Consciousness fits uneasily into our conception of the natural world. On the most common conception of nature, the natural world is the physical world. But on the most common conception of consciousness, it is not easy to see how it could be part of the physical world. So it seems that to find a place for consciousness within the natural order, we must

this paper that you hold in your hands. The question is whether the rich spatial structure of this experience before you is the physical paper itself, or whether it is an internal data structure or pattern of activation within your physical brain. Although this issue is not much discussed in contemporary psychology, it is an old debate that has resurfaced several times in psychology, but the continued failure to reach consensus on this issue continues to bedevil the debate on the functional role of sensory processing. The reason for the continued confusion is that both direct and indirect realism are frankly incredible, although each is incredible for different reasons. 6 2.1 Problems with Direct Realism The direct realist view is incredible because it suggests that we can have experience of objects out in the world directly, beyond the sensory surface, as if bypassing the chain of sensory processing. For example if light from this paper is transduced by your retina into a neural signal which is transmitted from your eye to your brain, then the very first aspect of the paper that you can possibly experience is the information at the retinal surface, or the perceptual representation downstream of it in your brain. The physical paper itself lies beyond the sensory surface and therefore must be beyond your direct experience. But the perceptual experience of the page stubbornly appears out in the world itself instead of in your brain, in apparent violation of everything we know about the causal chain of vision. Gibson explicitly defended the notion of direct perception, and spoke as if perceptual processing occurs somehow out in the world itself rather than as a computation in the brain based on sensory input (Gibson 1972 p. 217 & 239). Significantly, Gibson refused to di...

What type of artificial systems will claim to be conscious and will claim to experience qualia? The ability to comment upon physical states of a brain-like dynamical system coupled with its environment seems to be sufficient to make claims. The flow of internal states in such systems, guided and limited by associative memory, is similar to the stream of consciousness. A specific architecture of an artificial system, termed articon, is introduced that by its very design has to claim being conscious. Non-verbal discrimination of the working memory states of the articon gives it the ability to experience different qualities of internal states. Analysis of the flow of inner states of such a system during typical behavioral process shows that qualia are inseparable from perception and action. The role of consciousness in learning of skills – when conscious informa-tion processing is replaced by subconscious – is elucidated. Arguments confirming that phe-nomenal experience is a result of cognitive processes are presented. Possible philosophical objec-tions based on the Chinese room and other arguments are discussed, but they are insufficient to refute articon’s claims that it is conscious. Conditions for genuine understanding that go beyond the Turing test are presented. Articons may fulfill such conditions and in principle the structure of their experiences may be arbitrarily close to human.

I argue that (subjective) consciousness is an aspect of an agent's intelligence, hence of its ability to deal adaptively with the world. In particular, it allows for the possibility of noting and correcting the agent's errors, as actions performed by itself. This in turn requires a robust self-concept as part of the agent's world model; the appropriate notion of self here is a special one, allowing for a very strong kind of self-reference. It also requires the capability to come to see that world model as residing in its belief base (part of itself), while then representing the actual world as possibly different, i.e., forming a new world-model. This suggests particular computational mechanisms by which consciousness occurs, ones that conceivably could be discovered by neuroscientists, as well as built into artificial systems that may need such capabilities. Consciousness

It is argued that society is a crucial factor in the construction of individual intelligence. In other words that it i s important that intelligence is socially situated in an analogous way to the physical situation o f r obots. Evidence that t his may b e the ca se is taken from developmental linguistics, the social intelligence hypothesis, the complexity of society, the need for self-reflection and autism. The c onsequences for the development of artificial social agents is briefly considered. Finally some c hallenges for r esearch into socially situated intelligence are highlighted.

The ‘hard problem’ is hard because of the special epistemological status of consciousness, which does not, however, preclude its scientific investigation. Data from phenomenologically trained observers can be combined with neurological investigations to establish the relation between experience and neurodynamics. Although experience cannot be reduced to physical phenomena, parallel phenomenological and neurological analyses allow the structure of experience to be related to the structure of the brain. Such an analysis suggests a theoretical entity, an elementary unit of experience, the protophenomenon, which corresponds to an activity site (such as a synapse) in the brain. The structure of experience is determined by connections (e.g. dendrites) between these activity sites; the connections correspond to temporal patterns among the elementary units of experience, which can be expressed mathematically. This theoretical framework illuminates several issues, including degrees of consciousness, nonbiological consciousness, sensory inversions, unity of consciousness and the unconscious mind.

The `hard problem' is hard because of the special epistemological status of consciousness, which does not, however, preclude its scientific investigation. Data from phenomenologically trained observers can be combined with neurological investigations to establish the relation between experience and neurodynamics. Although experience cannot be reduced to physical phenomena, parallel phenomenological and neurological analyses allow the structure of experience to be related to the structure of the brain. Such an analysis suggests a theoretical entity, an elementary unit of experience, the protophenomenon, which corresponds to an activity site (such as a synapse) in the brain. The structure of experience is determined by connections (e.g. dendrites) between these activity sites; the connections correspond to temporal patterns among the elementary units of experience, which can be expressed mathematically. This theoretical framework illuminates several issues, including degrees of conscious...

We develop a conceptual and formal clarification of the notion of surprise as a belief-based phenomenon by exploring a rich typology. Each kind of surprise is associated with a particular phase of the cognitive processing and involves particular kinds of epistemic representations (representations and expectations under scrutiny, implicit beliefs, presuppositions). We define two main kinds of surprise: mismatch-based surprise and astonishment. In the central part of the paper we suggest how a formal model of surprise can be integrated with a formal model of belief change. We investigate the role of surprise in triggering the process of belief reconsideration. There are a number of models of surprise developed in psychology of emotion. We provide several comparisons of our approach with those models.

One of the distinctive properties of conscious states is the peculiar selfawareness implicit in them. Two rival accounts of this self-awareness are discussed. According to a Neo-Brentanian account, a mental state M is conscious iff M represents its very own occurrence. According to the Higher-Order Monitoring account, M is merely accompanied by a numerically distinct representation of its occurrence. According to both, then, M is conscious in virtue of figuring in a higher-order content. The disagreement is over the question whether the higher-order content is carried by M itself or by a different state. While the Neo-Brentanian theory is phenomenologically more attractive, it is often felt to be somewhat mysterious. It is argued (i) that the difference between the Neo-Brentanian and Higher-Order Monitoring theories is smaller and more empirical than may initially seem, and (ii) that the Neo-Brentanian theory can be readily demystified. These considerations make it prima facie preferable to the Higher-Order Monitoring theory.

ABSTRACT. Recent findings in neuroscience strongly suggest that an object’s features (e.g., its color, texture, shape, etc.) are represented in separate areas of the visual cortex. Although represented in separate neuronal areas, somehow the feature representations are brought together as a single, unified object of visual consciousness. This raises a question of binding: how do neural activities in separate areas of the visual cortex function to produce a feature-unified object of visual consciousness? Several prominent neuroscientists have adopted neural synchrony and attention-based approaches to explain object feature binding. I argue that although neural synchrony and/or attentional mechanisms might function to disambiguate an object’s features, it is difficult to see how either of these mechanisms could fully explain the unity of an object’s features at the level of visual consciousness. After presenting a detailed critique of neural synchrony and attention-based approaches to object feature binding, I propose interactive hierarchical structuralism (IHS). This view suggests that a unified percept (i.e., a feature-unified object