Integrating the simple actions of everyday life seems to involve awareness, whether it is as simple as flicking a light switch (Morsella & Poehlman, 2013) or decision making. From a Darwinian standpoint, human conscious awareness holds pronounced evolutionary importance; however, its purpose in human behaviour remains a mystery. This unexplained phenomenon of conscious experience has led to the possible suggestion that complex cognitive processes can occur in the absence of consciousness (Peremen & Lamy, 2014; Yang, Zald & Blake, 2007). The latter speculation will be the topic of this thought paper, in which Mudrik, Breska, Lamy and Deouell article will be summarized and its strength, weaknesses and potential theme of follow-up studies will be discussed.
According to Mudrik et al., conscious awareness is not required for low-level perceptual binding, although its fundamental feature is to integrate information from diverse sources to create a coherent scene. The term awareness can be described as the ability to form relationship between representational items, so it forms a structured mental image that the mind can perceive as a coherent whole rather than as a mosaic of constituent parts (Mudrik et al., 2011). Thus, it is strongly believed that it is nearly impossible for integration to occur without awareness, under unconscious perception. To combat this notion, Mudrik et al. used continuous flash suppression (CFS) to suppress awareness of scenes in which a critical object was either congruent or incongruent with the overall context. They predicted that integration of objects with their background scenes can be achieved through unconscious processing, without awareness.
The study was conducted with 18 healthy participants, 1...
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...I) to show activation in the dorsal cortex during unconscious perception. Therefore, if neuroimaging evidence demonstrates that dorsal stream is activated during unconscious processing, then this can strengthen the conclusions drawn from their experiment.
In conclusion, Mudrik et al. research contributed a great deal to our understanding of the unconscious processing, as it was the first study to prove that human visual awareness is not needed for object-background integration. However, there are few minor methodology concerns that prevent their findings to be generalized to other ethnicities that potential research could possibly investigate. Nonetheless, this discovery provides greater insights into the complex nature of human conscious awareness, which can help us better understand its function and purpose to differentiate unconscious processing.
“The debate over free will is one example in which our intuitions conflict with scientific and philosophical arguments. Something similar holds for intuitions about consciousness, morality, and a host of other existential concerns. Typically philosophers deal with these issues through careful thought and discourse with other theorists. In the past decade, however, a small group of philosophers have adopted more data-driven methods to illuminate some of these confounding questions. These so-called experimental philosophers administer surveys, measure reaction times and image brains to understand the sources of our instincts. If we can figure out why we feel we have free will, for example, or why we think that consciousness consists of something more than patterns of neural activity in our brain, we might know whether to give credence to those feelings. That is, if we can show that our intuitions about free will emerge from an untrustworthy process, we may decide not to trust those beliefs.” (Nichols)
Eagleman talks about unconscious learning, and explores how much of what we do daily is learned and directed by the unconscious mind. The first example is changing lanes: when we’re driving, we do it without thinking. However, when asked to describe how they change lanes, many people are flummoxed. Changing lanes is so automatic that when the conscious mind tries to take control, it confuses our brains and our gears become out of sync. The second example is chicken sexers: people who can sort chick hatching even though male and female chicks look exactly alike. The third example is plane spotters: people who could distinguish between enemy and ally planes thousands of feet in the air. In both cases, the people just knew! They couldn’t explain how they knew. Rather, after trial and error, their unconscious picked up on the slight cues that allowed to them tell the difference. The conscious mind, on the other hand, was unaware of this
There is almost no doubt that there is a relationship between psychology and philosophy. Indeed, many people actually considering that the philosophies related to and concerned with the mind and thought are the precursor to modern psychology. Of course, most of these philosophies were decidedly western, or popular in the west. However, the problem with our western views of consciousness in philosophy and psychology is that often times the way we view the conscious process leads to a so-called "infinite regression." That is to say, if we see consciousness as a set of rules guiding our experiences in life, there must also be another set of rules that defines how we know when to use those rules, and so on and so forth. (Kurak 2001, 18-19). In this paper, I will attempt to show how we can turn to Buddhist principles to help us gain a better understanding of human consciousness.
Processing capacity is a very broad and flexible category according to many researchers. In fact, the quote above mentioned suggests that we often fail to notice things that happen just in front of us (unexpected events that are often salient) either because we were completely absorbed by something else or because we had so many things to do at the same time that we couldn’t pay attention to it. We have all at least once failed to see a friend who was waving at us while eating in the cafeteria or walking in a crowded street. The primary question that we should ask ourselves is: how many things can we attend at the same time? The truth is that we didn’t perceive this friend because of a phenomenon called “inattentional blindness”. The problem is that the richness of our visual experience leads us to believe that our visual representation will include and preserve the same amount of detail (Levin et al 2000). In this paper we’ll see the different theories of inattentional blindness, and the classical theories demonstrating this paradigm.
In his 2002 review, Ronald A. Rensink, divides the study of change detection into three phases (Rensink, 2002). The first phase, from mid-1950s to mid-1960s, investigates change detection when change occurs in a saccade. Whilst change detection was considered an easy task at the time, the studies showed poor results proving that detection is not a simple task after all. In the second phase he combines the studies on limits of detection of gap contingent changes with those on visual integration as a basis of limited capacity visual short-term memory. And finally, in the third phase, Rensink emphasizes the idea that change detection involves mechanisms central to the way humans perceive the world.
Wessinger, C.M., Clapham, E. (2009) Cognitive Neuroscience: An Overview , Encylopedia of Neuroscience. 12(4) 1117-1122.
In “The Anatomy of Judgmen”t, M. L. J. Abercrombie discusses how information is gained through our perception. Abercrombie claims that interpretation is a very complicated task that people have been learning to exercise since birth. Each person has a different way of interpreting the objects or situations they see, because people often relate their own past experiences. She also explains two important concepts: schemata and context. She defines schemata as a way our mind functions by understanding new things perceived through sight, by relating it to an individual’s past experiences. Past experiences help interpret what is seen further, if the object fits one’s expectation or their schemata, and not something different from their past experiences. Her fundamental insight is that seeing is more complex than just passively registering what is seen, and consists of a form judgment for...
The most famous series of experiments to empirically address the problem of free will were those conducted by Benjamin Libet and colleagues (Libet, Gleason, Wright, & Pearl, 1983; Libet, 1985). He analyzed the timing of conscious awareness of movement, and concluded that voluntary action begins with unconscious activity in the brain. Libet’s findings have been replicated in several more recent studies, such as those by Soon, Brass, Heinze, & Haynes (2008) and Bode, He, Soon, Trampel, Turner, Haynes (2011). Collectively, these results have almost conclusively determined that the conscious decision to act is preceded by unconscious neural action; however, the application of these findings to the problem of free will is still a subject of debate. To some experimental neuroscientists (Libet, 1985; Soon et al., 2008; Haggard, 2011; Fried, Mukamel, & Kreiman, 2011), these studies indicate that free will, or the conscious will ...
In chapter 4, the topic of discussion centered around a concept called bonded awareness. The main theme in the chapter was that we choose to ignore certain things, or become complacent and ignore those things just as much. We tend to ignore the obvious, and think what we want to think about a certain situation. We must examine all the details of a problem or situation, and come to a conclusion that meets our requirements. Bounded awareness takes on many forms, and will affect our judgment or decisions about important items.
Merleau-Ponty distinguishes three aspects of the psychological process; basic sensations, perception, and the associations of memory (Merleau-Ponty, 1994). Basic sensations receive raw information from the world and transduce them for our perceptual processes. Perception unifies the infinite amount of information about our environment, from our environment, into a meaningful structure. Perception is interpretive, but its presentation of the world is as distal and objective. There are three central features of perception for Merleau-Ponty. First, perception is synthesized independently by the body and not by the mind (consciousness).
Though the experiment shows that attention is vital for change detection, we should consider the size/ impact of the change in the environment. If the change to an environment is small, would it result in the change being detected? Do providing little clues draw attention effectively to where the change is being made? In support of this argument, Rensink (1997) showed that even with small clues, if the clue is not directed properly then detecting change will not have an effect. A proposal of Rensink is that the absence of attention will cause visual contents to be missed. On the other hand, Simon and Levin (1998) suggest that a person could miss things happening in their environment if his or her attention is occupied by something
"Artificial Intelligence and Consciousness." Encyclopedia of Consciousness. Oxford: Elsevier Science & Technology, 2009. Credo Reference. Web. 26 April 2011.
Consciousness is a vital tool within the brain which contributes to the psychology and human behavior. When an individual is conscious, the displayed action is alert, aware and perceiving the external environment. Objectively, observing behavior for the past six weeks, and incorporating the knowledge I am mindful of the fact that consciousness sometimes is altered with changes such as sleep, meditation, hypnosis, or drugs. Most important the conscious effort to perceive environmental surroundings are observed in the smoking check out line with my local Wawa. At 6:30 am the store is crowded, individuals are operating the store system by consciously working the automatic teller machine, lottery, the food ordering station, or the coffee machines.
Well, let's take a look at the brain. From being in class, my awareness about what I'm doing, what I'm seeing, what I'm hearing, what I'm thinking has come to reflect upon not just what, but how is it all being done by my brain. This morning I woke up, my eyes opened, I looked out my window, I saw the sun rising, it was this beautifully deep yellow/orange color. I thought, "How beautiful" and I smiled with a sense and feeling of wonderment. It could be said that I experienced nothing out of the ordinary this morning. Yet, if I could narrate these few activities in terms of the networking of neurons resulting in my eyes opening, my sight of the sun, my ability to perceive its color, my inner acknowledgment of its beauty and the emotions that sight evoked in me, you would be reading for a very long time and what I did this morning would indeed present itself in quite an extraordinary light. It is in recognition of this, with respect to the brain's aptitudes, that Howard Hughes in his paper, "Seeing, Hearing and Smelling the World" quoted May Pines in expressing, "We can recognize a friend instantly-full face, in profile, or even by the back of his head. We can distinguish hundreds of colors and possibly as many as 10,000 smells. We can feel a feather as it brushes our skin, hear the faint rustle of a leaf. It all seems so effortless: we open our eyes or ears and let the world stream in. Yet anything we see, hear, feel, smell, or taste requires billions of nerve cells to flash urgent messages along linked pathways and feedback loops in our brains, performing intricate calculations that scientists have only begun to decipher"(1).
“Consciousness is defined as everything of which we are aware at any given time - our thoughts, feelings, sensations, and perceptions of the external environment. Physiological researchers have returned to the study of consciousness, in examining physiological rhythms, sleep, and altered states of consciousness (changes in awareness produced by sleep, meditation, hypnosis, and drugs)” (Wood, 2011, 169). There are five levels of consciousness; Conscious (sensing, perceiving, and choosing), Preconscious (memories that we can access), Unconscious ( memories that we can not access), Non-conscious ( bodily functions without sensation), and Subconscious ( “inner child,” self image formed in early childhood).