What is consciousness and how might we begin to understand it?

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What is consciousness and how might we begin to understand it?

Consciousness can be defined as the individual subjective experience and awareness that we have of the world either based on or involving the qualia of our experiences. Qualia are the non-communicable, involuntary conscious mental states provoked in us by our experience of the world.  Consciousness has been a somewhat neglected topic in the history of neuroscientific study but has since grown into an area with a wealth of active research. Within philosophy there are the two main theories of materialism and dualism. Dualists seek to explain the mind by either theorizing the existence of a non-physical “mind substance” or by ascribing emergent intangible “mind properties” to normal matter. Materialists, on the other hand, argue that there are only physical substances with physical properties and that these must also form the mind (Churchland, 1993).

The study of consciousness is important for more than just the satisfaction of our curiosity. Debates on areas such as animal rights, abortion and the life support of patients in a persistent vegetative state could be influenced dramatically if we had the ability to say where consciousness resides and to demonstrate its existence objectively. Consciousness is a difficult area to analyse scientifically however as it is intrinsically a subjective experience and science is usually only concerned with objective measurement. An unfortunate consequence of this is that the conscious state of non-communicative organisms such as animals and foetuses can’t be determined (Banks, 1995). This problem has also led to an over-diagnosis of the vegetative state in non-communicative patients (Qiu, 2007).

Solving these problems requires finding an intermediate that we can examine instead of trying to observe consciousness itself. One method is to search for neurophysiological structures associated with certain functions of consciousness, called the neural correlates of consciousness (Koch et al, 2007). We can use this method to search for the correlates of perception and selective attention, aspects of self consciousness and possibly the neural basis giving rise to the existence, or illusion, of free will. The analysis of these aspects of what is known as access consciousness could be said to constitute the “easy problems” of consciousness relative to the “hard problem” of how qualia and subjective experience (phenomenal consciousness) can arise from the brain. Furthermore, whilst finding the NCC may shed some light on how consciousness arises it must also be shown that the neurones are responsible for these states rather than just being associated with them (Miller, 2007).

We may also search for certain behavioural patterns, assuming that consciousness arises necessarily in more intelligent organisms, but can we be sure of this? It could be argued that it is possible to envisage a human race like our own from external observation but with no internal thought beyond calculation and processing; an intelligence to match ours but without the associated consciousness. Popular thought however is that consciousness is necessary for the level of intelligence that we display, meaning that we could judge consciousness by searching for certain intelligent behaviours. This also implies that there would be an evolutionarily selective pressure to develop consciousness opening the field to analysis by evolutionary psychologists (Banks, 1995).

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We can identify that conscious perception lies in the brain by the observation that certain neuropathologies may impair it and that the introduction of certain drugs can alter an individual’s perception. This leads some people to think that the brain’s sensory apparatus functions to present the received information to an inner homunculus (see fig. 1); this concept is known as the Cartesian Theatre (Blackmore, 2005). This idea can be shown to be flawed on at least three levels. Firstly it does not address the actual function of perception; it is only moved to the “brain” of the homunculus. Secondly, ...

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