I am a philosopher based in Sydney. I am also a guest scientist at Witten/Herdecke University. I was a Humboldt postdoctoral fellow at Witten/Herdecke University in the Department of Psychology and Psychotherapy (2021-2023). I completed my PhD in the School of Philosophy at the Australian National University in 2016. My honours in philosophy was at the University of Queensland. Before this I completed a PhD in cognitive psychology at the University of Queensland in 2006. My honours in psychology and BA (majoring in philosophy and psychology) was at the University of Adelaide.
My research focuses on using first-person experimental methods to investigate consciousness (experimental phenomenology). My particular research interests are first-person methods, the self, awareness, perceptual experience, panpsychism and idealism. I have also conducted research in cognitive science, in particular on conceptual combination, reasoning, and visual processing of human bodies.
Objectives: Practitioners in contemplative traditions commonly report experiencing an awareness t... more Objectives: Practitioners in contemplative traditions commonly report experiencing an awareness that is distinct from sensory objects, thoughts, and emotions ("awareness itself"). They also report experiences of a void or underlying silence that is closely associated with this awareness. Subjects who carry out the Headless Way exercises frequently report an experience of emptiness or void at the same time as other contents (void-like experiences). The goals of this study were to (1) assess the reliability of these methods in eliciting the recognition of awareness and void-like experiences in participants who had no prior exposure to these techniques, (2) investigate the prevalence of these experiences in these tasks, and (3) to differentiate these experiences from closely related and potential precursor experiences. Method: Twenty adults participated in in-depth individual interviews in which they were guided through the Headless Way exercises. A thematic analysis was conducted on the interview transcripts. Results: Twelve of the participants reported a void-like experience, and five participants reported an experience of awareness itself. These experiences were respectively categorized as subsets of the more general categories of perceptual absences and the sense of not being person-like. Another novel finding was the real-time reports of awareness and void-like experiences during the exercises. Conclusions: Our findings provide preliminary evidence that the Headless Way exercises can effectively induce experiences of emptiness and awareness in participants without prior experience. The findings suggest that such experiences can be elicited outside of a traditional meditation context, including in non-meditators. Furthermore, the experience of not being person-like and of perceptual absences may be precursors and more general forms of recognizing awareness itself and the void-like nature of the mind.
I am aware of the tree and its leaves, but am I aware of my awareness of these things? When I try... more I am aware of the tree and its leaves, but am I aware of my awareness of these things? When I try to introspect my awareness, I just find myself attending to objects and their properties. This observation is known as the 'transparency of experience'. On the other hand, I seem to directly know that I am aware. Given the first observation, it is not clear how I know that I am aware. Fred Dretske thought that the problem was so acute that he issued the challenge of answering 'How do you know that you are not a zombie?' I propose that a view found in the Advaita Vedanta, that awareness is selfluminous, reconciles these two observations. I understand self-luminosity as the thesis that: (1) I am implicitly aware of my awareness and (2) I am phenomenally aware of a distinct phenomenal character of my awareness. In support of the first claim, that I apparently only attend to objects in the world when introspecting perceptual experience, suggests that I do not know my awareness explicitly, but rather that I must know it implicitly. In support of the second claim, I argue that the mere fact that I am perceptually conscious is not sufficient to allow me to know that I am perceptually conscious. In particular, the qualities I am perceptually aware of do not tell me that I aware of them, rather they just seem to be properties of objects. I also assess whether strategies for responding to Cartesian sceptical scenarios can be employed against Dretske's consciousness scepticism. I argue that these strategies either fail to distinguish me from a zombie or they do not adequately describe my epistemic situation. By contrast to other accounts, if awareness has its own distinct phenomenal character, then it cannot be considered to be a prima facie property of the world, hence the self-luminosity of awareness provides a plausible account of how I know that I'm not a zombie.
Douglas Harding developed a unique first-person experimental approach for investigating conscious... more Douglas Harding developed a unique first-person experimental approach for investigating consciousness that is still relatively unknown in academia. In this paper, I present a critical dialogue between Harding, Sartre and Merleau-Ponty on the phenomenology of the body and intersubjectivity. Like Sartre and Merleau-Ponty, Harding observes that from the first-person perspective, I cannot see my own head. He points out that visually speaking nothing gets in the way of others. I am radically open to others and the world. Neither does my somatic experience establish a boundary between me and the world. Rather to experience these sensations as part of a bounded, shaped thing (a body), already involves bringing in the perspectives of others. The reader is guided through a series of Harding’s first-person experiments to test these phenomenological claims for themselves. For Sartre, the other’s subjectivity is known through The Look, which makes me into a mere object for them. Merleau-Ponty criticised Sartre for making intersubjective relations primarily ones of conflict. Rather he held that the intentionality of my body is primordially interconnected with that of others’ bodies. We are already situated in a shared social world. For Harding, like Sartre, my consciousness is a form of nothingness; however, in contrast to Sartre, it does not negate the world, but is absolutely united with it. Confrontation is a delusion that comes from imagining that I am behind a face. Rather in lived personal relationships, I become the other. I conclude by arguing that for Harding all self-awareness is a form of other-awareness, and vice versa.
In this paper, I argue for a version of panpsychist idealism on first-person experiential grounds... more In this paper, I argue for a version of panpsychist idealism on first-person experiential grounds. As things always appear in my field of consciousness, there is prima facie empirical support for idealism. Furthermore, by assuming that all things correspond to a conscious perspective or perspectives (i.e., panpsychism), realism about the world is arguably safeguarded without the need to appeal to God (as per Berkeley's idealism). Panpsychist idealism also has a phenomenological advantage over traditional panpsychist views as it does not commit perceptual experience to massive error by denying that perceived colours are properties of things. Finally, I argue that the subject combination problem for panpsychism has been motivated by the problematic assumption that consciousness is in things. Thinking about subject combination from the first-person perspective is fruitful for reframing the subject combination problem and for seeing how subjects could potentially combine for the idealist.
In this paper, I investigate the phenomenology of awakening in Chinese Zen Buddhism. In this trad... more In this paper, I investigate the phenomenology of awakening in Chinese Zen Buddhism. In this tradition, to awaken is to ‘see your true nature’. In particular, the two aspects of awakening are: (1) seeing that the nature of one’s self or mind is empty or void and (2) an erasing of the usual (though merely apparent) boundary between subject and object. In the early Zen tradition, there are many references to awakening as chopping off your head, not having eyes, nose and tongue, and seeing your ‘Original Face’. These references bear a remarkable resemblance to an approach to awakening developed by Douglas Harding. I will guide the reader through a series of Harding’s first-person experiments which investigate the gap where you cannot see your own head. I will endeavour to show that these methods, although radically different from traditional meditation techniques, result in an experience with striking similarities to Zen accounts of awakening, in particular, as experiencing oneself as empty or void and yet totally united with the given world. The repeatability and apparent reliability of these first-person methods opens up a class of awakening experience to empirical investigation and has the potential to provide new insights into nondual traditions.
Phenomenal objectivism explains perceptual phenomenal character by reducing it to an awareness of... more Phenomenal objectivism explains perceptual phenomenal character by reducing it to an awareness of mind-independent objects, properties, and relations. A challenge for this view is that there is a sense in which a distant tree looks smaller than a closer tree even when they are the same objective size (perceptual size variation). The dual content view is a popular objectivist account in which such experiences are explained by my objective spatial relation to the tree, in particular visual angle (perspectival size). I describe a series of first-person experiments for investigating size experience. I use a ruler as a first-person method for operationalising perspectival size (Experiment 1). I use the corridor illusion (Experiment 2), outlining one’s head in the mirror (Experiment 3), and outlining the size of objects on glass (Experiment 4) to show a phenomenal difference in size for items in different depth contexts, despite being identical in visual angle. These finding demonstrate that visual angle cannot account for these spatial experiences. Psychological evidence provides further support for the thesis that subjects do not experience visual angle when depth information is present. Together this evidence supports the hypothesis that perceptual size variation cannot be accounted for by visual angle, hence undermining a plausible version of the dual content theory. This outcome, combined with problems raised by alternative objectivist accounts of size variation, provides support for a subjectivist account of size experience.
Inquiry: An Interdisciplinary Journal of Philosophy, 2023
I am aware of the red and orange autumn leaves. Am I aware of my awareness of the leaves? Not so ... more I am aware of the red and orange autumn leaves. Am I aware of my awareness of the leaves? Not so according to many philosophers. By contrast, many meditative traditions report an experience of awareness itself. I argue that such a pure awareness experience must have a non-sensory phenomenal character. I use Douglas Harding’s first-person experiments for assisting in recognizing pure awareness. In particular, I investigate the gap where one cannot see one’s head. This is not a mere gap because I seem to be looking from here. Critically, I claim, the experience of looking from here has a non-sensory phenomenal character. I argue that this sense of being aware cannot be reduced to egocentric visual spatial relations nor the viewpoint because it continues when I close my eyes. Neither is a multisensory origin sufficient to explain why I seem to be at this central point rather than elsewhere. Traditionally, claims of a pure awareness experience have been restricted to highly trained individuals in very restricted circumstances. The innovation of Harding’s approach is that it reliably isolates a candidate for pure awareness using methods which can be replicated at any time.
While first-person methods are essential for a science of consciousness, it is controversial what... more While first-person methods are essential for a science of consciousness, it is controversial what form these methods should take and whether any such methods are reliable. I propose that first-person experiments are a reliable method for investigating conscious experience. I outline the history of these methods and describe their characteristics. In particular, a first-person experiment is an intervention on a subject's experience in which independent variables are manipulated, extraneous variables are held fixed, and in which the subject makes a phenomenal judgement about the target experience of the investigation. I examine historical and contemporary examples of first-person experiments: Mariotte's demonstration of the visual blind spot, Kanizsa's subjective contours, the Tse Illusion, and investigations of the non-uniform resolution of the visual field. I discuss the role that phenomenal contrast plays in these methods, and how they overcome typical introspective errors. I argue that their intersubjective repeatability is an important factor in their scientific status, however, it is not the only factor. That they control for extraneous factors and confounds is another factor which sets them apart from pseudoscience (e.g., the perception of auras), and hence another reason for classifying them as genuine experiments. Furthermore, by systematically mapping out the structure of visual experience, these methods make scientific progress. Praises of such first-person experimental approaches may not always be sung by philosophers and psychologists, but they continue to flourish as respectable scientific methods nevertheless.
Hume famously denied that he could experience the self. Most subsequent philosophers have concurr... more Hume famously denied that he could experience the self. Most subsequent philosophers have concurred with this finding. I argue that if the subject is to function as a bearer of experience it must (1) lack sensory qualities in itself to be compatible with bearing sensory qualities and (2) be single so that it can unify experience. I use Douglas Harding's first-person experiments to investigate the visual gap where one cannot see one's own head. I argue that this open space conforms to the above criteria and hence is consistent with being the subject. I respond to the objection that this location is merely a lack of visual experience. I argue that this space also encompasses sound and touch properties and hence functions as a bearer for other sensory modalities. These first-person findings provide prima facie support for the view that the subject is a thin bearer of experience.
Eric Schwitzgebel (2011) argues that phenomenal judgments are in general less reliable than perce... more Eric Schwitzgebel (2011) argues that phenomenal judgments are in general less reliable than perceptual judgments. This paper distinguishes two versions of this unreliability thesis. The process unreliability thesis says that unreliability in phenomenal judgments is due to faulty domain-specific mechanisms involved in producing these judgments, whereas the statistical unreliability thesis says that it is simply a matter of higher numbers of errors. Against the process unreliability thesis, I argue that the main errors and limitations in making phenomenal judgments can be accounted for by domain-general factors: attention, working memory limits and conceptualization. As these factors are shared with the production of perceptual judgments, errors in phenomenal judgments are not due to faulty domain-specific processes. Furthermore, this account defends phenomenal judgments against general scepticism by providing criteria for distinguishing between reliable and unreliable phenomenal judgments.
The Wason Selection Task (WST) is a well-known test of reasoning in which one turns over cards to... more The Wason Selection Task (WST) is a well-known test of reasoning in which one turns over cards to test a rule about the two faces. Modifications were made to the WST to enable more direct and analytical investigation of reasoning processes. The modifications included extensive training to reduce variations in task interpretation, isolation of working memory in the decision phase, a separate rule for each card and variations in the form of the rule (number-letter as well as letter-number), separate scoring for each card, and inclusion of control cards that could be recognized by features without relational processing. The cognitive complexity of each card was also analyzed to enable investigation of this factor. Behavioral and event-related potential data were recorded. Negative cards differed from positive cards and control cards were differentiated from cards involved in inferences. The N2 component differentiated the negative conditions (not-P, not-Q cards) from the positive conditions (P, Q cards). The P3 component was largest for control and P cards (the simpler conditions). The late slow wave tended to show more sustained processing of not-P, not-Q and Q cards and was little influenced by the simpler control and P cards. Effects were interpreted in terms of cognitive complexity. In particular, the negative conditions had a larger N2 responses than the positive conditions, reflecting greater cognitive complexity of the former and their sustained processing.
Conceptual combination performs a fundamental role in creating the broad range of compound phrase... more Conceptual combination performs a fundamental role in creating the broad range of compound phrases utilised in everyday language. This article provides a novel probabilistic framework for assessing whether the semantics of conceptual combinations are compositional, and so can be considered as a function of the semantics of the constituent concepts, or not. While the systematicity and productivity of language provide a strong argument in favor of assuming compositionality, this very assumption is still regularly questioned in both cognitive science and philosophy. Additionally, the principle of semantic compositionality is underspecified, which means that notions of both "strong" and "weak" compositionality appear in the literature. Rather than adjudicating between different grades of compositionality, the framework presented here contributes formal methods for determining a clear dividing line between compositional and non-compositional semantics. In addition, we suggest that the distinction between these is contextually sensitive. Compositionality is equated with a joint probability distribution modeling how the constituent concepts in the combination are interpreted. Marginal selectivity is introduced as a pivotal probabilistic constraint for the application of the Bell/CH and CHSH systems of inequalities. Non-compositionality is equated with a failure of marginal selectivity, or violation of either system of inequalities in the presence of marginal selectivity. This means that the conceptual combination cannot be modeled in a joint probability distribution, the variables of which correspond to how the constituent concepts are being interpreted. The formal analysis methods are demonstrated by applying
them to an empirical illustration of twenty-four non-lexicalised conceptual combinations.
The ability to link variables is critical to many high-order cognitive functions, including reaso... more The ability to link variables is critical to many high-order cognitive functions, including reasoning. It has been proposed that limits in relating variables depend critically on relational complexity, defined formally as the number of variables to be related in solving a problem. In humans, the prefrontal cortex is known to be important for reasoning, but recent studies have suggested that such processes are likely to involve widespread functional brain networks. To test this hypothesis, we used functional magnetic resonance imaging and a classic measure of deductive reasoning to examine changes in brain networks as a function of relational complexity. As expected, behavioral performance declined as the number of variables to be related increased. Likewise, increments in relational complexity were associated with proportional enhancements in brain activity and task-based connectivity within and between 2 cognitive control networks: A cingulo-opercular network for maintaining task set, and a fronto-parietal network for implementing trial-by-trial control. Changes in effective connectivity as a function of increased relational complexity suggested a key role for the left dorsolateral prefrontal cortex in integrating and implementing task set in a trial-by-trial manner. Our findings show that limits in relational processing are manifested in the brain as complexity-dependent modulations of large-scale networks.
In this article, we sought to isolate the processing demands of combining the concepts of modifie... more In this article, we sought to isolate the processing demands of combining the concepts of modifier-noun phrases from those of other language comprehension processes. Probe reaction time (RT) was used as an indication of the processing resources required for combining concepts. Phrase frequency (as measured by Google hit rates) was used as a metric of the degree of conceptual combination required for each phrase. Participants were asked to interpret modifier-noun phrases using a sense-nonsense decision (Experiment 1) and a phrase meaning access task (Experiment 2). Experiment 2 also used a lexical decision task to activate the word’s individual meanings. Regression analyses for both experiments indicated that phrase frequency (indicating novelty) predicts a significant portion of the probe RT variance, such that low-frequency phrases required more processing resources than high-frequency phrases, when controlling for associative strength, word frequency, letter length, and lexical-semantic activation. Overall, this study indicates that conceptual combination requires processing resources beyond those of other language processes.
Consider the concept combination ‘pet human’. In word association experiments, human subjects pro... more Consider the concept combination ‘pet human’. In word association experiments, human subjects produce the associate ‘slave’ in relation to this combination. The striking aspect of this associate is that it is not produced as an associate of ‘pet’, or ‘human’ in isolation. In other words, the associate ‘slave’ seems to be emergent. Such emergent associations sometimes have a creative character and cognitive science is largely silent about how we produce them. Departing from a dimensional model of human conceptual space, this article will explore concept combinations, and will argue that emergent associations are a result of abductive reasoning within conceptual space, that is, below the symbolic level of cognition. A tensor-based approach is used to model concept combinations allowing such combinations to be formalized as interacting quantum systems. Free association norm data is used to motivate the underlying basis of the conceptual space. It is shown by analogy how some concept combinations may behave like quantum-entangled (non-separable) particles. Two methods of analysis were presented for empirically validating the presence of non-separable concept combinations in human cognition. One method is based on quantum theory and another based on comparing a joint (true theoretic) probability distribution with another distribution based on a separability assumption using a chi-square goodness-of-fit test. Although these methods were inconclusive in relation to an empirical study of bi-ambiguous concept combinations, avenues for further refinement of these methods are identified.
Measures and theories of information abound, but there are few formalised methods for treating th... more Measures and theories of information abound, but there are few formalised methods for treating the contextuality that can manifest in different information systems. Quantum theory provides one possible formalism for treating information in context. This paper introduces a quantum inspired model of the human mental lexicon. This model is currently being experimentally investigated and we present a preliminary set of pilot data suggesting that concept combinations can indeed behave non-separably.
Three experiments investigated the specific spatial relations that define the human body configur... more Three experiments investigated the specific spatial relations that define the human body configuration. In Experiment 1, participants searched for scrambled bodies amongst normal distractors. In Experiments 2 and 3 participants were asked to identify whether single body images (upright or inverted) were scrambled or normal. Scrambled bodies had head or limbs displaced to either symmetrical or asymmetrical positions. Experiment 1 showed that asymmetrical violations are recognized faster than symmetrical violations. All three experiments revealed that when the number of structural violations is held constant, head violations are recognized faster than limb violations. Experiment 3 also showed a greater inversion effect for scrambled bodies that maintained head on top and vertical symmetry, providing evidence that these are key spatial relations in the human body configuration. Overall, the results supported our hypothesis that the human body configuration is defined primarily by a head at the apex of a vertically symmetrical body.
Quantum Informatics for Cognitive, Social, and Semantic Processes: Papers from the AAAI Fall Symposium, 2010
Separability is a concept that is very difficult to define, and yet much of our scientific method... more Separability is a concept that is very difficult to define, and yet much of our scientific method is implicitly based upon the assumption that systems can sensibly be reduced to a set of interacting components. This paper examines the notion of separability in the creation of bi-ambiguous compounds that is based upon the CHSH and CH inequalities. It reports re-sults of an experiment showing that violations of the CHSH and CH inequality can occur in human conceptual combina-tion.
This dissertation defends the reliability of first-person
methods for studying consciousness, an... more This dissertation defends the reliability of first-person methods for studying consciousness, and applies first-person experiments to two philosophical problems: the experience of size and of the self. In chapter 1, I discuss the motivations for taking a first-person approach to consciousness, the background assumptions of the dissertation and some methodological preliminaries. In chapter 2, I address the claim that phenomenal judgements are far less reliable than perceptual judgements (Schwitzgebel, 2011). I argue that the main errors and limitations in making phenomenal judgements are due to domain-general factors, which are shared in the formation of perceptual judgements. Phenomenal judgements may still be statistically less reliable than perceptual judgements, though I provide reasons for thinking that Schwitzgebel (2011) overstates the case for statistical unreliability. I also provide criteria for distinguishing between reliable and unreliable phenomenal judgements, hence defending phenomenal judgements against general introspective scepticism. Having identified the main errors in making phenomenal judgements, in chapter 3, I discuss how first-person experiments can be used to control for these errors. I provide examples, and discuss how they overcome attentional and conceptual errors, minimise biases, and exhibit high intersubjective reliability. In chapter 4, I investigate size experience. I use first-person experiments and empirical findings to argue that distant things looking smaller cannot be explained as an awareness of instantiated objective properties (visual angle or retinal image size). I also discuss how an awareness of uninstantiated objective properties cannot adequately account for the phenomenal character of size experience. This provides support for a subjectivist account of variance in size experience. In chapter 5, I investigate the sense of self. I distinguish between a weak sense of self (for-me-ness) and a strong sense of self in which there is a polarity between subject and object. I use first-person experiments from Douglas Harding to demonstrate an explicit strong sense of self, specifically when I point at where others see my face. I also argue that this sense of self is not explained by inference, thoughts, feelings, imagination nor the viewpoint. Rather, it is part of the structure of experience that I seem to be looking from here. Even if there is a sense of self, there may be no self. The question of chapter 6 is whether there can be a direct experience of the self. I argue that to function as a bearer of experience the subject must be single and lack sensory qualities in itself. I use Harding’s first-person experiments to investigate the visual gap where I cannot see my head. I argue that it conforms to the above criteria, and hence is a candidate for being the subject. This finding, in conjunction with the fact that I seem to be looking from the same location, provides prima facie evidence for the reality of the subject. I hold then that contrary to Hume and most philosophers since, that there can be a direct self-experience, if one knows which direction to attend.
Quanta and Mind: Essays on the Connection between Quantum Mechanics and Consciousness, 2019
Erwin Schrödinger holds a prominent place in the history of science primarily due to his crucial ... more Erwin Schrödinger holds a prominent place in the history of science primarily due to his crucial role in the development of quantum physics. What is perhaps lesser known are his insights into subject-object duality, consciousness and mind. He documented himself that these were influenced by the Upanishads, a collection of ancient Hindu spiritual texts. Central to his thoughts in this area is that Mind is only One and there is no separation between subject and object. This chapter aims to bridge Schrödinger’s view on One Mind with the teachings of Dōgen, a twelfth century Zen master. This bridge is formed by addressing the question of how time relates to One Mind, and subject-object duality. Schrödinger describes the experience of One Mind to be like a timeless now, whereas subject-object duality involves a linear continuum of time. We show how these differing positions are unified in the notion of ‘absolute present’, which was put forward in the philosophy of Nishida Kitarō (1871–1945). In addition, we argue that it is in this notion of absolute present that the views of Schrödinger, Dōgen and Nishida meet.
Objectives: Practitioners in contemplative traditions commonly report experiencing an awareness t... more Objectives: Practitioners in contemplative traditions commonly report experiencing an awareness that is distinct from sensory objects, thoughts, and emotions ("awareness itself"). They also report experiences of a void or underlying silence that is closely associated with this awareness. Subjects who carry out the Headless Way exercises frequently report an experience of emptiness or void at the same time as other contents (void-like experiences). The goals of this study were to (1) assess the reliability of these methods in eliciting the recognition of awareness and void-like experiences in participants who had no prior exposure to these techniques, (2) investigate the prevalence of these experiences in these tasks, and (3) to differentiate these experiences from closely related and potential precursor experiences. Method: Twenty adults participated in in-depth individual interviews in which they were guided through the Headless Way exercises. A thematic analysis was conducted on the interview transcripts. Results: Twelve of the participants reported a void-like experience, and five participants reported an experience of awareness itself. These experiences were respectively categorized as subsets of the more general categories of perceptual absences and the sense of not being person-like. Another novel finding was the real-time reports of awareness and void-like experiences during the exercises. Conclusions: Our findings provide preliminary evidence that the Headless Way exercises can effectively induce experiences of emptiness and awareness in participants without prior experience. The findings suggest that such experiences can be elicited outside of a traditional meditation context, including in non-meditators. Furthermore, the experience of not being person-like and of perceptual absences may be precursors and more general forms of recognizing awareness itself and the void-like nature of the mind.
I am aware of the tree and its leaves, but am I aware of my awareness of these things? When I try... more I am aware of the tree and its leaves, but am I aware of my awareness of these things? When I try to introspect my awareness, I just find myself attending to objects and their properties. This observation is known as the 'transparency of experience'. On the other hand, I seem to directly know that I am aware. Given the first observation, it is not clear how I know that I am aware. Fred Dretske thought that the problem was so acute that he issued the challenge of answering 'How do you know that you are not a zombie?' I propose that a view found in the Advaita Vedanta, that awareness is selfluminous, reconciles these two observations. I understand self-luminosity as the thesis that: (1) I am implicitly aware of my awareness and (2) I am phenomenally aware of a distinct phenomenal character of my awareness. In support of the first claim, that I apparently only attend to objects in the world when introspecting perceptual experience, suggests that I do not know my awareness explicitly, but rather that I must know it implicitly. In support of the second claim, I argue that the mere fact that I am perceptually conscious is not sufficient to allow me to know that I am perceptually conscious. In particular, the qualities I am perceptually aware of do not tell me that I aware of them, rather they just seem to be properties of objects. I also assess whether strategies for responding to Cartesian sceptical scenarios can be employed against Dretske's consciousness scepticism. I argue that these strategies either fail to distinguish me from a zombie or they do not adequately describe my epistemic situation. By contrast to other accounts, if awareness has its own distinct phenomenal character, then it cannot be considered to be a prima facie property of the world, hence the self-luminosity of awareness provides a plausible account of how I know that I'm not a zombie.
Douglas Harding developed a unique first-person experimental approach for investigating conscious... more Douglas Harding developed a unique first-person experimental approach for investigating consciousness that is still relatively unknown in academia. In this paper, I present a critical dialogue between Harding, Sartre and Merleau-Ponty on the phenomenology of the body and intersubjectivity. Like Sartre and Merleau-Ponty, Harding observes that from the first-person perspective, I cannot see my own head. He points out that visually speaking nothing gets in the way of others. I am radically open to others and the world. Neither does my somatic experience establish a boundary between me and the world. Rather to experience these sensations as part of a bounded, shaped thing (a body), already involves bringing in the perspectives of others. The reader is guided through a series of Harding’s first-person experiments to test these phenomenological claims for themselves. For Sartre, the other’s subjectivity is known through The Look, which makes me into a mere object for them. Merleau-Ponty criticised Sartre for making intersubjective relations primarily ones of conflict. Rather he held that the intentionality of my body is primordially interconnected with that of others’ bodies. We are already situated in a shared social world. For Harding, like Sartre, my consciousness is a form of nothingness; however, in contrast to Sartre, it does not negate the world, but is absolutely united with it. Confrontation is a delusion that comes from imagining that I am behind a face. Rather in lived personal relationships, I become the other. I conclude by arguing that for Harding all self-awareness is a form of other-awareness, and vice versa.
In this paper, I argue for a version of panpsychist idealism on first-person experiential grounds... more In this paper, I argue for a version of panpsychist idealism on first-person experiential grounds. As things always appear in my field of consciousness, there is prima facie empirical support for idealism. Furthermore, by assuming that all things correspond to a conscious perspective or perspectives (i.e., panpsychism), realism about the world is arguably safeguarded without the need to appeal to God (as per Berkeley's idealism). Panpsychist idealism also has a phenomenological advantage over traditional panpsychist views as it does not commit perceptual experience to massive error by denying that perceived colours are properties of things. Finally, I argue that the subject combination problem for panpsychism has been motivated by the problematic assumption that consciousness is in things. Thinking about subject combination from the first-person perspective is fruitful for reframing the subject combination problem and for seeing how subjects could potentially combine for the idealist.
In this paper, I investigate the phenomenology of awakening in Chinese Zen Buddhism. In this trad... more In this paper, I investigate the phenomenology of awakening in Chinese Zen Buddhism. In this tradition, to awaken is to ‘see your true nature’. In particular, the two aspects of awakening are: (1) seeing that the nature of one’s self or mind is empty or void and (2) an erasing of the usual (though merely apparent) boundary between subject and object. In the early Zen tradition, there are many references to awakening as chopping off your head, not having eyes, nose and tongue, and seeing your ‘Original Face’. These references bear a remarkable resemblance to an approach to awakening developed by Douglas Harding. I will guide the reader through a series of Harding’s first-person experiments which investigate the gap where you cannot see your own head. I will endeavour to show that these methods, although radically different from traditional meditation techniques, result in an experience with striking similarities to Zen accounts of awakening, in particular, as experiencing oneself as empty or void and yet totally united with the given world. The repeatability and apparent reliability of these first-person methods opens up a class of awakening experience to empirical investigation and has the potential to provide new insights into nondual traditions.
Phenomenal objectivism explains perceptual phenomenal character by reducing it to an awareness of... more Phenomenal objectivism explains perceptual phenomenal character by reducing it to an awareness of mind-independent objects, properties, and relations. A challenge for this view is that there is a sense in which a distant tree looks smaller than a closer tree even when they are the same objective size (perceptual size variation). The dual content view is a popular objectivist account in which such experiences are explained by my objective spatial relation to the tree, in particular visual angle (perspectival size). I describe a series of first-person experiments for investigating size experience. I use a ruler as a first-person method for operationalising perspectival size (Experiment 1). I use the corridor illusion (Experiment 2), outlining one’s head in the mirror (Experiment 3), and outlining the size of objects on glass (Experiment 4) to show a phenomenal difference in size for items in different depth contexts, despite being identical in visual angle. These finding demonstrate that visual angle cannot account for these spatial experiences. Psychological evidence provides further support for the thesis that subjects do not experience visual angle when depth information is present. Together this evidence supports the hypothesis that perceptual size variation cannot be accounted for by visual angle, hence undermining a plausible version of the dual content theory. This outcome, combined with problems raised by alternative objectivist accounts of size variation, provides support for a subjectivist account of size experience.
Inquiry: An Interdisciplinary Journal of Philosophy, 2023
I am aware of the red and orange autumn leaves. Am I aware of my awareness of the leaves? Not so ... more I am aware of the red and orange autumn leaves. Am I aware of my awareness of the leaves? Not so according to many philosophers. By contrast, many meditative traditions report an experience of awareness itself. I argue that such a pure awareness experience must have a non-sensory phenomenal character. I use Douglas Harding’s first-person experiments for assisting in recognizing pure awareness. In particular, I investigate the gap where one cannot see one’s head. This is not a mere gap because I seem to be looking from here. Critically, I claim, the experience of looking from here has a non-sensory phenomenal character. I argue that this sense of being aware cannot be reduced to egocentric visual spatial relations nor the viewpoint because it continues when I close my eyes. Neither is a multisensory origin sufficient to explain why I seem to be at this central point rather than elsewhere. Traditionally, claims of a pure awareness experience have been restricted to highly trained individuals in very restricted circumstances. The innovation of Harding’s approach is that it reliably isolates a candidate for pure awareness using methods which can be replicated at any time.
While first-person methods are essential for a science of consciousness, it is controversial what... more While first-person methods are essential for a science of consciousness, it is controversial what form these methods should take and whether any such methods are reliable. I propose that first-person experiments are a reliable method for investigating conscious experience. I outline the history of these methods and describe their characteristics. In particular, a first-person experiment is an intervention on a subject's experience in which independent variables are manipulated, extraneous variables are held fixed, and in which the subject makes a phenomenal judgement about the target experience of the investigation. I examine historical and contemporary examples of first-person experiments: Mariotte's demonstration of the visual blind spot, Kanizsa's subjective contours, the Tse Illusion, and investigations of the non-uniform resolution of the visual field. I discuss the role that phenomenal contrast plays in these methods, and how they overcome typical introspective errors. I argue that their intersubjective repeatability is an important factor in their scientific status, however, it is not the only factor. That they control for extraneous factors and confounds is another factor which sets them apart from pseudoscience (e.g., the perception of auras), and hence another reason for classifying them as genuine experiments. Furthermore, by systematically mapping out the structure of visual experience, these methods make scientific progress. Praises of such first-person experimental approaches may not always be sung by philosophers and psychologists, but they continue to flourish as respectable scientific methods nevertheless.
Hume famously denied that he could experience the self. Most subsequent philosophers have concurr... more Hume famously denied that he could experience the self. Most subsequent philosophers have concurred with this finding. I argue that if the subject is to function as a bearer of experience it must (1) lack sensory qualities in itself to be compatible with bearing sensory qualities and (2) be single so that it can unify experience. I use Douglas Harding's first-person experiments to investigate the visual gap where one cannot see one's own head. I argue that this open space conforms to the above criteria and hence is consistent with being the subject. I respond to the objection that this location is merely a lack of visual experience. I argue that this space also encompasses sound and touch properties and hence functions as a bearer for other sensory modalities. These first-person findings provide prima facie support for the view that the subject is a thin bearer of experience.
Eric Schwitzgebel (2011) argues that phenomenal judgments are in general less reliable than perce... more Eric Schwitzgebel (2011) argues that phenomenal judgments are in general less reliable than perceptual judgments. This paper distinguishes two versions of this unreliability thesis. The process unreliability thesis says that unreliability in phenomenal judgments is due to faulty domain-specific mechanisms involved in producing these judgments, whereas the statistical unreliability thesis says that it is simply a matter of higher numbers of errors. Against the process unreliability thesis, I argue that the main errors and limitations in making phenomenal judgments can be accounted for by domain-general factors: attention, working memory limits and conceptualization. As these factors are shared with the production of perceptual judgments, errors in phenomenal judgments are not due to faulty domain-specific processes. Furthermore, this account defends phenomenal judgments against general scepticism by providing criteria for distinguishing between reliable and unreliable phenomenal judgments.
The Wason Selection Task (WST) is a well-known test of reasoning in which one turns over cards to... more The Wason Selection Task (WST) is a well-known test of reasoning in which one turns over cards to test a rule about the two faces. Modifications were made to the WST to enable more direct and analytical investigation of reasoning processes. The modifications included extensive training to reduce variations in task interpretation, isolation of working memory in the decision phase, a separate rule for each card and variations in the form of the rule (number-letter as well as letter-number), separate scoring for each card, and inclusion of control cards that could be recognized by features without relational processing. The cognitive complexity of each card was also analyzed to enable investigation of this factor. Behavioral and event-related potential data were recorded. Negative cards differed from positive cards and control cards were differentiated from cards involved in inferences. The N2 component differentiated the negative conditions (not-P, not-Q cards) from the positive conditions (P, Q cards). The P3 component was largest for control and P cards (the simpler conditions). The late slow wave tended to show more sustained processing of not-P, not-Q and Q cards and was little influenced by the simpler control and P cards. Effects were interpreted in terms of cognitive complexity. In particular, the negative conditions had a larger N2 responses than the positive conditions, reflecting greater cognitive complexity of the former and their sustained processing.
Conceptual combination performs a fundamental role in creating the broad range of compound phrase... more Conceptual combination performs a fundamental role in creating the broad range of compound phrases utilised in everyday language. This article provides a novel probabilistic framework for assessing whether the semantics of conceptual combinations are compositional, and so can be considered as a function of the semantics of the constituent concepts, or not. While the systematicity and productivity of language provide a strong argument in favor of assuming compositionality, this very assumption is still regularly questioned in both cognitive science and philosophy. Additionally, the principle of semantic compositionality is underspecified, which means that notions of both "strong" and "weak" compositionality appear in the literature. Rather than adjudicating between different grades of compositionality, the framework presented here contributes formal methods for determining a clear dividing line between compositional and non-compositional semantics. In addition, we suggest that the distinction between these is contextually sensitive. Compositionality is equated with a joint probability distribution modeling how the constituent concepts in the combination are interpreted. Marginal selectivity is introduced as a pivotal probabilistic constraint for the application of the Bell/CH and CHSH systems of inequalities. Non-compositionality is equated with a failure of marginal selectivity, or violation of either system of inequalities in the presence of marginal selectivity. This means that the conceptual combination cannot be modeled in a joint probability distribution, the variables of which correspond to how the constituent concepts are being interpreted. The formal analysis methods are demonstrated by applying
them to an empirical illustration of twenty-four non-lexicalised conceptual combinations.
The ability to link variables is critical to many high-order cognitive functions, including reaso... more The ability to link variables is critical to many high-order cognitive functions, including reasoning. It has been proposed that limits in relating variables depend critically on relational complexity, defined formally as the number of variables to be related in solving a problem. In humans, the prefrontal cortex is known to be important for reasoning, but recent studies have suggested that such processes are likely to involve widespread functional brain networks. To test this hypothesis, we used functional magnetic resonance imaging and a classic measure of deductive reasoning to examine changes in brain networks as a function of relational complexity. As expected, behavioral performance declined as the number of variables to be related increased. Likewise, increments in relational complexity were associated with proportional enhancements in brain activity and task-based connectivity within and between 2 cognitive control networks: A cingulo-opercular network for maintaining task set, and a fronto-parietal network for implementing trial-by-trial control. Changes in effective connectivity as a function of increased relational complexity suggested a key role for the left dorsolateral prefrontal cortex in integrating and implementing task set in a trial-by-trial manner. Our findings show that limits in relational processing are manifested in the brain as complexity-dependent modulations of large-scale networks.
In this article, we sought to isolate the processing demands of combining the concepts of modifie... more In this article, we sought to isolate the processing demands of combining the concepts of modifier-noun phrases from those of other language comprehension processes. Probe reaction time (RT) was used as an indication of the processing resources required for combining concepts. Phrase frequency (as measured by Google hit rates) was used as a metric of the degree of conceptual combination required for each phrase. Participants were asked to interpret modifier-noun phrases using a sense-nonsense decision (Experiment 1) and a phrase meaning access task (Experiment 2). Experiment 2 also used a lexical decision task to activate the word’s individual meanings. Regression analyses for both experiments indicated that phrase frequency (indicating novelty) predicts a significant portion of the probe RT variance, such that low-frequency phrases required more processing resources than high-frequency phrases, when controlling for associative strength, word frequency, letter length, and lexical-semantic activation. Overall, this study indicates that conceptual combination requires processing resources beyond those of other language processes.
Consider the concept combination ‘pet human’. In word association experiments, human subjects pro... more Consider the concept combination ‘pet human’. In word association experiments, human subjects produce the associate ‘slave’ in relation to this combination. The striking aspect of this associate is that it is not produced as an associate of ‘pet’, or ‘human’ in isolation. In other words, the associate ‘slave’ seems to be emergent. Such emergent associations sometimes have a creative character and cognitive science is largely silent about how we produce them. Departing from a dimensional model of human conceptual space, this article will explore concept combinations, and will argue that emergent associations are a result of abductive reasoning within conceptual space, that is, below the symbolic level of cognition. A tensor-based approach is used to model concept combinations allowing such combinations to be formalized as interacting quantum systems. Free association norm data is used to motivate the underlying basis of the conceptual space. It is shown by analogy how some concept combinations may behave like quantum-entangled (non-separable) particles. Two methods of analysis were presented for empirically validating the presence of non-separable concept combinations in human cognition. One method is based on quantum theory and another based on comparing a joint (true theoretic) probability distribution with another distribution based on a separability assumption using a chi-square goodness-of-fit test. Although these methods were inconclusive in relation to an empirical study of bi-ambiguous concept combinations, avenues for further refinement of these methods are identified.
Measures and theories of information abound, but there are few formalised methods for treating th... more Measures and theories of information abound, but there are few formalised methods for treating the contextuality that can manifest in different information systems. Quantum theory provides one possible formalism for treating information in context. This paper introduces a quantum inspired model of the human mental lexicon. This model is currently being experimentally investigated and we present a preliminary set of pilot data suggesting that concept combinations can indeed behave non-separably.
Three experiments investigated the specific spatial relations that define the human body configur... more Three experiments investigated the specific spatial relations that define the human body configuration. In Experiment 1, participants searched for scrambled bodies amongst normal distractors. In Experiments 2 and 3 participants were asked to identify whether single body images (upright or inverted) were scrambled or normal. Scrambled bodies had head or limbs displaced to either symmetrical or asymmetrical positions. Experiment 1 showed that asymmetrical violations are recognized faster than symmetrical violations. All three experiments revealed that when the number of structural violations is held constant, head violations are recognized faster than limb violations. Experiment 3 also showed a greater inversion effect for scrambled bodies that maintained head on top and vertical symmetry, providing evidence that these are key spatial relations in the human body configuration. Overall, the results supported our hypothesis that the human body configuration is defined primarily by a head at the apex of a vertically symmetrical body.
Quantum Informatics for Cognitive, Social, and Semantic Processes: Papers from the AAAI Fall Symposium, 2010
Separability is a concept that is very difficult to define, and yet much of our scientific method... more Separability is a concept that is very difficult to define, and yet much of our scientific method is implicitly based upon the assumption that systems can sensibly be reduced to a set of interacting components. This paper examines the notion of separability in the creation of bi-ambiguous compounds that is based upon the CHSH and CH inequalities. It reports re-sults of an experiment showing that violations of the CHSH and CH inequality can occur in human conceptual combina-tion.
This dissertation defends the reliability of first-person
methods for studying consciousness, an... more This dissertation defends the reliability of first-person methods for studying consciousness, and applies first-person experiments to two philosophical problems: the experience of size and of the self. In chapter 1, I discuss the motivations for taking a first-person approach to consciousness, the background assumptions of the dissertation and some methodological preliminaries. In chapter 2, I address the claim that phenomenal judgements are far less reliable than perceptual judgements (Schwitzgebel, 2011). I argue that the main errors and limitations in making phenomenal judgements are due to domain-general factors, which are shared in the formation of perceptual judgements. Phenomenal judgements may still be statistically less reliable than perceptual judgements, though I provide reasons for thinking that Schwitzgebel (2011) overstates the case for statistical unreliability. I also provide criteria for distinguishing between reliable and unreliable phenomenal judgements, hence defending phenomenal judgements against general introspective scepticism. Having identified the main errors in making phenomenal judgements, in chapter 3, I discuss how first-person experiments can be used to control for these errors. I provide examples, and discuss how they overcome attentional and conceptual errors, minimise biases, and exhibit high intersubjective reliability. In chapter 4, I investigate size experience. I use first-person experiments and empirical findings to argue that distant things looking smaller cannot be explained as an awareness of instantiated objective properties (visual angle or retinal image size). I also discuss how an awareness of uninstantiated objective properties cannot adequately account for the phenomenal character of size experience. This provides support for a subjectivist account of variance in size experience. In chapter 5, I investigate the sense of self. I distinguish between a weak sense of self (for-me-ness) and a strong sense of self in which there is a polarity between subject and object. I use first-person experiments from Douglas Harding to demonstrate an explicit strong sense of self, specifically when I point at where others see my face. I also argue that this sense of self is not explained by inference, thoughts, feelings, imagination nor the viewpoint. Rather, it is part of the structure of experience that I seem to be looking from here. Even if there is a sense of self, there may be no self. The question of chapter 6 is whether there can be a direct experience of the self. I argue that to function as a bearer of experience the subject must be single and lack sensory qualities in itself. I use Harding’s first-person experiments to investigate the visual gap where I cannot see my head. I argue that it conforms to the above criteria, and hence is a candidate for being the subject. This finding, in conjunction with the fact that I seem to be looking from the same location, provides prima facie evidence for the reality of the subject. I hold then that contrary to Hume and most philosophers since, that there can be a direct self-experience, if one knows which direction to attend.
Quanta and Mind: Essays on the Connection between Quantum Mechanics and Consciousness, 2019
Erwin Schrödinger holds a prominent place in the history of science primarily due to his crucial ... more Erwin Schrödinger holds a prominent place in the history of science primarily due to his crucial role in the development of quantum physics. What is perhaps lesser known are his insights into subject-object duality, consciousness and mind. He documented himself that these were influenced by the Upanishads, a collection of ancient Hindu spiritual texts. Central to his thoughts in this area is that Mind is only One and there is no separation between subject and object. This chapter aims to bridge Schrödinger’s view on One Mind with the teachings of Dōgen, a twelfth century Zen master. This bridge is formed by addressing the question of how time relates to One Mind, and subject-object duality. Schrödinger describes the experience of One Mind to be like a timeless now, whereas subject-object duality involves a linear continuum of time. We show how these differing positions are unified in the notion of ‘absolute present’, which was put forward in the philosophy of Nishida Kitarō (1871–1945). In addition, we argue that it is in this notion of absolute present that the views of Schrödinger, Dōgen and Nishida meet.
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open to others and the world. Neither does my somatic experience establish a boundary between me and the world. Rather to experience these sensations as part of a bounded, shaped thing (a body), already involves bringing in the perspectives of others. The reader is guided through a series of Harding’s first-person experiments to test these phenomenological claims for themselves. For Sartre, the other’s subjectivity is known through The Look, which makes me into a mere object for them. Merleau-Ponty criticised Sartre for making intersubjective relations primarily ones of conflict. Rather he held that the intentionality of my body is primordially interconnected with that of others’ bodies. We are already situated in a shared social world. For Harding, like Sartre, my consciousness is a form of nothingness; however, in contrast to Sartre, it does not negate the world, but is absolutely united with it. Confrontation is a delusion that comes from imagining that I am behind a face. Rather in lived
personal relationships, I become the other. I conclude by arguing that for Harding all self-awareness is a form of other-awareness, and vice versa.
oneself as empty or void and yet totally united with the given world. The repeatability and apparent reliability of these first-person methods opens up a class of awakening experience to empirical investigation and has the potential to provide new insights into nondual traditions.
them to an empirical illustration of twenty-four non-lexicalised conceptual combinations.
methods for studying consciousness, and applies first-person
experiments to two philosophical problems: the experience of size
and of the self. In chapter 1, I discuss the motivations for
taking a first-person approach to consciousness, the background
assumptions of the dissertation and some methodological
preliminaries.
In chapter 2, I address the claim that phenomenal judgements
are far less reliable than perceptual judgements (Schwitzgebel,
2011). I argue that the main errors and limitations in making
phenomenal judgements are due to domain-general factors, which
are shared in the formation of perceptual judgements. Phenomenal
judgements may still be statistically less reliable than
perceptual judgements, though I provide reasons for thinking that
Schwitzgebel (2011) overstates the case for statistical
unreliability. I also provide criteria for distinguishing between
reliable and unreliable phenomenal judgements, hence defending
phenomenal judgements against general introspective scepticism.
Having identified the main errors in making phenomenal
judgements, in chapter 3, I discuss how first-person experiments
can be used to control for these errors. I provide examples, and
discuss how they overcome attentional and conceptual errors,
minimise biases, and exhibit high intersubjective reliability.
In chapter 4, I investigate size experience. I use
first-person experiments and empirical findings to argue that
distant things looking smaller cannot be explained as an
awareness of instantiated objective properties (visual angle or
retinal image size). I also discuss how an awareness of
uninstantiated objective properties cannot adequately account for
the phenomenal character of size experience. This provides
support for a subjectivist account of variance in size
experience.
In chapter 5, I investigate the sense of self. I distinguish
between a weak sense of self (for-me-ness) and a strong sense of
self in which there is a polarity between subject and object. I
use first-person experiments from Douglas Harding to demonstrate
an explicit strong sense of self, specifically when I point at
where others see my face. I also argue that this sense of self is
not explained by inference, thoughts, feelings, imagination nor
the viewpoint. Rather, it is part of the structure of experience
that I seem to be looking from here.
Even if there is a sense of self, there may be no self. The
question of chapter 6 is whether there can be a direct experience
of the self. I argue that to function as a bearer of experience
the subject must be single and lack sensory qualities in itself.
I use Harding’s first-person experiments to investigate the
visual gap where I cannot see my head. I argue that it conforms
to the above criteria, and hence is a candidate for being the
subject. This finding, in conjunction with the fact that I seem
to be looking from the same location, provides prima facie
evidence for the reality of the subject. I hold then that
contrary to Hume and most philosophers since, that there can be a
direct self-experience, if one knows which direction to attend.
open to others and the world. Neither does my somatic experience establish a boundary between me and the world. Rather to experience these sensations as part of a bounded, shaped thing (a body), already involves bringing in the perspectives of others. The reader is guided through a series of Harding’s first-person experiments to test these phenomenological claims for themselves. For Sartre, the other’s subjectivity is known through The Look, which makes me into a mere object for them. Merleau-Ponty criticised Sartre for making intersubjective relations primarily ones of conflict. Rather he held that the intentionality of my body is primordially interconnected with that of others’ bodies. We are already situated in a shared social world. For Harding, like Sartre, my consciousness is a form of nothingness; however, in contrast to Sartre, it does not negate the world, but is absolutely united with it. Confrontation is a delusion that comes from imagining that I am behind a face. Rather in lived
personal relationships, I become the other. I conclude by arguing that for Harding all self-awareness is a form of other-awareness, and vice versa.
oneself as empty or void and yet totally united with the given world. The repeatability and apparent reliability of these first-person methods opens up a class of awakening experience to empirical investigation and has the potential to provide new insights into nondual traditions.
them to an empirical illustration of twenty-four non-lexicalised conceptual combinations.
methods for studying consciousness, and applies first-person
experiments to two philosophical problems: the experience of size
and of the self. In chapter 1, I discuss the motivations for
taking a first-person approach to consciousness, the background
assumptions of the dissertation and some methodological
preliminaries.
In chapter 2, I address the claim that phenomenal judgements
are far less reliable than perceptual judgements (Schwitzgebel,
2011). I argue that the main errors and limitations in making
phenomenal judgements are due to domain-general factors, which
are shared in the formation of perceptual judgements. Phenomenal
judgements may still be statistically less reliable than
perceptual judgements, though I provide reasons for thinking that
Schwitzgebel (2011) overstates the case for statistical
unreliability. I also provide criteria for distinguishing between
reliable and unreliable phenomenal judgements, hence defending
phenomenal judgements against general introspective scepticism.
Having identified the main errors in making phenomenal
judgements, in chapter 3, I discuss how first-person experiments
can be used to control for these errors. I provide examples, and
discuss how they overcome attentional and conceptual errors,
minimise biases, and exhibit high intersubjective reliability.
In chapter 4, I investigate size experience. I use
first-person experiments and empirical findings to argue that
distant things looking smaller cannot be explained as an
awareness of instantiated objective properties (visual angle or
retinal image size). I also discuss how an awareness of
uninstantiated objective properties cannot adequately account for
the phenomenal character of size experience. This provides
support for a subjectivist account of variance in size
experience.
In chapter 5, I investigate the sense of self. I distinguish
between a weak sense of self (for-me-ness) and a strong sense of
self in which there is a polarity between subject and object. I
use first-person experiments from Douglas Harding to demonstrate
an explicit strong sense of self, specifically when I point at
where others see my face. I also argue that this sense of self is
not explained by inference, thoughts, feelings, imagination nor
the viewpoint. Rather, it is part of the structure of experience
that I seem to be looking from here.
Even if there is a sense of self, there may be no self. The
question of chapter 6 is whether there can be a direct experience
of the self. I argue that to function as a bearer of experience
the subject must be single and lack sensory qualities in itself.
I use Harding’s first-person experiments to investigate the
visual gap where I cannot see my head. I argue that it conforms
to the above criteria, and hence is a candidate for being the
subject. This finding, in conjunction with the fact that I seem
to be looking from the same location, provides prima facie
evidence for the reality of the subject. I hold then that
contrary to Hume and most philosophers since, that there can be a
direct self-experience, if one knows which direction to attend.