Books on the topic 'Extended consciousness'
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1
Kirchhoff, Michael D., and Julian Kiverstein. Extended Consciousness and Predictive Processing. 1 [edition]. | New York : Routledge, 2018. | Series: Routledge focus on philosophy: Routledge, 2019. http://dx.doi.org/10.4324/9781315150420.
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Murphet, Julian. Currents of Consciousness; or, my mother is a graphophone. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190664244.003.0004.
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This chapter explores the acoustical dynamics of the novels Sanctuary and As I Lay Dying (with an extended glance at Light in August) to demonstrate how intimately attuned Faulkner’s verbal art was at the turn of the decade (circa 1930) to new audio technologies, particularly the phonograph and radio. It shows how new recording, playback, and broadcasting media radically affected the literary category of “voice” in Faulkner’s novels, multiplying its sources, modifying its tense and person, and warping the very nature of its authority. The chapter asks how this subtle but irresistible infiltration of the novelistic domain of voice by new sound media might have provoked new kinds of aesthetic responsiveness at a higher, organizational level too (as regards the prevailing agon between romance and modernism), and so pulled the Faulknerian text in directions that opened it to unprecedented formal mutations.
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Strawson, Galen. “Person”—Locke’s Definition. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691161006.003.0008.
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This chapter examines John Locke's definition of “Person” by showing that “the Person or self that I am, the individual morally accountable subject of experience [P] that I am, considered at any given particular time t, consists of the following things: [M] my living body at t, [I] my soul at t, and [A] all the actions and experiences, past and present, of the individual persisting subject of experience that I am of which I am now (occurrently or dispositionally) conscious at t.” The chapter also analyzes Locke's statement that consciousness of one of Nestor's actions would make one “the same person with Nestor” and argues that he is not concerned with the essential link between consciousness and concernment, but with the sensory-cognitive core of consciousness and the no less purely cognitive capacity for temporally extended full self-consciousness.
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Blacklock, Mark. The Emergence of the Fourth Dimension. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198755487.001.0001.
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The idea of the fourth dimension of space has been of sustained interest to nineteenth-century and Modernist studies since the publication of Linda Dalrymple Henderson’s The Fourth Dimension and Non-Euclidean Geometry in Modern Art (1983). An idea from mathematics that was appropriated by occultist thought, it emerged in the fin de siècle as a staple of genre fiction and grew to become an informing idea for a number of important Modernist writers and artists. Describing the post-Euclidean intellectual landscape of the late nineteenth century, The Emergence of the Fourth Dimension works with the concepts derived from the mathematical possibilities of n-dimensional geometry—co-presence, bi-location, and interpenetration; the experiences of two consciousnesses sharing the same space, one consciousness being in two spaces, and objects and consciousness pervading each other—to examine how a crucially transformative idea in the cultural history of space was thought and to consider the forms in which such thought was anchored. It identifies a corpus of higher-dimensional fictions by Conrad and Ford, H.G. Wells, Henry James, H.P. Lovecraft, and others and reads these closely to understand how fin de siècle and early twentieth-century literature shaped and were in turn shaped by the reconfiguration of imaginative space occasioned by the n-dimensional turn. In so doing it traces the intellectual history of higher-dimensional thought into diverse terrains, describing spiritualist experiments and how an extended abstract space functioned as an analogue for global space in occult groupings such as the Theosophical Society.
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Maslon, Laurence. Songs for Swingin’ Show Fans. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199832538.003.0007.
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The market for single recordings, now on the 45 rpm format, was still huge in the 1950s. Songs from Broadway shows were immensely popular with commercial singers at the time, such as Perry Como, Dinah Shore, Peggy Lee, and Rosemary Clooney; their renditions often shot to the top of the pop charts for weeks on end. Often these songs were placed by music publishers with A&R (artists and repertory) divisions in advance of their appearance in the actual Broadway show, as a way to promote both song and show. The LP format had matured by the mid-1950s and artists such as Frank Sinatra and Ella Fitzgerald dug deep into the catalog of Broadway songs from the earlier decades of the century to fill out extended “songbook” tributes to great Broadway songwriters, often restoring obscure material to the popular consciousness.
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Herbert, Ruth, David Clarke, and Eric Clarke, eds. Music and Consciousness 2. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198804352.001.0001.
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Complementing the 2011 publication Music and Consciousness: Philosophical, Psychological, and Cultural Perspectives, this edited volume of 17 essays is organized into three parts. The chapters in Part I (‘Music, consciousness, and the four Es’) question the assumption that consciousness is a matter of what is going on in individual brains, and investigate the ways in which musical consciousness arises through our embodied experience, is embedded in our social and cultural existence, extends out into world, and is manifested as we enact our relationships with and within it. Part II (‘Consciousness in musical practice’) engages with music as a corporeal and culturally embedded practice, conjoining individuals in the social sphere, and extending consciousness across actual and virtual spaces. The chapters in this part explore composition, improvisation, performance, and listening as practices, and consider how music, a paradigmatic example of meaningful action, reveals consciousness as grounded in doing, as well as being. Part III (‘Kinds of musical consciousness’) considers the nature of consciousness under a wide range of musical situations. The chapters in this part seek to deconstruct any invidious distinction between everyday and altered states of consciousness, suggesting that, through the manifold range of experiences it affords, music discloses consciousness across a phenomenological continuum encompassing multiple modalities. Taken as a whole, the volume exemplifies many fertile ways in which music studies can draw upon and contribute to larger debates about consciousness more generally.
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Briggs, Andrew, Hans Halvorson, and Andrew Steane. What does it mean to be me? Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198808282.003.0005.
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The chapter poses questions about personhood, and explores them through some philosophy, extended examples from machine learning and artificial intelligence, and religious reflection. Parfit’s Reasons and Persons and the use of game theory is explored. The question of human free will is framed as centring on the issue of responsibility. Recent advances in AI, especially learning systems such as AlphaGo, are presented. These do not settle any fundamental questions about the nature of consciousness, but they do encourage us to ask what our attitude to autonomous machines should be. The discussion then turns to human evolutionary development, and to what makes humans distinctive, touching on scientific, philosophical, and theological issues. Some aspects of philosophy and theology can be productively approached through storytelling; this fruitful method is seen at work in the Bible. To be responsible lies at the heart of what it means to be human.
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Harris, Margaret. Major Authors: Christina Stead, Patrick White, David Malouf. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199679775.003.0019.
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This chapter examines the work of three Australian novelists who are read in the context of modernism, introducing a new dimension for the exploration of individual and national identity. David Malouf defines his Old and New World cultural heritage in a significant body of non-fiction prose, encompassing memoir and cultural commentary, along with reviews and interviews, that runs in tandem with his fiction. His intense literary self-consciousness is manifest in an extended mythology of place and history that emerges in his writing, such as Johnno (1975) and Remembering Babylon (1993). Patrick White's spiritual evocation of Australian landscape is evident from his first novel Happy Valley (1934) through The Tree of Man (1956) and Voss (1957), while issues of the construction of gender and identity are explicit in his memoir Flaws in the Glass: A Self-Portrait (1981) and the posthumously published The Hanging Garden (2012). Christina Stead's later international career, initiated by the republication in 1965 of The Man Who Loved Children (1940) followed by For Love Alone (1944), reveals her radical modernist techniques, her radical politics, and her focus on gender issues, particularly her concern with women artists, ending with the posthumous publication of I'm Dying Laughing: the Humourist (1986).
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Barber, Michael D. Schutz and Gurwitsch on Agency. Edited by Dan Zahavi. Oxford University Press, 2018. http://dx.doi.org/10.1093/oxfordhb/9780198755340.013.18.
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Aron Gurwitsch and Alfred Schutz differ over the paramount reality, with Schutz stressing the importance of meaningful action in everyday life and Gurwitsch the perception of objects in objective time. On the ego, Schutz and Husserl rightly argue for its epistemological accessibility, while Gurwitsch defends a non-egological consciousness that seems counterpoised to the self-appropriating, agential ego of Husserl and Schutz. However, Gurwitsch’s endorsement of Sartre’s non-egological consciousness might have facilitated a rapprochement with the agency to be found in Schutz’s and Husserl’s egological accounts. John Drummond’s criticisms of Gurwitsch’s phenomenalist account of the object suggest an object less appropriate for interaction with the bodily agency that Schutz highlights. Gurwitsch pays less attention to agency insofar as he extends his noematic focus to the ultimate ontological suppositions of various orders of being. The differences between Schutz and Gurwitsch on agency result from their diverging overarching strategies within a common phenomenological framework.
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O'Callaghan, Casey. A Multisensory Philosophy of Perception. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198833703.001.0001.
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This book argues that human perception and perceptual consciousness are richly multisensory. Its thesis is that the coordinated use of multiple senses enhances and extends human perceptual capacities and consciousness in three critical ways. First, crossmodal perceptual illusions reveal hidden multisensory interactions that typically make the senses more coherent and reliable sources of evidence about the environment. Second, the joint use of multiple senses discloses more of the world, including novel features and qualities, making possible new forms of perceptual experience. Third, through crossmodal dependence, plasticity, and perceptual learning, each sense is reshaped by the influence of others, at a time and over time. The implication is that no sense—not even vision itself—can be understood entirely in isolation from the others. This undermines the prevailing approach to perception, which proceeds sense by sense, and sets the stage for a revisionist multisensory approach that illuminates the nature, scope, and character of sense perception.
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Huebner, Bryce, ed. The Philosophy of Daniel Dennett. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199367511.001.0001.
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Daniel C. Dennett began publishing innovative philosophical research in the late 1960s, and he has continued doing so for the past 45 years. He has addressed questions about the nature of mind and consciousness, the possibility of freedom, and the significance of evolution to addressing questions across the cognitive, biological, and social sciences. This book explores the intellectual significance of this research project, bringing together the insights of 11 researchers who are currently working on themes that are relevant to Dennett’s philosophical worldview. Some of the contributions address interpretive issues within Dennett’s corpus, and they aim to bring increased clarity to Dennett’s project. Others report novel empirical data, at least in part, in the service of fleshing out Dennett’s claims. Some of them provide a fresh take on a Dennettian theme, and others extend his views in novel directions. Like Dennett’s own work, these papers draw on a wide range of different methodologies, from appeals to intuition pumps and scientific data, to turning the knobs on a theory to see what it can do. But each of them aims to be readable, and approachable. And as a whole, the volume provides a critical and constructive overview of Dennett’s stance-based methodology, as well as explorations of his claims about metal representation, consciousness, cultural evolution, and religion.
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Mason, Peggy. The Brain in a Physician’s Life. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780190237493.003.0028.
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With the knowledge acquired from this book, the brain regions responsible for each of the symptoms suffered by Jean-Dominique Bauby can be identified. It is also possible to understand why thought, language, and memory were unaffected in Bauby. Bauby’s narrative is used to launch a consideration of the role of embodiment in affective experience. The experience of Clive Wearing who, after a bout of encephalitis, was left without the ability to make new declarative memories is introduced to illustrate the highly personal and individual nature of people’s reactions to disease or clinical impairment. The impact of disease does not stop with the patient but extends to the patient’s loved ones and caregivers. This is particularly true of patients with dementia or those in an altered state of consciousness. Finally the reader is encouraged to use their understanding of the nervous system to provide compassionate care for patients.
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Gao, Rui, and Jeffrey C. Alexander. Remembrance of Things Past: Cultural Trauma, the “Nanking Massacre,” and Chinese Identity. Edited by Jeffrey C. Alexander, Ronald N. Jacobs, and Philip Smith. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780195377767.013.22.
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This article examines the theory of cultural trauma from a cultural sociological perspective by using the case of the Nanking Massacre and its implications for Chinese identity. It begins with an overview of the Nanking Massacre and its initial constructions, focusing on the shift from Western concern to Western silence about the mass murder from a cultural standpoint. It then considers why the Nanking Massacre disappeared from the consciousness of the Chinese, arguing that the event was not narrated as a collective trauma, and the opportunities to extend psychological identification and moral universalism were not taken up, due to the paradoxes of solidarity, boundary-making, and collective identity. It also discusses social revolution and communism as Chinese responses to trauma and concludes with a commentary on the proliferation of articles and reports concerning the Nanking Massacre.
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Textor, Mark. Brentano's Mind. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780199685479.001.0001.
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Brentano is one of the ‘grandfathers’ of philosophy of mind. His work influenced analytic philosophers like Russell and Chisholm as well as phenomenologists like Husserl and Sartre and continues to shape debates in the philosophy of mind. Brentano made intentionality a central topic in the philosophy of mind by proposing that ‘directedness’ is the mark of the mental. The book’s first part investigates Brentano’s intentionalism and attempts to improve or develop it. I argue that there is no plausible version of this doctrine and reject it in favour of a mark of the mental proposed by Brentano’s student Husserl: mental phenomena have no appearances. The book’s second part develops and defends Brentano’s metaphysics of awareness. Awareness of a mental activity and this mental activity are not distinct mental acts, the first representing the second. They are one and the same activity directed on several objects. Brentano’s basic insight is that intentionality is plural: directedness is always directedness on some objects. I will assess Brentano’s arguments for this view and argue that the plural conception of intentionality solves thorny problems about perceptual consciousness (II.1). I will go on to articulate Brentano’s distinction between awareness and observation in the proposed framework (II.2). In the next part (II.3) I use enjoying an activity as a model for awareness of it and explore the intentionality and nature of pleasure. The book’s final part (II.4) extends the plural view to the conscious mental life of a thinker at a time (the unity of synchronic consciousness): it is one mental act with many objects.
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Wood, David. Deep Time, Dark Times. Fordham University Press, 2018. http://dx.doi.org/10.5422/fordham/9780823281367.001.0001.
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Deep Time, Dark Times takes its bearing from Nietzsche’s concern that a surfeit of history can extinguish the passion for life, especially when we are reminded of our capacity for cruelty and folly. The prospect of devastating climate change extends our sense of the past onto a geological scale, arousing debilitating passion, especially anger, ressentiment and resignation. What can Nietzsche teach us here? Hume’s sense that reason is but a slave to the passions cautions us against new utopian blueprints that fail to address the mood of today. Although climate change can rightly be laid at the feet of industrialization, corporate greed, fossil fuel companies … Deep Time challenges us to re-imagine ourselves as a species, through a geological consciousness. This expands Nietzsche’s sense of “life” to include our fellow terrestrials, and accentuates his sense of critical history, navigating between conflicting passions. Such a consciousness would be ecological (embracing yet another wound to our sovereignty), and it would acknowledge the advent of the Anthropocene. Deep Time draws on Heidegger’s call for a new attunement, one that connects contemporary anger and frustration with the agency vacuum created by the failure of global democracy. The question of who “we” are, when we imagine emergent forms of agency, or when we consider the constituencies impacted by climate change, is explicitly thematized. Information technology, for all its liabilities, offers new possibilities of group identity-formation, communication, and economic transaction that just might make a difference. We have to will the impossible to avoid the unthinkable.
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Nakamura, Jeanne, and Scott Roberts. The Hypo-egoic Component of Flow. Edited by Kirk Warren Brown and Mark R. Leary. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199328079.013.9.
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Flow is a state of deep absorption that may be experienced when engaged in activities that stretch one’s capacities. A defining feature of the flow state is a reduction in self-awareness, which has been described in the flow literature as loss of self-consciousness. This chapter specifies the senses in which awareness of the self is, and is not, lost when one is in flow. It reviews the phenomenological, psychometric, and neurophysiological literatures addressing hypo-egoism in flow, suggesting that flow activities are characterized by hypo-egoic complexity or a dialectical interplay of directed and effortless attention. Flow is seen to be both hypo-egoic and egoic, with a loss of self-awareness and yet ultimately a growth of the self. The chapter considers whether the hypo-egoism in flow extends beyond loss of self-awareness to a focus on domains larger than the individual self, and calls for more research on the hypo-egoic component of flow.
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Al-Saji, Alia. Material Life. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190275594.003.0002.
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By reading Beauvoir with Bergson, I reconfigure the relation of life and existence in Beauvoir’s philosophy. I claim neither clear-cut influence nor conscious appropriation, but offer a reading that makes sense of what were hidden or contradictory aspects of Beauvoir’s texts. I find in The Second Sex a tension between two philosophical directions: (i) a philosophy of existence that privileges consciousness as the taking-up and transcendence of life, and (ii) a tentative temporality that understands life in terms of tendencies subject to social-historical elaboration. Which frame is at play makes a difference for how Beauvoir is understood. I extend this method of reading to The Ethics of Ambiguity, using Bergson’s understanding of creation of possibility as a lens through which to read Beauvoir’s concept of wanting to disclose being. Here, I problematize Beauvoir’s concept of oppression in light of her equation of Arab and Muslim women with the trope of life.
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Pryce, Paula. The Monk's Cell. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190680589.001.0001.
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Based on long-term ethnographic research with Christian monastics in the United States and a dispersed network of interdenominational non-monastic Christian contemplatives, The Monk’s Cell shows how religious practitioners combined social action and intentional living with intellectual study and inter-religious practices to modify their ways of knowing, sensing, and experiencing the world. Paula Pryce developed innovative “intersubjective” fieldwork methods to explore how these opaque, often silent communities practiced a paradoxical combination of formalized ritual and intentional “unknowing” to cultivate a powerful sense of communion in everyday life. Organized by the metaphor of a seeker journeying toward the inner chambers of a monastic chapel, the book explores the fine details of how “communitas” actually occurs, including the relationship of agency and habitual behavior in practitioners’ attempts at transforming consciousness. Depicting the interplay of social diversity and cohesiveness in the unwieldy dynamism of pluralistic society, The Monk’s Cell develops a novel theory of variable knowledge types, including the key role of ambiguity. These American Christians’ ability to fuse so many spheres of knowledge and to live contemplatively challenges the often taken-for-granted segregation of the religious and the secular in the contemporary world. This study contributes to the anthropologies and epistemologies of Christianity, perception, and embodiment. It extends American ethnography by its use of new methods for studying silence, ritual, and performance, and by focusing on a highly educated, professional Euro-American community that is rarely the subject of ethnographic research and is often assumed to be the demographic most likely to reject religion.
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Fuchs, Thomas. Ecology of the Brain. Oxford University Press, 2017. http://dx.doi.org/10.1093/med/9780199646883.001.0001.
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Overcoming the brain centrism of current neuroscience, Ecology of the Brain develops an ecological and embodied concept of the brain as a mediating or resonance organ. Accordingly, the mind is not a product of the brain: it is an activity of the living being as a whole, which integrates the brain in its superordinate life functions. Similarly, consciousness is not an inner domain located somewhere within the organism, but a continuous process of engaging with the world, which extends to all objects that we are in contact with. The traditional mind–brain problem is thus reformulated as a dual aspect of the living being, conceived both as a lived or subjective body and as a living or objective body. Processes of life and of experiencing life are inseparably linked. Hence, it is not the brain, but the living human person as a whole who feels, thinks, and acts. This concept is elaborated on a broad philosophical, neurobiological, and developmental basis. Based on a phenomenology of the lived body and an enactive concept of the living organism as an autopoietic system, the brain is conceived in this book as a resonance organ, mediating the circular interactions within the body as well as the interactions between the body and the environment. Above all, a person’s relations to others continuously restructure the human brain which thus becomes an organ shaped by social interaction, biography, and culture. This concept is also crucial for a non-reductionist theory of mental disorders, psychiatry, and psychotherapy, which is developed in a special chapter.