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Пару слов о стиле и авторе :

The definition and description of phenomenal consciousness

What is it like to be conscious? Before embarking on the analysis of phenomenal consciousness it is important to have a definition of what it is that we are attempting to explain. The article below considers empirical descriptions of phenomenal consciousness. It shows that phenomenal consciousness is the space, time and content of our minds (where the content contains intuitions and feelings). As will be seen in later parts of the book not all philosophers and scientists accept that this “phenomenal consciousness” actually exists.


Empirical descriptions of phenomenal consciousness have been available in Western literature for centuries and in Eastern literature for millennia. It is often maintained that no-one can define consciousness but there is a large body of literature that gives a clear empirical description of it. Perhaps the claim that no-one can define consciousness is frustration at the fact that no-one can explain consciousness.

Weiskrantz (1988) asserted that “Each of us will have his or her own idea of what, if anything, is meant by consciousness…” and that insisting upon a precise definition would be a mistake. Koch and Crick (1999) stated that “Consciousness is a vague term with many usages and will, in the fullness of time, be replaced by a vocabulary that more accurately reflects the contribution of different brain processes.”

But is consciousness really a “vague term” and should we each have our own idea of what it means? The empirical descriptions of Descartes, Kant and others are summarised below under the headings of space, time, qualia and awareness. These descriptions show that consciousness is not a vague term at all.

Space and Time

Kant (1781) argued that our minds must be capable of representing objects in space and time. Experiences presuppose space and time as pure concepts of reason. Without space, objects could not be differentiated and would have no properties. Without representation in time, the concepts of succession of events and simultaneity would be unknown to us. James(1904) also describes experience as extended in space and says that the idea that “inner experience is absolutely inextensive seems to me little short of absurd”. Descartes (1641, Meditation V, 3) was also clear that imaginings and perceptions are experiences where things are arranged in space and time: “In the first place, I distinctly imagine that quantity which the philosophers commonly call continuous, or the extension in length, breadth, and depth that is in this quantity, or rather in the object to which it is attributed. Further, I can enumerate in it many diverse parts, and attribute to each of these all sorts of sizes, figures, situations, and local motions; and, in time, I can assign to each of these motions all degrees of duration.” Descartes was, as was so often the case, well ahead of his time by describing continuity and dimensionality, the factors that define his view of space as an actual vector space accessible to mathematical and physical analysis (See section on Descartes for a full discussion.)

Gregory (1966) also pointed out that we see things as if they are projected into space around us. The idea of projection was implicit in Kant’s and Descartes’ descriptions, which are from the viewpoint of an observer looking out at contents of experience, but Gregory is explicit (although he believes that explanations based on the projection are absurd).

Kant and Descartes describe consciousness as something extended in time but it is Clay and James who draw this fully to our attention. James (1890) quotes E.R. Clay who coined the term “specious present” to describe how we exist for more than a durationless instant and then goes on to say: “In short, the practically cognized present is no knife-edge, but a saddle-back, with a certain breadth of its own on which we sit perched, and from which we look in two directions into time. The unit of composition of our perception of time is a duration, with a bow and a stern, as it were–a rearward–and a forward-looking end. It is only as parts of this duration-block that the relation of succession of one end to the other is perceived. We do not first feel one end and then feel the other after it, and from the perception of the succession infer an interval of time between, but we seem to feel the interval of time as a whole, with its two ends embedded in it.” Notice how James’ observer is at an instant but the mind is stretched over time.

James’ mental time is probably not the same as physical time. Hermann Weyl, the Nobel prize-winning physicist, wrote that reality is a “four-dimensional continuum which is neither ‘time’ nor ‘space.’ Only the consciousness that passes on in one portion of this world experiences the detached piece which comes to meet it and passes behind it, as history, that is, as a process that is going forward in time and takes place in space” (Weyl 1918). In other words consciousness has a way of containing events in the same order as they occur in the world but seems to use a mental time that is different from physical time

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