A Connectionist Theory of Phenomenal Experience

When cognitive scientists apply computational theory to the problem of phenomenal consciousness, as many of them have been doing recently, there are two fundamentally distinct approaches available. Either consciousness is to be explained in terms of the nature of the representational vehicles the brain deploys; or it is to be explained in terms of the computational processes defined over these vehicles. We call versions of these two approaches vehicle and process theories of consciousness, respectively. However, while there may be space for vehicle theories of consciousness in cognitive science, they are relatively rare. This is because of the influence exerted, on the one hand, by a large body of research which purports to show that the explicit representation of information in the brain and conscious experience are dissociable, and on the other, by the classical computational theory of mind – the theory that takes human cognition to be a species of symbol manipulation. But two recent developments in cognitive science combine to suggest that a reappraisal of this situation is in order. First, a number of theorists have recently been highly critical of the experimental methodologies employed in the dissociation studies – so critical, in fact, it’s no longer reasonable to assume that the dissociability of conscious experience and explicit representation has been adequately demonstrated. Second, classicism, as a theory of human cognition, is no longer as dominant in cognitive science as it once was. It now has a lively competitor in the form of connectionism; and connectionism, unlike classicism, does have the computational resources to support a robust vehicle theory of consciousness. In this paper we develop and defend this connectionist vehicle theory of consciousness. It takes the form of the following simple empirical hypothesis: phenomenal experience consists in the explicit representation of information in neurally realized PDP networks. This hypothesis leads us to re-assess some common wisdom about consciousness, but, we will argue, in fruitful and ultimately plausible ways

A Defence of Cartesian Materialism

One of the principal tasks Dennett sets himself in "Consciousness Explained" is to demolish the Cartesian theatre model of phenomenal consciousness, which in its contemporary garb takes the form of Cartesian materialism: the idea that conscious experience is a process of presentation realized in the physical materials of the brain. The now standard response to Dennett is that, in focusing on Cartesian materialism, he attacks an impossibly naive account of consciousness held by no one currently working in cognitive science or the philosophy of mind. Our response is quite different. We believe that, once properly formulated, Cartesian materialism is no straw man. Rather, it is an attractive hypothesis about the relationship between the computational architecture of the brain and phenomenal consciousness, and hence one that is worthy of further exploration. Consequently, our primary aim in this paper is to defend Cartesian materialism from Dennett's assault. We do this by showing that Dennett's argument against this position is founded on an implicit assumption (about the relationship between phenomenal experience and information coding in the brain), which while valid in the context of classical cognitive science, is not forced on connectionism

Darwin's Rainbow: Evolutionary radiation and the spectrum of consciousness

Evolution is littered with paraphyletic convergences: many roads lead to functional Romes. We propose here another example - an equivalence class structure factoring the broad realm of possible realizations of the Baars Global Workspace consciousness model. The construction suggests many different physiological systems can support rapidly shifting, sometimes highly tunable, temporary assemblages of interacting unconscious cognitive modules. The discovery implies various animal taxa exhibiting behaviors we broadly recognize as conscious are, in fact, simply expressing different forms of the same underlying phenomenon. Mathematically, we find much slower, and even multiple simultaneous, versions of the basic structure can operate over very long timescales, a kind of paraconsciousness often ascribed to group phenomena. The variety of possibilities, a veritable rainbow, suggests minds today may be only a small surviving fraction of ancient evolutionary radiations - bush phylogenies of consciousness and paraconsciousness. Under this scenario, the resulting diversity was subsequently pruned by selection and chance extinction. Though few traces of the radiation may be found in the direct fossil record, exaptations and vestiges are scattered across the living mind. Humans, for instance, display an uncommonly profound synergism between individual consciousness and their embedding cultural heritages, enabling efficient Lamarkian adaptation

Culture and generalized inattentional blindness

A recent mathematical treatment of Baars' Global Workspace consciousness model, much in the spirit of Dretske's communication theory analysis of high level mental function, is used to study the effects of embedding cultural heritage on a generalized form of inattentional blindness. Culture should express itself quite distinctly in this basic psychophysical phenomenon, acting across a variety of sensory and other modalities, because the limited syntactic and grammatical 'bandpass' of the topological rate distortion manifold characterizing conscious attention is itself strongly sculpted by the constraints of cultural context

New mathematical foundations for AI and Alife: Are the necessary conditions for animal consciousness sufficient for the design of intelligent machines?

Rodney Brooks' call for 'new mathematics' to revitalize the disciplines of artificial intelligence and artificial life can be answered by adaptation of what Adams has called 'the informational turn in philosophy' and by the novel perspectives that program gives into empirical studies of animal cognition and consciousness. Going backward from the necessary conditions communication theory imposes on cognition and consciousness to sufficient conditions for machine design is, however, an extraordinarily difficult engineering task. The most likely use of the first generations of conscious machines will be to model the various forms of psychopathology, since we have little or no understanding of how consciousness is stabilized in humans or other animals

Emerging Consciousness as a Result of Complex-Dynamical Interaction Process

A quite general interaction process within a multi-component system is analysed by the extended effective potential method, liberated from usual limitations of perturbation theory or integrable model. The obtained causally complete solution of the many-body problem reveals the phenomenon of dynamic multivaluedness, or redundance, of emerging, incompatible system realisations and dynamic entanglement of system components within each realisation. The ensuing concept of dynamic complexity (and related intrinsic chaoticity) is absolutely universal and can be applied to the problem of consciousness that emerges now as a high enough, properly specified level of unreduced complexity of a suitable interaction process. This complexity level can be identified with the appearance of bound, permanently localised states in the multivalued brain dynamics from strongly chaotic states of unconscious intelligence, by analogy with classical behaviour emergence from quantum states at much lower levels of world dynamics. We show that the main properties of this dynamically emerging consciousness (and intelligence, at the preceding complexity level) correspond to empirically derived properties of natural versions and obtain causally substantiated conclusions about their artificial realisation, including the fundamentally justified paradigm of genuine machine consciousness. This rigorously defined machine consciousness is different from both natural consciousness and any mechanistic, dynamically single-valued imitation of the latter. We use then the same, truly universal concept of complexity to derive equally rigorous conclusions about mental and social implications of the machine consciousness paradigm, demonstrating its indispensable role in the next stage of civilisation development

Generalized inattentional blindness from a Global Workspace perspective

We apply Baars' Global Workspace model of consciousness to inattentional blindness, using the groupoid network method of Stewart et al. to explore modular structures defined by information measures associated with cognitive process. Internal cross-talk breaks the fundamental groupoid symmetry, and, if sufficiently strong, creates, in a highly punctuated manner, a linked, shifting, giant component which instantiates the global workspace of consciousness. Embedding, exterior, information sources act as an external field which breaks the groupoid symmetry in a somewhat different manner, definng the slowly-acting contexts of Baars' theory and providing topological constraints on the manifestations of consciousness. This analysis significantly extends recent mathematical treatments of the global workspace, and identifies a shifting, topologically-determined syntactical and grammatical 'bottleneck' as a tunable rate distortion manifold which constrains what sensory or other signals can be brought to conscious attention, typically in a punctuated manner. Sensations outside the limits of that filter's syntactic 'bandpass' have lower probability of detection, regardless of their structure, accounting for generalized forms of inattentional blindness

A modular network treatment of Baars' Global Workspace consciousness model

Network theory provides an alternative to the renormalization and phase transition methods used in Wallace's (2005a) treatment of Baars' Global Workspace model. Like the earlier study, the new analysis produces the workplace itself, the tunable threshold of consciousness, and the essential role for embedding contexts, in an explicitly analytic 'necessary conditions' manner which suffers neither the mereological fallacy inherent to brain-only theories nor the sufficiency indeterminacy of neural network or agent-based simulations. This suggests that the new approach, and the earlier, represent different analytically solvable limits in a broad continuum of possible models, analogous to the differences between bond and site percolation or between the two and many-body limits of classical mechanics. The development significantly extends the theoretical foundations for an empirical general cognitive model (GCM) based on the Shannon-McMillan Theorem. Patterned after the general linear model which reflects the Central Limit Theorem, the proposed technique should be both useful for the reduction of expermiental data on consciousness and in the design of devices with capacities which may transcend those of conventional machines and provide new perspectives on the varieties of biological consciousness