This mode searches for entries containing all the entered words in their title, author, date, comment field, or in any of many other fields showing on OPC pages.
This mode searches for entries containing the text string you entered in their author field. Note that the database does not have first names for all authors, so it is preferable to search only by surnames. If you search for a full name or a name with an initial, enter it in the format used internally, namely the "Lastname, Firstname" or "Lastname, F." format.
This mode differs from the all fields mode in two respects. First, some information not publicly available on the site is searched, e.g., abstracts and excerpts gathered by the crawler, which are not always accurate but can help broaden one's search. Second, you may prefix any term with a '+' or '-' to narrow the search to entries containing it or not containing it, respectively. Terms which are not prefixed by a '+' are not mandatory. Instead, they are weighed depending on their frequency in order to determine the best search results. You may also search for a literal string composed of several words by putting them in double quotation marks (").
Note that short and / or common words are ignored by the search engine.
Try PhilPapers to find published items which are available on a subscription basis.
Abstract: Throughout history there have been people who say it is all illusion. I think they may be right. But if they are right what could this mean? If you just say "It's all an illusion" this gets you nowhere - except that a whole lot of other questions appear. Why should we all be victims of an illusion, instead of seeing things the way they really are? What sort of illusion is it anyway? Why is it like that and not some other way? Is it possible to see through the illusion? And if so what happens next
Abstract: That our ordinary everyday experience exhibits both unity and continuity is uncontroversial, and on the face of it utterly unmysterious. At any moment we have some conscious awareness of both the world about us, as revealed through our perceptual experiences, and our own inner states – our bodily sensations, thoughts, mental images and so on. Since once wakened we tend to stay awake for several hours, tracing out continuous routes through whatever environment we happen to find ourselves in, it is hardly surprising that our experience itself is continuous rather than discontinuous
Abstract: William James described the stream of thought as having two components: (1) a nucleus of highly conscious, often perceptual material; and (2) a fringe of dimly felt contextual information that controls the entry of information into the nucleus and guides the progression of internally directed thought. Here I examine the neural and cognitive correlates of this phenomenology. A survey of the cognitive neuroscience literature suggests that the nucleus corresponds to a dynamic global buffer formed by interactions between different regions of the brain, while the fringe corresponds to a set of mechanisms in the frontal and medial temporal lobes that control the contents of this global buffer. A consequence of this account is that there might be conscious imagistic representations that are not part of the nucleus. I argue that phenomenology can be linked to psychology and neuroscience and a meaningful way that illuminates both
Abstract: material on Science Online. 25. E. Salinas, T. J. Sejnowski, J. Neurosci. 20, 6193 (2000). 14. L. J. Borg-Graham, C. Monier, Y. Fregnac, Nature 393, 26. B. Haider, A. Duque, A. R. Hasenstaub, D. A. McCormick, 11 September 2006; accepted 23 November 2006
Abstract: Non-sensory experiences represent almost all context information in consciousness. They condition most aspects of conscious cognition including voluntary retrieval, perception, monitoring, problem solving, emotion, evaluation, meaning recognition. Many peculiar aspects of non-sensory qualia (e.g., they resist being 'grasped' by an act of attention) are explained as adaptations shaped by the cognitive functions they serve. The most important nonsensory experience is coherence or "rightness." Rightness represents degrees of context fit among contents in consciousness, and between conscious and non-conscious processes. Rightness (not familiarity) is the feeling-of-knowing in implicit cognition. The experience of rightness suggests that neural mechanisms "compute" signals indicating the global dynamics of network integration
Abstract: This commentary begins by explaining how Mangan's important work leads to a question about the relation between non-sensory experiences and perception. Reflection on affect then suggests an addition to Mangan's view that may be helpful on this and perhaps some other questions. Finally, it is argued that acceptance of non-sensory experiences is fully compatible with epiphenomenalism