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He holds degrees in both philosophy and computer science. He has been Fulbright Visiting Scholar at MIT (Department of Linguistic and Philosophy), professor of psychology (IULM University), visiting professor of artificial intelligence at the United Arab Emirates University (UAE), at KAIST (South Corea) and has been working at Northwestern University in Chicago and at Trinity College (Dublin). He is the author of more than 100 scientific papers and several volumes. Recently, he has just published two books on the topic of consciousness: The Spread Mind (ORBooks, 2017) and Consciousness and Object (John Benjamins, 2017). He has published a series of dialogues with the writer Tim Parks on The New York Review of Books (http://www.nybooks.com/contributors/riccardo-manzotti/).His main topic of research has been to the problem of consciousness in the physical world. He also contributes to creativity, perception, altered states of consciousness, artificial intelligence, artificial vision, goal-directed robotics, and machine consciousness.","image":"https://0.academia-photos.com/41506/7320519/21576899/s200_riccardo.manzotti.jpg","thumbnailUrl":"https://0.academia-photos.com/41506/7320519/21576899/s65_riccardo.manzotti.jpg","primaryImageOfPage":{"@type":"ImageObject","url":"https://0.academia-photos.com/41506/7320519/21576899/s200_riccardo.manzotti.jpg","width":200},"sameAs":[],"relatedLink":"https://www.academia.edu/101041589/Experience_more_Extended_than_The_Nervous_System"}</script><link rel="stylesheet" media="all" href="//a.academia-assets.com/assets/design_system/heading-95367dc03b794f6737f30123738a886cf53b7a65cdef98a922a98591d60063e3.css" /><link rel="stylesheet" media="all" href="//a.academia-assets.com/assets/design_system/button-8c9ae4b5c8a2531640c354d92a1f3579c8ff103277ef74913e34c8a76d4e6c00.css" /><link rel="stylesheet" media="all" 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class="profile-avatar u-positionAbsolute" alt="Riccardo Manzotti" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/41506/7320519/21576899/s200_riccardo.manzotti.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Riccardo Manzotti</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://iulm.academia.edu/">IULM University</a>, <a class="u-tcGrayDarker" href="https://iulm.academia.edu/Departments/Institute_of_Consumer_Behavior_and_Organizational_Communication/Documents">Institute of Consumer, Behavior and Organizational Communication</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" data-broccoli-component="user-info.follow-button" data-click-track="profile-user-info-follow-button" data-follow-user-fname="Riccardo" data-follow-user-id="41506" data-follow-user-source="profile_button" data-has-google="false"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">add</span>Follow</button><button class="ds2-5-button hidden profile-cta-button grow js-profile-unfollow-button" data-broccoli-component="user-info.unfollow-button" data-click-track="profile-user-info-unfollow-button" data-unfollow-user-id="41506"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">done</span>Following</button></div></div><div class="user-stats-container"><a><div class="stat-container js-profile-followers"><p class="label">Followers</p><p class="data">842</p></div></a><a><div class="stat-container js-profile-followees" data-broccoli-component="user-info.followees-count" data-click-track="profile-expand-user-info-following"><p class="label">Following</p><p class="data">766</p></div></a><a><div class="stat-container js-profile-coauthors" data-broccoli-component="user-info.coauthors-count" data-click-track="profile-expand-user-info-coauthors"><p class="label">Co-authors</p><p class="data">2</p></div></a><div class="js-mentions-count-container" style="display: none;"><a href="/rmanzotti/mentions"><div class="stat-container"><p class="label">Mentions</p><p class="data"></p></div></a></div><span><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></span></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">Riccardo Manzotti  (phD in Robotics) is professor of philosophy at IULM University (Milan). He holds degrees in both philosophy and computer science. He has been Fulbright Visiting Scholar at MIT (Department of Linguistic and Philosophy), professor of psychology (IULM University), visiting professor of artificial intelligence at the United Arab Emirates University (UAE), at KAIST (South Corea) and has been working at Northwestern University in Chicago and at Trinity College (Dublin). He is the author of more than 100 scientific papers and several volumes. Recently, he has just published two books on the topic of consciousness: The Spread Mind (ORBooks, 2017) and Consciousness and Object (John Benjamins, 2017). He has published a series of dialogues with the writer Tim Parks on The New York Review of Books (http://www.nybooks.com/contributors/riccardo-manzotti/).His main topic of research has been to the problem of consciousness in the physical world. He also contributes to creativity, perception, altered states of consciousness, artificial intelligence, artificial vision, goal-directed robotics, and machine consciousness.<br /><b>Address: </b>via Carlo Bo, 1<br />Università IULM<br />20143, Milano<br />Italy<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="suggested-academics-container"><div class="suggested-academics--header"><p class="ds2-5-body-md-bold">Related Authors</p></div><ul class="suggested-user-card-list"><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a href="https://oxford.academia.edu/JohannesZachhuber"><img class="profile-avatar u-positionAbsolute" alt="Johannes Zachhuber" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/2018/962/58309702/s200_johannes.zachhuber.jpg" /></a></div><div class="suggested-user-card__user-info"><a class="suggested-user-card__user-info__header ds2-5-body-sm-bold ds2-5-body-link" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">University of Oxford</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a href="https://uow.academia.edu/DanielDHutto"><img class="profile-avatar u-positionAbsolute" alt="Daniel D. 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data-click-track="profile-user-info-cv" data-cv-filename="Manzotti_CV_2019_02_01_ENGLISH-signed.pdf" data-placement="top" data-toggle="tooltip" href="/rmanzotti/CurriculumVitae"><button class="ds2-5-text-link ds2-5-text-link--small" style="font-size: 20px; letter-spacing: 0.8px"><span class="ds2-5-text-link__content">CV</span></button></li><li class="profile-profiles js-social-profiles-container"><i class="fa fa-spin fa-spinner"></i></li></ul></div></div></div><div class="right-panel-container"><div class="user-content-wrapper"><div class="uploads-container" id="social-redesign-work-container"><div class="upload-header"><h2 class="ds2-5-heading-sans-serif-xs">Uploads</h2></div><div class="nav-container backbone-profile-documents-nav hidden-xs"><ul class="nav-tablist" role="tablist"><li class="nav-chip active" role="presentation"><a data-section-name="" data-toggle="tab" href="#all" role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section 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href="#aiandartificialconsciousness" role="tab" style="border: none;"><span>15</span> AI and Artificial Consciousness</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Other-stuff" data-toggle="tab" href="#otherstuff" role="tab" style="border: none;"><span>10</span> Other stuff</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" style="border: none;"><span>44</span> Papers</a></li></ul></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="The Spread Mind" id="The Spread Mind"><h3 class="profile--tab_heading_container">The Spread Mind by Riccardo Manzotti</h3></div><div class="js-work-strip profile--work_container" data-work-id="38298537"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38298537/The_Mind_Object_Identity_A_Solution_to_the_Hard_Problem_of_Consciousness"><img alt="Research paper thumbnail of The Mind-Object Identity: A Solution to the Hard Problem of Consciousness" class="work-thumbnail" src="https://attachments.academia-assets.com/58350570/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38298537/The_Mind_Object_Identity_A_Solution_to_the_Hard_Problem_of_Consciousness">The Mind-Object Identity: A Solution to the Hard Problem of Consciousness</a></div><div class="wp-workCard_item"><span>Frontiers in Psychology</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Here I present a mind-object identity theory based on a straightforward hypothesis: One’s experie...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Here I present a mind-object identity theory based on a straightforward hypothesis: One’s experience of an object is identical with the object itself. <br />To defend this hypothesis, I will reconsider the notion of a physical object in terms of relative and actual properties. To address cases of misperception such as dreams and hallucinations, I will also reconsider the notion of present in relative terms. Both the object and the present are recast as object-relative.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="abb3e3a8c409dbc8031de4913684ee5b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58350570,"asset_id":38298537,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58350570/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38298537"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38298537"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38298537; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38298537]").text(description); $(".js-view-count[data-work-id=38298537]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38298537; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38298537']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "abb3e3a8c409dbc8031de4913684ee5b" } } $('.js-work-strip[data-work-id=38298537]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38298537,"title":"The Mind-Object Identity: A Solution to the Hard Problem of Consciousness","translated_title":"","metadata":{"doi":"10.3389/fpsyg.2019.00063","issue":"63","volume":"10","abstract":"Here I present a mind-object identity theory based on a straightforward hypothesis: One’s experience of an object is identical with the object itself. \nTo defend this hypothesis, I will reconsider the notion of a physical object in terms of relative and actual properties. 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Both the object and the present are recast as object-relative.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":58350570,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58350570/thumbnails/1.jpg","file_name":"Manzotti_-_2019_-_Frontiers_in_Psychology.pdf","download_url":"https://www.academia.edu/attachments/58350570/download_file","bulk_download_file_name":"The_Mind_Object_Identity_A_Solution_to_t.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58350570/Manzotti_-_2019_-_Frontiers_in_Psychology-libre.pdf?1549541146=\u0026response-content-disposition=attachment%3B+filename%3DThe_Mind_Object_Identity_A_Solution_to_t.pdf\u0026Expires=1742160592\u0026Signature=NSXHehsr90-NLa6ta-Ifa64V7okDz~L-RHb2wOJtxX8qAv4T6Mt47lT~LQ7Jg0P~kvUx-MhYXUTy1v3EjRA-tjbnONTYStARBJJIUb8HqlUawXOT8sh2gJMofX5evaY-VzXR0egUf5rJLUPVIkDYv2OacG6jjz9OHwk~h8apjCI6A2lzUk2I29mPWIJ0tPccP1SYFNnYQ0CKStKQK~zyTbY-C47jjiToqtlC~LfmPCiJ55vi81XqT0hfNVVL6C-9bwJ6XSgh6~T81DfD5Mr7R8jUrqvuudez7bAyLAmBdIgu10soytSZVJuQKV0THSkwbh69B84aPTfIXDDjHb-Mmg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":10150,"name":"Physicalism","url":"https://www.academia.edu/Documents/in/Physicalism"},{"id":10500,"name":"Intentionality","url":"https://www.academia.edu/Documents/in/Intentionality"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":85589,"name":"Hallucinations","url":"https://www.academia.edu/Documents/in/Hallucinations"},{"id":90905,"name":"Phenomenal Consciousness","url":"https://www.academia.edu/Documents/in/Phenomenal_Consciousness"},{"id":111330,"name":"Philosophy of Mind (the hard problem of consciousness)","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind_the_hard_problem_of_consciousness_"},{"id":1407248,"name":"Mind-Brain Identity Theory","url":"https://www.academia.edu/Documents/in/Mind-Brain_Identity_Theory"},{"id":1718023,"name":"Hard Problem of Consciousness","url":"https://www.academia.edu/Documents/in/Hard_Problem_of_Consciousness"},{"id":3128812,"name":"Mind-Object Identity","url":"https://www.academia.edu/Documents/in/Mind-Object_Identity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38333469"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38333469/Consciousness_and_Object_Chapter_4_The_Actual_Object"><img alt="Research paper thumbnail of Consciousness and Object. Chapter 4: The Actual Object" class="work-thumbnail" src="https://attachments.academia-assets.com/58384662/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38333469/Consciousness_and_Object_Chapter_4_The_Actual_Object">Consciousness and Object. Chapter 4: The Actual Object</a></div><div class="wp-workCard_item"><span>Consciousness and Object</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What is the conscious mind? What is experience? As David Armstrong asked in 1968, “What is a man?...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What is the conscious mind? What is experience? As David Armstrong asked in 1968, “What is a man?” This book starts from Armstrong’s reply that a man is “a certain sort of material object,” but proceeds from there down a radically different path. The traditional mind-brain identity theory is set aside, and a mind-object identity theory is proposed in its place: to be conscious of an object is simply to be made of that object. <br /><br />This surprising hypothesis is supported by recent empirical findings in both perception and neuroscience, and is herein tested against a series of objections of both conceptual and empirical nature: the traditional mind-brain identity arguments from illusion, hallucinations, dreams, and mental imagery. The theory is then compared with existing externalist approaches including disjunctivism, realism, embodied cognition, enactivism, and the extended mind. Ultimately, we follow the path of this radical proposal to its logical destination in a most unexpected place: the actual physical world, where experience and objects are one and the same.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d5df6333114980d83972da8faa5e9ad0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58384662,"asset_id":38333469,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58384662/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38333469"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38333469"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38333469; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38333469]").text(description); $(".js-view-count[data-work-id=38333469]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38333469; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38333469']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d5df6333114980d83972da8faa5e9ad0" } } $('.js-work-strip[data-work-id=38333469]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38333469,"title":"Consciousness and Object. 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The traditional mind-brain identity theory is set aside, and a mind-object identity theory is proposed in its place: to be conscious of an object is simply to be made of that object. \n\nThis surprising hypothesis is supported by recent empirical findings in both perception and neuroscience, and is herein tested against a series of objections of both conceptual and empirical nature: the traditional mind-brain identity arguments from illusion, hallucinations, dreams, and mental imagery. The theory is then compared with existing externalist approaches including disjunctivism, realism, embodied cognition, enactivism, and the extended mind. Ultimately, we follow the path of this radical proposal to its logical destination in a most unexpected place: the actual physical world, where experience and objects are one and the same.\n","internal_url":"https://www.academia.edu/38333469/Consciousness_and_Object_Chapter_4_The_Actual_Object","translated_internal_url":"","created_at":"2019-02-12T02:22:21.199-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":58384662,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58384662/thumbnails/1.jpg","file_name":"Manzotti_-_2018_-_Consciousness_and_Object_-_Chapter_on_the_Actual_Object.pdf","download_url":"https://www.academia.edu/attachments/58384662/download_file","bulk_download_file_name":"Consciousness_and_Object_Chapter_4_The_A.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58384662/Manzotti_-_2018_-_Consciousness_and_Object_-_Chapter_on_the_Actual_Object-libre.pdf?1549970226=\u0026response-content-disposition=attachment%3B+filename%3DConsciousness_and_Object_Chapter_4_The_A.pdf\u0026Expires=1742160592\u0026Signature=U7BMyckXdGib5N29Jka3AcHsCNzD~ywQq7rJYSefGEj3MXisHb-JHaY-PrG1d6qMxixBg3n4fXSvdGkfYiF4bqcYx~2oEUJerJED5sqk7hXqpVCEHecivVQ6d6xhcRhzC4kfDckMd8rukkRy49RQSX28aj8Iy3MJaXUgZf0eXAYPDSWpV4eQDfBIYK0RZZ5STX3d-0CtH0gJf5mtO~Urshyh5T0bEJMgghucW8dQ5jGwHCWPLsrW7tJr6eRj4jcMl5YYtmr61Yv2b7trJ8G10-seQzsI391ZE5gJuc4s1fR0nVnMyajveYqKyi-WxXlHwj6XIzNdaRWhQWffhA832A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Consciousness_and_Object_Chapter_4_The_Actual_Object","translated_slug":"","page_count":36,"language":"en","content_type":"Work","summary":"What is the conscious mind? 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Ultimately, we follow the path of this radical proposal to its logical destination in a most unexpected place: the actual physical world, where experience and objects are one and the same.\n","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":58384662,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58384662/thumbnails/1.jpg","file_name":"Manzotti_-_2018_-_Consciousness_and_Object_-_Chapter_on_the_Actual_Object.pdf","download_url":"https://www.academia.edu/attachments/58384662/download_file","bulk_download_file_name":"Consciousness_and_Object_Chapter_4_The_A.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58384662/Manzotti_-_2018_-_Consciousness_and_Object_-_Chapter_on_the_Actual_Object-libre.pdf?1549970226=\u0026response-content-disposition=attachment%3B+filename%3DConsciousness_and_Object_Chapter_4_The_A.pdf\u0026Expires=1742160592\u0026Signature=U7BMyckXdGib5N29Jka3AcHsCNzD~ywQq7rJYSefGEj3MXisHb-JHaY-PrG1d6qMxixBg3n4fXSvdGkfYiF4bqcYx~2oEUJerJED5sqk7hXqpVCEHecivVQ6d6xhcRhzC4kfDckMd8rukkRy49RQSX28aj8Iy3MJaXUgZf0eXAYPDSWpV4eQDfBIYK0RZZ5STX3d-0CtH0gJf5mtO~Urshyh5T0bEJMgghucW8dQ5jGwHCWPLsrW7tJr6eRj4jcMl5YYtmr61Yv2b7trJ8G10-seQzsI391ZE5gJuc4s1fR0nVnMyajveYqKyi-WxXlHwj6XIzNdaRWhQWffhA832A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":161,"name":"Neuroscience","url":"https://www.academia.edu/Documents/in/Neuroscience"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":2035,"name":"Relativity","url":"https://www.academia.edu/Documents/in/Relativity"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":11452,"name":"Memory Studies","url":"https://www.academia.edu/Documents/in/Memory_Studies"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":31553,"name":"Qualia","url":"https://www.academia.edu/Documents/in/Qualia"},{"id":111330,"name":"Philosophy of Mind (the hard problem of consciousness)","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind_the_hard_problem_of_consciousness_"},{"id":140005,"name":"Psychology of Visual Perception","url":"https://www.academia.edu/Documents/in/Psychology_of_Visual_Perception"},{"id":159036,"name":"Philosophy of Spacetime","url":"https://www.academia.edu/Documents/in/Philosophy_of_Spacetime"},{"id":1302732,"name":"Phenomenal Character","url":"https://www.academia.edu/Documents/in/Phenomenal_Character"},{"id":1407248,"name":"Mind-Brain Identity Theory","url":"https://www.academia.edu/Documents/in/Mind-Brain_Identity_Theory"},{"id":1718023,"name":"Hard Problem of Consciousness","url":"https://www.academia.edu/Documents/in/Hard_Problem_of_Consciousness"},{"id":3128812,"name":"Mind-Object Identity","url":"https://www.academia.edu/Documents/in/Mind-Object_Identity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38304384"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38304384/The_Spread_Mind_Chapter_1"><img alt="Research paper thumbnail of The Spread Mind - Chapter 1" class="work-thumbnail" src="https://attachments.academia-assets.com/58352394/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38304384/The_Spread_Mind_Chapter_1">The Spread Mind - Chapter 1</a></div><div class="wp-workCard_item"><span>OR Books</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In The Spread Mind, Riccardo Manzotti convincingly argues that our bodies do not contain subjecti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In The Spread Mind, Riccardo Manzotti convincingly argues that our bodies do not contain subjective experience. Yet consciousness is real, and, like any other real phenomenon, is physical. Where is it, then? Manzotti’s radical hypothesis is that consciousness is one and the same as the physical world surrounding us.<br />Drawing on Einstein’s theories of relativity, evidence about dreams and hallucination, and the geometry of light in perception, and using vivid, real-world examples to illustrate his ideas, Manzotti argues that consciousness is not a “movie in the head.” Experience is not in our head: it is the actual world we live in.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a1d9b2bbe1b4833f44ec93f28c1a67c9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58352394,"asset_id":38304384,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58352394/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38304384"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38304384"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38304384; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38304384]").text(description); $(".js-view-count[data-work-id=38304384]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38304384; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38304384']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a1d9b2bbe1b4833f44ec93f28c1a67c9" } } $('.js-work-strip[data-work-id=38304384]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38304384,"title":"The Spread Mind - Chapter 1","translated_title":"","metadata":{"abstract":"In The Spread Mind, Riccardo Manzotti convincingly argues that our bodies do not contain subjective experience. 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Manzotti’s radical hypothesis is that consciousness is one and the same as the physical world surrounding us.\nDrawing on Einstein’s theories of relativity, evidence about dreams and hallucination, and the geometry of light in perception, and using vivid, real-world examples to illustrate his ideas, Manzotti argues that consciousness is not a “movie in the head.” Experience is not in our head: it is the actual world we live in.","internal_url":"https://www.academia.edu/38304384/The_Spread_Mind_Chapter_1","translated_internal_url":"","created_at":"2019-02-07T05:10:05.275-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":58352394,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58352394/thumbnails/1.jpg","file_name":"Manzotti_-_2018_-_The_Spread_Mind_-_Chapter_1.pdf","download_url":"https://www.academia.edu/attachments/58352394/download_file","bulk_download_file_name":"The_Spread_Mind_Chapter_1.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58352394/Manzotti_-_2018_-_The_Spread_Mind_-_Chapter_1-libre.pdf?1549551033=\u0026response-content-disposition=attachment%3B+filename%3DThe_Spread_Mind_Chapter_1.pdf\u0026Expires=1742160592\u0026Signature=IQKEOKayuK9joxt5mFCOb5-sU1qH8D0Qypc1rUcA1nHPFseeZWdbgtTz~~QEH~bH~guyJ~ewFZAlZFOZuTdZMJDW9-ZKtolZVKUMhtvDJLPpV860Kd3UkeXxLLWRCJkrVjbMcS5lb00syqGSssjwvbAlAmV1OVMV0JHk81EkreDnYTFVn99EWsmn1G9H-XU5p-VXuHaAPjeNSnx4SwjCNuxm6uFuNfJI2t3kv3r~zVJdvLA7MEaGtr0H~sVXbcvKlpyGRzXCHx62YFcfD9729Mm0tcDb36h27zWUj9AHC6SRYI57G89q-znMAurvrryqzemk3CltQt2AUTXN-WNhXg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Spread_Mind_Chapter_1","translated_slug":"","page_count":48,"language":"en","content_type":"Work","summary":"In The Spread Mind, Riccardo Manzotti convincingly argues that our bodies do not contain subjective experience. Yet consciousness is real, and, like any other real phenomenon, is physical. Where is it, then? Manzotti’s radical hypothesis is that consciousness is one and the same as the physical world surrounding us.\nDrawing on Einstein’s theories of relativity, evidence about dreams and hallucination, and the geometry of light in perception, and using vivid, real-world examples to illustrate his ideas, Manzotti argues that consciousness is not a “movie in the head.” Experience is not in our head: it is the actual world we live in.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":58352394,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58352394/thumbnails/1.jpg","file_name":"Manzotti_-_2018_-_The_Spread_Mind_-_Chapter_1.pdf","download_url":"https://www.academia.edu/attachments/58352394/download_file","bulk_download_file_name":"The_Spread_Mind_Chapter_1.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58352394/Manzotti_-_2018_-_The_Spread_Mind_-_Chapter_1-libre.pdf?1549551033=\u0026response-content-disposition=attachment%3B+filename%3DThe_Spread_Mind_Chapter_1.pdf\u0026Expires=1742160592\u0026Signature=IQKEOKayuK9joxt5mFCOb5-sU1qH8D0Qypc1rUcA1nHPFseeZWdbgtTz~~QEH~bH~guyJ~ewFZAlZFOZuTdZMJDW9-ZKtolZVKUMhtvDJLPpV860Kd3UkeXxLLWRCJkrVjbMcS5lb00syqGSssjwvbAlAmV1OVMV0JHk81EkreDnYTFVn99EWsmn1G9H-XU5p-VXuHaAPjeNSnx4SwjCNuxm6uFuNfJI2t3kv3r~zVJdvLA7MEaGtr0H~sVXbcvKlpyGRzXCHx62YFcfD9729Mm0tcDb36h27zWUj9AHC6SRYI57G89q-znMAurvrryqzemk3CltQt2AUTXN-WNhXg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":10150,"name":"Physicalism","url":"https://www.academia.edu/Documents/in/Physicalism"},{"id":21902,"name":"Time Perception","url":"https://www.academia.edu/Documents/in/Time_Perception"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":85589,"name":"Hallucinations","url":"https://www.academia.edu/Documents/in/Hallucinations"},{"id":111330,"name":"Philosophy of Mind (the hard problem of consciousness)","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind_the_hard_problem_of_consciousness_"},{"id":1407248,"name":"Mind-Brain Identity Theory","url":"https://www.academia.edu/Documents/in/Mind-Brain_Identity_Theory"},{"id":3128812,"name":"Mind-Object Identity","url":"https://www.academia.edu/Documents/in/Mind-Object_Identity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31204861"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31204861/A_Perception_Based_Model_of_Complementary_Afterimages"><img alt="Research paper thumbnail of A Perception-Based Model of Complementary Afterimages" class="work-thumbnail" src="https://attachments.academia-assets.com/51621898/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31204861/A_Perception_Based_Model_of_Complementary_Afterimages">A Perception-Based Model of Complementary Afterimages</a></div><div class="wp-workCard_item"><span>SAGE Open</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Complementary afterimages are often modeled as illusory Hering opponent hues generated by the vis...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="64f00868322caf9c0eafaa99ef1a4f57" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51621898,"asset_id":31204861,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51621898/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31204861"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31204861"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31204861; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31204861]").text(description); $(".js-view-count[data-work-id=31204861]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31204861; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31204861']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "64f00868322caf9c0eafaa99ef1a4f57" } } $('.js-work-strip[data-work-id=31204861]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31204861,"title":"A Perception-Based Model of Complementary Afterimages","translated_title":"","metadata":{"doi":"10.1177/2158244016682478","volume":"January-March","abstract":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","page_numbers":"1-10","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"SAGE Open"},"translated_abstract":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","internal_url":"https://www.academia.edu/31204861/A_Perception_Based_Model_of_Complementary_Afterimages","translated_internal_url":"","created_at":"2017-02-03T08:39:39.437-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":51621898,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51621898/thumbnails/1.jpg","file_name":"2158244016682478.pdf","download_url":"https://www.academia.edu/attachments/51621898/download_file","bulk_download_file_name":"A_Perception_Based_Model_of_Complementar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51621898/2158244016682478-libre.pdf?1486145031=\u0026response-content-disposition=attachment%3B+filename%3DA_Perception_Based_Model_of_Complementar.pdf\u0026Expires=1742160592\u0026Signature=Wp9Y0peeseBUVYGTotoJMFBpW5uhThRqo7JnnbyRJLlSjPOZHZVxrBePYWDW24Fx9kxf2mv~WoGTZG2NSqoav2QxOToQM6Ix7q5xLraA4Ct0bUgta3FGesr4KNwqPZ~AwBMfIA4sfyxfoPMnKiP3H52nWLvD6zUQgR5wJWV15JASQszDH-OWrWP4LRE9PRcevHAyB~50n8HhxnTLtd-~axm-EDBYQzzU4cj8Ug~3fXOgUQfP49dZ5yRB1Ap49KbMFQMfOKvvF7mmJ4D9XEz9n4VK3dVLK8G4GmV6e6rhS0pem4C0lrY3ATdVyAncuhl~KC5m4TI6Rtv2mGPmLUkrkw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"A_Perception_Based_Model_of_Complementary_Afterimages","translated_slug":"","page_count":10,"language":"en","content_type":"Work","summary":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":51621898,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51621898/thumbnails/1.jpg","file_name":"2158244016682478.pdf","download_url":"https://www.academia.edu/attachments/51621898/download_file","bulk_download_file_name":"A_Perception_Based_Model_of_Complementar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51621898/2158244016682478-libre.pdf?1486145031=\u0026response-content-disposition=attachment%3B+filename%3DA_Perception_Based_Model_of_Complementar.pdf\u0026Expires=1742160592\u0026Signature=Wp9Y0peeseBUVYGTotoJMFBpW5uhThRqo7JnnbyRJLlSjPOZHZVxrBePYWDW24Fx9kxf2mv~WoGTZG2NSqoav2QxOToQM6Ix7q5xLraA4Ct0bUgta3FGesr4KNwqPZ~AwBMfIA4sfyxfoPMnKiP3H52nWLvD6zUQgR5wJWV15JASQszDH-OWrWP4LRE9PRcevHAyB~50n8HhxnTLtd-~axm-EDBYQzzU4cj8Ug~3fXOgUQfP49dZ5yRB1Ap49KbMFQMfOKvvF7mmJ4D9XEz9n4VK3dVLK8G4GmV6e6rhS0pem4C0lrY3ATdVyAncuhl~KC5m4TI6Rtv2mGPmLUkrkw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":62968,"name":"Colors","url":"https://www.academia.edu/Documents/in/Colors"},{"id":548177,"name":"History of Colors","url":"https://www.academia.edu/Documents/in/History_of_Colors"},{"id":1930759,"name":"Afterimages","url":"https://www.academia.edu/Documents/in/Afterimages"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="26116485"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/26116485/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory"><img alt="Research paper thumbnail of Experiences are Objects. Towards a Mind-object Identity Theory" class="work-thumbnail" src="https://attachments.academia-assets.com/46460368/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26116485/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory">Experiences are Objects. Towards a Mind-object Identity Theory</a></div><div class="wp-workCard_item"><span>Rivista Internazionale di Filosofia e Psicologia</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Traditional mind-body identity theories maintain that consciousness is identical with neural acti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one's consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one's conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions , and commonsensical assumptions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="89cac0f592e24f929c17287133837dde" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46460368,"asset_id":26116485,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46460368/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26116485"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26116485"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26116485; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26116485]").text(description); $(".js-view-count[data-work-id=26116485]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26116485; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26116485']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "89cac0f592e24f929c17287133837dde" } } $('.js-work-strip[data-work-id=26116485]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26116485,"title":"Experiences are Objects. Towards a Mind-object Identity Theory","translated_title":"","metadata":{"issue":"1","volume":"7","abstract":"Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one's consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one's conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions , and commonsensical assumptions.","ai_title_tag":"Mind-Object Identity Theory of Consciousness","page_numbers":"16-36","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Rivista Internazionale di Filosofia e Psicologia"},"translated_abstract":"Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one's consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one's conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions , and commonsensical assumptions.","internal_url":"https://www.academia.edu/26116485/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory","translated_internal_url":"","created_at":"2016-06-13T23:43:31.804-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":46460368,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/46460368/thumbnails/1.jpg","file_name":"Manzotti_-_Experiences_are_objects_-_Objectbound_-_Published.pdf","download_url":"https://www.academia.edu/attachments/46460368/download_file","bulk_download_file_name":"Experiences_are_Objects_Towards_a_Mind_o.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/46460368/Manzotti_-_Experiences_are_objects_-_Objectbound_-_Published-libre.pdf?1465888150=\u0026response-content-disposition=attachment%3B+filename%3DExperiences_are_Objects_Towards_a_Mind_o.pdf\u0026Expires=1742160592\u0026Signature=URg6hZIjL9Vrlm133bBGGm8rM3ry-2oNv~iawpxPAIoYaZg~WvjLQRoe0y-b5sTNBHCCrcshIzw7EsyLKhCRAVNWFA6ag-w4QFKc4V4ElQAbjs3IiLQAQWJuoS0ulV0blLGIA19GUftcVLPOtOOz5JbhpddvjGDHZ2vpgvDkiwT8ODQRlkSZWgQ3YvHzNm8lm8IaQJ8P-QL8CRN3dehM-EVvruLMeHFdZEaxr8h7e8DMNrmueTeDiM0iY8u4uFfAQnJPRdFDcomX~udxB-O5hh05vpdKtR4Kpv-Y0H68JJC2a3M8Fk6rQja-xRF-vO-mYTWye-TCIABQS1-peHvqqQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory","translated_slug":"","page_count":21,"language":"en","content_type":"Work","summary":"Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one's consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one's conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions , and commonsensical assumptions.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":46460368,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/46460368/thumbnails/1.jpg","file_name":"Manzotti_-_Experiences_are_objects_-_Objectbound_-_Published.pdf","download_url":"https://www.academia.edu/attachments/46460368/download_file","bulk_download_file_name":"Experiences_are_Objects_Towards_a_Mind_o.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/46460368/Manzotti_-_Experiences_are_objects_-_Objectbound_-_Published-libre.pdf?1465888150=\u0026response-content-disposition=attachment%3B+filename%3DExperiences_are_Objects_Towards_a_Mind_o.pdf\u0026Expires=1742160592\u0026Signature=URg6hZIjL9Vrlm133bBGGm8rM3ry-2oNv~iawpxPAIoYaZg~WvjLQRoe0y-b5sTNBHCCrcshIzw7EsyLKhCRAVNWFA6ag-w4QFKc4V4ElQAbjs3IiLQAQWJuoS0ulV0blLGIA19GUftcVLPOtOOz5JbhpddvjGDHZ2vpgvDkiwT8ODQRlkSZWgQ3YvHzNm8lm8IaQJ8P-QL8CRN3dehM-EVvruLMeHFdZEaxr8h7e8DMNrmueTeDiM0iY8u4uFfAQnJPRdFDcomX~udxB-O5hh05vpdKtR4Kpv-Y0H68JJC2a3M8Fk6rQja-xRF-vO-mYTWye-TCIABQS1-peHvqqQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":79122,"name":"Illusions","url":"https://www.academia.edu/Documents/in/Illusions"},{"id":85589,"name":"Hallucinations","url":"https://www.academia.edu/Documents/in/Hallucinations"},{"id":195341,"name":"Mind-body problem","url":"https://www.academia.edu/Documents/in/Mind-body_problem"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31204907"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31204907/Una_teoria_dellidentit%C3%A0_mente_oggetto"><img alt="Research paper thumbnail of Una teoria dell'identità mente-oggetto" class="work-thumbnail" src="https://attachments.academia-assets.com/51621922/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31204907/Una_teoria_dellidentit%C3%A0_mente_oggetto">Una teoria dell'identità mente-oggetto</a></div><div class="wp-workCard_item"><span>Reti, Saperi, Linguaggi</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesis that is akin to the traditional mind-body identity theory. However, in the suggested view, the physical candidate is the external object rather than neural processes. In a nutshell, one’s experience of an object is identical with the object one experiences. For instance, when I perceive an apple, the claim is that the thing that is my experience of the apple is the apple itself. It is an empirical hypothesis because it is based on a purely physical ontology – everything is an object – and it is amenable of empirical prediction.<br />In short, it is falsifiable. In this paper, I will distinguish two cases: standard and nonstandard perception. Standard perception occurs whenever the perceived object is plainly available to be perceived – I perceived an apple and that apple is in front of me. Nonstandard perception occurs whenever what one perceives is not<br />obviously there – as it happens in hallucinations, dreams, illusions, Charles Bonnett’s syndrome, direct brain stimulation, migraine aura, and so forth. A widespread tradition has kept apart the two cases. In contrast, here I will argue that the difference is only of practical nature and that a unified approach is available. I will outline a strategy to find a proper physical object in both cases.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5610629dcaee7c74fd02992fb601af3f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51621922,"asset_id":31204907,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51621922/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31204907"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31204907"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31204907; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31204907]").text(description); $(".js-view-count[data-work-id=31204907]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31204907; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31204907']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5610629dcaee7c74fd02992fb601af3f" } } $('.js-work-strip[data-work-id=31204907]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31204907,"title":"Una teoria dell'identità mente-oggetto","translated_title":"","metadata":{"abstract":"What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesis that is akin to the traditional mind-body identity theory. However, in the suggested view, the physical candidate is the external object rather than neural processes. In a nutshell, one’s experience of an object is identical with the object one experiences. For instance, when I perceive an apple, the claim is that the thing that is my experience of the apple is the apple itself. It is an empirical hypothesis because it is based on a purely physical ontology – everything is an object – and it is amenable of empirical prediction.\nIn short, it is falsifiable. In this paper, I will distinguish two cases: standard and nonstandard perception. Standard perception occurs whenever the perceived object is plainly available to be perceived – I perceived an apple and that apple is in front of me. Nonstandard perception occurs whenever what one perceives is not\nobviously there – as it happens in hallucinations, dreams, illusions, Charles Bonnett’s syndrome, direct brain stimulation, migraine aura, and so forth. A widespread tradition has kept apart the two cases. In contrast, here I will argue that the difference is only of practical nature and that a unified approach is available. I will outline a strategy to find a proper physical object in both cases.","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Reti, Saperi, Linguaggi"},"translated_abstract":"What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesis that is akin to the traditional mind-body identity theory. However, in the suggested view, the physical candidate is the external object rather than neural processes. In a nutshell, one’s experience of an object is identical with the object one experiences. For instance, when I perceive an apple, the claim is that the thing that is my experience of the apple is the apple itself. It is an empirical hypothesis because it is based on a purely physical ontology – everything is an object – and it is amenable of empirical prediction.\nIn short, it is falsifiable. In this paper, I will distinguish two cases: standard and nonstandard perception. Standard perception occurs whenever the perceived object is plainly available to be perceived – I perceived an apple and that apple is in front of me. Nonstandard perception occurs whenever what one perceives is not\nobviously there – as it happens in hallucinations, dreams, illusions, Charles Bonnett’s syndrome, direct brain stimulation, migraine aura, and so forth. A widespread tradition has kept apart the two cases. In contrast, here I will argue that the difference is only of practical nature and that a unified approach is available. I will outline a strategy to find a proper physical object in both cases.","internal_url":"https://www.academia.edu/31204907/Una_teoria_dellidentit%C3%A0_mente_oggetto","translated_internal_url":"","created_at":"2017-02-03T08:41:36.930-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":51621922,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51621922/thumbnails/1.jpg","file_name":"Manzotti-identitamenteoggetto2017.pdf","download_url":"https://www.academia.edu/attachments/51621922/download_file","bulk_download_file_name":"Una_teoria_dellidentita_mente_oggetto.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51621922/Manzotti-identitamenteoggetto2017-libre.pdf?1486145027=\u0026response-content-disposition=attachment%3B+filename%3DUna_teoria_dellidentita_mente_oggetto.pdf\u0026Expires=1742160592\u0026Signature=e6-nXEPWaV01N1CVzrqLlzOrw10-QYzPDTlcrvaJXjZmS92UnPUNsr34gomIN0VJ3Wiqdu44cK1ys09X2HnSTbb9JNuPvWMA96YqmDRXPXlWJLpR-Z7zIqfTfAUHKjS-JzJmq302YuMaDf4Rffu5xznp2i6FvQBZ6TsW1gOvgyZNMHMxGSTXwtXl4uAFyIGuBqkcZGIHrbZefie5GLvftTcGLdgEe7vUoikFcUY4HIsSfV68v-7YZW0fPsiaCJc~TSpvSFdROXbiWS4OjR3m2SccwE6wxycl71dIRkn2YpqzkvJtX8ZU8~RzUdpWPNX~KQTSYnYJtEb1AyPhxFPBPQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Una_teoria_dellidentità_mente_oggetto","translated_slug":"","page_count":35,"language":"it","content_type":"Work","summary":"What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesis that is akin to the traditional mind-body identity theory. However, in the suggested view, the physical candidate is the external object rather than neural processes. In a nutshell, one’s experience of an object is identical with the object one experiences. For instance, when I perceive an apple, the claim is that the thing that is my experience of the apple is the apple itself. It is an empirical hypothesis because it is based on a purely physical ontology – everything is an object – and it is amenable of empirical prediction.\nIn short, it is falsifiable. In this paper, I will distinguish two cases: standard and nonstandard perception. Standard perception occurs whenever the perceived object is plainly available to be perceived – I perceived an apple and that apple is in front of me. Nonstandard perception occurs whenever what one perceives is not\nobviously there – as it happens in hallucinations, dreams, illusions, Charles Bonnett’s syndrome, direct brain stimulation, migraine aura, and so forth. A widespread tradition has kept apart the two cases. In contrast, here I will argue that the difference is only of practical nature and that a unified approach is available. I will outline a strategy to find a proper physical object in both cases.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":51621922,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51621922/thumbnails/1.jpg","file_name":"Manzotti-identitamenteoggetto2017.pdf","download_url":"https://www.academia.edu/attachments/51621922/download_file","bulk_download_file_name":"Una_teoria_dellidentita_mente_oggetto.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51621922/Manzotti-identitamenteoggetto2017-libre.pdf?1486145027=\u0026response-content-disposition=attachment%3B+filename%3DUna_teoria_dellidentita_mente_oggetto.pdf\u0026Expires=1742160592\u0026Signature=e6-nXEPWaV01N1CVzrqLlzOrw10-QYzPDTlcrvaJXjZmS92UnPUNsr34gomIN0VJ3Wiqdu44cK1ys09X2HnSTbb9JNuPvWMA96YqmDRXPXlWJLpR-Z7zIqfTfAUHKjS-JzJmq302YuMaDf4Rffu5xznp2i6FvQBZ6TsW1gOvgyZNMHMxGSTXwtXl4uAFyIGuBqkcZGIHrbZefie5GLvftTcGLdgEe7vUoikFcUY4HIsSfV68v-7YZW0fPsiaCJc~TSpvSFdROXbiWS4OjR3m2SccwE6wxycl71dIRkn2YpqzkvJtX8ZU8~RzUdpWPNX~KQTSYnYJtEb1AyPhxFPBPQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":195341,"name":"Mind-body problem","url":"https://www.academia.edu/Documents/in/Mind-body_problem"},{"id":564831,"name":"Theories of Identity","url":"https://www.academia.edu/Documents/in/Theories_of_Identity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="13711854"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/13711854/Physical_integration_A_causal_account_for_consciousness"><img alt="Research paper thumbnail of Physical integration: A causal account for consciousness" class="work-thumbnail" src="https://attachments.academia-assets.com/45029606/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/13711854/Physical_integration_A_causal_account_for_consciousness">Physical integration: A causal account for consciousness</a></div><div class="wp-workCard_item"><span>Journal of Integrative Neuroscience</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Traditional approaches to consciousness model consciousness as the outcome either of internal com...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Traditional approaches to consciousness model consciousness as the outcome either of internal computational processes or of cognitive structures. We consider an alternative hypothesis -consciousness is the hallmark of a fundamental way to organize the causal interaction between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of an agent is causally entangled with a world of actual causes. The advantage of this hypothesis is that it suggests how to exploit this kind of causal coupling to envisage a few tentative guidelines for conscious artificial agents. In this paper, we outline the basic proposal as to the characteristics of these causal building blocks and then we consider a set of standard technologies that may take advantage of such an approach. Consciousness is outlined as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. Thus, consciousness is not the penthouse on top of a 50 stores cognitive skyscraper, but the way in which the steel girders snap together from bottom to top.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0ddc2b1b7ea47b3dc82e1230280fbe78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45029606,"asset_id":13711854,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45029606/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="13711854"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="13711854"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 13711854; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=13711854]").text(description); $(".js-view-count[data-work-id=13711854]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 13711854; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='13711854']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0ddc2b1b7ea47b3dc82e1230280fbe78" } } $('.js-work-strip[data-work-id=13711854]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":13711854,"title":"Physical integration: A causal account for consciousness","translated_title":"","metadata":{"ai_title_tag":"Causal Structure as Basis for Consciousness","grobid_abstract":"Traditional approaches to consciousness model consciousness as the outcome either of internal computational processes or of cognitive structures. We consider an alternative hypothesis -consciousness is the hallmark of a fundamental way to organize the causal interaction between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of an agent is causally entangled with a world of actual causes. The advantage of this hypothesis is that it suggests how to exploit this kind of causal coupling to envisage a few tentative guidelines for conscious artificial agents. In this paper, we outline the basic proposal as to the characteristics of these causal building blocks and then we consider a set of standard technologies that may take advantage of such an approach. Consciousness is outlined as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. Thus, consciousness is not the penthouse on top of a 50 stores cognitive skyscraper, but the way in which the steel girders snap together from bottom to top.","publication_date":{"day":null,"month":null,"year":2014,"errors":{}},"publication_name":"Journal of Integrative Neuroscience","grobid_abstract_attachment_id":45029606},"translated_abstract":null,"internal_url":"https://www.academia.edu/13711854/Physical_integration_A_causal_account_for_consciousness","translated_internal_url":"","created_at":"2015-07-06T11:12:21.614-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":45029606,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/45029606/thumbnails/1.jpg","file_name":"Physical_integration_A_causal_account_fo20160423-2734-7o7rph.pdf","download_url":"https://www.academia.edu/attachments/45029606/download_file","bulk_download_file_name":"Physical_integration_A_causal_account_fo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/45029606/Physical_integration_A_causal_account_fo20160423-2734-7o7rph-libre.pdf?1461461390=\u0026response-content-disposition=attachment%3B+filename%3DPhysical_integration_A_causal_account_fo.pdf\u0026Expires=1742160592\u0026Signature=HXhNU5YehZfoUpjmBiZi8zpMXQ8V086Stt4IQtr5sBssexKAbbByhx-4orQ7gRRN2pRUOZ1rGilkLjeNZcRMsjR-Nz6iyeqW0IYz9NlAd0mV9qfnXJfM~VN1THhyzTzeCpB16g~cIZeBCfI3NdsyUSVdYfWuPFTvhf8DOvhlYCOtSF9ZJor3qIhULcTVYpf9fTB-4GrSrTxWkjvWuQWYJm3nZHtSjwKzBH45pP~gYg~EMP~atiEg~nTR9UOyJRlHjKYtbWhZ~Yu9S4x39HL1~DjVK8wdtzbuJ5d6J-1Myk6ETJf~M2m5ulaypxVQKKneEbctUbA1F3BbTMGx5giJqg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Physical_integration_A_causal_account_for_consciousness","translated_slug":"","page_count":27,"language":"en","content_type":"Work","summary":"Traditional approaches to consciousness model consciousness as the outcome either of internal computational processes or of cognitive structures. We consider an alternative hypothesis -consciousness is the hallmark of a fundamental way to organize the causal interaction between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of an agent is causally entangled with a world of actual causes. The advantage of this hypothesis is that it suggests how to exploit this kind of causal coupling to envisage a few tentative guidelines for conscious artificial agents. In this paper, we outline the basic proposal as to the characteristics of these causal building blocks and then we consider a set of standard technologies that may take advantage of such an approach. Consciousness is outlined as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. 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We advance an alternative hypothesis – consciousness is the hallmark of a fundamental way to organise causal interactions between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of the body of the agent is causally entangled with a world of physical causes. The advantage of this hypothesis is that it suggests how to exploit causal coupling to envisage tentative guidelines for designing conscious artificial agents. In this paper, we outline the key characteristics of these causal building blocks and then a set of standard technologies that may take advantage of such an approach. Consciousness is modelled as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. Thus, consciousness is not the penthouse on top of a 50 stores cognitive skyscraper, but the way in which the steel girders snap together from bottom to top.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c9d0c7a4345df8fc29c1c3f92f17f969" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51621945,"asset_id":31204989,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51621945/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31204989"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31204989"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31204989; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31204989]").text(description); $(".js-view-count[data-work-id=31204989]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31204989; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31204989']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c9d0c7a4345df8fc29c1c3f92f17f969" } } $('.js-work-strip[data-work-id=31204989]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31204989,"title":"A causal foundation for consciousness in biological and artificial agents","translated_title":"","metadata":{"doi":"10.1016/j.cogsys.2015.11.001","volume":"40","abstract":"Traditional approaches model consciousness as the outcome either of internal computational processes or of cognitive structures. We advance an alternative hypothesis – consciousness is the hallmark of a fundamental way to organise causal interactions between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of the body of the agent is causally entangled with a world of physical causes. The advantage of this hypothesis is that it suggests how to exploit causal coupling to envisage tentative guidelines for designing conscious artificial agents. In this paper, we outline the key characteristics of these causal building blocks and then a set of standard technologies that may take advantage of such an approach. Consciousness is modelled as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. 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I recenti sviluppi nelle neuroscienze incoraggiano a riconsiderare i fondamenti ontologici dei processi mentali in termini di processi neurali. 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Yet a general consensus is still faraway. Many fundamental questions remains unanswered: What are the temporal, spatial, and causal boundaries of the mind? Why neural activity give rise to conscious experience? The unshaken belief in the fact that&quot; you&#x27;re nothing but a pack of neurons&quot;(Crick and Koch 1998) has not found an empirical foundation. 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The unshaken belief in the fact that\u0026quot; you\u0026#x27;re nothing but a pack of neurons\u0026quot;(Crick and Koch 1998) has not found an empirical foundation. Currently, an ...","internal_url":"https://www.academia.edu/13711808/Lesperienza_pi%C3%B9_estesa_del_sistema_nervoso","translated_internal_url":"","created_at":"2015-07-06T11:12:18.107-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Lesperienza_più_estesa_del_sistema_nervoso","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"In the last twenty years, new scientific approaches to subjective experience rekindled an upsurge of interest in the subjective aspects of the mind. Yet a general consensus is still faraway. Many fundamental questions remains unanswered: What are the temporal, spatial, and causal boundaries of the mind? 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Currently, an ...","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="306341"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/306341/Rappresentazione_ed_esistenza"><img alt="Research paper thumbnail of Rappresentazione ed esistenza" class="work-thumbnail" src="https://attachments.academia-assets.com/58347214/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/306341/Rappresentazione_ed_esistenza">Rappresentazione ed esistenza</a></div><div class="wp-workCard_item"><span>Sistemi intelligenti</span><span>, Jan 1, 2004</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e408256e0f04d0337fa7d8cea975518c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58347214,"asset_id":306341,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58347214/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="306341"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="306341"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 306341; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Comics" id="Comics"><h3 class="profile--tab_heading_container">Comics by Riccardo Manzotti</h3></div><div class="js-work-strip profile--work_container" data-work-id="38333862"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38333862/All_is_Relative_Existence_is_Relative"><img alt="Research paper thumbnail of All is Relative - Existence is Relative" class="work-thumbnail" src="https://attachments.academia-assets.com/58385137/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38333862/All_is_Relative_Existence_is_Relative">All is Relative - Existence is Relative</a></div><div class="wp-workCard_item"><span>APA Newsletter on Philosophy and Computing</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is often assumed that the physical world exists autonomously. However, many properties (such a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is often assumed that the physical world exists autonomously. However, many properties (such as velocity) appears to be intrinsically relative. What if all physical properties (at least those that we perceive) were relative properties? Could that change the way in which we conceive of ourselves?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5824d475746d51f3db2f2e463a78c5c2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58385137,"asset_id":38333862,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58385137/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38333862"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38333862"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38333862; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38333862]").text(description); $(".js-view-count[data-work-id=38333862]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38333862; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38333862']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5824d475746d51f3db2f2e463a78c5c2" } } $('.js-work-strip[data-work-id=38333862]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38333862,"title":"All is Relative - Existence is Relative","translated_title":"","metadata":{"abstract":"It is often assumed that the physical world exists autonomously. However, many properties (such as velocity) appears to be intrinsically relative. What if all physical properties (at least those that we perceive) were relative properties? Could that change the way in which we conceive of ourselves?","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"APA Newsletter on Philosophy and Computing"},"translated_abstract":"It is often assumed that the physical world exists autonomously. However, many properties (such as velocity) appears to be intrinsically relative. What if all physical properties (at least those that we perceive) were relative properties? 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However, many properties (such as velocity) appears to be intrinsically relative. What if all physical properties (at least those that we perceive) were relative properties? 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To address cases of misperception such as dreams and hallucinations, I will also reconsider the notion of present in relative terms. Both the object and the present are recast as object-relative.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="abb3e3a8c409dbc8031de4913684ee5b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58350570,"asset_id":38298537,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58350570/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38298537"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38298537"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38298537; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38298537]").text(description); $(".js-view-count[data-work-id=38298537]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38298537; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38298537']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "abb3e3a8c409dbc8031de4913684ee5b" } } $('.js-work-strip[data-work-id=38298537]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38298537,"title":"The Mind-Object Identity: A Solution to the Hard Problem of Consciousness","translated_title":"","metadata":{"doi":"10.3389/fpsyg.2019.00063","issue":"63","volume":"10","abstract":"Here I present a mind-object identity theory based on a straightforward hypothesis: One’s experience of an object is identical with the object itself. \nTo defend this hypothesis, I will reconsider the notion of a physical object in terms of relative and actual properties. 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To address cases of misperception such as dreams and hallucinations, I will also reconsider the notion of present in relative terms. Both the object and the present are recast as object-relative.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":58350570,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58350570/thumbnails/1.jpg","file_name":"Manzotti_-_2019_-_Frontiers_in_Psychology.pdf","download_url":"https://www.academia.edu/attachments/58350570/download_file","bulk_download_file_name":"The_Mind_Object_Identity_A_Solution_to_t.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58350570/Manzotti_-_2019_-_Frontiers_in_Psychology-libre.pdf?1549541146=\u0026response-content-disposition=attachment%3B+filename%3DThe_Mind_Object_Identity_A_Solution_to_t.pdf\u0026Expires=1742160592\u0026Signature=NSXHehsr90-NLa6ta-Ifa64V7okDz~L-RHb2wOJtxX8qAv4T6Mt47lT~LQ7Jg0P~kvUx-MhYXUTy1v3EjRA-tjbnONTYStARBJJIUb8HqlUawXOT8sh2gJMofX5evaY-VzXR0egUf5rJLUPVIkDYv2OacG6jjz9OHwk~h8apjCI6A2lzUk2I29mPWIJ0tPccP1SYFNnYQ0CKStKQK~zyTbY-C47jjiToqtlC~LfmPCiJ55vi81XqT0hfNVVL6C-9bwJ6XSgh6~T81DfD5Mr7R8jUrqvuudez7bAyLAmBdIgu10soytSZVJuQKV0THSkwbh69B84aPTfIXDDjHb-Mmg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":10150,"name":"Physicalism","url":"https://www.academia.edu/Documents/in/Physicalism"},{"id":10500,"name":"Intentionality","url":"https://www.academia.edu/Documents/in/Intentionality"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":85589,"name":"Hallucinations","url":"https://www.academia.edu/Documents/in/Hallucinations"},{"id":90905,"name":"Phenomenal Consciousness","url":"https://www.academia.edu/Documents/in/Phenomenal_Consciousness"},{"id":111330,"name":"Philosophy of Mind (the hard problem of consciousness)","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind_the_hard_problem_of_consciousness_"},{"id":1407248,"name":"Mind-Brain Identity Theory","url":"https://www.academia.edu/Documents/in/Mind-Brain_Identity_Theory"},{"id":1718023,"name":"Hard Problem of Consciousness","url":"https://www.academia.edu/Documents/in/Hard_Problem_of_Consciousness"},{"id":3128812,"name":"Mind-Object Identity","url":"https://www.academia.edu/Documents/in/Mind-Object_Identity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38333469"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38333469/Consciousness_and_Object_Chapter_4_The_Actual_Object"><img alt="Research paper thumbnail of Consciousness and Object. Chapter 4: The Actual Object" class="work-thumbnail" src="https://attachments.academia-assets.com/58384662/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38333469/Consciousness_and_Object_Chapter_4_The_Actual_Object">Consciousness and Object. Chapter 4: The Actual Object</a></div><div class="wp-workCard_item"><span>Consciousness and Object</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What is the conscious mind? What is experience? As David Armstrong asked in 1968, “What is a man?...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What is the conscious mind? What is experience? As David Armstrong asked in 1968, “What is a man?” This book starts from Armstrong’s reply that a man is “a certain sort of material object,” but proceeds from there down a radically different path. The traditional mind-brain identity theory is set aside, and a mind-object identity theory is proposed in its place: to be conscious of an object is simply to be made of that object. <br /><br />This surprising hypothesis is supported by recent empirical findings in both perception and neuroscience, and is herein tested against a series of objections of both conceptual and empirical nature: the traditional mind-brain identity arguments from illusion, hallucinations, dreams, and mental imagery. The theory is then compared with existing externalist approaches including disjunctivism, realism, embodied cognition, enactivism, and the extended mind. Ultimately, we follow the path of this radical proposal to its logical destination in a most unexpected place: the actual physical world, where experience and objects are one and the same.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d5df6333114980d83972da8faa5e9ad0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58384662,"asset_id":38333469,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58384662/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38333469"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38333469"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38333469; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38333469]").text(description); $(".js-view-count[data-work-id=38333469]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38333469; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38333469']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d5df6333114980d83972da8faa5e9ad0" } } $('.js-work-strip[data-work-id=38333469]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38333469,"title":"Consciousness and Object. 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The traditional mind-brain identity theory is set aside, and a mind-object identity theory is proposed in its place: to be conscious of an object is simply to be made of that object. \n\nThis surprising hypothesis is supported by recent empirical findings in both perception and neuroscience, and is herein tested against a series of objections of both conceptual and empirical nature: the traditional mind-brain identity arguments from illusion, hallucinations, dreams, and mental imagery. The theory is then compared with existing externalist approaches including disjunctivism, realism, embodied cognition, enactivism, and the extended mind. Ultimately, we follow the path of this radical proposal to its logical destination in a most unexpected place: the actual physical world, where experience and objects are one and the same.\n","internal_url":"https://www.academia.edu/38333469/Consciousness_and_Object_Chapter_4_The_Actual_Object","translated_internal_url":"","created_at":"2019-02-12T02:22:21.199-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":58384662,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58384662/thumbnails/1.jpg","file_name":"Manzotti_-_2018_-_Consciousness_and_Object_-_Chapter_on_the_Actual_Object.pdf","download_url":"https://www.academia.edu/attachments/58384662/download_file","bulk_download_file_name":"Consciousness_and_Object_Chapter_4_The_A.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58384662/Manzotti_-_2018_-_Consciousness_and_Object_-_Chapter_on_the_Actual_Object-libre.pdf?1549970226=\u0026response-content-disposition=attachment%3B+filename%3DConsciousness_and_Object_Chapter_4_The_A.pdf\u0026Expires=1742160592\u0026Signature=U7BMyckXdGib5N29Jka3AcHsCNzD~ywQq7rJYSefGEj3MXisHb-JHaY-PrG1d6qMxixBg3n4fXSvdGkfYiF4bqcYx~2oEUJerJED5sqk7hXqpVCEHecivVQ6d6xhcRhzC4kfDckMd8rukkRy49RQSX28aj8Iy3MJaXUgZf0eXAYPDSWpV4eQDfBIYK0RZZ5STX3d-0CtH0gJf5mtO~Urshyh5T0bEJMgghucW8dQ5jGwHCWPLsrW7tJr6eRj4jcMl5YYtmr61Yv2b7trJ8G10-seQzsI391ZE5gJuc4s1fR0nVnMyajveYqKyi-WxXlHwj6XIzNdaRWhQWffhA832A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Consciousness_and_Object_Chapter_4_The_Actual_Object","translated_slug":"","page_count":36,"language":"en","content_type":"Work","summary":"What is the conscious mind? 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Ultimately, we follow the path of this radical proposal to its logical destination in a most unexpected place: the actual physical world, where experience and objects are one and the same.\n","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":58384662,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58384662/thumbnails/1.jpg","file_name":"Manzotti_-_2018_-_Consciousness_and_Object_-_Chapter_on_the_Actual_Object.pdf","download_url":"https://www.academia.edu/attachments/58384662/download_file","bulk_download_file_name":"Consciousness_and_Object_Chapter_4_The_A.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58384662/Manzotti_-_2018_-_Consciousness_and_Object_-_Chapter_on_the_Actual_Object-libre.pdf?1549970226=\u0026response-content-disposition=attachment%3B+filename%3DConsciousness_and_Object_Chapter_4_The_A.pdf\u0026Expires=1742160592\u0026Signature=U7BMyckXdGib5N29Jka3AcHsCNzD~ywQq7rJYSefGEj3MXisHb-JHaY-PrG1d6qMxixBg3n4fXSvdGkfYiF4bqcYx~2oEUJerJED5sqk7hXqpVCEHecivVQ6d6xhcRhzC4kfDckMd8rukkRy49RQSX28aj8Iy3MJaXUgZf0eXAYPDSWpV4eQDfBIYK0RZZ5STX3d-0CtH0gJf5mtO~Urshyh5T0bEJMgghucW8dQ5jGwHCWPLsrW7tJr6eRj4jcMl5YYtmr61Yv2b7trJ8G10-seQzsI391ZE5gJuc4s1fR0nVnMyajveYqKyi-WxXlHwj6XIzNdaRWhQWffhA832A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":161,"name":"Neuroscience","url":"https://www.academia.edu/Documents/in/Neuroscience"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":2035,"name":"Relativity","url":"https://www.academia.edu/Documents/in/Relativity"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":11452,"name":"Memory Studies","url":"https://www.academia.edu/Documents/in/Memory_Studies"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":31553,"name":"Qualia","url":"https://www.academia.edu/Documents/in/Qualia"},{"id":111330,"name":"Philosophy of Mind (the hard problem of consciousness)","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind_the_hard_problem_of_consciousness_"},{"id":140005,"name":"Psychology of Visual Perception","url":"https://www.academia.edu/Documents/in/Psychology_of_Visual_Perception"},{"id":159036,"name":"Philosophy of Spacetime","url":"https://www.academia.edu/Documents/in/Philosophy_of_Spacetime"},{"id":1302732,"name":"Phenomenal Character","url":"https://www.academia.edu/Documents/in/Phenomenal_Character"},{"id":1407248,"name":"Mind-Brain Identity Theory","url":"https://www.academia.edu/Documents/in/Mind-Brain_Identity_Theory"},{"id":1718023,"name":"Hard Problem of Consciousness","url":"https://www.academia.edu/Documents/in/Hard_Problem_of_Consciousness"},{"id":3128812,"name":"Mind-Object Identity","url":"https://www.academia.edu/Documents/in/Mind-Object_Identity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38304384"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38304384/The_Spread_Mind_Chapter_1"><img alt="Research paper thumbnail of The Spread Mind - Chapter 1" class="work-thumbnail" src="https://attachments.academia-assets.com/58352394/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38304384/The_Spread_Mind_Chapter_1">The Spread Mind - Chapter 1</a></div><div class="wp-workCard_item"><span>OR Books</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In The Spread Mind, Riccardo Manzotti convincingly argues that our bodies do not contain subjecti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In The Spread Mind, Riccardo Manzotti convincingly argues that our bodies do not contain subjective experience. Yet consciousness is real, and, like any other real phenomenon, is physical. Where is it, then? Manzotti’s radical hypothesis is that consciousness is one and the same as the physical world surrounding us.<br />Drawing on Einstein’s theories of relativity, evidence about dreams and hallucination, and the geometry of light in perception, and using vivid, real-world examples to illustrate his ideas, Manzotti argues that consciousness is not a “movie in the head.” Experience is not in our head: it is the actual world we live in.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a1d9b2bbe1b4833f44ec93f28c1a67c9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58352394,"asset_id":38304384,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58352394/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38304384"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38304384"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38304384; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38304384]").text(description); $(".js-view-count[data-work-id=38304384]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38304384; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38304384']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a1d9b2bbe1b4833f44ec93f28c1a67c9" } } $('.js-work-strip[data-work-id=38304384]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38304384,"title":"The Spread Mind - Chapter 1","translated_title":"","metadata":{"abstract":"In The Spread Mind, Riccardo Manzotti convincingly argues that our bodies do not contain subjective experience. 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Manzotti’s radical hypothesis is that consciousness is one and the same as the physical world surrounding us.\nDrawing on Einstein’s theories of relativity, evidence about dreams and hallucination, and the geometry of light in perception, and using vivid, real-world examples to illustrate his ideas, Manzotti argues that consciousness is not a “movie in the head.” Experience is not in our head: it is the actual world we live in.","internal_url":"https://www.academia.edu/38304384/The_Spread_Mind_Chapter_1","translated_internal_url":"","created_at":"2019-02-07T05:10:05.275-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"other","co_author_tags":[],"downloadable_attachments":[{"id":58352394,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58352394/thumbnails/1.jpg","file_name":"Manzotti_-_2018_-_The_Spread_Mind_-_Chapter_1.pdf","download_url":"https://www.academia.edu/attachments/58352394/download_file","bulk_download_file_name":"The_Spread_Mind_Chapter_1.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58352394/Manzotti_-_2018_-_The_Spread_Mind_-_Chapter_1-libre.pdf?1549551033=\u0026response-content-disposition=attachment%3B+filename%3DThe_Spread_Mind_Chapter_1.pdf\u0026Expires=1742160592\u0026Signature=IQKEOKayuK9joxt5mFCOb5-sU1qH8D0Qypc1rUcA1nHPFseeZWdbgtTz~~QEH~bH~guyJ~ewFZAlZFOZuTdZMJDW9-ZKtolZVKUMhtvDJLPpV860Kd3UkeXxLLWRCJkrVjbMcS5lb00syqGSssjwvbAlAmV1OVMV0JHk81EkreDnYTFVn99EWsmn1G9H-XU5p-VXuHaAPjeNSnx4SwjCNuxm6uFuNfJI2t3kv3r~zVJdvLA7MEaGtr0H~sVXbcvKlpyGRzXCHx62YFcfD9729Mm0tcDb36h27zWUj9AHC6SRYI57G89q-znMAurvrryqzemk3CltQt2AUTXN-WNhXg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"The_Spread_Mind_Chapter_1","translated_slug":"","page_count":48,"language":"en","content_type":"Work","summary":"In The Spread Mind, Riccardo Manzotti convincingly argues that our bodies do not contain subjective experience. Yet consciousness is real, and, like any other real phenomenon, is physical. Where is it, then? Manzotti’s radical hypothesis is that consciousness is one and the same as the physical world surrounding us.\nDrawing on Einstein’s theories of relativity, evidence about dreams and hallucination, and the geometry of light in perception, and using vivid, real-world examples to illustrate his ideas, Manzotti argues that consciousness is not a “movie in the head.” Experience is not in our head: it is the actual world we live in.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":58352394,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/58352394/thumbnails/1.jpg","file_name":"Manzotti_-_2018_-_The_Spread_Mind_-_Chapter_1.pdf","download_url":"https://www.academia.edu/attachments/58352394/download_file","bulk_download_file_name":"The_Spread_Mind_Chapter_1.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/58352394/Manzotti_-_2018_-_The_Spread_Mind_-_Chapter_1-libre.pdf?1549551033=\u0026response-content-disposition=attachment%3B+filename%3DThe_Spread_Mind_Chapter_1.pdf\u0026Expires=1742160592\u0026Signature=IQKEOKayuK9joxt5mFCOb5-sU1qH8D0Qypc1rUcA1nHPFseeZWdbgtTz~~QEH~bH~guyJ~ewFZAlZFOZuTdZMJDW9-ZKtolZVKUMhtvDJLPpV860Kd3UkeXxLLWRCJkrVjbMcS5lb00syqGSssjwvbAlAmV1OVMV0JHk81EkreDnYTFVn99EWsmn1G9H-XU5p-VXuHaAPjeNSnx4SwjCNuxm6uFuNfJI2t3kv3r~zVJdvLA7MEaGtr0H~sVXbcvKlpyGRzXCHx62YFcfD9729Mm0tcDb36h27zWUj9AHC6SRYI57G89q-znMAurvrryqzemk3CltQt2AUTXN-WNhXg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":10150,"name":"Physicalism","url":"https://www.academia.edu/Documents/in/Physicalism"},{"id":21902,"name":"Time Perception","url":"https://www.academia.edu/Documents/in/Time_Perception"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":85589,"name":"Hallucinations","url":"https://www.academia.edu/Documents/in/Hallucinations"},{"id":111330,"name":"Philosophy of Mind (the hard problem of consciousness)","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind_the_hard_problem_of_consciousness_"},{"id":1407248,"name":"Mind-Brain Identity Theory","url":"https://www.academia.edu/Documents/in/Mind-Brain_Identity_Theory"},{"id":3128812,"name":"Mind-Object Identity","url":"https://www.academia.edu/Documents/in/Mind-Object_Identity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31204861"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31204861/A_Perception_Based_Model_of_Complementary_Afterimages"><img alt="Research paper thumbnail of A Perception-Based Model of Complementary Afterimages" class="work-thumbnail" src="https://attachments.academia-assets.com/51621898/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31204861/A_Perception_Based_Model_of_Complementary_Afterimages">A Perception-Based Model of Complementary Afterimages</a></div><div class="wp-workCard_item"><span>SAGE Open</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Complementary afterimages are often modeled as illusory Hering opponent hues generated by the vis...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="64f00868322caf9c0eafaa99ef1a4f57" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51621898,"asset_id":31204861,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51621898/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31204861"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31204861"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31204861; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31204861]").text(description); $(".js-view-count[data-work-id=31204861]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31204861; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31204861']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "64f00868322caf9c0eafaa99ef1a4f57" } } $('.js-work-strip[data-work-id=31204861]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31204861,"title":"A Perception-Based Model of Complementary Afterimages","translated_title":"","metadata":{"doi":"10.1177/2158244016682478","volume":"January-March","abstract":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","page_numbers":"1-10","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"SAGE Open"},"translated_abstract":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","internal_url":"https://www.academia.edu/31204861/A_Perception_Based_Model_of_Complementary_Afterimages","translated_internal_url":"","created_at":"2017-02-03T08:39:39.437-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":51621898,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51621898/thumbnails/1.jpg","file_name":"2158244016682478.pdf","download_url":"https://www.academia.edu/attachments/51621898/download_file","bulk_download_file_name":"A_Perception_Based_Model_of_Complementar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51621898/2158244016682478-libre.pdf?1486145031=\u0026response-content-disposition=attachment%3B+filename%3DA_Perception_Based_Model_of_Complementar.pdf\u0026Expires=1742160592\u0026Signature=Wp9Y0peeseBUVYGTotoJMFBpW5uhThRqo7JnnbyRJLlSjPOZHZVxrBePYWDW24Fx9kxf2mv~WoGTZG2NSqoav2QxOToQM6Ix7q5xLraA4Ct0bUgta3FGesr4KNwqPZ~AwBMfIA4sfyxfoPMnKiP3H52nWLvD6zUQgR5wJWV15JASQszDH-OWrWP4LRE9PRcevHAyB~50n8HhxnTLtd-~axm-EDBYQzzU4cj8Ug~3fXOgUQfP49dZ5yRB1Ap49KbMFQMfOKvvF7mmJ4D9XEz9n4VK3dVLK8G4GmV6e6rhS0pem4C0lrY3ATdVyAncuhl~KC5m4TI6Rtv2mGPmLUkrkw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"A_Perception_Based_Model_of_Complementary_Afterimages","translated_slug":"","page_count":10,"language":"en","content_type":"Work","summary":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":51621898,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51621898/thumbnails/1.jpg","file_name":"2158244016682478.pdf","download_url":"https://www.academia.edu/attachments/51621898/download_file","bulk_download_file_name":"A_Perception_Based_Model_of_Complementar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51621898/2158244016682478-libre.pdf?1486145031=\u0026response-content-disposition=attachment%3B+filename%3DA_Perception_Based_Model_of_Complementar.pdf\u0026Expires=1742160592\u0026Signature=Wp9Y0peeseBUVYGTotoJMFBpW5uhThRqo7JnnbyRJLlSjPOZHZVxrBePYWDW24Fx9kxf2mv~WoGTZG2NSqoav2QxOToQM6Ix7q5xLraA4Ct0bUgta3FGesr4KNwqPZ~AwBMfIA4sfyxfoPMnKiP3H52nWLvD6zUQgR5wJWV15JASQszDH-OWrWP4LRE9PRcevHAyB~50n8HhxnTLtd-~axm-EDBYQzzU4cj8Ug~3fXOgUQfP49dZ5yRB1Ap49KbMFQMfOKvvF7mmJ4D9XEz9n4VK3dVLK8G4GmV6e6rhS0pem4C0lrY3ATdVyAncuhl~KC5m4TI6Rtv2mGPmLUkrkw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":62968,"name":"Colors","url":"https://www.academia.edu/Documents/in/Colors"},{"id":548177,"name":"History of Colors","url":"https://www.academia.edu/Documents/in/History_of_Colors"},{"id":1930759,"name":"Afterimages","url":"https://www.academia.edu/Documents/in/Afterimages"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="26116485"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/26116485/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory"><img alt="Research paper thumbnail of Experiences are Objects. Towards a Mind-object Identity Theory" class="work-thumbnail" src="https://attachments.academia-assets.com/46460368/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/26116485/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory">Experiences are Objects. Towards a Mind-object Identity Theory</a></div><div class="wp-workCard_item"><span>Rivista Internazionale di Filosofia e Psicologia</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Traditional mind-body identity theories maintain that consciousness is identical with neural acti...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one's consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one's conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions , and commonsensical assumptions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="89cac0f592e24f929c17287133837dde" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":46460368,"asset_id":26116485,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/46460368/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="26116485"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="26116485"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 26116485; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=26116485]").text(description); $(".js-view-count[data-work-id=26116485]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 26116485; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='26116485']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "89cac0f592e24f929c17287133837dde" } } $('.js-work-strip[data-work-id=26116485]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":26116485,"title":"Experiences are Objects. Towards a Mind-object Identity Theory","translated_title":"","metadata":{"issue":"1","volume":"7","abstract":"Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one's consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one's conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions , and commonsensical assumptions.","ai_title_tag":"Mind-Object Identity Theory of Consciousness","page_numbers":"16-36","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Rivista Internazionale di Filosofia e Psicologia"},"translated_abstract":"Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one's consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one's conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions , and commonsensical assumptions.","internal_url":"https://www.academia.edu/26116485/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory","translated_internal_url":"","created_at":"2016-06-13T23:43:31.804-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":46460368,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/46460368/thumbnails/1.jpg","file_name":"Manzotti_-_Experiences_are_objects_-_Objectbound_-_Published.pdf","download_url":"https://www.academia.edu/attachments/46460368/download_file","bulk_download_file_name":"Experiences_are_Objects_Towards_a_Mind_o.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/46460368/Manzotti_-_Experiences_are_objects_-_Objectbound_-_Published-libre.pdf?1465888150=\u0026response-content-disposition=attachment%3B+filename%3DExperiences_are_Objects_Towards_a_Mind_o.pdf\u0026Expires=1742160592\u0026Signature=URg6hZIjL9Vrlm133bBGGm8rM3ry-2oNv~iawpxPAIoYaZg~WvjLQRoe0y-b5sTNBHCCrcshIzw7EsyLKhCRAVNWFA6ag-w4QFKc4V4ElQAbjs3IiLQAQWJuoS0ulV0blLGIA19GUftcVLPOtOOz5JbhpddvjGDHZ2vpgvDkiwT8ODQRlkSZWgQ3YvHzNm8lm8IaQJ8P-QL8CRN3dehM-EVvruLMeHFdZEaxr8h7e8DMNrmueTeDiM0iY8u4uFfAQnJPRdFDcomX~udxB-O5hh05vpdKtR4Kpv-Y0H68JJC2a3M8Fk6rQja-xRF-vO-mYTWye-TCIABQS1-peHvqqQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory","translated_slug":"","page_count":21,"language":"en","content_type":"Work","summary":"Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one's consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one's conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions , and commonsensical assumptions.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":46460368,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/46460368/thumbnails/1.jpg","file_name":"Manzotti_-_Experiences_are_objects_-_Objectbound_-_Published.pdf","download_url":"https://www.academia.edu/attachments/46460368/download_file","bulk_download_file_name":"Experiences_are_Objects_Towards_a_Mind_o.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/46460368/Manzotti_-_Experiences_are_objects_-_Objectbound_-_Published-libre.pdf?1465888150=\u0026response-content-disposition=attachment%3B+filename%3DExperiences_are_Objects_Towards_a_Mind_o.pdf\u0026Expires=1742160592\u0026Signature=URg6hZIjL9Vrlm133bBGGm8rM3ry-2oNv~iawpxPAIoYaZg~WvjLQRoe0y-b5sTNBHCCrcshIzw7EsyLKhCRAVNWFA6ag-w4QFKc4V4ElQAbjs3IiLQAQWJuoS0ulV0blLGIA19GUftcVLPOtOOz5JbhpddvjGDHZ2vpgvDkiwT8ODQRlkSZWgQ3YvHzNm8lm8IaQJ8P-QL8CRN3dehM-EVvruLMeHFdZEaxr8h7e8DMNrmueTeDiM0iY8u4uFfAQnJPRdFDcomX~udxB-O5hh05vpdKtR4Kpv-Y0H68JJC2a3M8Fk6rQja-xRF-vO-mYTWye-TCIABQS1-peHvqqQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":79122,"name":"Illusions","url":"https://www.academia.edu/Documents/in/Illusions"},{"id":85589,"name":"Hallucinations","url":"https://www.academia.edu/Documents/in/Hallucinations"},{"id":195341,"name":"Mind-body problem","url":"https://www.academia.edu/Documents/in/Mind-body_problem"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="31204907"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/31204907/Una_teoria_dellidentit%C3%A0_mente_oggetto"><img alt="Research paper thumbnail of Una teoria dell'identità mente-oggetto" class="work-thumbnail" src="https://attachments.academia-assets.com/51621922/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/31204907/Una_teoria_dellidentit%C3%A0_mente_oggetto">Una teoria dell'identità mente-oggetto</a></div><div class="wp-workCard_item"><span>Reti, Saperi, Linguaggi</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesis that is akin to the traditional mind-body identity theory. However, in the suggested view, the physical candidate is the external object rather than neural processes. In a nutshell, one’s experience of an object is identical with the object one experiences. For instance, when I perceive an apple, the claim is that the thing that is my experience of the apple is the apple itself. It is an empirical hypothesis because it is based on a purely physical ontology – everything is an object – and it is amenable of empirical prediction.<br />In short, it is falsifiable. In this paper, I will distinguish two cases: standard and nonstandard perception. Standard perception occurs whenever the perceived object is plainly available to be perceived – I perceived an apple and that apple is in front of me. Nonstandard perception occurs whenever what one perceives is not<br />obviously there – as it happens in hallucinations, dreams, illusions, Charles Bonnett’s syndrome, direct brain stimulation, migraine aura, and so forth. A widespread tradition has kept apart the two cases. In contrast, here I will argue that the difference is only of practical nature and that a unified approach is available. I will outline a strategy to find a proper physical object in both cases.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5610629dcaee7c74fd02992fb601af3f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51621922,"asset_id":31204907,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51621922/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31204907"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31204907"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31204907; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31204907]").text(description); $(".js-view-count[data-work-id=31204907]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31204907; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31204907']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5610629dcaee7c74fd02992fb601af3f" } } $('.js-work-strip[data-work-id=31204907]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31204907,"title":"Una teoria dell'identità mente-oggetto","translated_title":"","metadata":{"abstract":"What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesis that is akin to the traditional mind-body identity theory. However, in the suggested view, the physical candidate is the external object rather than neural processes. In a nutshell, one’s experience of an object is identical with the object one experiences. For instance, when I perceive an apple, the claim is that the thing that is my experience of the apple is the apple itself. It is an empirical hypothesis because it is based on a purely physical ontology – everything is an object – and it is amenable of empirical prediction.\nIn short, it is falsifiable. In this paper, I will distinguish two cases: standard and nonstandard perception. Standard perception occurs whenever the perceived object is plainly available to be perceived – I perceived an apple and that apple is in front of me. Nonstandard perception occurs whenever what one perceives is not\nobviously there – as it happens in hallucinations, dreams, illusions, Charles Bonnett’s syndrome, direct brain stimulation, migraine aura, and so forth. A widespread tradition has kept apart the two cases. In contrast, here I will argue that the difference is only of practical nature and that a unified approach is available. I will outline a strategy to find a proper physical object in both cases.","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"Reti, Saperi, Linguaggi"},"translated_abstract":"What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesis that is akin to the traditional mind-body identity theory. However, in the suggested view, the physical candidate is the external object rather than neural processes. In a nutshell, one’s experience of an object is identical with the object one experiences. For instance, when I perceive an apple, the claim is that the thing that is my experience of the apple is the apple itself. It is an empirical hypothesis because it is based on a purely physical ontology – everything is an object – and it is amenable of empirical prediction.\nIn short, it is falsifiable. In this paper, I will distinguish two cases: standard and nonstandard perception. Standard perception occurs whenever the perceived object is plainly available to be perceived – I perceived an apple and that apple is in front of me. Nonstandard perception occurs whenever what one perceives is not\nobviously there – as it happens in hallucinations, dreams, illusions, Charles Bonnett’s syndrome, direct brain stimulation, migraine aura, and so forth. A widespread tradition has kept apart the two cases. In contrast, here I will argue that the difference is only of practical nature and that a unified approach is available. I will outline a strategy to find a proper physical object in both cases.","internal_url":"https://www.academia.edu/31204907/Una_teoria_dellidentit%C3%A0_mente_oggetto","translated_internal_url":"","created_at":"2017-02-03T08:41:36.930-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":51621922,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51621922/thumbnails/1.jpg","file_name":"Manzotti-identitamenteoggetto2017.pdf","download_url":"https://www.academia.edu/attachments/51621922/download_file","bulk_download_file_name":"Una_teoria_dellidentita_mente_oggetto.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51621922/Manzotti-identitamenteoggetto2017-libre.pdf?1486145027=\u0026response-content-disposition=attachment%3B+filename%3DUna_teoria_dellidentita_mente_oggetto.pdf\u0026Expires=1742160592\u0026Signature=e6-nXEPWaV01N1CVzrqLlzOrw10-QYzPDTlcrvaJXjZmS92UnPUNsr34gomIN0VJ3Wiqdu44cK1ys09X2HnSTbb9JNuPvWMA96YqmDRXPXlWJLpR-Z7zIqfTfAUHKjS-JzJmq302YuMaDf4Rffu5xznp2i6FvQBZ6TsW1gOvgyZNMHMxGSTXwtXl4uAFyIGuBqkcZGIHrbZefie5GLvftTcGLdgEe7vUoikFcUY4HIsSfV68v-7YZW0fPsiaCJc~TSpvSFdROXbiWS4OjR3m2SccwE6wxycl71dIRkn2YpqzkvJtX8ZU8~RzUdpWPNX~KQTSYnYJtEb1AyPhxFPBPQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Una_teoria_dellidentità_mente_oggetto","translated_slug":"","page_count":35,"language":"it","content_type":"Work","summary":"What is our experience, namely the conscious mind? This paper puts forward an empirical hypothesis that is akin to the traditional mind-body identity theory. However, in the suggested view, the physical candidate is the external object rather than neural processes. In a nutshell, one’s experience of an object is identical with the object one experiences. For instance, when I perceive an apple, the claim is that the thing that is my experience of the apple is the apple itself. It is an empirical hypothesis because it is based on a purely physical ontology – everything is an object – and it is amenable of empirical prediction.\nIn short, it is falsifiable. In this paper, I will distinguish two cases: standard and nonstandard perception. Standard perception occurs whenever the perceived object is plainly available to be perceived – I perceived an apple and that apple is in front of me. Nonstandard perception occurs whenever what one perceives is not\nobviously there – as it happens in hallucinations, dreams, illusions, Charles Bonnett’s syndrome, direct brain stimulation, migraine aura, and so forth. A widespread tradition has kept apart the two cases. In contrast, here I will argue that the difference is only of practical nature and that a unified approach is available. I will outline a strategy to find a proper physical object in both cases.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":51621922,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/51621922/thumbnails/1.jpg","file_name":"Manzotti-identitamenteoggetto2017.pdf","download_url":"https://www.academia.edu/attachments/51621922/download_file","bulk_download_file_name":"Una_teoria_dellidentita_mente_oggetto.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/51621922/Manzotti-identitamenteoggetto2017-libre.pdf?1486145027=\u0026response-content-disposition=attachment%3B+filename%3DUna_teoria_dellidentita_mente_oggetto.pdf\u0026Expires=1742160592\u0026Signature=e6-nXEPWaV01N1CVzrqLlzOrw10-QYzPDTlcrvaJXjZmS92UnPUNsr34gomIN0VJ3Wiqdu44cK1ys09X2HnSTbb9JNuPvWMA96YqmDRXPXlWJLpR-Z7zIqfTfAUHKjS-JzJmq302YuMaDf4Rffu5xznp2i6FvQBZ6TsW1gOvgyZNMHMxGSTXwtXl4uAFyIGuBqkcZGIHrbZefie5GLvftTcGLdgEe7vUoikFcUY4HIsSfV68v-7YZW0fPsiaCJc~TSpvSFdROXbiWS4OjR3m2SccwE6wxycl71dIRkn2YpqzkvJtX8ZU8~RzUdpWPNX~KQTSYnYJtEb1AyPhxFPBPQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":195341,"name":"Mind-body problem","url":"https://www.academia.edu/Documents/in/Mind-body_problem"},{"id":564831,"name":"Theories of Identity","url":"https://www.academia.edu/Documents/in/Theories_of_Identity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="13711854"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/13711854/Physical_integration_A_causal_account_for_consciousness"><img alt="Research paper thumbnail of Physical integration: A causal account for consciousness" class="work-thumbnail" src="https://attachments.academia-assets.com/45029606/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/13711854/Physical_integration_A_causal_account_for_consciousness">Physical integration: A causal account for consciousness</a></div><div class="wp-workCard_item"><span>Journal of Integrative Neuroscience</span><span>, 2014</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Traditional approaches to consciousness model consciousness as the outcome either of internal com...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Traditional approaches to consciousness model consciousness as the outcome either of internal computational processes or of cognitive structures. We consider an alternative hypothesis -consciousness is the hallmark of a fundamental way to organize the causal interaction between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of an agent is causally entangled with a world of actual causes. The advantage of this hypothesis is that it suggests how to exploit this kind of causal coupling to envisage a few tentative guidelines for conscious artificial agents. In this paper, we outline the basic proposal as to the characteristics of these causal building blocks and then we consider a set of standard technologies that may take advantage of such an approach. Consciousness is outlined as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. Thus, consciousness is not the penthouse on top of a 50 stores cognitive skyscraper, but the way in which the steel girders snap together from bottom to top.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0ddc2b1b7ea47b3dc82e1230280fbe78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45029606,"asset_id":13711854,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45029606/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="13711854"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="13711854"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 13711854; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=13711854]").text(description); $(".js-view-count[data-work-id=13711854]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 13711854; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='13711854']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "0ddc2b1b7ea47b3dc82e1230280fbe78" } } $('.js-work-strip[data-work-id=13711854]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":13711854,"title":"Physical integration: A causal account for consciousness","translated_title":"","metadata":{"ai_title_tag":"Causal Structure as Basis for Consciousness","grobid_abstract":"Traditional approaches to consciousness model consciousness as the outcome either of internal computational processes or of cognitive structures. We consider an alternative hypothesis -consciousness is the hallmark of a fundamental way to organize the causal interaction between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of an agent is causally entangled with a world of actual causes. The advantage of this hypothesis is that it suggests how to exploit this kind of causal coupling to envisage a few tentative guidelines for conscious artificial agents. In this paper, we outline the basic proposal as to the characteristics of these causal building blocks and then we consider a set of standard technologies that may take advantage of such an approach. Consciousness is outlined as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. Thus, consciousness is not the penthouse on top of a 50 stores cognitive skyscraper, but the way in which the steel girders snap together from bottom to top.","publication_date":{"day":null,"month":null,"year":2014,"errors":{}},"publication_name":"Journal of Integrative Neuroscience","grobid_abstract_attachment_id":45029606},"translated_abstract":null,"internal_url":"https://www.academia.edu/13711854/Physical_integration_A_causal_account_for_consciousness","translated_internal_url":"","created_at":"2015-07-06T11:12:21.614-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":45029606,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/45029606/thumbnails/1.jpg","file_name":"Physical_integration_A_causal_account_fo20160423-2734-7o7rph.pdf","download_url":"https://www.academia.edu/attachments/45029606/download_file","bulk_download_file_name":"Physical_integration_A_causal_account_fo.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/45029606/Physical_integration_A_causal_account_fo20160423-2734-7o7rph-libre.pdf?1461461390=\u0026response-content-disposition=attachment%3B+filename%3DPhysical_integration_A_causal_account_fo.pdf\u0026Expires=1742160592\u0026Signature=HXhNU5YehZfoUpjmBiZi8zpMXQ8V086Stt4IQtr5sBssexKAbbByhx-4orQ7gRRN2pRUOZ1rGilkLjeNZcRMsjR-Nz6iyeqW0IYz9NlAd0mV9qfnXJfM~VN1THhyzTzeCpB16g~cIZeBCfI3NdsyUSVdYfWuPFTvhf8DOvhlYCOtSF9ZJor3qIhULcTVYpf9fTB-4GrSrTxWkjvWuQWYJm3nZHtSjwKzBH45pP~gYg~EMP~atiEg~nTR9UOyJRlHjKYtbWhZ~Yu9S4x39HL1~DjVK8wdtzbuJ5d6J-1Myk6ETJf~M2m5ulaypxVQKKneEbctUbA1F3BbTMGx5giJqg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Physical_integration_A_causal_account_for_consciousness","translated_slug":"","page_count":27,"language":"en","content_type":"Work","summary":"Traditional approaches to consciousness model consciousness as the outcome either of internal computational processes or of cognitive structures. We consider an alternative hypothesis -consciousness is the hallmark of a fundamental way to organize the causal interaction between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of an agent is causally entangled with a world of actual causes. The advantage of this hypothesis is that it suggests how to exploit this kind of causal coupling to envisage a few tentative guidelines for conscious artificial agents. In this paper, we outline the basic proposal as to the characteristics of these causal building blocks and then we consider a set of standard technologies that may take advantage of such an approach. Consciousness is outlined as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. 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We advance an alternative hypothesis – consciousness is the hallmark of a fundamental way to organise causal interactions between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of the body of the agent is causally entangled with a world of physical causes. The advantage of this hypothesis is that it suggests how to exploit causal coupling to envisage tentative guidelines for designing conscious artificial agents. In this paper, we outline the key characteristics of these causal building blocks and then a set of standard technologies that may take advantage of such an approach. Consciousness is modelled as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. Thus, consciousness is not the penthouse on top of a 50 stores cognitive skyscraper, but the way in which the steel girders snap together from bottom to top.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c9d0c7a4345df8fc29c1c3f92f17f969" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51621945,"asset_id":31204989,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51621945/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31204989"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31204989"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31204989; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31204989]").text(description); $(".js-view-count[data-work-id=31204989]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31204989; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31204989']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c9d0c7a4345df8fc29c1c3f92f17f969" } } $('.js-work-strip[data-work-id=31204989]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31204989,"title":"A causal foundation for consciousness in biological and artificial agents","translated_title":"","metadata":{"doi":"10.1016/j.cogsys.2015.11.001","volume":"40","abstract":"Traditional approaches model consciousness as the outcome either of internal computational processes or of cognitive structures. We advance an alternative hypothesis – consciousness is the hallmark of a fundamental way to organise causal interactions between an agent and its environment. Thus consciousness is not a special property or an addition to the cognitive processes, but rather the way in which the causal structure of the body of the agent is causally entangled with a world of physical causes. The advantage of this hypothesis is that it suggests how to exploit causal coupling to envisage tentative guidelines for designing conscious artificial agents. In this paper, we outline the key characteristics of these causal building blocks and then a set of standard technologies that may take advantage of such an approach. Consciousness is modelled as a kind of cognitive middle ground and experience is not an internal by-product of cognitive processes but the external world that is carved out by means of causal interaction. 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I recenti sviluppi nelle neuroscienze incoraggiano a riconsiderare i fondamenti ontologici dei processi mentali in termini di processi neurali. 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Yet a general consensus is still faraway. Many fundamental questions remains unanswered: What are the temporal, spatial, and causal boundaries of the mind? Why neural activity give rise to conscious experience? The unshaken belief in the fact that&quot; you&#x27;re nothing but a pack of neurons&quot;(Crick and Koch 1998) has not found an empirical foundation. 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However, many properties (such a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is often assumed that the physical world exists autonomously. However, many properties (such as velocity) appears to be intrinsically relative. What if all physical properties (at least those that we perceive) were relative properties? 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What am I then? Why should I be brainbound? Rather I am objectbound. The thing...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">I am not my brain. What am I then? Why should I be brainbound? Rather I am objectbound. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="13711823"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/13711823/Where_and_When_is_Information"><img alt="Research paper thumbnail of Where and When is Information?" class="work-thumbnail" src="https://attachments.academia-assets.com/58351624/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/13711823/Where_and_When_is_Information">Where and When is Information?</a></div><div class="wp-workCard_item"><span>APA Newsletter on Philosophy and Computers</span><span>, 2012</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8ef380d8a4fac4b803b1ff358c638fc6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58351624,"asset_id":13711823,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58351624/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="13711823"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="13711823"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 13711823; 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There are just physical objects.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="214a7916e1a5195b44c56643ec409c53" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58384908,"asset_id":38333722,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58384908/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38333722"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38333722"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38333722; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38333722]").text(description); $(".js-view-count[data-work-id=38333722]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38333722; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38333722']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "214a7916e1a5195b44c56643ec409c53" } } $('.js-work-strip[data-work-id=38333722]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38333722,"title":"There are no images (to be seen) and there are no intermediate entities!","translated_title":"","metadata":{"abstract":"There are no intermediates entities such as images. 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Typical approaches as the global Workspace, information integration, enaction, cognitive mechanisms, embodiment, i.e., the Good Old-Fashioned Artificial Consciousness, henceforth, GOFAC, share the same conceptual framework. In this paper, we discuss GOFAC’s basic tenets and their implication for AI and Robotics. In particular, we point out the intermediate level fallacy as the central issue affecting GOFAC. Finally, we outline a possible alternative conceptual framework toward robot consciousness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f617819258263b6b5ee82a41468ecc51" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58347459,"asset_id":38299835,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58347459/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38299835"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38299835"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38299835; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=38299835]").text(description); $(".js-view-count[data-work-id=38299835]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 38299835; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='38299835']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f617819258263b6b5ee82a41468ecc51" } } $('.js-work-strip[data-work-id=38299835]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":38299835,"title":"Good Old-Fashioned Artificial Consciousness and the Intermediate Level Fallacy","translated_title":"","metadata":{"doi":"10.3389/frobt.2018.00039","abstract":"Recently, there has been considerable interest and effort to the possibility to design and implement conscious robots, i.e., the chance that robots may have subjective\nexperiences. 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Numero: 1, aprile 2002, Indice. DOI: 10.1422/3589. Si può parlare di coscienza artificiale? Riccardo Manzotti, Vincenzo Tagliasco, pp. ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f19114fea88bd2894fd14dd3b5ae0d4c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58347199,"asset_id":306339,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58347199/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="306339"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="306339"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 306339; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=306339]").text(description); $(".js-view-count[data-work-id=306339]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 306339; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='306339']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f19114fea88bd2894fd14dd3b5ae0d4c" } } $('.js-work-strip[data-work-id=306339]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":306339,"title":"Si può parlare di coscienza artificiale?","translated_title":"","metadata":{"abstract":"Sistemi intelligenti Rivista quadrimestrale di scienze cognitive e di intelligenza artificiale ISSN : 1120-9550. 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We stress the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Wilson et al. draw our attention to the problem of a science of intentional change. We stress the connection between their approach and existing paradigms for learning and goal generation that have been developed in machine learning, artificial intelligence, and psychology. 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We will try to outlin...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Artificial consciousness is still far from being an established discipline. We will try to outline some theoretical assumption that could help in dealing with phenomenal consciousness. What are the technological and theoretical obstacles that face the enthusiast scholars of artificial consciousness? After presenting an outline of the state of artificial consciousness, we will focus on the relevance of phenomenal consciousness. Artificial consciousness needs to tackle the issue of phenomenal consciousness in a physical world. 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A form of Turing test is proposed and based on the capability for an agent to produce jazz improvisations at the same level of an expert jazz musician. . 12 1 INTRODUCTION The Essay in the style of Douglas Hofstadter [19] related to the system EMI by David Cope [11][12], evokes a novel and different perspective for the Turing test.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="29d33d42f36cf04f123d088cf0688826" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30734951,"asset_id":2767595,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30734951/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2767595"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2767595"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2767595; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2767595]").text(description); $(".js-view-count[data-work-id=2767595]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2767595; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2767595']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "29d33d42f36cf04f123d088cf0688826" } } $('.js-work-strip[data-work-id=2767595]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2767595,"title":"Jazz and Machine Consciousness: Towards a New Turing Test","translated_title":"","metadata":{"abstract":"Jazz and Machine Consciousness: Towards a New Turing Test Antonio Chella1 and Riccardo Manzotti2 Abstract. 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Starting ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract Vision is a very important issue developing arti cial anthropomorphic systems. Starting from traditional knowledge about ocular movements, mainly due to physiological observations, the paper revisits primary ocular processes and proposes some new ideas for oculomotor control. It is shown that using space-variant sampling, pursuit, vergence and saccadic process are considerably simpli ed.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fee96c5c906df5df1b146c0953816169" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30734937,"asset_id":2767599,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30734937/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="2767599"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="2767599"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 2767599; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=2767599]").text(description); $(".js-view-count[data-work-id=2767599]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 2767599; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='2767599']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fee96c5c906df5df1b146c0953816169" } } $('.js-work-strip[data-work-id=2767599]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2767599,"title":"Primary ocular movements revisited","translated_title":"","metadata":{"abstract":"Abstract Vision is a very important issue developing arti cial anthropomorphic systems. 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Recent findings of neuroscience have affected how we see aesthetics and art. Nevertheless, while it is often suggested that neuroscience will soon offer a comprehensive account of the nature of mind and thus of aesthetic experience, here we consider the consequences on the recent theoretical bifurcation as to where mind is located (namely the externalist vs. the internalist stance). From such a view, the issues of unity and meaning are used to probe into the nature of aesthetic experience and art. The discussion draws upon William James' distinction between nucleus and fringe and puts forward a converging perspective between psychology, phenomenology and neuroscience. Eventually, art is exploited as a window to peer inside fundamental aspects of mental life by means both of recent brain imaging results and more extended models of the mind.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fe2c737e8d59eb45d7ad2be3d22f9296" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45029590,"asset_id":13711844,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45029590/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="13711844"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="13711844"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 13711844; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=13711844]").text(description); $(".js-view-count[data-work-id=13711844]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 13711844; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='13711844']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fe2c737e8d59eb45d7ad2be3d22f9296" } } $('.js-work-strip[data-work-id=13711844]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":13711844,"title":"A New Mind for a New Aesthetics","translated_title":"","metadata":{"grobid_abstract":"While the extent of the dependence between theories of aesthetics and models of the mind is a matter of lively debate, it is fair to claim that current approaches to consciousness suggest new perspectives about the nature of aesthetic experience. 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But recent works in cognitive science, philosophy, and anthropology, as well as certain trends in the development of technology, suggest an emerging view of the mind as a process not confined to the brain but spread through the body and world — an outlook covered by a family of views labeled 'externalism'. In this paper we will suggest there is now sufficient momentum in favour of externalism of various kinds to mark a historical shift in the way the mind is understood. We dub this emerging externalist tendency the 'New Mind'. Key properties of the New Mind will be summarized and some of its implications considered in areas such as art and culture, technology, and the science of consciousness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d522fcf69e68550d1c2cd4c6b18d1d74" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":30855683,"asset_id":955291,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/30855683/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="955291"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="955291"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 955291; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=955291]").text(description); $(".js-view-count[data-work-id=955291]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 955291; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='955291']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d522fcf69e68550d1c2cd4c6b18d1d74" } } $('.js-work-strip[data-work-id=955291]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":955291,"title":"The New Mind: Thinking beyond the head","translated_title":"","metadata":{"abstract":"Throughout much of the modern period the human mind has been regarded as a property of the brain, and therefore something confined to the inside of the head — a view commonly known as 'internalism'. 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Moods, Background Orientations,...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Joerg Fingerhut &amp; Sabine Marienberg How it Feels to Be Alive. Moods, Background Orientations, and Existential Feelings . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ... Matthew Ratcliffe The Phenomenology of Existential Feeling . . . . . . . . . . . . . . . ... Jan Slaby Emotional Rationality and Feelings of Being . . . . . . . . . . . . . . ... Riccardo Manzotti An Externalist Approach to Existential Feelings: Different Feelings or Different objects? . . . . . . . . . . . . . . . . . . . . . . . . . . ... Achim Stephan Existentielle Gefühle und Emotionen: Intentionalität und Regulierbarkeit . . . . . . . . . . . . . . . . ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="13049865"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="13049865"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 13049865; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=13049865]").text(description); $(".js-view-count[data-work-id=13049865]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 13049865; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='13049865']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=13049865]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":13049865,"title":"Feelings of Being","translated_title":"","metadata":{"abstract":"Joerg Fingerhut \u0026amp; Sabine Marienberg How it Feels to Be Alive. 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Starting from tra...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vision is a very important issue developing artificial anthropomorphic systems. Starting from traditional knowledge about ocular movements, mainly due to physiological observations, the paper proposes some new ideas on gaze control. It is shown how smooth pursuit and vergence can be considerably simplified by using space-variant vision. The implementation of binocular fusion becomes a key aspect in order to segment a candidate target from the background and perform continuous tracking over time. 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A set of ...","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[],"research_interests":[],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="13711841"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/13711841/Creativity_revisited_From_unconscious_processes_to_James_fringe_shaped_processes"><img alt="Research paper thumbnail of Creativity revisited: From unconscious processes to James' fringe-shaped processes" class="work-thumbnail" src="https://attachments.academia-assets.com/48981956/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/13711841/Creativity_revisited_From_unconscious_processes_to_James_fringe_shaped_processes">Creativity revisited: From unconscious processes to James' fringe-shaped processes</a></div><div class="wp-workCard_item"><span>Giornale italiano di psicologia</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Riassunto. La creatività è una capacità cognitiva che non ha finora trovato una soddisfacente mod...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Riassunto. La creatività è una capacità cognitiva che non ha finora trovato una soddisfacente modellizzazione né in termini psicologici, né in termini cognitivi e neppure in termini di risultati offerti dalle neuroscienze. In questo articolo prendiamo in esame la letteratura disponibile, suddividendola secondo alcuni approcci fondamentali e sottolineando il ruolo svolto dai processi impliciti o inconsci (in senso cognitivo). 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La creatività è una capacità cognitiva che non ha finora trovato una soddisfacente modellizzazione né in termini psicologici, né in termini cognitivi e neppure in termini di risultati offerti dalle neuroscienze. In questo articolo prendiamo in esame la letteratura disponibile, suddividendola secondo alcuni approcci fondamentali e sottolineando il ruolo svolto dai processi impliciti o inconsci (in senso cognitivo). Tuttavia, l\u0026#x27;identificazione tra processi cognitivi inconsci e creatività non è pienamente ...","publisher":"Societą editrice il Mulino","publication_date":{"day":null,"month":null,"year":2011,"errors":{}},"publication_name":"Giornale italiano di psicologia"},"translated_abstract":"Riassunto. La creatività è una capacità cognitiva che non ha finora trovato una soddisfacente modellizzazione né in termini psicologici, né in termini cognitivi e neppure in termini di risultati offerti dalle neuroscienze. In questo articolo prendiamo in esame la letteratura disponibile, suddividendola secondo alcuni approcci fondamentali e sottolineando il ruolo svolto dai processi impliciti o inconsci (in senso cognitivo). Tuttavia, l\u0026#x27;identificazione tra processi cognitivi inconsci e creatività non è pienamente ...","internal_url":"https://www.academia.edu/13711841/Creativity_revisited_From_unconscious_processes_to_James_fringe_shaped_processes","translated_internal_url":"","created_at":"2015-07-06T11:12:20.866-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":48981956,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48981956/thumbnails/1.jpg","file_name":"Lavazza__Manzotti_-_2011_-_Modelli_di_creativita_dallelaborazione_inconscia_e_implicita_al_fringe_Jamesiano.pdf","download_url":"https://www.academia.edu/attachments/48981956/download_file","bulk_download_file_name":"Creativity_revisited_From_unconscious_pr.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48981956/Lavazza__Manzotti_-_2011_-_Modelli_di_creativita_dallelaborazione_inconscia_e_implicita_al_fringe_Jamesiano-libre.pdf?1474363288=\u0026response-content-disposition=attachment%3B+filename%3DCreativity_revisited_From_unconscious_pr.pdf\u0026Expires=1742160593\u0026Signature=UKDjMbZZqMBBhJrRkw-QoHOYKwFygJSvl~DdYx~xubRynDIxFN~m784o-vmR5D6WkJrJQrhjlB~~86ZY1b~zuB3SP9KZgWUukxC1Q9mjpe6TUP17~bncYfolVvLTF4aSOEnexUIz23HQwESK84SlClSO3vrgVljYIc1W-SNYLCcUwGMWt~nVhcjR6~EdDni~j30LLV8Dzmc5hHtzWPwd5lFXAmewdNnf3TdJFOnpH552QX8raoiaKKkHU0mrhN6uY9r85c4DXbuK7rAtpRSGzBYuyRquZ4HykuKZsf1OYhDGL50AF9OlUT0-gN17~DR-cT3FOn2q-jZNWI3ArybuCQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Creativity_revisited_From_unconscious_processes_to_James_fringe_shaped_processes","translated_slug":"","page_count":27,"language":"it","content_type":"Work","summary":"Riassunto. La creatività è una capacità cognitiva che non ha finora trovato una soddisfacente modellizzazione né in termini psicologici, né in termini cognitivi e neppure in termini di risultati offerti dalle neuroscienze. In questo articolo prendiamo in esame la letteratura disponibile, suddividendola secondo alcuni approcci fondamentali e sottolineando il ruolo svolto dai processi impliciti o inconsci (in senso cognitivo). Tuttavia, l\u0026#x27;identificazione tra processi cognitivi inconsci e creatività non è pienamente ...","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":48981956,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/48981956/thumbnails/1.jpg","file_name":"Lavazza__Manzotti_-_2011_-_Modelli_di_creativita_dallelaborazione_inconscia_e_implicita_al_fringe_Jamesiano.pdf","download_url":"https://www.academia.edu/attachments/48981956/download_file","bulk_download_file_name":"Creativity_revisited_From_unconscious_pr.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/48981956/Lavazza__Manzotti_-_2011_-_Modelli_di_creativita_dallelaborazione_inconscia_e_implicita_al_fringe_Jamesiano-libre.pdf?1474363288=\u0026response-content-disposition=attachment%3B+filename%3DCreativity_revisited_From_unconscious_pr.pdf\u0026Expires=1742160594\u0026Signature=J7DFl8jk6LvfZ8YjsUHdHEulxICWurHp~v3wXKTyEzW4Z8FZQAOsmm80iFE~ZAAmQAOxZO-mS3CuKc0CM~jYDMz51TcKt~aZz9TbKj5UkpVFGNF2ZKeq2o94Uprvc4bwaq2Gl07fCkIum1dgO65r4aKr4hYpBFqq7l92Avove97U5M5OTnrdaJmWQUsc9ZUxvUm7C-SLHtDhCv9SIFrlKlCyHmLT0edov6spiFA0LdurRMXUMsjXxDcjdTh11WkZf~dQ8lsFzFLS6KZTN~KgEOrc-YGqUSOTPspmn4pNtGR7EUTRpFQIefZlNW18TB38JYwQpTDu1cYIFO-5fjnCUw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":1751,"name":"Creativity","url":"https://www.academia.edu/Documents/in/Creativity"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="13711816"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/13711816/Disparity_Estimation_on_Log_Polar_Images_and_Vergence_Control"><img alt="Research paper thumbnail of Disparity Estimation on Log-Polar Images and Vergence Control" class="work-thumbnail" src="https://attachments.academia-assets.com/45029587/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/13711816/Disparity_Estimation_on_Log_Polar_Images_and_Vergence_Control">Disparity Estimation on Log-Polar Images and Vergence Control</a></div><div class="wp-workCard_item"><span>Computer Vision and Image Understanding</span><span>, 2001</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">An important issue in the realization of an autonomous robot with stereoscopic vision is the cont...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">An important issue in the realization of an autonomous robot with stereoscopic vision is the control of vergence. Together with version, it determines uniquely the position of the fixation point in space. Vergence control is directly related to both depth perception and binocular fusion. Previous works in this field employed either a measure of correlation of stereo images or some kind of disparity-related estimate. In this paper, we present a new method of extracting a global disparity measure for vergence control, which does not require a priori segmentation of the object of interest. Our method uses images acquired by retina-like sensors and, therefore, the computation is performed in the log-polar plane. The technique we present here is: (i) global, in the sense that it is an integral measure over the whole image, (ii) computationally inexpensive, considering that the goal was to use it in the robot control loop rather than to accurately measure some 3D world features. Moreover, the proposed technique is robust and independent of the average illumination as well as of other features of the target such as size, shape, and direction of motion. It provides a precise and linear estimate of the vergence error, which is the only requirement from the control point of view. Several experimental results on a real robotic setup demonstrate the effectiveness of the proposed technique.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="21d8a4ffcc4c143e12d18def7924c605" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45029587,"asset_id":13711816,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45029587/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="13711816"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="13711816"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 13711816; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=13711816]").text(description); $(".js-view-count[data-work-id=13711816]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 13711816; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='13711816']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "21d8a4ffcc4c143e12d18def7924c605" } } $('.js-work-strip[data-work-id=13711816]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":13711816,"title":"Disparity Estimation on Log-Polar Images and Vergence Control","translated_title":"","metadata":{"ai_title_tag":"Global Disparity Measure for Vergence Control","grobid_abstract":"An important issue in the realization of an autonomous robot with stereoscopic vision is the control of vergence. Together with version, it determines uniquely the position of the fixation point in space. Vergence control is directly related to both depth perception and binocular fusion. Previous works in this field employed either a measure of correlation of stereo images or some kind of disparity-related estimate. In this paper, we present a new method of extracting a global disparity measure for vergence control, which does not require a priori segmentation of the object of interest. Our method uses images acquired by retina-like sensors and, therefore, the computation is performed in the log-polar plane. The technique we present here is: (i) global, in the sense that it is an integral measure over the whole image, (ii) computationally inexpensive, considering that the goal was to use it in the robot control loop rather than to accurately measure some 3D world features. Moreover, the proposed technique is robust and independent of the average illumination as well as of other features of the target such as size, shape, and direction of motion. It provides a precise and linear estimate of the vergence error, which is the only requirement from the control point of view. Several experimental results on a real robotic setup demonstrate the effectiveness of the proposed technique.","publication_date":{"day":null,"month":null,"year":2001,"errors":{}},"publication_name":"Computer Vision and Image Understanding","grobid_abstract_attachment_id":45029587},"translated_abstract":null,"internal_url":"https://www.academia.edu/13711816/Disparity_Estimation_on_Log_Polar_Images_and_Vergence_Control","translated_internal_url":"","created_at":"2015-07-06T11:12:19.016-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":45029587,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/45029587/thumbnails/1.jpg","file_name":"Disparity.pdf","download_url":"https://www.academia.edu/attachments/45029587/download_file","bulk_download_file_name":"Disparity_Estimation_on_Log_Polar_Images.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/45029587/Disparity-libre.pdf?1461461387=\u0026response-content-disposition=attachment%3B+filename%3DDisparity_Estimation_on_Log_Polar_Images.pdf\u0026Expires=1742160594\u0026Signature=fCJ5OyB9PHGOH6ZRt1z3XDJIhQ7zEv4Ke5AUigHm2x6lL2nLYRZ79HIbC~m~ElqbBoHaqByzOwk6bYOXt0MrvmZdxeaBIx1bEhKkDqakwjF0irN-JNCMpBkeSp~T61VuiQtICJjctSTRwNkL8ienKHuWSVFO3YN02TKvjhVd6AEGT6KCidO2rIWttn6f5cnWkn5sbhRxYjF3jvXM2lBMRB3eZ~-5oRcfm~hms8VB2FLMF2RykTHPtiaD5S9s1x3-5tHZwMY-AmbQ15ssDR3WixnlwrIC7NSti8VcsAMoBpXAqyW7NW6ba9EIPFWXsCthfbv-ETbLMzhoywqweD2u~A__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Disparity_Estimation_on_Log_Polar_Images_and_Vergence_Control","translated_slug":"","page_count":21,"language":"en","content_type":"Work","summary":"An important issue in the realization of an autonomous robot with stereoscopic vision is the control of vergence. Together with version, it determines uniquely the position of the fixation point in space. Vergence control is directly related to both depth perception and binocular fusion. Previous works in this field employed either a measure of correlation of stereo images or some kind of disparity-related estimate. In this paper, we present a new method of extracting a global disparity measure for vergence control, which does not require a priori segmentation of the object of interest. Our method uses images acquired by retina-like sensors and, therefore, the computation is performed in the log-polar plane. The technique we present here is: (i) global, in the sense that it is an integral measure over the whole image, (ii) computationally inexpensive, considering that the goal was to use it in the robot control loop rather than to accurately measure some 3D world features. Moreover, the proposed technique is robust and independent of the average illumination as well as of other features of the target such as size, shape, and direction of motion. It provides a precise and linear estimate of the vergence error, which is the only requirement from the control point of view. 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Besides, we emphasize the importance of emotions during learning and development as endogenous teaching devices. Speaking from a biological point of view, emotions can be seen as "states produced by reinforcing stimuli". Some neural structures like the amygdala, the orbital cortex, and the cingulate cortex as well as other subcortical areas are involved in the processing of such signals. Among them, the amygdala seems to play a crucial role being implicated in the learning of associations between stimuli and reinforcers.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="466983e7554c02a2309990d131e7ecc9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":45029583,"asset_id":13711820,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/45029583/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="13711820"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="13711820"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 13711820; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=13711820]").text(description); $(".js-view-count[data-work-id=13711820]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 13711820; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='13711820']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "466983e7554c02a2309990d131e7ecc9" } } $('.js-work-strip[data-work-id=13711820]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":13711820,"title":"The Role of Emotions in Sensor-Motor Learning","translated_title":"","metadata":{"grobid_abstract":"The aim of the present paper is to show that emotions, which play an important role in development and learning both in humans and animals, could be embedded in an artificial system. 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Ci sono alcune ipotesi o metafore che vengono accettate implicitamente. Queste ipotesi appaiono così ovvie che la gente non si rende conto che le usa e che ci potrebbero essere delle alternative alle stesse.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="101041589"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="101041589"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 101041589; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=101041589]").text(description); $(".js-view-count[data-work-id=101041589]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 101041589; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='101041589']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=101041589]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":101041589,"title":"Experience: more Extended than The Nervous System","translated_title":"","metadata":{"abstract":"Quando si analizza la filosofia di un\u0026#x27;epoca non si deve dirigere l\u0026#x27;attenzione esclusivamente su quelle posizioni che gli autori sentono il bisogno di difendere esplicitamente. 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Oxford University Press. 2008. £32.95 (pb). 320pp. ISBN: 9780199206469" class="work-thumbnail" src="https://attachments.academia-assets.com/101690491/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/101041588/Feelings_of_Being_Phenomenology_Psychiatry_and_the_Sense_of_Reality_By_Matthew_Ratcliffe_Oxford_University_Press_2008_32_95_pb_320pp_ISBN_9780199206469">Feelings of Being: Phenomenology, Psychiatry and the Sense of Reality By Matthew Ratcliffe. Oxford University Press. 2008. £32.95 (pb). 320pp. ISBN: 9780199206469</a></div><div class="wp-workCard_item"><span>British Journal of Psychiatry</span><span>, 2009</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This book aims to explore what mental disorders can teach us 'about human nature and the human co...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This book aims to explore what mental disorders can teach us 'about human nature and the human condition'. This ambitious plan, coupled with the fact that the book was written 'over two weeks' , means it certainly moves with pace. Each chapter starts with a description of a mental disorder, which is then used as a way into different territory, often philosophy. Although the intended audience is not made explicit, Burton assumes little prior knowledge of mental disorder, and the text has the feel of a primer pitched at those interested in psychiatry, but not necessarily practising psychiatrists.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fc49c318ecc988eac09aa8b2bb3ce060" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101690491,"asset_id":101041588,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101690491/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="101041588"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="101041588"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 101041588; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=101041588]").text(description); $(".js-view-count[data-work-id=101041588]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 101041588; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='101041588']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "fc49c318ecc988eac09aa8b2bb3ce060" } } $('.js-work-strip[data-work-id=101041588]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":101041588,"title":"Feelings of Being: Phenomenology, Psychiatry and the Sense of Reality By Matthew Ratcliffe. 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Since then no consensus has emerged among scientists about if and when such an achievement will be possible. The experienced properties of the conscious mind–among which unity, representation and being in relation-with–are not shared by any known physical system. As Jaegwon Kim wrote “We are not capable of designing, through theoretical reasoning, a wholly new kind of structure that we can predict will be conscious; ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="101041587"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="101041587"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 101041587; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=101041587]").text(description); $(".js-view-count[data-work-id=101041587]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 101041587; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='101041587']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=101041587]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":101041587,"title":"Artificial Consciousness","translated_title":"","metadata":{"abstract":"In the 1992, the term \u0026#x27;artificial consciousness\u0026#x27; was used for the first time in a scientific context (Aleksander, 2000). 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AI agents have so far been associated mainly with the production of goods and content—that is, supply—which is only one side of economic processes. The other side is consumption, which drives demand. Is an Artificial Consumer (AC) conceivable? Can artificial consumers support a human–artificial hybrid artificial economy? Could such an economy help increase GDP? Such questions require exploration of the connection between consciousness, consumption, value, economics, and AI. This admittedly speculative paper discusses the potential consequences of introducing artificial consumers. What place would be left in the economic system for humans if AI took over both supply and demand? The final frontier for AI could be our economy: I shop therefore I am.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f754cf827db2c35aa0628ddd4331646b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":101690367,"asset_id":101041406,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/101690367/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="101041406"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="101041406"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 101041406; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=101041406]").text(description); $(".js-view-count[data-work-id=101041406]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 101041406; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='101041406']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f754cf827db2c35aa0628ddd4331646b" } } $('.js-work-strip[data-work-id=101041406]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":101041406,"title":"I Shop Therefore I Am: The Artificial Consumer","translated_title":"","metadata":{"abstract":"Can Artificial Intelligence replace humans not only as producers of goods and content, but also as consumers of commodities? 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How are mental phenomena individuated? Where are they located? These questions have spawned two conflicting views: \uabinternalism\ubb and \uabexternalism\ubb. However, it is fair to observe that many scholars give different meaning to these terms since they are biased by partially conflicting theoretical frameworks and not overlapping sets of assumptions. This paper aims to outline the current theoretical landscape that biases the internalism vs. externalism debate. Eventually, the paper fleshes out a taxonomy of different forms of externalisms as they have been put forward in philosophy of mind, analytical philosophy, artificial intelligence, cognitive science, and neuroscience</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931380"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931380"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931380; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931380]").text(description); $(".js-view-count[data-work-id=93931380]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931380; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931380']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=93931380]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931380,"title":"Esternalismi","translated_title":"","metadata":{"abstract":"Over the last decade, the debate about the twin notions of \\uabinternal\\ubb and \\uabexternal\\ubb has gained momentum in many disciplines (philosophy of mind, cognitive sciences, neuroscience, artificial intelligence). 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="93931377"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/93931377/Color_Afterimages_as_Filtered_Perception_of_External_Physical_Colors"><img alt="Research paper thumbnail of Color Afterimages as Filtered Perception of External Physical Colors" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/93931377/Color_Afterimages_as_Filtered_Perception_of_External_Physical_Colors">Color Afterimages as Filtered Perception of External Physical Colors</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Color afterimages have often been considered an example of phenomenal experience that is ontologi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Color afterimages have often been considered an example of phenomenal experience that is ontologically independent from objective physical properties instantiated in the external environment. As a result, color afterimages have been presented as evidence of the psychological nature of colors. In contrast with this tradition, I will address color afterimages from a radically externalist perspective according to which colors are not the outcome of internal computational processes, but rather external physical properties that exist relative to our body. This hypothesis is coherent with a performative view of colors where the executive and motor components of behavior are key factors that single out the physical properties that are identical with one’s experience. I will present empirical evidence in support of this view.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931377"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931377"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931377; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931377]").text(description); $(".js-view-count[data-work-id=93931377]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931377; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931377']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=93931377]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931377,"title":"Color Afterimages as Filtered Perception of External Physical Colors","translated_title":"","metadata":{"abstract":"Color afterimages have often been considered an example of phenomenal experience that is ontologically independent from objective physical properties instantiated in the external environment. As a result, color afterimages have been presented as evidence of the psychological nature of colors. In contrast with this tradition, I will address color afterimages from a radically externalist perspective according to which colors are not the outcome of internal computational processes, but rather external physical properties that exist relative to our body. This hypothesis is coherent with a performative view of colors where the executive and motor components of behavior are key factors that single out the physical properties that are identical with one’s experience. I will present empirical evidence in support of this view.","publication_date":{"day":null,"month":null,"year":2019,"errors":{}}},"translated_abstract":"Color afterimages have often been considered an example of phenomenal experience that is ontologically independent from objective physical properties instantiated in the external environment. As a result, color afterimages have been presented as evidence of the psychological nature of colors. In contrast with this tradition, I will address color afterimages from a radically externalist perspective according to which colors are not the outcome of internal computational processes, but rather external physical properties that exist relative to our body. This hypothesis is coherent with a performative view of colors where the executive and motor components of behavior are key factors that single out the physical properties that are identical with one’s experience. I will present empirical evidence in support of this view.","internal_url":"https://www.academia.edu/93931377/Color_Afterimages_as_Filtered_Perception_of_External_Physical_Colors","translated_internal_url":"","created_at":"2022-12-29T06:09:14.462-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Color_Afterimages_as_Filtered_Perception_of_External_Physical_Colors","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Color afterimages have often been considered an example of phenomenal experience that is ontologically independent from objective physical properties instantiated in the external environment. As a result, color afterimages have been presented as evidence of the psychological nature of colors. In contrast with this tradition, I will address color afterimages from a radically externalist perspective according to which colors are not the outcome of internal computational processes, but rather external physical properties that exist relative to our body. This hypothesis is coherent with a performative view of colors where the executive and motor components of behavior are key factors that single out the physical properties that are identical with one’s experience. I will present empirical evidence in support of this view.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[],"research_interests":[{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":115645,"name":"Color Vision","url":"https://www.academia.edu/Documents/in/Color_Vision"}],"urls":[{"id":27549460,"url":"http://www.consciousness.it/Docs/Manzotti%20-%20Afterimages%20-%20reti%20saperi%20linguaggio%202019.pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="93931376"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/93931376/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory"><img alt="Research paper thumbnail of Experiences are Objects. Towards a Mind-object Identity Theory" class="work-thumbnail" src="https://attachments.academia-assets.com/96531907/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/93931376/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory">Experiences are Objects. Towards a Mind-object Identity Theory</a></div><div class="wp-workCard_item"><span>Rivista Internazionale di Filosofia e Psicologia</span><span>, 2016</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Abstract: Traditional mind-body identity theories maintain that consciousness is identical with n...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Abstract: Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one’s consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one’s conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions, and commonsensical assumptions. Keywords: Identity Theory; Mind/Body Problem; Consciousness; Hallucinations; Illusions Le esperienze sono oggetti. Ve...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6595438f7c04b4b9208eb5dac8f17796" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96531907,"asset_id":93931376,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96531907/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931376"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931376"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931376; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931376]").text(description); $(".js-view-count[data-work-id=93931376]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931376; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931376']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6595438f7c04b4b9208eb5dac8f17796" } } $('.js-work-strip[data-work-id=93931376]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931376,"title":"Experiences are Objects. Towards a Mind-object Identity Theory","translated_title":"","metadata":{"abstract":"Abstract: Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one’s consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one’s conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions, and commonsensical assumptions. Keywords: Identity Theory; Mind/Body Problem; Consciousness; Hallucinations; Illusions Le esperienze sono oggetti. Ve...","publication_date":{"day":null,"month":null,"year":2016,"errors":{}},"publication_name":"Rivista Internazionale di Filosofia e Psicologia"},"translated_abstract":"Abstract: Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one’s consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one’s conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions, and commonsensical assumptions. Keywords: Identity Theory; Mind/Body Problem; Consciousness; Hallucinations; Illusions Le esperienze sono oggetti. Ve...","internal_url":"https://www.academia.edu/93931376/Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory","translated_internal_url":"","created_at":"2022-12-29T06:09:14.320-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":96531907,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/96531907/thumbnails/1.jpg","file_name":"594.pdf","download_url":"https://www.academia.edu/attachments/96531907/download_file","bulk_download_file_name":"Experiences_are_Objects_Towards_a_Mind_o.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/96531907/594-libre.pdf?1672325268=\u0026response-content-disposition=attachment%3B+filename%3DExperiences_are_Objects_Towards_a_Mind_o.pdf\u0026Expires=1742160594\u0026Signature=I4HjOx4lD8-Qj44hdzht7OC7Q281tMjhQTRF~8uEQDYAo5~XQ5geZUEx3LZFzAGRmyGgekUz8~oVw5c0ve1uehSEATRWdxpFENYlaadgHbh52ZT17Ym1WiDez4tbtxUJObDKmjSqxahUVS5UfhWjd5YlQpbDyoGgRRiMfzZPtLPBi32f30zbOfhipMdADZYejgscSJiV8zeAzoZQbWjErMun5NUnctzeAbUovgbohdjpmi9AiKFzPk~7lRApYaeBmZ3qKlodFkL47Ea~agI3Ju6i4aEM1QpoGPke3PsI4Zuy-8JR~rhZ0uip4JSJEk6EU-8mwz2FjIkxQ4jN1vRkrw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Experiences_are_Objects_Towards_a_Mind_object_Identity_Theory","translated_slug":"","page_count":21,"language":"en","content_type":"Work","summary":"Abstract: Traditional mind-body identity theories maintain that consciousness is identical with neural activity. Consider an alternative identity theory – namely, a mind-object identity theory of consciousness (OBJECTBOUND). I suggest to take into consideration whether one’s consciousness might be identical with the external object. The hypothesis is that, when I perceive a yellow banana, the thing that is one and the same with my consciousness of the yellow banana is the very yellow banana one can grab and eat, rather than the neural processes triggered by the banana. The bottom line is that one’s conscious experience of an object is the object one experiences. First, I outline the main hypothesis and the relation between mind, body, and object. Eventually, I address a series of traditional obstacles such as hallucinations, illusions, and commonsensical assumptions. Keywords: Identity Theory; Mind/Body Problem; Consciousness; Hallucinations; Illusions Le esperienze sono oggetti. Ve...","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":96531907,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/96531907/thumbnails/1.jpg","file_name":"594.pdf","download_url":"https://www.academia.edu/attachments/96531907/download_file","bulk_download_file_name":"Experiences_are_Objects_Towards_a_Mind_o.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/96531907/594-libre.pdf?1672325268=\u0026response-content-disposition=attachment%3B+filename%3DExperiences_are_Objects_Towards_a_Mind_o.pdf\u0026Expires=1742160594\u0026Signature=I4HjOx4lD8-Qj44hdzht7OC7Q281tMjhQTRF~8uEQDYAo5~XQ5geZUEx3LZFzAGRmyGgekUz8~oVw5c0ve1uehSEATRWdxpFENYlaadgHbh52ZT17Ym1WiDez4tbtxUJObDKmjSqxahUVS5UfhWjd5YlQpbDyoGgRRiMfzZPtLPBi32f30zbOfhipMdADZYejgscSJiV8zeAzoZQbWjErMun5NUnctzeAbUovgbohdjpmi9AiKFzPk~7lRApYaeBmZ3qKlodFkL47Ea~agI3Ju6i4aEM1QpoGPke3PsI4Zuy-8JR~rhZ0uip4JSJEk6EU-8mwz2FjIkxQ4jN1vRkrw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":806,"name":"Philosophy of Mind","url":"https://www.academia.edu/Documents/in/Philosophy_of_Mind"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":951,"name":"Humanities","url":"https://www.academia.edu/Documents/in/Humanities"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":10500,"name":"Intentionality","url":"https://www.academia.edu/Documents/in/Intentionality"},{"id":17018,"name":"Music and identity","url":"https://www.academia.edu/Documents/in/Music_and_identity"},{"id":28148,"name":"Identity theory","url":"https://www.academia.edu/Documents/in/Identity_theory"},{"id":79122,"name":"Illusions","url":"https://www.academia.edu/Documents/in/Illusions"},{"id":84202,"name":"Illusion","url":"https://www.academia.edu/Documents/in/Illusion"},{"id":85589,"name":"Hallucinations","url":"https://www.academia.edu/Documents/in/Hallucinations"},{"id":637560,"name":"Mind body problem","url":"https://www.academia.edu/Documents/in/Mind_body_problem-1"}],"urls":[{"id":27549459,"url":"http://www.consciousness.it/Mind-Object-Identity.pdf"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="93931375"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/93931375/A_Physicalist_Causally_Oriented_Foundation_For_a_Conscious_Machine_Based_on_the_Spread_Mind"><img alt="Research paper thumbnail of A Physicalist Causally Oriented Foundation For a Conscious Machine Based on the Spread Mind" class="work-thumbnail" src="https://attachments.academia-assets.com/96531871/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/93931375/A_Physicalist_Causally_Oriented_Foundation_For_a_Conscious_Machine_Based_on_the_Spread_Mind">A Physicalist Causally Oriented Foundation For a Conscious Machine Based on the Spread Mind</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Consciousness is here taken as the capability to experience something else than one’s internal ph...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Consciousness is here taken as the capability to experience something else than one’s internal physical underpinnings as it happens in human beings. It is an empirical fact that, when we are consciousness we experience, say, the external world rather that what takes place inside our brain. This is puzzling. To solve this puzzle the literature has considered various options that are not obviously implementable in a machine. In fact, to address this issue, authors have always appealed to ad hoc ontological phenomena – e.g., Tononi’s IIT, emergent properties, qualia, computational models – that are not part of the standard picture of the physical world. The problem of these solutions is that they add an unexplained principle to explain consciousness, but they do not explain why the physical world should have such an additional feature. However, recently a different solution has been put forward, named Spread Mind, that does not require any metaphysical addition to the physical world an...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="562c317443aaf62d10f156e102afa4b3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96531871,"asset_id":93931375,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96531871/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931375"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931375"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931375; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931375]").text(description); $(".js-view-count[data-work-id=93931375]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931375; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931375']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "562c317443aaf62d10f156e102afa4b3" } } $('.js-work-strip[data-work-id=93931375]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931375,"title":"A Physicalist Causally Oriented Foundation For a Conscious Machine Based on the Spread Mind","translated_title":"","metadata":{"abstract":"Consciousness is here taken as the capability to experience something else than one’s internal physical underpinnings as it happens in human beings. It is an empirical fact that, when we are consciousness we experience, say, the external world rather that what takes place inside our brain. This is puzzling. To solve this puzzle the literature has considered various options that are not obviously implementable in a machine. In fact, to address this issue, authors have always appealed to ad hoc ontological phenomena – e.g., Tononi’s IIT, emergent properties, qualia, computational models – that are not part of the standard picture of the physical world. The problem of these solutions is that they add an unexplained principle to explain consciousness, but they do not explain why the physical world should have such an additional feature. 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The problem of these solutions is that they add an unexplained principle to explain consciousness, but they do not explain why the physical world should have such an additional feature. 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It is an empirical fact that, when we are consciousness we experience, say, the external world rather that what takes place inside our brain. This is puzzling. To solve this puzzle the literature has considered various options that are not obviously implementable in a machine. In fact, to address this issue, authors have always appealed to ad hoc ontological phenomena – e.g., Tononi’s IIT, emergent properties, qualia, computational models – that are not part of the standard picture of the physical world. The problem of these solutions is that they add an unexplained principle to explain consciousness, but they do not explain why the physical world should have such an additional feature. 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It might turn out that the neural implementation is immaterial to the instantiation of pain. Widely different neural structures may token the same pain-type, and nearly identical neural structures may token different types.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="247e925a4f5dc1997561e91759a104a8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96531905,"asset_id":93931374,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96531905/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931374"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931374"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931374; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931374]").text(description); $(".js-view-count[data-work-id=93931374]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931374; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931374']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "247e925a4f5dc1997561e91759a104a8" } } $('.js-work-strip[data-work-id=93931374]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931374,"title":"The human nervous system is not the gold standard for pain","translated_title":"","metadata":{"publisher":"WellBeing International Publications","grobid_abstract":"The basis of pain could be the causal nexus between one's phylogenetic/ontogenetic history and one's behavior. 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I counterargue that no conclusive evidence supports the sufficiency of any mammalian neural structure to produce pain. We cannot move from contingent necessity in mammals to necessity in every organism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a3af43674fb293a40208f33a8476631f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96531903,"asset_id":93931373,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96531903/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931373"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931373"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931373; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931373]").text(description); $(".js-view-count[data-work-id=93931373]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931373; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931373']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "a3af43674fb293a40208f33a8476631f" } } $('.js-work-strip[data-work-id=93931373]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931373,"title":"No evidence that pain is painful neural process","translated_title":"","metadata":{"publisher":"WellBeing International Publications","grobid_abstract":"Key (2016) claims that fish do not feel pain because they lack the neural structures that have a contingent causal role in generating and feeling pain in mammals. 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If So, How?" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/93931372/Conscious_Machines_A_Possibility_If_So_How">Conscious Machines: A Possibility? If So, How?</a></div><div class="wp-workCard_item"><span>Journal of Artificial Intelligence and Consciousness</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The scope of the paper is to encourage scientists and engineering to avoid to do what Einstein po...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The scope of the paper is to encourage scientists and engineering to avoid to do what Einstein pointed out as being the hallmark of folly. Machine consciousness scholars must be brave enough to step out of the beaten path. There must be some big recurrent conceptual mistakes that prevent science and technology from addressing machine consciousness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931372"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931372"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931372; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931372]").text(description); $(".js-view-count[data-work-id=93931372]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931372; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931372']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=93931372]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931372,"title":"Conscious Machines: A Possibility? If So, How?","translated_title":"","metadata":{"abstract":"The scope of the paper is to encourage scientists and engineering to avoid to do what Einstein pointed out as being the hallmark of folly. Machine consciousness scholars must be brave enough to step out of the beaten path. There must be some big recurrent conceptual mistakes that prevent science and technology from addressing machine consciousness.","publisher":"World Scientific Pub Co Pte Ltd","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Journal of Artificial Intelligence and Consciousness"},"translated_abstract":"The scope of the paper is to encourage scientists and engineering to avoid to do what Einstein pointed out as being the hallmark of folly. Machine consciousness scholars must be brave enough to step out of the beaten path. There must be some big recurrent conceptual mistakes that prevent science and technology from addressing machine consciousness.","internal_url":"https://www.academia.edu/93931372/Conscious_Machines_A_Possibility_If_So_How","translated_internal_url":"","created_at":"2022-12-29T06:09:13.787-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Conscious_Machines_A_Possibility_If_So_How","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"The scope of the paper is to encourage scientists and engineering to avoid to do what Einstein pointed out as being the hallmark of folly. Machine consciousness scholars must be brave enough to step out of the beaten path. There must be some big recurrent conceptual mistakes that prevent science and technology from addressing machine consciousness.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[],"research_interests":[{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":422,"name":"Computer Science","url":"https://www.academia.edu/Documents/in/Computer_Science"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"}],"urls":[{"id":27549457,"url":"https://www.worldscientific.com/doi/pdf/10.1142/S2705078520710022"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="93931371"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/93931371/Embodied_AI_beyond_Embodied_Cognition_and_Enactivism"><img alt="Research paper thumbnail of Embodied AI beyond Embodied Cognition and Enactivism" class="work-thumbnail" src="https://attachments.academia-assets.com/96531869/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/93931371/Embodied_AI_beyond_Embodied_Cognition_and_Enactivism">Embodied AI beyond Embodied Cognition and Enactivism</a></div><div class="wp-workCard_item"><span>Philosophies</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Over the last three decades, the rise of embodied cognition (EC) articulated in various schools (...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Over the last three decades, the rise of embodied cognition (EC) articulated in various schools (or versions) of embodied, embedded, extended and enacted cognition (Gallagher’s 4E) has offered AI a way out of traditional computationalism—an approach (or an understanding) loosely referred to as embodied AI. This view has split into various branches ranging from a weak form on the brink of functionalism (loosely represented by Clarks’ parity principle) to a strong form (often corresponding to autopoietic-friendly enactivism) suggesting that body–world interactions constitute cognition. From an ontological perspective, however, constitution is a problematic notion with no obvious empirical or technical advantages. This paper discusses the ontological issues of these two approaches in regard to embodied AI and its ontological commitments: circularity, epiphenomenalism, mentalism, and disguised dualism. The paper also outlines an even more radical approach that may offer some ontological...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f4eee515ad7aac5ac234c4cb599d86ba" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96531869,"asset_id":93931371,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96531869/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931371"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931371"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931371; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931371]").text(description); $(".js-view-count[data-work-id=93931371]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931371; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931371']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "f4eee515ad7aac5ac234c4cb599d86ba" } } $('.js-work-strip[data-work-id=93931371]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931371,"title":"Embodied AI beyond Embodied Cognition and Enactivism","translated_title":"","metadata":{"abstract":"Over the last three decades, the rise of embodied cognition (EC) articulated in various schools (or versions) of embodied, embedded, extended and enacted cognition (Gallagher’s 4E) has offered AI a way out of traditional computationalism—an approach (or an understanding) loosely referred to as embodied AI. 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To defend this hypothesis, I will reconsider the notion of a physical object in terms of relative and actual properties. To address cases of misperception such as dreams and hallucinations, I will also reconsider the notion of present in relative terms. Both the object and the present are recast as object-relative.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6712f830b09957e05228cfd6dd841a35" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96531904,"asset_id":93931370,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96531904/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931370"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931370"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931370; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931370]").text(description); $(".js-view-count[data-work-id=93931370]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931370; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931370']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "6712f830b09957e05228cfd6dd841a35" } } $('.js-work-strip[data-work-id=93931370]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931370,"title":"Mind-Object Identity: A Solution to the Hard Problem","translated_title":"","metadata":{"publisher":"Frontiers Media SA","grobid_abstract":"Here I present a mind-object identity theory based on a straightforward hypothesis: One's experience of an object is identical with the object itself. 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Both the object and the present are recast as object-relative.","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Frontiers in Psychology","grobid_abstract_attachment_id":96531904},"translated_abstract":null,"internal_url":"https://www.academia.edu/93931370/Mind_Object_Identity_A_Solution_to_the_Hard_Problem","translated_internal_url":"","created_at":"2022-12-29T06:09:13.478-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":96531904,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/96531904/thumbnails/1.jpg","file_name":"pmc6376247.pdf","download_url":"https://www.academia.edu/attachments/96531904/download_file","bulk_download_file_name":"Mind_Object_Identity_A_Solution_to_the_H.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/96531904/pmc6376247-libre.pdf?1672325253=\u0026response-content-disposition=attachment%3B+filename%3DMind_Object_Identity_A_Solution_to_the_H.pdf\u0026Expires=1742160594\u0026Signature=ZvjL0fCT6gy0mMUPc15WF~yeQB5BqsQqtXIRtcqIAESVd1g1j3jldrW4RVgl2owXXsNa62y3nj3zNPhnRBvyyz6-Hoo0wy3QXy3KReDnYn7OeWfjFxebkyHn~owmjpBc9vNC0UB3aznapKLi6VpluNA5m8b1uFdo3DmHxKeA3~lj39Ya3r96jNYGiY5fBJd2o9DMCL9Qh-z1lMZOTvVLFKjn7kN6Cfp8~ZJsjBr6XrwJQ8G1SnZKXC-zRARw6c~oqGLSFEeha-Jd0FIP8uV6dFp66YkUpivZ2ExJbfZZV7u1ROb7ahOfXI5Wac-GbbI7j~8zrNPb6lFuNc071fiZXQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Mind_Object_Identity_A_Solution_to_the_Hard_Problem","translated_slug":"","page_count":16,"language":"en","content_type":"Work","summary":"Here I present a mind-object identity theory based on a straightforward hypothesis: One's experience of an object is identical with the object itself. To defend this hypothesis, I will reconsider the notion of a physical object in terms of relative and actual properties. To address cases of misperception such as dreams and hallucinations, I will also reconsider the notion of present in relative terms. Both the object and the present are recast as object-relative.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":96531904,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/96531904/thumbnails/1.jpg","file_name":"pmc6376247.pdf","download_url":"https://www.academia.edu/attachments/96531904/download_file","bulk_download_file_name":"Mind_Object_Identity_A_Solution_to_the_H.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/96531904/pmc6376247-libre.pdf?1672325253=\u0026response-content-disposition=attachment%3B+filename%3DMind_Object_Identity_A_Solution_to_the_H.pdf\u0026Expires=1742160594\u0026Signature=ZvjL0fCT6gy0mMUPc15WF~yeQB5BqsQqtXIRtcqIAESVd1g1j3jldrW4RVgl2owXXsNa62y3nj3zNPhnRBvyyz6-Hoo0wy3QXy3KReDnYn7OeWfjFxebkyHn~owmjpBc9vNC0UB3aznapKLi6VpluNA5m8b1uFdo3DmHxKeA3~lj39Ya3r96jNYGiY5fBJd2o9DMCL9Qh-z1lMZOTvVLFKjn7kN6Cfp8~ZJsjBr6XrwJQ8G1SnZKXC-zRARw6c~oqGLSFEeha-Jd0FIP8uV6dFp66YkUpivZ2ExJbfZZV7u1ROb7ahOfXI5Wac-GbbI7j~8zrNPb6lFuNc071fiZXQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":17018,"name":"Music and identity","url":"https://www.academia.edu/Documents/in/Music_and_identity"},{"id":26327,"name":"Medicine","url":"https://www.academia.edu/Documents/in/Medicine"},{"id":2498386,"name":"Frontiers in Psychology","url":"https://www.academia.edu/Documents/in/Frontiers_in_Psychology"}],"urls":[{"id":27549455,"url":"https://www.frontiersin.org/article/10.3389/fpsyg.2019.00063/full"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="93931369"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/93931369/A_Perception_Based_Model_of_Complementary_Afterimages"><img alt="Research paper thumbnail of A Perception-Based Model of Complementary Afterimages" class="work-thumbnail" src="https://attachments.academia-assets.com/96531902/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/93931369/A_Perception_Based_Model_of_Complementary_Afterimages">A Perception-Based Model of Complementary Afterimages</a></div><div class="wp-workCard_item"><span>SAGE Open</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Complementary afterimages are often modeled as illusory Hering opponent hues generated by the vis...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="76435577b9c61ae5e55ede3585529415" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":96531902,"asset_id":93931369,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/96531902/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931369"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931369"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931369; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931369]").text(description); $(".js-view-count[data-work-id=93931369]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931369; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931369']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "76435577b9c61ae5e55ede3585529415" } } $('.js-work-strip[data-work-id=93931369]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931369,"title":"A Perception-Based Model of Complementary Afterimages","translated_title":"","metadata":{"abstract":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","publisher":"SAGE Publications","publication_date":{"day":null,"month":null,"year":2017,"errors":{}},"publication_name":"SAGE Open"},"translated_abstract":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","internal_url":"https://www.academia.edu/93931369/A_Perception_Based_Model_of_Complementary_Afterimages","translated_internal_url":"","created_at":"2022-12-29T06:09:13.343-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":41506,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":96531902,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/96531902/thumbnails/1.jpg","file_name":"2158244016682478.pdf","download_url":"https://www.academia.edu/attachments/96531902/download_file","bulk_download_file_name":"A_Perception_Based_Model_of_Complementar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/96531902/2158244016682478-libre.pdf?1672325247=\u0026response-content-disposition=attachment%3B+filename%3DA_Perception_Based_Model_of_Complementar.pdf\u0026Expires=1742160594\u0026Signature=YJt4dF8Hpri~E7O88pwzhwvSTlVIUEDDxyQByskyIX~XwxgWvCJQ4~RPwjaDwU9vAUaMBo-V4qG8Lnl8IwfoScrN9lJcVGPfRoYWPQD5xvNLQnNZSykOdjRjKgUmMOEyf0YHhIwVgo0lT3L5cbMJQh0t62xmt-kS956H1Q2xRC9LDMAfLsZxdYzD6NeTyxlRXvEPGled1VUVAYWWKt6p55iSj2PUwb1yTQ0f89QR6cc9lYaLmA7d6GaUVFaRZ6xiNY3pFhnOKmWyyd4~cO22gXhUzrKW9TGjAra7gduldkGRe~myNCIm1vZTmF0YLeouDDE4A~cm8j0MgfDL7KLxgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"A_Perception_Based_Model_of_Complementary_Afterimages","translated_slug":"","page_count":10,"language":"en","content_type":"Work","summary":"Complementary afterimages are often modeled as illusory Hering opponent hues generated by the visual system as a result of adaptation. Yet, the empirical evidence suggests a different picture—Complementary afterimages are localized RGB filtered perception based on complementary color pairs. The article aims to bring to the fore an ongoing ambiguity about red/green afterimages and then to address all cases of complementary afterimages. A simple model of afterimages based both on empirical data and the available literature is reconsidered and discussed: The afterimage color A depends both on the color stimulus S and on the ensuing background color B as estimated by the relation, A = B – kS.","owner":{"id":41506,"first_name":"Riccardo","middle_initials":"","last_name":"Manzotti","page_name":"rmanzotti","domain_name":"iulm","created_at":"2009-05-01T04:19:56.666-07:00","display_name":"Riccardo Manzotti","url":"https://iulm.academia.edu/rmanzotti"},"attachments":[{"id":96531902,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/96531902/thumbnails/1.jpg","file_name":"2158244016682478.pdf","download_url":"https://www.academia.edu/attachments/96531902/download_file","bulk_download_file_name":"A_Perception_Based_Model_of_Complementar.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/96531902/2158244016682478-libre.pdf?1672325247=\u0026response-content-disposition=attachment%3B+filename%3DA_Perception_Based_Model_of_Complementar.pdf\u0026Expires=1742160594\u0026Signature=YJt4dF8Hpri~E7O88pwzhwvSTlVIUEDDxyQByskyIX~XwxgWvCJQ4~RPwjaDwU9vAUaMBo-V4qG8Lnl8IwfoScrN9lJcVGPfRoYWPQD5xvNLQnNZSykOdjRjKgUmMOEyf0YHhIwVgo0lT3L5cbMJQh0t62xmt-kS956H1Q2xRC9LDMAfLsZxdYzD6NeTyxlRXvEPGled1VUVAYWWKt6p55iSj2PUwb1yTQ0f89QR6cc9lYaLmA7d6GaUVFaRZ6xiNY3pFhnOKmWyyd4~cO22gXhUzrKW9TGjAra7gduldkGRe~myNCIm1vZTmF0YLeouDDE4A~cm8j0MgfDL7KLxgg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":867,"name":"Perception","url":"https://www.academia.edu/Documents/in/Perception"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":62968,"name":"Colors","url":"https://www.academia.edu/Documents/in/Colors"},{"id":102744,"name":"Ambiguity","url":"https://www.academia.edu/Documents/in/Ambiguity"},{"id":548177,"name":"History of Colors","url":"https://www.academia.edu/Documents/in/History_of_Colors"},{"id":1930759,"name":"Afterimages","url":"https://www.academia.edu/Documents/in/Afterimages"}],"urls":[{"id":27549454,"url":"http://journals.sagepub.com/doi/pdf/10.1177/2158244016682478"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="93931368"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/93931368/Brentanos_immanent_realism_and_beyond"><img alt="Research paper thumbnail of Brentano's immanent realism and beyond" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/93931368/Brentanos_immanent_realism_and_beyond">Brentano's immanent realism and beyond</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">wrote: &quot; It is no exaggeration to state that there is only one discipline, that of psycholog...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">wrote: &quot; It is no exaggeration to state that there is only one discipline, that of psychology &quot; in the classical culture of Tlön. This statement would not have displeased Franz Brentano who never believed in the compartmentaliza-tion of different branches of knowledge. On the contrary, throughout his long life he passionately pursued the goal of a unified and original approach to psychology encompassing the ontology of the world. At the same time he rejected all forms of mentalism or idealism. Psychology, according to Brentano, is not the same as the idealistic mind of the Cartesian tradition but something much more empirical and much less committed to any a priori ontology. Liliana Albertazzi&#39;s recent book presents Brentano&#39;s life and work in an unmatched synthesis of clarity and richness. Albertazzi&#39;s accomplishment is the result of her lifelong acquaintance with Brentano&#39;s work and with those fields of inquiry that were crucial to the German philosopher and psychologist – psychology, perception, and philosophy. The book is fascinating because of its content, pleasurable because of its style, and unique in its cross-combination of historical and theoretical perspectives. Albertazzi&#39;s book succeeds in clarifying the many misunderstandings that have clouded Brentano&#39;s image. Unfortunately for most cognitive scientists, Brentano is known only for his famous and often misinterpreted quotation about the relation between intentionality and the mental. Brentano occupies a unique position insofar as he was at the beginning of several alternative approaches: existentialism, phenomenology, psychology , psychophysics, philosophy of mind, and analytical philosophy. Yet his main goal was to avoid any intellectual or conceptual trench. Brentano&#39;s position is far too important to remain a roughly sketched philosophical silhouette. The upsurge of interest in intentionality since the 1980s was triggered by several biased approaches to Brentano. An important thread had begun earlier with Chisholm&#39;s analytical perspective based on a representa-tional interpretation of neo-platonic tenor. It was revived in the 1980s by a series of well-known philosophers and cognitive scientists (e.g., Searle 1983, Dennett 1987, Lyons 1995) who felt free to present their own adaptations of Brentano&#39;s standpoint. One of the great merits of Albertazzi&#39;s</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931368"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931368"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931368; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931368]").text(description); $(".js-view-count[data-work-id=93931368]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931368; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931368']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=93931368]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931368,"title":"Brentano's immanent realism and beyond","translated_title":"","metadata":{"abstract":"wrote: \u0026quot; It is no exaggeration to state that there is only one discipline, that of psychology \u0026quot; in the classical culture of Tlön. This statement would not have displeased Franz Brentano who never believed in the compartmentaliza-tion of different branches of knowledge. On the contrary, throughout his long life he passionately pursued the goal of a unified and original approach to psychology encompassing the ontology of the world. At the same time he rejected all forms of mentalism or idealism. Psychology, according to Brentano, is not the same as the idealistic mind of the Cartesian tradition but something much more empirical and much less committed to any a priori ontology. Liliana Albertazzi\u0026#39;s recent book presents Brentano\u0026#39;s life and work in an unmatched synthesis of clarity and richness. Albertazzi\u0026#39;s accomplishment is the result of her lifelong acquaintance with Brentano\u0026#39;s work and with those fields of inquiry that were crucial to the German philosopher and psychologist – psychology, perception, and philosophy. The book is fascinating because of its content, pleasurable because of its style, and unique in its cross-combination of historical and theoretical perspectives. Albertazzi\u0026#39;s book succeeds in clarifying the many misunderstandings that have clouded Brentano\u0026#39;s image. Unfortunately for most cognitive scientists, Brentano is known only for his famous and often misinterpreted quotation about the relation between intentionality and the mental. Brentano occupies a unique position insofar as he was at the beginning of several alternative approaches: existentialism, phenomenology, psychology , psychophysics, philosophy of mind, and analytical philosophy. Yet his main goal was to avoid any intellectual or conceptual trench. Brentano\u0026#39;s position is far too important to remain a roughly sketched philosophical silhouette. The upsurge of interest in intentionality since the 1980s was triggered by several biased approaches to Brentano. An important thread had begun earlier with Chisholm\u0026#39;s analytical perspective based on a representa-tional interpretation of neo-platonic tenor. It was revived in the 1980s by a series of well-known philosophers and cognitive scientists (e.g., Searle 1983, Dennett 1987, Lyons 1995) who felt free to present their own adaptations of Brentano\u0026#39;s standpoint. One of the great merits of Albertazzi\u0026#39;s","publication_date":{"day":null,"month":null,"year":2006,"errors":{}}},"translated_abstract":"wrote: \u0026quot; It is no exaggeration to state that there is only one discipline, that of psychology \u0026quot; in the classical culture of Tlön. This statement would not have displeased Franz Brentano who never believed in the compartmentaliza-tion of different branches of knowledge. On the contrary, throughout his long life he passionately pursued the goal of a unified and original approach to psychology encompassing the ontology of the world. At the same time he rejected all forms of mentalism or idealism. Psychology, according to Brentano, is not the same as the idealistic mind of the Cartesian tradition but something much more empirical and much less committed to any a priori ontology. Liliana Albertazzi\u0026#39;s recent book presents Brentano\u0026#39;s life and work in an unmatched synthesis of clarity and richness. Albertazzi\u0026#39;s accomplishment is the result of her lifelong acquaintance with Brentano\u0026#39;s work and with those fields of inquiry that were crucial to the German philosopher and psychologist – psychology, perception, and philosophy. The book is fascinating because of its content, pleasurable because of its style, and unique in its cross-combination of historical and theoretical perspectives. Albertazzi\u0026#39;s book succeeds in clarifying the many misunderstandings that have clouded Brentano\u0026#39;s image. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="93931366"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/93931366/The_Extended_Mind_A_Half_Way_Revolution"><img alt="Research paper thumbnail of The Extended Mind: A Half-Way Revolution?" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/93931366/The_Extended_Mind_A_Half_Way_Revolution">The Extended Mind: A Half-Way Revolution?</a></div><div class="wp-workCard_item"><span>Sistemi intelligenti</span><span>, 2012</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">È possibile individuare la base fisica dei processi mentali? Molti neuroscienziati reputano che t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">È possibile individuare la base fisica dei processi mentali? Molti neuroscienziati reputano che tale sostrato fisico sia interno al sistema nervoso (Kim 1993; Jennings 2000; Zeki 2001; Bennett e Hacker 2003; Tononi 2008). Filosofi come Jaegwon Kim sostengono che «Se tu sei un fisicalista di qualsiasi tipo,[...] accetti la sopravvenienza locale dei qualia»(Kim 1996, 159). Neuroscienziati come Atti Revonsuo pensano che «esistono convincenti prove circa il fatti che i processi interni al cervello sia sufficienti a produrre la mente cosciente»( ...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="93931366"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="93931366"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 93931366; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=93931366]").text(description); $(".js-view-count[data-work-id=93931366]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 93931366; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='93931366']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=93931366]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":93931366,"title":"The Extended Mind: A Half-Way Revolution?","translated_title":"","metadata":{"abstract":"È possibile individuare la base fisica dei processi mentali? 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