Towards a real phenomenology of logic

This paper was presented at the Workshop on Husserlian Perspectives on Cognition and Ontology in Gargnano (Italy), September 1986. It is a revised version deriving from Ch. 4 of my book on noemata, in which the relationships between mind and logic are investigated through the framework provided by Husserl's thought (Noema. Mente e logica attraverso Husserl, Franco Angeli, Milan, 1988). I wish to thank Ernest LePore, Barry Smith and an anonymous reader for this Journal for helpful suggestions.     

Towards a phenomenology of ethical expertise

This paper was presented as the Aron Gurwitsch Memorial Lecture, sponsored by the Center for Advanced Research in Phenomenology, at Duquesne University, Pittsburgh, Pennsylvania, October 1989. We would like to thank Drew Cross, David Greenbaum, Wayne Martin, Charles Spinosa, Charles Taylor and Kailey Vernallis for their helpful comments.     

Towards a computational theory of experience

A standing challenge for the science of mind is to account for the datum that every mind faces in the most immediate – that is, unmediated – fashion: its phenomenal experience. The complementary tasks of explaining what it means for a system to give rise to experience and what constitutes the content of experience (qualia) in computational terms are particularly challenging, given the multiple realizability of computation. In this paper, we identify a set of conditions that a computational theory must satisfy for it to constitute not just a sufficient but a necessary, and therefore naturalistic and intrinsic, explanation of qualia. We show that a common assumption behind many neurocomputational theories of the mind, according to which mind states can be formalized solely in terms of instantaneous vectors of activities of representational units such as neurons, does not meet the requisite conditions, in part because it relies on inactive units to shape presently experienced qualia and implies a homogeneous representation space, which is devoid of intrinsic structure. We then sketch a naturalistic computational theory of qualia, which posits that experience is realized by dynamical activity-space trajectories (rather than points) and that its richness is measured by the representational capacity of the trajectory space in which it unfolds.     

Towards computational models of intention detection and intention prediction

Intention recognition is one of the core components of mindreading, an important process in social cognition. Human beings, from age of 18 months, have been shown to be able to extrapolate intentions from observed actions, even when the performer failed at achieving the goal. Existing accounts of intention recognition emphasize the use of an intent (plan) library, which is matched against observed actions for recognition. These therefore cannot account for recognition of failed sequences of actions, nor novel actions. In this paper, we begin to tackle these open questions by examining computational models for components of human intention recognition, which emphasize the ability of humans to detect and identify intentions in a sequence of observed actions, based solely on the rationality of movement (its efficiency). We provide a high-level overview of intention recognition as a whole, and then elaborate on two components of the model, which we believe to be at its core, namely, those of intention detection and intention prediction. By intention detection we mean the ability to discern whether a sequence of actions has any underlying intention at all, or whether it was performed in an arbitrary manner with no goal in mind. By intention prediction we mean the ability to extend an incomplete sequence of actions to its most likely intended goal. We evaluate the model, and these two components, in context of existing literature, and in a number of experiments with more than 140 human subjects. For intention detection, our model was able to attribute high levels of intention to those traces perceived by humans as intentional, and vice versa. For intention prediction as well, our model performed in a way that closely matched that of humans. The work highlights the intimate relationship between the ability to generate plans, and the ability to recognize intentions.     

Toward a phenomenology of attention

There is a considerable amount of research being done on attention by cognitive psychologists. I claim that in the process of measuring and mapping consciousness, these researchers have missed important phenomenological findings. After a synopsis and illustration of the nature of attention as described by Aron Gurwitsch, I critique the assumptions of current psychological research on this topic. Included is discussion of the metaphor of attention as a beam or spotlight, the concept of selective attention as the standard accomplishment, and the cognitive bestowal of organization on otherwise unorganized data. It is concluded that cognitive psychologists and others working on attention can benefit from Gurwitsch's work, and that a credible account of attention is crucial to the success of any comprehensive statement on the nature of consciousness.     

Toward a phenomenology of feelings

Our understanding of emotion cannot be complete without an understanding of feelings, the experiential aspect of emotion. Despite their importance, little effort has been devoted to the careful apprehension of feelings. Based on our apprehension of many randomly selected moments of pristine inner experience, we present a preliminary phenomenology of feelings. We begin by observing that often feelings occur as directly experienced phenomena of awareness; however, often no feelings are present in experience, or if they are present, they are too faint to be observed by a process intended to observe them. Feelings range from vague to distinct and sometimes do, but other times do not, include bodily sensations. When bodily sensations are present, there is a wide range of clarity and location of these sensations. Sometimes people experience multiple distinct feelings and sometimes people experience one feeling that is a mix or blend of different feelings. We also discuss what feelings are not, including instances when feelings do not appear to be present, despite evidence suggesting the presence of underlying emotional processes (e.g., behavioral evidence of emotion). These instances of emotion but not feeling lead us to speculate that experiencing feelings is a skill developed over time through an interaction of interpersonal and intrapersonal events.     

Psychology and phenomenology: a clarification

Controversies are rampant in contemporary psychology concerning the appropriate method for observing consciousness and the role inner experience should play in psychological theorizing. These conflicting orientations reflect, in part, methodological differences between natural science and human science interpretations of psychology. Humanistic psychology and philosophical phenomenology both employ a human science approach to psychology that seeks to explain behavior in terms of a person's subjective existence. Maslow's and Heidegger's formulations are both fulfillment theories in that they specify moral values that suggest how life ought to be lived. Natural science methodology rejects the possibility that moral imperatives can be validated, whereas human science methodology allows phenomenological convictions to justify recommendations about a fulfilled life and a good society. The social role of psychology is analyzed within the framework of phenomenological convictions and scientific truth.     

Towards better computational models of the balance scale task: a reply to Shultz and Takane

In contrast to Shultz and Takane [Shultz, T.R., & Takane, Y. (2007). Rule following and rule use in the balance-scale task. Cognition, in press, doi:10.1016/j.cognition.2006.12.004.] we do not accept that the traditional Rule Assessment Method (RAM) of scoring responses on the balance scale task has advantages over latent class analysis (LCA): RAM is similar to a very restricted form of LCA. The apparent shortcomings of LCA are also less severe than they suggest. Via new simulations we show that LCA detects small classes reliably. We also counter their concerns regarding the torque difference effect and we underline the problems connectionist models have with correctly responding to balance items. Despite these differences in opinion we agree with Shultz and Takane on the possible avenues for future research.     

Mathematizing phenomenology

Husserl is well known for his critique of the “mathematizing tendencies” of modern science, and is particularly emphatic that mathematics and phenomenology are distinct and in some sense incompatible. But Husserl himself uses mathematical methods in phenomenology. In the first half of the paper I give a detailed analysis of this tension, showing how those Husserlian doctrines which seem to speak against application of mathematics to phenomenology do not in fact do so. In the second half of the paper I focus on a particular example of Husserl’s “mathematized phenomenology”: his use of concepts from what is today called dynamical systems theory.

Prolegomena to a future phenomenology of morals

Moral phenomenology is (roughly) the study of those features of occurrent mental states with moral significance which are accessible through direct introspection, whether or not such states possess phenomenal character – a what-it-is-likeness. In this paper, as the title indicates, we introduce and make prefatory remarks about moral phenomenology and its significance for ethics. After providing a brief taxonomy of types of moral experience, we proceed to consider questions about the commonality within and distinctiveness of such experiences, with an eye on some of the main philosophical issues in ethics and how moral phenomenology might be brought to bear on them. In discussing such matters, we consider some of the doubts about moral phenomenology and its value to ethics that are brought up by Walter Sinnott-Armstrong and Michael Gill in their contributions to this issue.

How to, and how not to, bridge computational cognitive neuroscience and Husserlian phenomenology of time consciousness

A number of recent attempts to bridge Husserlian phenomenology of time consciousness and contemporary tools and results from cognitive science or computational neuroscience are described and critiqued. An alternate proposal is outlined that lacks the weaknesses of existing accounts.     

Keeping the patient asleep and alive: Towards a computational cognitive model of disturbance management in anaesthesia

We have analysed rich, dynamic data about the behaviour of anaesthetists during the management of a simulated critical incident in the operating theatre. We use a paper based analysis and a partial implementation to further the development of a computational cognitive model for disturbance management in anaesthesia. We suggest that our data analysis pattern may be used for the analysis of behavioural data describing cognitive and observable events in other complex dynamic domains.     

Experimenting with phenomenology

We review the use of introspective and phenomenological methods in experimental settings. We distinguish different senses of introspection, and further distinguish phenomenological method from introspectionist approaches. Two ways of using phenomenology in experimental procedures are identified: first, the neurophenomenological method, proposed by Varela, involves the training of experimental subjects. This approach has been directly and productively incorporated into the protocol of experiments on perception. A second approach may have wider application and does not involve training experimental subjects in phenomenological method. It requires front-loading phenomenological insights into experimental design. A number of experiments employing this approach are reviewed. We conclude with a discussion of the implications for both the cognitive sciences and phenomenology.