What is attention? How does attention shape consciousness? In an approach that engages with foundational topics in the philosophy of mind, the theory of action, psychology, and the neurosciences this book provides a unified and comprehensive answer to both questions. Sebastian Watzl shows that attention is a central structural feature of the mind. The first half of the book provides an account of the nature of attention. Attention is prioritizing, it consists in regulating priority structures. Attention is not another element of the mind, but constituted by structures that organize, integrate, and coordinate the parts of our mind. Attention thus integrates the perceptual and intellectual, the cognitive and motivational, and the epistemic and practical. The second half of the book concerns the relationship between attention and consciousness. Watzl argues that attentional structure shapes consciousness into what is central and what is peripheral. The center-periphery structure of consciousness cannot be reduced to the structure of how the world appears to the subject. What it is like for us thus goes beyond the way the world appears to us. On this basis, a new view of consciousness is offered. In each conscious experience we actively take a stance on the world we appear to encounter. It is in this sense that our conscious experience is our subjective perspective.

This English translation of Gebser’s major work, Ursprung und Gegenwart (Stuttgart, Deutsche Verlag, 1966), offers certain fundamental insights which should be beneficial to any sensitive scientist and makes it available to the English-speaking world for the recognition it deserves. “The path which led Gebser to his new and universal perception of the world is, briefly, as follows. In the wake of materialism and social change, man had been described in the early years of our century as the “dead end” of nature. Freud had redefined culture as illness—a result of drive sublimation; Klages had called the spirit (and he was surely speaking of the hypertrophied intellect) the “adversary of the soul,” propounding a return to a life like that of the Pelasgi, the aboriginal inhabitants of Greece; and Spengler had declared the “Demise of the West” during the years following World War I. The consequences of such pessimism continued to proliferate long after its foundations had been superseded. It was with these foundations—the natural sciences—that Gebser began. As early as Planck it was known that matter was not at all what materialists had believed it to be, and since 1943 Gebser has repeatedly emphasized that the so-called crisis of Western culture was in fact an essential restructuration.… Gebser has noted two results that are of particular significance: first, the abandonment of materialistic determinism, of a one-sided mechanistic-causal mode of thought; and second, a manifest “urgency of attempts to discover a universal way of observing things, and to overcome the inner division of contemporary man who, as a result of his one-sided rational orientation, thinks only in dualisms.” Against this background of recent discoveries and conclusions in the natural sciences Gebser discerned the outlines of a potential human universality. He also sensed the necessity to go beyond the confines of this first treatise so as to include the humanities (such as political economics and sociology) as well as the arts in a discussion along similar lines. This was the point of departure of The Ever-Present Origin. From In memoriam Jean Gebser by Jean Keckeis

There must exist a point at which the molecular and electro-chemical processes that comprise brain function are transformed into rich, orderly conscious experience which seamlessly blends the present moment, what led up to it, and what will follow it. This is the stuff of our everyday lives, and it raises questions about its organization and how that organization facilitates engagement with the world at large. In short, what is the structure of conscious experience and what is gained by it being structured that way? This book argues that the structure is what is familiarly known as narrative form and that the gain is the ability to communicate about one’s experience with oneself and others, as well as to make informed predictions about what will happen in the fundamentally unknowable and potentially dangerous future. In the latter case, because the essence of narrative form is time and causality, structuring events from memory (the past) and from perception (the present) in narrative form causally implies future events (expectations). The potential threat (the bad or the absence of good) of these expected future events can be assessed, and, if required, action can be taken to prevent their occurrence or to diminish their impact. The implications about thinking and action, and about who we are as individuals, are also discussed here.

In Seeing Through the World, Jeremy Johnson introduces the work of German-Swiss philosopher, poet, and intellectual mystic Jean Gebser (1905-1973). Gebser's insights on the phenomenology of human consciousness bring profound intellectual depth to the field of integral philosophy. Until now, little secondary literature has been available in English

An integrative approach to human cognition that encompasses the domains of language, consciousness, action, social cognition, and theory of mind that will foster cross-disciplinary conversation among linguists, philosophers, psycholinguists, neuroscientists, cognitive anthropologists, and evolutionary psychologists. Ray Jackendoff's Language, Consciousness, Culture represents a breakthrough in developing an integrated theory of human cognition. It will be of interest to a broad spectrum of cognitive scientists, including linguists, philosophers, psycholinguists, neuroscientists, cognitive anthropologists, and evolutionary psychologists. Jackendoff argues that linguistics has become isolated from the other cognitive sciences at least partly because of the syntax-based architecture assumed by mainstream generative grammar. He proposes an alternative parallel architecture for the language faculty that permits a greater internal integration of the components of language and connects far more naturally to such larger issues in cognitive neuroscience as language processing, the connection of language to vision, and the evolution of language. Extending this approach beyond the language capacity, Jackendoff proposes sharper criteria for a satisfactory theory of consciousness, examines the structure of complex everyday actions, and investigates the concepts involved in an individual's grasp of society and culture. Each of these domains is used to reflect back on the question of what is unique about human language and what follows from more general properties of the mind. Language, Consciousness, Culture extends Jackendoff's pioneering theory of conceptual semantics to two of the most important domains of human thought: social cognition and theory of mind. Jackendoff's formal framework allows him to draw new connections among a large variety of literatures and to uncover new distinctions and generalizations not previously recognized. The breadth of the approach will foster cross-disciplinary conversation; the vision is to develop a richer understanding of human nature.

The focus of this collective volume is on the mutual determination of language structure, discourse patterns and the accessibility to consciousness of mental contents of different types of organization and complexity. The contributions address the following problems, among others: the history of the interpretation of conscious and unconscious mind in the theoretical discourse of modern linguistics; the determination of the structure of consciousness by the grammatical structure; the levels of access of grammatical and lexical information to consciousness; the development of cognitive complexity and control in ontogeny; pathologies of consciousness access in discourse comprehension and production; the cognitive contextual prerequisites for the representation of meaning in consciousness; the relationships between language structure and qualia in the phenomenology of experience; the dialogical structure of intentionality and meaning representation, etc. (Series B)