Phenomenal continuity seems to provide a more reliable guide to our persistence than any other form of continuity. The Phenomenal Self is a full-scale defence and elaboration of this premise."--BOOK JACKET.

According to Thomas Metzinger, no such things as selves exist in the world: nobody ever had or was a self. All that exists are phenomenal selves, as they appear in conscious experience. The phenomenal self, however, is not a thing but an ongoing process; it is the content of a "transparent self-model." In Being No One, Metzinger, a German philosopher, draws strongly on neuroscientific research to present a representationalist and functional analysis of what a consciously experienced first-person perspective actually is. Building a bridge between the humanities and the empirical sciences of the mind, he develops new conceptual toolkits and metaphors; uses case studies of unusual states of mind such as agnosia, neglect, blindsight, and hallucinations; and offers new sets of multilevel constraints for the concept of consciousness. Metzinger's central question is: How exactly does strong, consciously experienced subjectivity emerge out of objective events in the natural world? His epistemic goal is to determine whether conscious experience, in particular the experience of being someone that results from the emergence of a phenomenal self, can be analyzed on subpersonal levels of description. He also asks if and how our Cartesian intuitions that subjective experiences as such can never be reductively explained are themselves ultimately rooted in the deeper representational structure of our conscious minds.

Barry Dainton presents a fascinating new account of the self, the key to which is experiential or phenomenal continuity. Provided our mental life continues we can easily imagine ourselves surviving the most dramatic physical alterations, or even moving from one body to another. It was this fact that led John Locke to conclude that a credible account of our persistence conditions - an account which reflects how we actually conceive of ourselves - should be framed in terms of mental rather than material continuity. But mental continuity comes in different forms. Most of Locke's contemporary followers agree that our continued existence is secured by psychological continuity, which they take to be made up of memories, beliefs, intentions, personality traits, and the like. Dainton argues that that a better and more believable account can be framed in terms of the sort of continuity we find in our streams of consciousness from moment to moment. Why? Simply because provided this continuity is not lost - provided our streams of consciousness flow on - we can easily imagine ourselves surviving the most dramatic psychological alterations. Phenomenal continuity seems to provide a more reliable guide to our persistence than any form of continuity. The Phenomenal Self is a full-scale defence and elaboration of this premise. The first task is arriving at an adequate understanding of phenomenal unity and continuity. This achieved, Dainton turns to the most pressing problem facing any experience-based approach: losses of consciousness. How can we survive them? He shows how the problem can be solved in a satisfactory manner by construing ourselves as systems of experiential capacities. He then moves on to explore a range of further issues. How simple can a self be? How are we related to our bodies? Is our persistence an all-or-nothing affair? Do our minds consist of parts which could enjoy an independent existence? Is it metaphysically intelligible to construe ourselves as systems of capacities? The book concludes with a novel treatment of fission and fusion.

We're used to thinking about the self as an independent entity, something that we either have or are. In The Ego Tunnel, philosopher Thomas Metzinger claims otherwise: No such thing as a self exists. The conscious self is the content of a model created by our brain - an internal image, but one we cannot experience as an image. Everything we experience is ''a virtual self in a virtual reality.'' But if the self is not ''real,'' why and how did it evolve? How does the brain construct it? Do we still have souls, free will, personal autonomy, or moral accountability? In a time when the science of cognition is becoming as controversial as evolution, The Ego Tunnel provides a stunningly original take on the mystery of the mind.

How can phenomenal consciousness exist as an integral part of a physical universe? How can the technicolour phenomenology of our inner lives be created out of the complex neural activities of our brains? Many have despaired of finding answers to these questions; and many have claimed that human consciousness is inherently mysterious. Peter Carruthers argues, on the contrary, that the subjective feel of our experience is fully explicable in naturalistic (scientifically acceptable) terms. Drawing on a variety of interdisciplinary resources, he develops and defends a novel account in terms of higher-order thought. He shows that this can explain away some of the more extravagant claims made about phenomenal consciousness, while substantively explaining the key subjectivity of our experience. Written with characteristic clarity and directness, and surveying a wide range of extant theories, this book is essential reading for all those within philosophy and psychology interested in the problem of consciousness.

Since the late 1970's, the main research program for understanding intentionality -- the mind's ability to direct itself onto the world -- has been based on the attempt naturalize intentionality, in the sense of making it intelligible how intentionality can occur in a perfectly natural, indeed entirely physical, world. Some philosophers, however, have remained skeptical of this entire approach. In particular, some have argued that phenomenal consciousness - - the subjective feel of conscious experience -- has an essential role to play in the theory of intentionality, a role missing in the naturalization program. Thus a number of authors have recently brought to the fore the notion of phenomenal intentionality, as well as a cluster of nearby notions. There is a vague sense that their work is interrelated, complementary, and mutually reinforcing, in a way that suggests a germinal research program. With twelve new essays by philosophers at the forefront of the field, this volume is designed to launch this research program in a more self-conscious way, by exploring some of the fundamental claims and themes of relevance to this program.

Mendelovici proposes a novel theory of intentionality in terms of phenomenal consciousness, arguing that the view avoids the problems of its competitors and can accommodate a wide range of cases, including those of thought and nonconscious states.