. Phenomenal consciousness - the feel of experience - is supposed to constitute the 'hardproblem' for a scientific world view, and many have claimed that it is an irredeemable mystery. But Carruthers here claims to have explained it. He argues that phenomenally conscious states are ones that possess both an 'analog' (fine-grained) intentional content and a corresponding higher-orderanalog content, representing the first-order content of the experience. It is the higher-order analog content that enables our phenomenally conscious experiences to present themselves to us, and that constitutes their distinctive subjective aspect, or feel.The next two chapters explore some of the differences between conscious experience and conscious thought, and argue for the plausibility of some kind of eliminativism about conscious thinking (while retaining realism about phenomenal consciousness). Then the final four chapters focus on the minds of non-human animals. Carruthers argues that even if the experiences of animals aren't phenomenally conscious (as his account probably implies), this needn't prevent the frustrations and sufferings ofanimals from being appropriate objects of sympathy and concern. Nor need it mean that there is any sort of radical 'Cartesian divide' between our minds and theirs of deep significance for comparative psychology. In the final chapter, he argues provocatively that even insects have minds that include abelief/desire/perception psychology much like our own. So mindedness and phenomenal consciousness couldn't be further apart.Carruthers's writing throughout is distinctively clear and direct. The collection will be of great interest to anyone working in philosophy of mind or cognitive science.

A core philosophical project is the attempt to uncover the fundamental nature of reality, the limited set of facts upon which all other facts depend. Perhaps the most popular theory of fundamental reality in contemporary analytic philosophy is physicalism, the view that the world is fundamentally physical in nature. The first half of this book argues that physicalist views cannot account for the evident reality of conscious experience, and hence that physicalism cannot be true. Unusually for an opponent of physicalism, Goff argues that there are big problems with the most well-known arguments against physicalismChalmers' zombie conceivability argument and Jackson's knowledge argumentand proposes significant modifications. The second half of the book explores and defends a recently rediscovered theory of fundamental realityor perhaps rather a grouping of such theoriesknown as 'Russellian monism.' Russellian monists draw inspiration from a couple of theses defended by Bertrand Russell in The Analysis of Matter in 1927. Russell argued that physics, for all its virtues, gives us a radically incomplete picture of the world. It tells us only about the extrinsic, mathematical features of material entities, and leaves us in the dark about their intrinsic nature, about how they are in and of themselves. Following Russell, Russellian monists suppose that it is this 'hidden' intrinsic nature of matter that explains human and animal consciousness. Some Russellian monists adopt panpsychism, the view that the intrinsic natures of basic material entities involve consciousness; others hold that basic material entities are proto-conscious rather than conscious. Throughout the second half of the book various forms of Russellian monism are surveyed, and the key challenges facing it are discussed. The penultimate chapter defends a cosmopsychist form of Russellian monism, according to which all facts are grounded in facts about the conscious universe.