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Hutto related author profile picture" 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/2048/972/17184758/s200_daniel_d..hutto.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://uow.academia.edu/DanielDHutto">Daniel D. Hutto</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">University of Wollongong</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://utexas.academia.edu/GalenStrawson"><img class="profile-avatar u-positionAbsolute" alt="Galen Strawson related author profile picture" 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/5684/2195/760075/s200_galen.strawson.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://utexas.academia.edu/GalenStrawson">Galen Strawson</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">The University of Texas at Austin</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://univie.academia.edu/MartinKusch"><img class="profile-avatar u-positionAbsolute" alt="Martin Kusch related author profile picture" 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/55663/16508/48924144/s200_martin.kusch.png" /></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://univie.academia.edu/MartinKusch">Martin Kusch</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">University of Vienna</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://oxford.academia.edu/TimothyWilliamson"><img class="profile-avatar u-positionAbsolute" alt="Timothy Williamson related author profile picture" 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/80879/4931387/5667068/s200_timothy.williamson.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/TimothyWilliamson">Timothy Williamson</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 data-nosnippet="" href="https://memphis.academia.edu/ShaunGallagher"><img class="profile-avatar u-positionAbsolute" alt="Shaun Gallagher related author profile picture" 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/112762/30471/28017/s200_shaun.gallagher.jpeg" /></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://memphis.academia.edu/ShaunGallagher">Shaun Gallagher</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">University of Memphis</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://ku-dk.academia.edu/DanZahavi"><img class="profile-avatar u-positionAbsolute" alt="Dan Zahavi related author profile picture" 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/138860/36834/147681623/s200_dan.zahavi.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://ku-dk.academia.edu/DanZahavi">Dan Zahavi</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">University of Copenhagen</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://uoguelph.academia.edu/JohnRusson"><img class="profile-avatar u-positionAbsolute" alt="John Russon related author profile picture" 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/141187/37450/34397/s200_john.russon.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://uoguelph.academia.edu/JohnRusson">John Russon</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">University of Guelph</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a data-nosnippet="" href="https://uniroma1.academia.edu/EmidioSpinelli"><img class="profile-avatar u-positionAbsolute" alt="Emidio Spinelli related author profile picture" 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/1127038/4589520/21035332/s200_emidio.spinelli.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://uniroma1.academia.edu/EmidioSpinelli">Emidio Spinelli</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">Università degli Studi "La Sapienza" di Roma</p></div></div></ul></div><style type="text/css">.suggested-academics--header h3{font-size:16px;font-weight:500;line-height:20px}</style><div class="ri-section"><div class="ri-section-header"><span>Interests</span></div><div class="ri-tags-container"><a data-click-track="profile-user-info-expand-research-interests" data-has-card-for-ri-list="220950" href="https://www.academia.edu/Documents/in/Philosophy"><div id="js-react-on-rails-context" style="display:none" data-rails-context="{"inMailer":false,"i18nLocale":"en","i18nDefaultLocale":"en","href":"https://au.academia.edu/MelanieRosen","location":"/MelanieRosen","scheme":"https","host":"au.academia.edu","port":null,"pathname":"/MelanieRosen","search":null,"httpAcceptLanguage":null,"serverSide":false}"></div> <div class="js-react-on-rails-component" style="display:none" data-component-name="Pill" data-props="{"color":"gray","children":["Philosophy"]}" data-trace="false" data-dom-id="Pill-react-component-2c2c6bec-4f0a-4bf0-82f8-5e35f94cb56a"></div> <div id="Pill-react-component-2c2c6bec-4f0a-4bf0-82f8-5e35f94cb56a"></div> </a></div></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 u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" title="Papers"><span>41</span> <span class="ds2-5-body-sm-bold">Papers</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers---philosophy-of-mind-&-cognition" data-toggle="tab" href="#papersphilosophyofmindcognition" role="tab" title="Papers - philosophy of mind & cognition"><span>1</span> <span class="ds2-5-body-sm-bold">Papers - philosophy of mind & cognition</span></a></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="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Melanie Rosen</h3></div><div class="js-work-strip profile--work_container" data-work-id="128543969"><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/128543969/Are_dream_emotions_fitting"><img alt="Research paper thumbnail of Are dream emotions fitting?" 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">Are dream emotions fitting?</div><div class="wp-workCard_item"><span>Philosophical psychology</span><span>, May 26, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only...</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">(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only in the dream. One key question is whether these emotions can be said to be “essentially unfitting”, that is, always inappropriate to the evoking scenario. However, how we evaluate dream emotions for fittingness may depend on the model of dreams we adopt: the imagination or the hallucination model. If fittingness requires a match between emotion and evaluative properties of objects or events, it is prima facie plausible that dream emotions could fail to fit under the imagination model because it is unfitting to have an emotion toward an object we do not believe to be real. Under the hallucination model, dream emotions could be unfitting because their objects do not exist but we believe them to be real. More nuance, however, is required. By comparing dream emotions with the emotions we experience while imagining, engaging with fiction, and hallucinating, we conclude that although there are compelling arguments in support of the claim that dream emotions are essentially unfitting, these arguments are not entirely convincing, and it is more plausible that particular dream emotions can be assessed for fittingness under either model of dreaming.</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="128543969"><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="128543969"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128543969; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128543969]").text(description); $(".js-view-count[data-work-id=128543969]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128543969; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128543969']"); 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" } } $('.js-work-strip[data-work-id=128543969]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128543969,"title":"Are dream emotions fitting?","translated_title":"","metadata":{"abstract":"(with M. 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By comparing dream emotions with the emotions we experience while imagining, engaging with fiction, and hallucinating, we conclude that although there are compelling arguments in support of the claim that dream emotions are essentially unfitting, these arguments are not entirely convincing, and it is more plausible that particular dream emotions can be assessed for fittingness under either model of dreaming.","publication_date":{"day":26,"month":5,"year":2024,"errors":{}},"publication_name":"Philosophical psychology"},"translated_abstract":"(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only in the dream. One key question is whether these emotions can be said to be “essentially unfitting”, that is, always inappropriate to the evoking scenario. However, how we evaluate dream emotions for fittingness may depend on the model of dreams we adopt: the imagination or the hallucination model. 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By comparing dream emotions with the emotions we experience while imagining, engaging with fiction, and hallucinating, we conclude that although there are compelling arguments in support of the claim that dream emotions are essentially unfitting, these arguments are not entirely convincing, and it is more plausible that particular dream emotions can be assessed for fittingness under either model of dreaming.","internal_url":"https://www.academia.edu/128543969/Are_dream_emotions_fitting","translated_internal_url":"","created_at":"2025-03-31T11:42:32.356-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Are_dream_emotions_fitting","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only in the dream. One key question is whether these emotions can be said to be “essentially unfitting”, that is, always inappropriate to the evoking scenario. However, how we evaluate dream emotions for fittingness may depend on the model of dreams we adopt: the imagination or the hallucination model. If fittingness requires a match between emotion and evaluative properties of objects or events, it is prima facie plausible that dream emotions could fail to fit under the imagination model because it is unfitting to have an emotion toward an object we do not believe to be real. Under the hallucination model, dream emotions could be unfitting because their objects do not exist but we believe them to be real. More nuance, however, is required. 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data-work-id="128543968"><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/128543968/Dreaming_vs_the_extended_mind"><img alt="Research paper thumbnail of Dreaming vs. the extended mind" 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">Dreaming vs. the extended mind</div><div class="wp-workCard_item"><span>Routledge eBooks</span><span>, Jan 16, 2024</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="128543968"><a 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Cranially envatted dream experience and the extended conscious mind" class="work-thumbnail" src="https://attachments.academia-assets.com/100209842/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/99010314/Enactive_or_inactive_Cranially_envatted_dream_experience_and_the_extended_conscious_mind">Enactive or inactive? Cranially envatted dream experience and the extended conscious mind</a></div><div class="wp-workCard_item"><span>Philosophical Explorations</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">When we dream, it is often assumed, we are isolated from the external environment. It is also 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">When we dream, it is often assumed, we are isolated from the external environment. It is also commonly believed that dreams can be, at times, accurate, convincing replicas of waking experience. Here I analyse some of the implications of this view for an enactive theory of conscious experience. If dreams are, as described by the received view, "inactive", or "cranially envatted" whilst replicating the experience of being awake, this would be problematic for certain extended conscious mind theories. Focusing specifically on Alva Noë's enactive view, according to which the vehicles of perceptual experience extend beyond the brain, I argue that dreams are a quandary. Noë's view is that dreaming is consistent with enactivism because even if dreams are inactive and shut off from the external environment, they are not "full-blown" perceptual consciousness, and also, there is some reason to reject the inactive claim. However, this view rests on an unjustified and reductive account of dreams which is not supported by empirical evidence. Dreams can indeed replicate waking phenomenal experience during inactive periods of sleep, and we have no reason to suspect that dreams which are more inactive are less "full-blown". Taken together, this shows that dreams are indeed relevant to extended conscious mind theories and need to be taken into account by enactivists.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cffca55bf5c67236ccd893363d87a6f5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":100209842,"asset_id":99010314,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/100209842/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="99010314"><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="99010314"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 99010314; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=99010314]").text(description); $(".js-view-count[data-work-id=99010314]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 99010314; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='99010314']"); 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: "cffca55bf5c67236ccd893363d87a6f5" } } $('.js-work-strip[data-work-id=99010314]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":99010314,"title":"Enactive or inactive? Cranially envatted dream experience and the extended conscious mind","translated_title":"","metadata":{"publisher":"Informa UK Limited","grobid_abstract":"When we dream, it is often assumed, we are isolated from the external environment. It is also commonly believed that dreams can be, at times, accurate, convincing replicas of waking experience. Here I analyse some of the implications of this view for an enactive theory of conscious experience. If dreams are, as described by the received view, \"inactive\", or \"cranially envatted\" whilst replicating the experience of being awake, this would be problematic for certain extended conscious mind theories. Focusing specifically on Alva Noë's enactive view, according to which the vehicles of perceptual experience extend beyond the brain, I argue that dreams are a quandary. Noë's view is that dreaming is consistent with enactivism because even if dreams are inactive and shut off from the external environment, they are not \"full-blown\" perceptual consciousness, and also, there is some reason to reject the inactive claim. However, this view rests on an unjustified and reductive account of dreams which is not supported by empirical evidence. Dreams can indeed replicate waking phenomenal experience during inactive periods of sleep, and we have no reason to suspect that dreams which are more inactive are less \"full-blown\". 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It is also commonly believed that dreams can be, at times, accurate, convincing replicas of waking experience. Here I analyse some of the implications of this view for an enactive theory of conscious experience. If dreams are, as described by the received view, \"inactive\", or \"cranially envatted\" whilst replicating the experience of being awake, this would be problematic for certain extended conscious mind theories. Focusing specifically on Alva Noë's enactive view, according to which the vehicles of perceptual experience extend beyond the brain, I argue that dreams are a quandary. Noë's view is that dreaming is consistent with enactivism because even if dreams are inactive and shut off from the external environment, they are not \"full-blown\" perceptual consciousness, and also, there is some reason to reject the inactive claim. However, this view rests on an unjustified and reductive account of dreams which is not supported by empirical evidence. Dreams can indeed replicate waking phenomenal experience during inactive periods of sleep, and we have no reason to suspect that dreams which are more inactive are less \"full-blown\". Taken together, this shows that dreams are indeed relevant to extended conscious mind theories and need to be taken into account by enactivists.","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[{"id":100209842,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/100209842/thumbnails/1.jpg","file_name":"13869795.2018.147798420230324-1-qedegy.pdf","download_url":"https://www.academia.edu/attachments/100209842/download_file","bulk_download_file_name":"Enactive_or_inactive_Cranially_envatted.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/100209842/13869795.2018.147798420230324-1-qedegy-libre.pdf?1679628674=\u0026response-content-disposition=attachment%3B+filename%3DEnactive_or_inactive_Cranially_envatted.pdf\u0026Expires=1744269548\u0026Signature=QKIsAwf8k-9bD6Dj9u0BabYjei8pFkPQU2MafihqA1ORkMRCqRmwQm9KD-KUGIu6dAGFXvrSpip39uDyURWN9HyMoI9Y5fTjzqI9yNBLZRRpWFi2YUv7peqWTS7rOzG6~iYeDlRAq~qkA~qSjJvzk82ZGnJ3aYMXesworSBtwNOStr5uqd8nR4zvsZf7Ltdt6WFNaHr8rGtvcJUP6vwjX7WL5tiKIAZMND5DWETNrzCS0dSVF2lsZ5qXC12voLlRmNTPe~jW64ssw0phOrJh~b4FQtLet7wU9XdXNb1XR2iOhZztHldSvA4Un0mNW3djKIdaPUKn9oBPPuHT8UT9xw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"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":10498,"name":"Extended Mind","url":"https://www.academia.edu/Documents/in/Extended_Mind"},{"id":14616,"name":"Neurophenomenology","url":"https://www.academia.edu/Documents/in/Neurophenomenology"},{"id":27785,"name":"Enactivism","url":"https://www.academia.edu/Documents/in/Enactivism"},{"id":31553,"name":"Qualia","url":"https://www.academia.edu/Documents/in/Qualia"},{"id":74543,"name":"Sleep and Dreaming","url":"https://www.academia.edu/Documents/in/Sleep_and_Dreaming"},{"id":274653,"name":"DREAM","url":"https://www.academia.edu/Documents/in/DREAM"}],"urls":[{"id":30026978,"url":"https://www.tandfonline.com/doi/pdf/10.1080/13869795.2018.1477984"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-99010314-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="99010306"><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/99010306/What_makes_a_mental_state_feel_like_a_memory_feelings_of_pastness_and_presence"><img alt="Research paper thumbnail of What makes a mental state feel like a memory: feelings of pastness and presence" class="work-thumbnail" src="https://attachments.academia-assets.com/100209807/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/99010306/What_makes_a_mental_state_feel_like_a_memory_feelings_of_pastness_and_presence">What makes a mental state feel like a memory: feelings of pastness and presence</a></div><div class="wp-workCard_item"><span>Estudios de Filosofía</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The intuitive view that memories are characterized by a feeling of pastness, perceptions by a fee...</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 intuitive view that memories are characterized by a feeling of pastness, perceptions by a feeling of presence, while imagination lacks either faces challenges from two sides. Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. We outline several cognitive features that underlie this experience, including the feeling of past accessibility, ergonomic significance, immersion, objectivity and mental strength. Our account is distinctly phenomenal, rather than doxastic, although our web of beliefs may contribute to this experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8b3e79637b862c87c2faa9aa137a44d6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":100209807,"asset_id":99010306,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/100209807/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="99010306"><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="99010306"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 99010306; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=99010306]").text(description); $(".js-view-count[data-work-id=99010306]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 99010306; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='99010306']"); 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: "8b3e79637b862c87c2faa9aa137a44d6" } } $('.js-work-strip[data-work-id=99010306]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":99010306,"title":"What makes a mental state feel like a memory: feelings of pastness and presence","translated_title":"","metadata":{"abstract":"The intuitive view that memories are characterized by a feeling of pastness, perceptions by a feeling of presence, while imagination lacks either faces challenges from two sides. Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. We outline several cognitive features that underlie this experience, including the feeling of past accessibility, ergonomic significance, immersion, objectivity and mental strength. Our account is distinctly phenomenal, rather than doxastic, although our web of beliefs may contribute to this experience.","publisher":"Universidad de Antioquia","publication_name":"Estudios de Filosofía"},"translated_abstract":"The intuitive view that memories are characterized by a feeling of pastness, perceptions by a feeling of presence, while imagination lacks either faces challenges from two sides. Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. We outline several cognitive features that underlie this experience, including the feeling of past accessibility, ergonomic significance, immersion, objectivity and mental strength. Our account is distinctly phenomenal, rather than doxastic, although our web of beliefs may contribute to this experience.","internal_url":"https://www.academia.edu/99010306/What_makes_a_mental_state_feel_like_a_memory_feelings_of_pastness_and_presence","translated_internal_url":"","created_at":"2023-03-23T18:48:20.436-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":100209807,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/100209807/thumbnails/1.jpg","file_name":"20805904.pdf","download_url":"https://www.academia.edu/attachments/100209807/download_file","bulk_download_file_name":"What_makes_a_mental_state_feel_like_a_me.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/100209807/20805904-libre.pdf?1679628686=\u0026response-content-disposition=attachment%3B+filename%3DWhat_makes_a_mental_state_feel_like_a_me.pdf\u0026Expires=1744269548\u0026Signature=VZ7tN492bhvjnaiCzLoyyZfvsQCV1ABgVBZRMvPXfxE-zmmJAAauzol1fwUqoA0gcXYP~acixWKVqwsW-v2da5oyloNpjYTg3fRYoMjiPAEzBi8qZ7B2jSjU6By0LiFz1VKCEqi-oCeWF5Qwm2SH86eHjzC9YKIoNNc6HuaECllD4l41Fw3z3PQK5XDAt3rAeuixTtt9iUhjTwmjKdhvXEYYpBJzQVgof8QameqwO84Z~cj7wUbM4H2vuJEyNEPMUiMTkk69n5bPT3pdQOoTbTtOZ-SIaI4pqKzEvSlqL44LMG9Sr~kVN8dSntgF6qoXgWWgTkVCILRY6rDyB5Xftw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"What_makes_a_mental_state_feel_like_a_memory_feelings_of_pastness_and_presence","translated_slug":"","page_count":28,"language":"en","content_type":"Work","summary":"The intuitive view that memories are characterized by a feeling of pastness, perceptions by a feeling of presence, while imagination lacks either faces challenges from two sides. Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. We outline several cognitive features that underlie this experience, including the feeling of past accessibility, ergonomic significance, immersion, objectivity and mental strength. 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Og vi e...</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">Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde</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="89483201"><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="89483201"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89483201; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=89483201]").text(description); $(".js-view-count[data-work-id=89483201]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 89483201; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='89483201']"); 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" } } $('.js-work-strip[data-work-id=89483201]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":89483201,"title":"Dromme","translated_title":"","metadata":{"abstract":"Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde","publication_date":{"day":null,"month":null,"year":2020,"errors":{}}},"translated_abstract":"Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde","internal_url":"https://www.academia.edu/89483201/Dromme","translated_internal_url":"","created_at":"2022-10-29T13:02:53.462-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Dromme","translated_slug":"","page_count":null,"language":"da","content_type":"Work","summary":"Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"}],"urls":[{"id":25285014,"url":"https://philpapers.org/rec/ROSD-13"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-89483201-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="76564217"><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/76564217/Is_mental_time_travel_real_time_travel"><img alt="Research paper thumbnail of Is mental time travel real time travel?" class="work-thumbnail" src="https://attachments.academia-assets.com/84234166/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/76564217/Is_mental_time_travel_real_time_travel">Is mental time travel real time travel?</a></div><div class="wp-workCard_item"><span>Philosophy and the Mind Sciences</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Episodic memory (memories of the personal past) and prospecting the future (anticipating events) ...</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">Episodic memory (memories of the personal past) and prospecting the future (anticipating events) are often described as mental time travel (MTT). While most use this description metaphorically, we argue that episodic memory may allow for MTT in at least some robust sense. While episodic memory experiences may not allow us to literally travel through time, they do afford genuine awareness of past-perceived events. This is in contrast to an alternative view on which episodic memory experiences present past-perceived events as mere intentional contents. Hence, episodic memory is a way of coming into experiential contact with, or being again aware of, what happened in the past. We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. Since there is no such link in future prospection, a similar argument cannot be used...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="54d590d39c3604f1d706e6294993f998" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":84234166,"asset_id":76564217,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/84234166/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="76564217"><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="76564217"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564217; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564217]").text(description); $(".js-view-count[data-work-id=76564217]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564217; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564217']"); 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: "54d590d39c3604f1d706e6294993f998" } } $('.js-work-strip[data-work-id=76564217]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564217,"title":"Is mental time travel real time travel?","translated_title":"","metadata":{"abstract":"Episodic memory (memories of the personal past) and prospecting the future (anticipating events) are often described as mental time travel (MTT). While most use this description metaphorically, we argue that episodic memory may allow for MTT in at least some robust sense. While episodic memory experiences may not allow us to literally travel through time, they do afford genuine awareness of past-perceived events. This is in contrast to an alternative view on which episodic memory experiences present past-perceived events as mere intentional contents. Hence, episodic memory is a way of coming into experiential contact with, or being again aware of, what happened in the past. We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. 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We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. 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While most use this description metaphorically, we argue that episodic memory may allow for MTT in at least some robust sense. While episodic memory experiences may not allow us to literally travel through time, they do afford genuine awareness of past-perceived events. This is in contrast to an alternative view on which episodic memory experiences present past-perceived events as mere intentional contents. Hence, episodic memory is a way of coming into experiential contact with, or being again aware of, what happened in the past. We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. 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Despite this,...</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">Our eyes, bodies, and perspectives are constantly shifting as we observe the world. Despite this, we are very good at distinguishing between self-caused visual changes and changes in the environment: the world appears mostly stable despite our visual field moving around. This, it seems, also occurs when we are dreaming. As we visually investigate the dream environment, we track moving objects with our dream eyes, examine objects, and shift focus. These movements, research suggests, are reflected in the rapid movements or saccades of our sleeping eyes. Do we really see the dream world in the same way that we see the real world? If we do, how could dreaming, usually assumed to be mind-generated hallucinations, replicate such an experience? This problem would be deflated if dreams are not hallucinations at all, but rather imagination, illusion or simply unrealistic. I argue that imagination and illusion views do not satisfactorily explain away the problem of vision and action in sleep. The imagination model is not a complete description of dreaming that is consistent with empirical research, and it is unlikely that the visual dream world is an illusion. Given that the dreaming visual experience is most likely active, hallucinatory, and at times a realistic world simulation, there are important implications for our understanding of visual perception and its relationship to movement. Evidence suggests that our dream eyes investigate the dream world as our waking eyes investigate the waking world. If changes to the unconsciously generated dream environment are perceived as external and unintentional while dream body movements are perceived as self-generated and intentional, current theory of visual perception may have to be expanded to account for how the dreaming mind generates a stable world in which we track and visually explore mind-generated objects.</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="76564216"><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="76564216"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564216; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564216]").text(description); $(".js-view-count[data-work-id=76564216]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564216; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564216']"); 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" } } $('.js-work-strip[data-work-id=76564216]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564216,"title":"Dreaming of a stable world: vision and action in sleep","translated_title":"","metadata":{"abstract":"Our eyes, bodies, and perspectives are constantly shifting as we observe the world. Despite this, we are very good at distinguishing between self-caused visual changes and changes in the environment: the world appears mostly stable despite our visual field moving around. This, it seems, also occurs when we are dreaming. As we visually investigate the dream environment, we track moving objects with our dream eyes, examine objects, and shift focus. These movements, research suggests, are reflected in the rapid movements or saccades of our sleeping eyes. Do we really see the dream world in the same way that we see the real world? If we do, how could dreaming, usually assumed to be mind-generated hallucinations, replicate such an experience? This problem would be deflated if dreams are not hallucinations at all, but rather imagination, illusion or simply unrealistic. I argue that imagination and illusion views do not satisfactorily explain away the problem of vision and action in sleep. The imagination model is not a complete description of dreaming that is consistent with empirical research, and it is unlikely that the visual dream world is an illusion. Given that the dreaming visual experience is most likely active, hallucinatory, and at times a realistic world simulation, there are important implications for our understanding of visual perception and its relationship to movement. Evidence suggests that our dream eyes investigate the dream world as our waking eyes investigate the waking world. If changes to the unconsciously generated dream environment are perceived as external and unintentional while dream body movements are perceived as self-generated and intentional, current theory of visual perception may have to be expanded to account for how the dreaming mind generates a stable world in which we track and visually explore mind-generated objects.","publisher":"Springer Nature","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Synthese"},"translated_abstract":"Our eyes, bodies, and perspectives are constantly shifting as we observe the world. Despite this, we are very good at distinguishing between self-caused visual changes and changes in the environment: the world appears mostly stable despite our visual field moving around. This, it seems, also occurs when we are dreaming. As we visually investigate the dream environment, we track moving objects with our dream eyes, examine objects, and shift focus. These movements, research suggests, are reflected in the rapid movements or saccades of our sleeping eyes. Do we really see the dream world in the same way that we see the real world? If we do, how could dreaming, usually assumed to be mind-generated hallucinations, replicate such an experience? This problem would be deflated if dreams are not hallucinations at all, but rather imagination, illusion or simply unrealistic. I argue that imagination and illusion views do not satisfactorily explain away the problem of vision and action in sleep. The imagination model is not a complete description of dreaming that is consistent with empirical research, and it is unlikely that the visual dream world is an illusion. Given that the dreaming visual experience is most likely active, hallucinatory, and at times a realistic world simulation, there are important implications for our understanding of visual perception and its relationship to movement. Evidence suggests that our dream eyes investigate the dream world as our waking eyes investigate the waking world. If changes to the unconsciously generated dream environment are perceived as external and unintentional while dream body movements are perceived as self-generated and intentional, current theory of visual perception may have to be expanded to account for how the dreaming mind generates a stable world in which we track and visually explore mind-generated objects.","internal_url":"https://www.academia.edu/76564216/Dreaming_of_a_stable_world_vision_and_action_in_sleep","translated_internal_url":"","created_at":"2022-04-15T18:50:47.656-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Dreaming_of_a_stable_world_vision_and_action_in_sleep","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Our eyes, bodies, and perspectives are constantly shifting as we observe the world. Despite this, we are very good at distinguishing between self-caused visual changes and changes in the environment: the world appears mostly stable despite our visual field moving around. This, it seems, also occurs when we are dreaming. As we visually investigate the dream environment, we track moving objects with our dream eyes, examine objects, and shift focus. These movements, research suggests, are reflected in the rapid movements or saccades of our sleeping eyes. Do we really see the dream world in the same way that we see the real world? If we do, how could dreaming, usually assumed to be mind-generated hallucinations, replicate such an experience? This problem would be deflated if dreams are not hallucinations at all, but rather imagination, illusion or simply unrealistic. I argue that imagination and illusion views do not satisfactorily explain away the problem of vision and action in sleep. The imagination model is not a complete description of dreaming that is consistent with empirical research, and it is unlikely that the visual dream world is an illusion. Given that the dreaming visual experience is most likely active, hallucinatory, and at times a realistic world simulation, there are important implications for our understanding of visual perception and its relationship to movement. Evidence suggests that our dream eyes investigate the dream world as our waking eyes investigate the waking world. If changes to the unconsciously generated dream environment are perceived as external and unintentional while dream body movements are perceived as self-generated and intentional, current theory of visual perception may have to be expanded to account for how the dreaming mind generates a stable world in which we track and visually explore mind-generated objects.","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"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":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":818,"name":"Philosophy of Action","url":"https://www.academia.edu/Documents/in/Philosophy_of_Action"},{"id":5359,"name":"Visual perception","url":"https://www.academia.edu/Documents/in/Visual_perception"},{"id":59692,"name":"Vision","url":"https://www.academia.edu/Documents/in/Vision"},{"id":74543,"name":"Sleep and Dreaming","url":"https://www.academia.edu/Documents/in/Sleep_and_Dreaming"},{"id":613835,"name":"Synthese","url":"https://www.academia.edu/Documents/in/Synthese"}],"urls":[{"id":19525053,"url":"http://link.springer.com/article/10.1007/s11229-019-02149-1/fulltext.html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-76564216-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="76564215"><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/76564215/How_bizarre_A_pluralist_approach_to_dream_content"><img alt="Research paper thumbnail of How bizarre? A pluralist approach to dream content" 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">How bizarre? A pluralist approach to dream content</div><div class="wp-workCard_item"><span>Consciousness and cognition</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist ap...</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">Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist approach to dream content that highlights the philosophical and empirical implications of treating dreaming as a highly varied experience that can be anywhere on a spectrum from truly bizarre and incoherent to wake-like and mundane. Here I discuss several explanations for why theorists disagree on whether dreams should be defined as primarily bizarre or convincing, real-world simulations. Rating scales can underestimate or overestimate bizarreness depending on the variables of the scale and interpretation of contextual factors. Although double blind analysis of dream reports is assumed to be the most accurate method of quantifying dream bizarreness, contextual factors can only be clarified by the dreamer themselves, since only they can judge whether an event would be bizarre in their own lives, however the dreamer might find elements bizarre after waking that they did not find unusual duri...</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="76564215"><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="76564215"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564215; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564215]").text(description); $(".js-view-count[data-work-id=76564215]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564215; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564215']"); 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" } } $('.js-work-strip[data-work-id=76564215]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564215,"title":"How bizarre? A pluralist approach to dream content","translated_title":"","metadata":{"abstract":"Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist approach to dream content that highlights the philosophical and empirical implications of treating dreaming as a highly varied experience that can be anywhere on a spectrum from truly bizarre and incoherent to wake-like and mundane. Here I discuss several explanations for why theorists disagree on whether dreams should be defined as primarily bizarre or convincing, real-world simulations. Rating scales can underestimate or overestimate bizarreness depending on the variables of the scale and interpretation of contextual factors. Although double blind analysis of dream reports is assumed to be the most accurate method of quantifying dream bizarreness, contextual factors can only be clarified by the dreamer themselves, since only they can judge whether an event would be bizarre in their own lives, however the dreamer might find elements bizarre after waking that they did not find unusual duri...","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"Consciousness and cognition"},"translated_abstract":"Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist approach to dream content that highlights the philosophical and empirical implications of treating dreaming as a highly varied experience that can be anywhere on a spectrum from truly bizarre and incoherent to wake-like and mundane. Here I discuss several explanations for why theorists disagree on whether dreams should be defined as primarily bizarre or convincing, real-world simulations. Rating scales can underestimate or overestimate bizarreness depending on the variables of the scale and interpretation of contextual factors. Although double blind analysis of dream reports is assumed to be the most accurate method of quantifying dream bizarreness, contextual factors can only be clarified by the dreamer themselves, since only they can judge whether an event would be bizarre in their own lives, however the dreamer might find elements bizarre after waking that they did not find unusual duri...","internal_url":"https://www.academia.edu/76564215/How_bizarre_A_pluralist_approach_to_dream_content","translated_internal_url":"","created_at":"2022-04-15T18:50:47.571-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"How_bizarre_A_pluralist_approach_to_dream_content","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist approach to dream content that highlights the philosophical and empirical implications of treating dreaming as a highly varied experience that can be anywhere on a spectrum from truly bizarre and incoherent to wake-like and mundane. Here I discuss several explanations for why theorists disagree on whether dreams should be defined as primarily bizarre or convincing, real-world simulations. Rating scales can underestimate or overestimate bizarreness depending on the variables of the scale and interpretation of contextual factors. Although double blind analysis of dream reports is assumed to be the most accurate method of quantifying dream bizarreness, contextual factors can only be clarified by the dreamer themselves, since only they can judge whether an event would be bizarre in their own lives, however the dreamer might find elements bizarre after waking that they did not find unusual duri...","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[],"research_interests":[{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":237,"name":"Cognitive Science","url":"https://www.academia.edu/Documents/in/Cognitive_Science"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science"},{"id":4430,"name":"Altered States of Consciousness","url":"https://www.academia.edu/Documents/in/Altered_States_of_Consciousness"},{"id":15180,"name":"Philosophy of Cognitive Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Cognitive_Science"},{"id":74543,"name":"Sleep and Dreaming","url":"https://www.academia.edu/Documents/in/Sleep_and_Dreaming"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-76564215-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="76564214"><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/76564214/What_I_make_up_when_I_wake_up_anti_experience_views_and_narrative_fabrication_of_dreams"><img alt="Research paper thumbnail of What I make up when I wake up: anti-experience views and narrative fabrication of dreams" class="work-thumbnail" src="https://attachments.academia-assets.com/84234165/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/76564214/What_I_make_up_when_I_wake_up_anti_experience_views_and_narrative_fabrication_of_dreams">What I make up when I wake up: anti-experience views and narrative fabrication of dreams</a></div><div class="wp-workCard_item"><span>Frontiers in Psychology</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">I propose a narrative fabrication thesis of dream reports, according to which dream reports are o...</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 propose a narrative fabrication thesis of dream reports, according to which dream reports are often not accurate representations of experiences that occur during sleep. I begin with an overview of anti-experience theses of Norman Malcolm and Daniel Dennett who reject the received view of dreams, that dreams are experiences we have during sleep which are reported upon waking. Although rejection of the first claim of the received view, that dreams are experiences that occur during sleep, is implausible, I evaluate in more detail the second assumption of the received view, that dream reports are generally accurate. I then propose a "narrative fabrication" view of dreams as an alternative to the received view. Dream reports are often confabulated or fabricated because of poor memory, bizarre dream content, and cognitive deficits. It is well documented that narratives can be altered between initial rapid eye movement sleep awakenings and subsequent reports. I argue that we have reason to suspect that initial reports are prone to inaccuracy. Experiments demonstrate that subjects rationalize strange elements in narratives, leaving out supernatural or bizarre components when reporting waking memories of stories. Inaccuracies in dream reports are exacerbated by rapid memory loss and bizarre dream content. Waking memory is a process of reconstruction and blending of elements, but unlike waking memory, we cannot reality-test for dream memories. Dream experiences involve imaginative elements, and dream content cannot be verified with external evidence. Some dreams may involve wake-like higher cognitive functions, such as lucid dreams. Such dreams are more likely to elicit accurate reports than cognitively deficient dreams. However, dream reports are generally less accurate than waking reports. I then propose methods which could verify the narrative fabrication view, and argue that although the theory cannot be tested with current methods, new techniques and technologies may be able to do so in the future.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b91af31072467a6a1ede54be6283b94d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":84234165,"asset_id":76564214,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/84234165/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="76564214"><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="76564214"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564214; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564214]").text(description); $(".js-view-count[data-work-id=76564214]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564214; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564214']"); 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: "b91af31072467a6a1ede54be6283b94d" } } $('.js-work-strip[data-work-id=76564214]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564214,"title":"What I make up when I wake up: anti-experience views and narrative fabrication of dreams","translated_title":"","metadata":{"publisher":"Frontiers Media SA","ai_title_tag":"Narrative Fabrication in Dream Reports: Inaccuracy and Theory","grobid_abstract":"I propose a narrative fabrication thesis of dream reports, according to which dream reports are often not accurate representations of experiences that occur during sleep. I begin with an overview of anti-experience theses of Norman Malcolm and Daniel Dennett who reject the received view of dreams, that dreams are experiences we have during sleep which are reported upon waking. Although rejection of the first claim of the received view, that dreams are experiences that occur during sleep, is implausible, I evaluate in more detail the second assumption of the received view, that dream reports are generally accurate. I then propose a \"narrative fabrication\" view of dreams as an alternative to the received view. Dream reports are often confabulated or fabricated because of poor memory, bizarre dream content, and cognitive deficits. It is well documented that narratives can be altered between initial rapid eye movement sleep awakenings and subsequent reports. I argue that we have reason to suspect that initial reports are prone to inaccuracy. Experiments demonstrate that subjects rationalize strange elements in narratives, leaving out supernatural or bizarre components when reporting waking memories of stories. Inaccuracies in dream reports are exacerbated by rapid memory loss and bizarre dream content. Waking memory is a process of reconstruction and blending of elements, but unlike waking memory, we cannot reality-test for dream memories. Dream experiences involve imaginative elements, and dream content cannot be verified with external evidence. Some dreams may involve wake-like higher cognitive functions, such as lucid dreams. Such dreams are more likely to elicit accurate reports than cognitively deficient dreams. However, dream reports are generally less accurate than waking reports. I then propose methods which could verify the narrative fabrication view, and argue that although the theory cannot be tested with current methods, new techniques and technologies may be able to do so in the future.","publication_date":{"day":null,"month":null,"year":2013,"errors":{}},"publication_name":"Frontiers in Psychology","grobid_abstract_attachment_id":84234165},"translated_abstract":null,"internal_url":"https://www.academia.edu/76564214/What_I_make_up_when_I_wake_up_anti_experience_views_and_narrative_fabrication_of_dreams","translated_internal_url":"","created_at":"2022-04-15T18:50:47.449-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":84234165,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/84234165/thumbnails/1.jpg","file_name":"pdf.pdf","download_url":"https://www.academia.edu/attachments/84234165/download_file","bulk_download_file_name":"What_I_make_up_when_I_wake_up_anti_exper.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/84234165/pdf-libre.pdf?1650074979=\u0026response-content-disposition=attachment%3B+filename%3DWhat_I_make_up_when_I_wake_up_anti_exper.pdf\u0026Expires=1744269548\u0026Signature=hBoBf8i3HcAbtfp2W~M8oeXiktbUeQCpKFUR8KKwGB5YvwuIKfkrmLrHJ7gSfFxlEK7F-N0RMJbRhZ2XN6ktJc2Lj7hCRH0lDk0e5ocZPLgcbghS3FIfvNLPZEl9LIdCNz17JBeraAUHIWTk~V-1g4Gaw7i4ticfTw93G1WvnnWQHauB2i7hAY4QaptyOA2OBqPQUAkBmGcUAPIs7hdvkYRw2gKspONXn5Gt~5AhRqyyt~xnVo~ZmLAREdVyZgiYGiUfApVFUJU3VeSoSqClm08fCkWC9aIARseJR7viOhUMt-DN40jiC50Zyg5RD7QkUSfXt8FRjgI5ScVDLc7~Rg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"What_I_make_up_when_I_wake_up_anti_experience_views_and_narrative_fabrication_of_dreams","translated_slug":"","page_count":15,"language":"en","content_type":"Work","summary":"I propose a narrative fabrication thesis of dream reports, according to which dream reports are often not accurate representations of experiences that occur during sleep. 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Experiments demonstrate that subjects rationalize strange elements in narratives, leaving out supernatural or bizarre components when reporting waking memories of stories. Inaccuracies in dream reports are exacerbated by rapid memory loss and bizarre dream content. Waking memory is a process of reconstruction and blending of elements, but unlike waking memory, we cannot reality-test for dream memories. Dream experiences involve imaginative elements, and dream content cannot be verified with external evidence. Some dreams may involve wake-like higher cognitive functions, such as lucid dreams. Such dreams are more likely to elicit accurate reports than cognitively deficient dreams. However, dream reports are generally less accurate than waking reports. I then propose methods which could verify the narrative fabrication view, and argue that although the theory cannot be tested with current methods, new techniques and technologies may be able to do so in the future.","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[{"id":84234165,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/84234165/thumbnails/1.jpg","file_name":"pdf.pdf","download_url":"https://www.academia.edu/attachments/84234165/download_file","bulk_download_file_name":"What_I_make_up_when_I_wake_up_anti_exper.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/84234165/pdf-libre.pdf?1650074979=\u0026response-content-disposition=attachment%3B+filename%3DWhat_I_make_up_when_I_wake_up_anti_exper.pdf\u0026Expires=1744269548\u0026Signature=hBoBf8i3HcAbtfp2W~M8oeXiktbUeQCpKFUR8KKwGB5YvwuIKfkrmLrHJ7gSfFxlEK7F-N0RMJbRhZ2XN6ktJc2Lj7hCRH0lDk0e5ocZPLgcbghS3FIfvNLPZEl9LIdCNz17JBeraAUHIWTk~V-1g4Gaw7i4ticfTw93G1WvnnWQHauB2i7hAY4QaptyOA2OBqPQUAkBmGcUAPIs7hdvkYRw2gKspONXn5Gt~5AhRqyyt~xnVo~ZmLAREdVyZgiYGiUfApVFUJU3VeSoSqClm08fCkWC9aIARseJR7viOhUMt-DN40jiC50Zyg5RD7QkUSfXt8FRjgI5ScVDLc7~Rg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":146,"name":"Bioinformatics","url":"https://www.academia.edu/Documents/in/Bioinformatics"},{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":237,"name":"Cognitive Science","url":"https://www.academia.edu/Documents/in/Cognitive_Science"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science"},{"id":891,"name":"Metaphilosophy","url":"https://www.academia.edu/Documents/in/Metaphilosophy"},{"id":968,"name":"Scepticism","url":"https://www.academia.edu/Documents/in/Scepticism"},{"id":8014,"name":"Life Sciences","url":"https://www.academia.edu/Documents/in/Life_Sciences"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":16603,"name":"Personal Identity","url":"https://www.academia.edu/Documents/in/Personal_Identity"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":46858,"name":"Memory","url":"https://www.academia.edu/Documents/in/Memory"},{"id":66744,"name":"Biomedical Research","url":"https://www.academia.edu/Documents/in/Biomedical_Research"},{"id":74262,"name":"Philosophy of Artificial Intelligence","url":"https://www.academia.edu/Documents/in/Philosophy_of_Artificial_Intelligence"},{"id":136801,"name":"Fabrication","url":"https://www.academia.edu/Documents/in/Fabrication"},{"id":2498386,"name":"Frontiers in Psychology","url":"https://www.academia.edu/Documents/in/Frontiers_in_Psychology"},{"id":4075186,"name":"philsophy of mind","url":"https://www.academia.edu/Documents/in/philsophy_of_mind"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-76564214-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="76564202"><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/76564202/Self_Representation_and_Perspectives_in_Dreams"><img alt="Research paper thumbnail of Self-Representation and Perspectives in Dreams" class="work-thumbnail" src="https://attachments.academia-assets.com/84234161/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/76564202/Self_Representation_and_Perspectives_in_Dreams">Self-Representation and Perspectives in Dreams</a></div><div class="wp-workCard_item"><span>Philosophy Compass</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemp...</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">Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else's perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from an external or 'observer' perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases 'vicarious dreams' and assess some potential ways to make sense of them. Questions about self-representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self-representation with implications beyond the case of dreaming.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c881ed389cefc2729731d8e0a4245829" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":84234161,"asset_id":76564202,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/84234161/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="76564202"><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="76564202"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564202; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564202]").text(description); $(".js-view-count[data-work-id=76564202]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564202; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564202']"); 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: "c881ed389cefc2729731d8e0a4245829" } } $('.js-work-strip[data-work-id=76564202]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564202,"title":"Self-Representation and Perspectives in Dreams","translated_title":"","metadata":{"grobid_abstract":"Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else's perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from an external or 'observer' perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases 'vicarious dreams' and assess some potential ways to make sense of them. Questions about self-representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self-representation with implications beyond the case of dreaming.","publication_date":{"day":null,"month":null,"year":2013,"errors":{}},"publication_name":"Philosophy Compass","grobid_abstract_attachment_id":84234161},"translated_abstract":null,"internal_url":"https://www.academia.edu/76564202/Self_Representation_and_Perspectives_in_Dreams","translated_internal_url":"","created_at":"2022-04-15T18:50:11.791-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":84234161,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/84234161/thumbnails/1.jpg","file_name":"ROSSAP-2.pdf","download_url":"https://www.academia.edu/attachments/84234161/download_file","bulk_download_file_name":"Self_Representation_and_Perspectives_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/84234161/ROSSAP-2-libre.pdf?1650074546=\u0026response-content-disposition=attachment%3B+filename%3DSelf_Representation_and_Perspectives_in.pdf\u0026Expires=1744269548\u0026Signature=g5MK8f43ZSbcMjsyABSveyD8XxNMXPSAafd-P4kwMmWGmWy2s0a~ml8Ni7CCvKfI1WnFp8TcH1TzvtT3cG4xfvf-32MBn7GMCRdHQNPCOsVqMx2xcs95DY8uO~otJ8Xtz9ytZVsqGZ41qhcQnqqryy0jW4rUjlWmXorLtTFbrnV-56TtMphRL~3BbsNkcNTIZhUoehxRQGYJ7u64LnhPah8vpIBBTdZcL58IxF0XyeM4a0VM1~u7SNVbbTT4PjBYcYL-TTNPx-WMe3dWhxTEZPxowSQCnM~gaa6UJ-en61cF5zSVr0~bUw9GzAKFbZAcDflCIWwms0ECraMWYyBomw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Self_Representation_and_Perspectives_in_Dreams","translated_slug":"","page_count":13,"language":"en","content_type":"Work","summary":"Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else's perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from an external or 'observer' perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases 'vicarious dreams' and assess some potential ways to make sense of them. Questions about self-representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self-representation with implications beyond the case of dreaming.","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[{"id":84234161,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/84234161/thumbnails/1.jpg","file_name":"ROSSAP-2.pdf","download_url":"https://www.academia.edu/attachments/84234161/download_file","bulk_download_file_name":"Self_Representation_and_Perspectives_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/84234161/ROSSAP-2-libre.pdf?1650074546=\u0026response-content-disposition=attachment%3B+filename%3DSelf_Representation_and_Perspectives_in.pdf\u0026Expires=1744269548\u0026Signature=g5MK8f43ZSbcMjsyABSveyD8XxNMXPSAafd-P4kwMmWGmWy2s0a~ml8Ni7CCvKfI1WnFp8TcH1TzvtT3cG4xfvf-32MBn7GMCRdHQNPCOsVqMx2xcs95DY8uO~otJ8Xtz9ytZVsqGZ41qhcQnqqryy0jW4rUjlWmXorLtTFbrnV-56TtMphRL~3BbsNkcNTIZhUoehxRQGYJ7u64LnhPah8vpIBBTdZcL58IxF0XyeM4a0VM1~u7SNVbbTT4PjBYcYL-TTNPx-WMe3dWhxTEZPxowSQCnM~gaa6UJ-en61cF5zSVr0~bUw9GzAKFbZAcDflCIWwms0ECraMWYyBomw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":3657,"name":"Anthropology of the Body","url":"https://www.academia.edu/Documents/in/Anthropology_of_the_Body"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":12693,"name":"Body Image","url":"https://www.academia.edu/Documents/in/Body_Image"},{"id":15838,"name":"Imagination","url":"https://www.academia.edu/Documents/in/Imagination"},{"id":16603,"name":"Personal Identity","url":"https://www.academia.edu/Documents/in/Personal_Identity"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":29866,"name":"Autobiographical Memory","url":"https://www.academia.edu/Documents/in/Autobiographical_Memory"},{"id":30190,"name":"Perspective Taking","url":"https://www.academia.edu/Documents/in/Perspective_Taking"},{"id":33297,"name":"Lucid Dreaming","url":"https://www.academia.edu/Documents/in/Lucid_Dreaming"},{"id":44006,"name":"Identity","url":"https://www.academia.edu/Documents/in/Identity"},{"id":46858,"name":"Memory","url":"https://www.academia.edu/Documents/in/Memory"},{"id":58036,"name":"Dreaming","url":"https://www.academia.edu/Documents/in/Dreaming"},{"id":60193,"name":"Experience","url":"https://www.academia.edu/Documents/in/Experience"},{"id":60982,"name":"Anthropology of Dreams and Dreaming","url":"https://www.academia.edu/Documents/in/Anthropology_of_Dreams_and_Dreaming"},{"id":66338,"name":"Mental Imagery","url":"https://www.academia.edu/Documents/in/Mental_Imagery"},{"id":68355,"name":"Imagining","url":"https://www.academia.edu/Documents/in/Imagining"},{"id":71898,"name":"Perspective","url":"https://www.academia.edu/Documents/in/Perspective"},{"id":400865,"name":"Perspectives","url":"https://www.academia.edu/Documents/in/Perspectives"},{"id":561430,"name":"Autoscopy","url":"https://www.academia.edu/Documents/in/Autoscopy"},{"id":1160518,"name":"Memory Cognitive Psychology","url":"https://www.academia.edu/Documents/in/Memory_Cognitive_Psychology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-76564202-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="66720" id="papers"><div class="js-work-strip profile--work_container" data-work-id="128543969"><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/128543969/Are_dream_emotions_fitting"><img alt="Research paper thumbnail of Are dream emotions fitting?" 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">Are dream emotions fitting?</div><div class="wp-workCard_item"><span>Philosophical psychology</span><span>, May 26, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only...</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">(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only in the dream. One key question is whether these emotions can be said to be “essentially unfitting”, that is, always inappropriate to the evoking scenario. However, how we evaluate dream emotions for fittingness may depend on the model of dreams we adopt: the imagination or the hallucination model. If fittingness requires a match between emotion and evaluative properties of objects or events, it is prima facie plausible that dream emotions could fail to fit under the imagination model because it is unfitting to have an emotion toward an object we do not believe to be real. Under the hallucination model, dream emotions could be unfitting because their objects do not exist but we believe them to be real. More nuance, however, is required. By comparing dream emotions with the emotions we experience while imagining, engaging with fiction, and hallucinating, we conclude that although there are compelling arguments in support of the claim that dream emotions are essentially unfitting, these arguments are not entirely convincing, and it is more plausible that particular dream emotions can be assessed for fittingness under either model of dreaming.</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="128543969"><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="128543969"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 128543969; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=128543969]").text(description); $(".js-view-count[data-work-id=128543969]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 128543969; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='128543969']"); 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" } } $('.js-work-strip[data-work-id=128543969]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":128543969,"title":"Are dream emotions fitting?","translated_title":"","metadata":{"abstract":"(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only in the dream. One key question is whether these emotions can be said to be “essentially unfitting”, that is, always inappropriate to the evoking scenario. However, how we evaluate dream emotions for fittingness may depend on the model of dreams we adopt: the imagination or the hallucination model. If fittingness requires a match between emotion and evaluative properties of objects or events, it is prima facie plausible that dream emotions could fail to fit under the imagination model because it is unfitting to have an emotion toward an object we do not believe to be real. Under the hallucination model, dream emotions could be unfitting because their objects do not exist but we believe them to be real. More nuance, however, is required. By comparing dream emotions with the emotions we experience while imagining, engaging with fiction, and hallucinating, we conclude that although there are compelling arguments in support of the claim that dream emotions are essentially unfitting, these arguments are not entirely convincing, and it is more plausible that particular dream emotions can be assessed for fittingness under either model of dreaming.","publication_date":{"day":26,"month":5,"year":2024,"errors":{}},"publication_name":"Philosophical psychology"},"translated_abstract":"(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only in the dream. One key question is whether these emotions can be said to be “essentially unfitting”, that is, always inappropriate to the evoking scenario. However, how we evaluate dream emotions for fittingness may depend on the model of dreams we adopt: the imagination or the hallucination model. If fittingness requires a match between emotion and evaluative properties of objects or events, it is prima facie plausible that dream emotions could fail to fit under the imagination model because it is unfitting to have an emotion toward an object we do not believe to be real. Under the hallucination model, dream emotions could be unfitting because their objects do not exist but we believe them to be real. More nuance, however, is required. By comparing dream emotions with the emotions we experience while imagining, engaging with fiction, and hallucinating, we conclude that although there are compelling arguments in support of the claim that dream emotions are essentially unfitting, these arguments are not entirely convincing, and it is more plausible that particular dream emotions can be assessed for fittingness under either model of dreaming.","internal_url":"https://www.academia.edu/128543969/Are_dream_emotions_fitting","translated_internal_url":"","created_at":"2025-03-31T11:42:32.356-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Are_dream_emotions_fitting","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"(with M. Rosen) When we dream, we feel emotions in response to objects and events that exist only in the dream. One key question is whether these emotions can be said to be “essentially unfitting”, that is, always inappropriate to the evoking scenario. However, how we evaluate dream emotions for fittingness may depend on the model of dreams we adopt: the imagination or the hallucination model. If fittingness requires a match between emotion and evaluative properties of objects or events, it is prima facie plausible that dream emotions could fail to fit under the imagination model because it is unfitting to have an emotion toward an object we do not believe to be real. Under the hallucination model, dream emotions could be unfitting because their objects do not exist but we believe them to be real. More nuance, however, is required. 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data-work-id="128543959"><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/128543959/Consciousness_in_dreams"><img alt="Research paper thumbnail of Consciousness in dreams" 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">Consciousness in dreams</div><div class="wp-workCard_item"><span>Routledge eBooks</span><span>, Jan 16, 2024</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="128543959"><a class="js-profile-work-strip-edit-button" 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-110832267-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="110832244"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/110832244/Dr%C3%B8mme"><img alt="Research paper thumbnail of Drømme" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title">Drømme</div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="110832244"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="110832244"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 110832244; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=110832244]").text(description); $(".js-view-count[data-work-id=110832244]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 110832244; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='110832244']"); 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" } } $('.js-work-strip[data-work-id=110832244]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":110832244,"title":"Drømme","translated_title":"","metadata":{"publication_date":{"day":2,"month":6,"year":2020,"errors":{}}},"translated_abstract":null,"internal_url":"https://www.academia.edu/110832244/Dr%C3%B8mme","translated_internal_url":"","created_at":"2023-12-07T12:07:57.605-08:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Drømme","translated_slug":"","page_count":null,"language":"da","content_type":"Work","summary":null,"impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[],"research_interests":[],"urls":[{"id":36645565,"url":"https://doi.org/10.2307/j.ctv34wmw89"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-110832244-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="99010314"><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/99010314/Enactive_or_inactive_Cranially_envatted_dream_experience_and_the_extended_conscious_mind"><img alt="Research paper thumbnail of Enactive or inactive? Cranially envatted dream experience and the extended conscious mind" class="work-thumbnail" src="https://attachments.academia-assets.com/100209842/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/99010314/Enactive_or_inactive_Cranially_envatted_dream_experience_and_the_extended_conscious_mind">Enactive or inactive? Cranially envatted dream experience and the extended conscious mind</a></div><div class="wp-workCard_item"><span>Philosophical Explorations</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">When we dream, it is often assumed, we are isolated from the external environment. It is also 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">When we dream, it is often assumed, we are isolated from the external environment. It is also commonly believed that dreams can be, at times, accurate, convincing replicas of waking experience. Here I analyse some of the implications of this view for an enactive theory of conscious experience. If dreams are, as described by the received view, "inactive", or "cranially envatted" whilst replicating the experience of being awake, this would be problematic for certain extended conscious mind theories. Focusing specifically on Alva Noë's enactive view, according to which the vehicles of perceptual experience extend beyond the brain, I argue that dreams are a quandary. Noë's view is that dreaming is consistent with enactivism because even if dreams are inactive and shut off from the external environment, they are not "full-blown" perceptual consciousness, and also, there is some reason to reject the inactive claim. However, this view rests on an unjustified and reductive account of dreams which is not supported by empirical evidence. Dreams can indeed replicate waking phenomenal experience during inactive periods of sleep, and we have no reason to suspect that dreams which are more inactive are less "full-blown". Taken together, this shows that dreams are indeed relevant to extended conscious mind theories and need to be taken into account by enactivists.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cffca55bf5c67236ccd893363d87a6f5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":100209842,"asset_id":99010314,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/100209842/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="99010314"><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="99010314"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 99010314; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=99010314]").text(description); $(".js-view-count[data-work-id=99010314]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 99010314; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='99010314']"); 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: "cffca55bf5c67236ccd893363d87a6f5" } } $('.js-work-strip[data-work-id=99010314]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":99010314,"title":"Enactive or inactive? 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Noë's view is that dreaming is consistent with enactivism because even if dreams are inactive and shut off from the external environment, they are not \"full-blown\" perceptual consciousness, and also, there is some reason to reject the inactive claim. However, this view rests on an unjustified and reductive account of dreams which is not supported by empirical evidence. Dreams can indeed replicate waking phenomenal experience during inactive periods of sleep, and we have no reason to suspect that dreams which are more inactive are less \"full-blown\". 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It is also commonly believed that dreams can be, at times, accurate, convincing replicas of waking experience. Here I analyse some of the implications of this view for an enactive theory of conscious experience. If dreams are, as described by the received view, \"inactive\", or \"cranially envatted\" whilst replicating the experience of being awake, this would be problematic for certain extended conscious mind theories. Focusing specifically on Alva Noë's enactive view, according to which the vehicles of perceptual experience extend beyond the brain, I argue that dreams are a quandary. Noë's view is that dreaming is consistent with enactivism because even if dreams are inactive and shut off from the external environment, they are not \"full-blown\" perceptual consciousness, and also, there is some reason to reject the inactive claim. However, this view rests on an unjustified and reductive account of dreams which is not supported by empirical evidence. Dreams can indeed replicate waking phenomenal experience during inactive periods of sleep, and we have no reason to suspect that dreams which are more inactive are less \"full-blown\". 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Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. We outline several cognitive features that underlie this experience, including the feeling of past accessibility, ergonomic significance, immersion, objectivity and mental strength. Our account is distinctly phenomenal, rather than doxastic, although our web of beliefs may contribute to this experience.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="8b3e79637b862c87c2faa9aa137a44d6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":100209807,"asset_id":99010306,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/100209807/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="99010306"><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="99010306"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 99010306; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=99010306]").text(description); $(".js-view-count[data-work-id=99010306]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 99010306; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='99010306']"); 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: "8b3e79637b862c87c2faa9aa137a44d6" } } $('.js-work-strip[data-work-id=99010306]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":99010306,"title":"What makes a mental state feel like a memory: feelings of pastness and presence","translated_title":"","metadata":{"abstract":"The intuitive view that memories are characterized by a feeling of pastness, perceptions by a feeling of presence, while imagination lacks either faces challenges from two sides. Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. We outline several cognitive features that underlie this experience, including the feeling of past accessibility, ergonomic significance, immersion, objectivity and mental strength. Our account is distinctly phenomenal, rather than doxastic, although our web of beliefs may contribute to this experience.","publisher":"Universidad de Antioquia","publication_name":"Estudios de Filosofía"},"translated_abstract":"The intuitive view that memories are characterized by a feeling of pastness, perceptions by a feeling of presence, while imagination lacks either faces challenges from two sides. Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. 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Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. We outline several cognitive features that underlie this experience, including the feeling of past accessibility, ergonomic significance, immersion, objectivity and mental strength. 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Og vi e...</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">Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde</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="89483201"><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="89483201"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 89483201; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=89483201]").text(description); $(".js-view-count[data-work-id=89483201]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 89483201; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='89483201']"); 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" } } $('.js-work-strip[data-work-id=89483201]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":89483201,"title":"Dromme","translated_title":"","metadata":{"abstract":"Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde","publication_date":{"day":null,"month":null,"year":2020,"errors":{}}},"translated_abstract":"Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde","internal_url":"https://www.academia.edu/89483201/Dromme","translated_internal_url":"","created_at":"2022-10-29T13:02:53.462-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Dromme","translated_slug":"","page_count":null,"language":"da","content_type":"Work","summary":"Hvad der sker i vores sovende hjerner, kan være et mareridt at tyde for en drømmeforsker. Og vi er desværre elendige til at huske det, når vi vågner. Heldigvis kan teknologien hjælpe med at løfte sløret for, hvad der foregår, mens vi ligger og trækker torsk i land. Nogle drømme er dybt bizarre. Andre fører til Nobelpriser. Og så er der dem, som bare er pinlige. De sidste vil vi nødig sende i en hjernescanner. Ifølge Melanie Gillespie Rosen, lysvågen filosof ved Aarhus Universitet, handler de fleste drømme om noget så søvndyssende som arbejde","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[],"research_interests":[{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"}],"urls":[{"id":25285014,"url":"https://philpapers.org/rec/ROSD-13"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-89483201-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="76564217"><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/76564217/Is_mental_time_travel_real_time_travel"><img alt="Research paper thumbnail of Is mental time travel real time travel?" class="work-thumbnail" src="https://attachments.academia-assets.com/84234166/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/76564217/Is_mental_time_travel_real_time_travel">Is mental time travel real time travel?</a></div><div class="wp-workCard_item"><span>Philosophy and the Mind Sciences</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Episodic memory (memories of the personal past) and prospecting the future (anticipating events) ...</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">Episodic memory (memories of the personal past) and prospecting the future (anticipating events) are often described as mental time travel (MTT). While most use this description metaphorically, we argue that episodic memory may allow for MTT in at least some robust sense. While episodic memory experiences may not allow us to literally travel through time, they do afford genuine awareness of past-perceived events. This is in contrast to an alternative view on which episodic memory experiences present past-perceived events as mere intentional contents. Hence, episodic memory is a way of coming into experiential contact with, or being again aware of, what happened in the past. We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. Since there is no such link in future prospection, a similar argument cannot be used...</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="54d590d39c3604f1d706e6294993f998" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":84234166,"asset_id":76564217,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/84234166/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="76564217"><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="76564217"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564217; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564217]").text(description); $(".js-view-count[data-work-id=76564217]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564217; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564217']"); 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: "54d590d39c3604f1d706e6294993f998" } } $('.js-work-strip[data-work-id=76564217]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564217,"title":"Is mental time travel real time travel?","translated_title":"","metadata":{"abstract":"Episodic memory (memories of the personal past) and prospecting the future (anticipating events) are often described as mental time travel (MTT). While most use this description metaphorically, we argue that episodic memory may allow for MTT in at least some robust sense. While episodic memory experiences may not allow us to literally travel through time, they do afford genuine awareness of past-perceived events. This is in contrast to an alternative view on which episodic memory experiences present past-perceived events as mere intentional contents. Hence, episodic memory is a way of coming into experiential contact with, or being again aware of, what happened in the past. We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. Since there is no such link in future prospection, a similar argument cannot be used...","publisher":"Universitatsbibliothek der Ruhr-Universitat Bochum","publication_date":{"day":null,"month":null,"year":2020,"errors":{}},"publication_name":"Philosophy and the Mind Sciences"},"translated_abstract":"Episodic memory (memories of the personal past) and prospecting the future (anticipating events) are often described as mental time travel (MTT). While most use this description metaphorically, we argue that episodic memory may allow for MTT in at least some robust sense. While episodic memory experiences may not allow us to literally travel through time, they do afford genuine awareness of past-perceived events. This is in contrast to an alternative view on which episodic memory experiences present past-perceived events as mere intentional contents. Hence, episodic memory is a way of coming into experiential contact with, or being again aware of, what happened in the past. We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. 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While most use this description metaphorically, we argue that episodic memory may allow for MTT in at least some robust sense. While episodic memory experiences may not allow us to literally travel through time, they do afford genuine awareness of past-perceived events. This is in contrast to an alternative view on which episodic memory experiences present past-perceived events as mere intentional contents. Hence, episodic memory is a way of coming into experiential contact with, or being again aware of, what happened in the past. We argue that episodic memory experiences depend on a causal-informational link with the past events being remembered, and that, assuming direct realism about episodic memory experiences, this link suffices for genuine awareness. 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Despite this,...</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">Our eyes, bodies, and perspectives are constantly shifting as we observe the world. Despite this, we are very good at distinguishing between self-caused visual changes and changes in the environment: the world appears mostly stable despite our visual field moving around. This, it seems, also occurs when we are dreaming. As we visually investigate the dream environment, we track moving objects with our dream eyes, examine objects, and shift focus. These movements, research suggests, are reflected in the rapid movements or saccades of our sleeping eyes. Do we really see the dream world in the same way that we see the real world? If we do, how could dreaming, usually assumed to be mind-generated hallucinations, replicate such an experience? This problem would be deflated if dreams are not hallucinations at all, but rather imagination, illusion or simply unrealistic. I argue that imagination and illusion views do not satisfactorily explain away the problem of vision and action in sleep. The imagination model is not a complete description of dreaming that is consistent with empirical research, and it is unlikely that the visual dream world is an illusion. Given that the dreaming visual experience is most likely active, hallucinatory, and at times a realistic world simulation, there are important implications for our understanding of visual perception and its relationship to movement. Evidence suggests that our dream eyes investigate the dream world as our waking eyes investigate the waking world. If changes to the unconsciously generated dream environment are perceived as external and unintentional while dream body movements are perceived as self-generated and intentional, current theory of visual perception may have to be expanded to account for how the dreaming mind generates a stable world in which we track and visually explore mind-generated objects.</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="76564216"><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="76564216"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564216; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564216]").text(description); $(".js-view-count[data-work-id=76564216]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564216; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564216']"); 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" } } $('.js-work-strip[data-work-id=76564216]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564216,"title":"Dreaming of a stable world: vision and action in sleep","translated_title":"","metadata":{"abstract":"Our eyes, bodies, and perspectives are constantly shifting as we observe the world. Despite this, we are very good at distinguishing between self-caused visual changes and changes in the environment: the world appears mostly stable despite our visual field moving around. This, it seems, also occurs when we are dreaming. As we visually investigate the dream environment, we track moving objects with our dream eyes, examine objects, and shift focus. These movements, research suggests, are reflected in the rapid movements or saccades of our sleeping eyes. Do we really see the dream world in the same way that we see the real world? If we do, how could dreaming, usually assumed to be mind-generated hallucinations, replicate such an experience? This problem would be deflated if dreams are not hallucinations at all, but rather imagination, illusion or simply unrealistic. I argue that imagination and illusion views do not satisfactorily explain away the problem of vision and action in sleep. The imagination model is not a complete description of dreaming that is consistent with empirical research, and it is unlikely that the visual dream world is an illusion. Given that the dreaming visual experience is most likely active, hallucinatory, and at times a realistic world simulation, there are important implications for our understanding of visual perception and its relationship to movement. Evidence suggests that our dream eyes investigate the dream world as our waking eyes investigate the waking world. If changes to the unconsciously generated dream environment are perceived as external and unintentional while dream body movements are perceived as self-generated and intentional, current theory of visual perception may have to be expanded to account for how the dreaming mind generates a stable world in which we track and visually explore mind-generated objects.","publisher":"Springer Nature","publication_date":{"day":null,"month":null,"year":2019,"errors":{}},"publication_name":"Synthese"},"translated_abstract":"Our eyes, bodies, and perspectives are constantly shifting as we observe the world. Despite this, we are very good at distinguishing between self-caused visual changes and changes in the environment: the world appears mostly stable despite our visual field moving around. This, it seems, also occurs when we are dreaming. As we visually investigate the dream environment, we track moving objects with our dream eyes, examine objects, and shift focus. These movements, research suggests, are reflected in the rapid movements or saccades of our sleeping eyes. Do we really see the dream world in the same way that we see the real world? If we do, how could dreaming, usually assumed to be mind-generated hallucinations, replicate such an experience? This problem would be deflated if dreams are not hallucinations at all, but rather imagination, illusion or simply unrealistic. I argue that imagination and illusion views do not satisfactorily explain away the problem of vision and action in sleep. The imagination model is not a complete description of dreaming that is consistent with empirical research, and it is unlikely that the visual dream world is an illusion. Given that the dreaming visual experience is most likely active, hallucinatory, and at times a realistic world simulation, there are important implications for our understanding of visual perception and its relationship to movement. Evidence suggests that our dream eyes investigate the dream world as our waking eyes investigate the waking world. If changes to the unconsciously generated dream environment are perceived as external and unintentional while dream body movements are perceived as self-generated and intentional, current theory of visual perception may have to be expanded to account for how the dreaming mind generates a stable world in which we track and visually explore mind-generated objects.","internal_url":"https://www.academia.edu/76564216/Dreaming_of_a_stable_world_vision_and_action_in_sleep","translated_internal_url":"","created_at":"2022-04-15T18:50:47.656-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"Dreaming_of_a_stable_world_vision_and_action_in_sleep","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Our eyes, bodies, and perspectives are constantly shifting as we observe the world. Despite this, we are very good at distinguishing between self-caused visual changes and changes in the environment: the world appears mostly stable despite our visual field moving around. This, it seems, also occurs when we are dreaming. As we visually investigate the dream environment, we track moving objects with our dream eyes, examine objects, and shift focus. These movements, research suggests, are reflected in the rapid movements or saccades of our sleeping eyes. Do we really see the dream world in the same way that we see the real world? If we do, how could dreaming, usually assumed to be mind-generated hallucinations, replicate such an experience? This problem would be deflated if dreams are not hallucinations at all, but rather imagination, illusion or simply unrealistic. I argue that imagination and illusion views do not satisfactorily explain away the problem of vision and action in sleep. The imagination model is not a complete description of dreaming that is consistent with empirical research, and it is unlikely that the visual dream world is an illusion. Given that the dreaming visual experience is most likely active, hallucinatory, and at times a realistic world simulation, there are important implications for our understanding of visual perception and its relationship to movement. Evidence suggests that our dream eyes investigate the dream world as our waking eyes investigate the waking world. If changes to the unconsciously generated dream environment are perceived as external and unintentional while dream body movements are perceived as self-generated and intentional, current theory of visual perception may have to be expanded to account for how the dreaming mind generates a stable world in which we track and visually explore mind-generated objects.","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"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":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":818,"name":"Philosophy of Action","url":"https://www.academia.edu/Documents/in/Philosophy_of_Action"},{"id":5359,"name":"Visual perception","url":"https://www.academia.edu/Documents/in/Visual_perception"},{"id":59692,"name":"Vision","url":"https://www.academia.edu/Documents/in/Vision"},{"id":74543,"name":"Sleep and Dreaming","url":"https://www.academia.edu/Documents/in/Sleep_and_Dreaming"},{"id":613835,"name":"Synthese","url":"https://www.academia.edu/Documents/in/Synthese"}],"urls":[{"id":19525053,"url":"http://link.springer.com/article/10.1007/s11229-019-02149-1/fulltext.html"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-76564216-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="76564215"><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/76564215/How_bizarre_A_pluralist_approach_to_dream_content"><img alt="Research paper thumbnail of How bizarre? A pluralist approach to dream content" 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">How bizarre? A pluralist approach to dream content</div><div class="wp-workCard_item"><span>Consciousness and cognition</span><span>, 2018</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist ap...</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">Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist approach to dream content that highlights the philosophical and empirical implications of treating dreaming as a highly varied experience that can be anywhere on a spectrum from truly bizarre and incoherent to wake-like and mundane. Here I discuss several explanations for why theorists disagree on whether dreams should be defined as primarily bizarre or convincing, real-world simulations. Rating scales can underestimate or overestimate bizarreness depending on the variables of the scale and interpretation of contextual factors. Although double blind analysis of dream reports is assumed to be the most accurate method of quantifying dream bizarreness, contextual factors can only be clarified by the dreamer themselves, since only they can judge whether an event would be bizarre in their own lives, however the dreamer might find elements bizarre after waking that they did not find unusual duri...</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="76564215"><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="76564215"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564215; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564215]").text(description); $(".js-view-count[data-work-id=76564215]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564215; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564215']"); 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" } } $('.js-work-strip[data-work-id=76564215]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564215,"title":"How bizarre? A pluralist approach to dream content","translated_title":"","metadata":{"abstract":"Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist approach to dream content that highlights the philosophical and empirical implications of treating dreaming as a highly varied experience that can be anywhere on a spectrum from truly bizarre and incoherent to wake-like and mundane. Here I discuss several explanations for why theorists disagree on whether dreams should be defined as primarily bizarre or convincing, real-world simulations. Rating scales can underestimate or overestimate bizarreness depending on the variables of the scale and interpretation of contextual factors. Although double blind analysis of dream reports is assumed to be the most accurate method of quantifying dream bizarreness, contextual factors can only be clarified by the dreamer themselves, since only they can judge whether an event would be bizarre in their own lives, however the dreamer might find elements bizarre after waking that they did not find unusual duri...","publication_date":{"day":null,"month":null,"year":2018,"errors":{}},"publication_name":"Consciousness and cognition"},"translated_abstract":"Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist approach to dream content that highlights the philosophical and empirical implications of treating dreaming as a highly varied experience that can be anywhere on a spectrum from truly bizarre and incoherent to wake-like and mundane. Here I discuss several explanations for why theorists disagree on whether dreams should be defined as primarily bizarre or convincing, real-world simulations. Rating scales can underestimate or overestimate bizarreness depending on the variables of the scale and interpretation of contextual factors. Although double blind analysis of dream reports is assumed to be the most accurate method of quantifying dream bizarreness, contextual factors can only be clarified by the dreamer themselves, since only they can judge whether an event would be bizarre in their own lives, however the dreamer might find elements bizarre after waking that they did not find unusual duri...","internal_url":"https://www.academia.edu/76564215/How_bizarre_A_pluralist_approach_to_dream_content","translated_internal_url":"","created_at":"2022-04-15T18:50:47.571-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[],"slug":"How_bizarre_A_pluralist_approach_to_dream_content","translated_slug":"","page_count":null,"language":"en","content_type":"Work","summary":"Are dreams bizarre, nonsensical experiences or real-world simulations? I introduce a pluralist approach to dream content that highlights the philosophical and empirical implications of treating dreaming as a highly varied experience that can be anywhere on a spectrum from truly bizarre and incoherent to wake-like and mundane. Here I discuss several explanations for why theorists disagree on whether dreams should be defined as primarily bizarre or convincing, real-world simulations. Rating scales can underestimate or overestimate bizarreness depending on the variables of the scale and interpretation of contextual factors. Although double blind analysis of dream reports is assumed to be the most accurate method of quantifying dream bizarreness, contextual factors can only be clarified by the dreamer themselves, since only they can judge whether an event would be bizarre in their own lives, however the dreamer might find elements bizarre after waking that they did not find unusual duri...","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[],"research_interests":[{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":237,"name":"Cognitive Science","url":"https://www.academia.edu/Documents/in/Cognitive_Science"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science"},{"id":4430,"name":"Altered States of Consciousness","url":"https://www.academia.edu/Documents/in/Altered_States_of_Consciousness"},{"id":15180,"name":"Philosophy of Cognitive Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Cognitive_Science"},{"id":74543,"name":"Sleep and Dreaming","url":"https://www.academia.edu/Documents/in/Sleep_and_Dreaming"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-76564215-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="76564214"><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/76564214/What_I_make_up_when_I_wake_up_anti_experience_views_and_narrative_fabrication_of_dreams"><img alt="Research paper thumbnail of What I make up when I wake up: anti-experience views and narrative fabrication of dreams" class="work-thumbnail" src="https://attachments.academia-assets.com/84234165/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/76564214/What_I_make_up_when_I_wake_up_anti_experience_views_and_narrative_fabrication_of_dreams">What I make up when I wake up: anti-experience views and narrative fabrication of dreams</a></div><div class="wp-workCard_item"><span>Frontiers in Psychology</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">I propose a narrative fabrication thesis of dream reports, according to which dream reports are o...</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 propose a narrative fabrication thesis of dream reports, according to which dream reports are often not accurate representations of experiences that occur during sleep. I begin with an overview of anti-experience theses of Norman Malcolm and Daniel Dennett who reject the received view of dreams, that dreams are experiences we have during sleep which are reported upon waking. Although rejection of the first claim of the received view, that dreams are experiences that occur during sleep, is implausible, I evaluate in more detail the second assumption of the received view, that dream reports are generally accurate. I then propose a "narrative fabrication" view of dreams as an alternative to the received view. Dream reports are often confabulated or fabricated because of poor memory, bizarre dream content, and cognitive deficits. It is well documented that narratives can be altered between initial rapid eye movement sleep awakenings and subsequent reports. I argue that we have reason to suspect that initial reports are prone to inaccuracy. Experiments demonstrate that subjects rationalize strange elements in narratives, leaving out supernatural or bizarre components when reporting waking memories of stories. Inaccuracies in dream reports are exacerbated by rapid memory loss and bizarre dream content. Waking memory is a process of reconstruction and blending of elements, but unlike waking memory, we cannot reality-test for dream memories. Dream experiences involve imaginative elements, and dream content cannot be verified with external evidence. Some dreams may involve wake-like higher cognitive functions, such as lucid dreams. Such dreams are more likely to elicit accurate reports than cognitively deficient dreams. However, dream reports are generally less accurate than waking reports. I then propose methods which could verify the narrative fabrication view, and argue that although the theory cannot be tested with current methods, new techniques and technologies may be able to do so in the future.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b91af31072467a6a1ede54be6283b94d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":84234165,"asset_id":76564214,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/84234165/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="76564214"><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="76564214"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564214; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564214]").text(description); $(".js-view-count[data-work-id=76564214]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564214; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564214']"); 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: "b91af31072467a6a1ede54be6283b94d" } } $('.js-work-strip[data-work-id=76564214]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564214,"title":"What I make up when I wake up: anti-experience views and narrative fabrication of dreams","translated_title":"","metadata":{"publisher":"Frontiers Media SA","ai_title_tag":"Narrative Fabrication in Dream Reports: Inaccuracy and Theory","grobid_abstract":"I propose a narrative fabrication thesis of dream reports, according to which dream reports are often not accurate representations of experiences that occur during sleep. I begin with an overview of anti-experience theses of Norman Malcolm and Daniel Dennett who reject the received view of dreams, that dreams are experiences we have during sleep which are reported upon waking. Although rejection of the first claim of the received view, that dreams are experiences that occur during sleep, is implausible, I evaluate in more detail the second assumption of the received view, that dream reports are generally accurate. I then propose a \"narrative fabrication\" view of dreams as an alternative to the received view. Dream reports are often confabulated or fabricated because of poor memory, bizarre dream content, and cognitive deficits. It is well documented that narratives can be altered between initial rapid eye movement sleep awakenings and subsequent reports. I argue that we have reason to suspect that initial reports are prone to inaccuracy. Experiments demonstrate that subjects rationalize strange elements in narratives, leaving out supernatural or bizarre components when reporting waking memories of stories. Inaccuracies in dream reports are exacerbated by rapid memory loss and bizarre dream content. Waking memory is a process of reconstruction and blending of elements, but unlike waking memory, we cannot reality-test for dream memories. Dream experiences involve imaginative elements, and dream content cannot be verified with external evidence. Some dreams may involve wake-like higher cognitive functions, such as lucid dreams. Such dreams are more likely to elicit accurate reports than cognitively deficient dreams. However, dream reports are generally less accurate than waking reports. I then propose methods which could verify the narrative fabrication view, and argue that although the theory cannot be tested with current methods, new techniques and technologies may be able to do so in the future.","publication_date":{"day":null,"month":null,"year":2013,"errors":{}},"publication_name":"Frontiers in Psychology","grobid_abstract_attachment_id":84234165},"translated_abstract":null,"internal_url":"https://www.academia.edu/76564214/What_I_make_up_when_I_wake_up_anti_experience_views_and_narrative_fabrication_of_dreams","translated_internal_url":"","created_at":"2022-04-15T18:50:47.449-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":84234165,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/84234165/thumbnails/1.jpg","file_name":"pdf.pdf","download_url":"https://www.academia.edu/attachments/84234165/download_file","bulk_download_file_name":"What_I_make_up_when_I_wake_up_anti_exper.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/84234165/pdf-libre.pdf?1650074979=\u0026response-content-disposition=attachment%3B+filename%3DWhat_I_make_up_when_I_wake_up_anti_exper.pdf\u0026Expires=1744269548\u0026Signature=hBoBf8i3HcAbtfp2W~M8oeXiktbUeQCpKFUR8KKwGB5YvwuIKfkrmLrHJ7gSfFxlEK7F-N0RMJbRhZ2XN6ktJc2Lj7hCRH0lDk0e5ocZPLgcbghS3FIfvNLPZEl9LIdCNz17JBeraAUHIWTk~V-1g4Gaw7i4ticfTw93G1WvnnWQHauB2i7hAY4QaptyOA2OBqPQUAkBmGcUAPIs7hdvkYRw2gKspONXn5Gt~5AhRqyyt~xnVo~ZmLAREdVyZgiYGiUfApVFUJU3VeSoSqClm08fCkWC9aIARseJR7viOhUMt-DN40jiC50Zyg5RD7QkUSfXt8FRjgI5ScVDLc7~Rg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"What_I_make_up_when_I_wake_up_anti_experience_views_and_narrative_fabrication_of_dreams","translated_slug":"","page_count":15,"language":"en","content_type":"Work","summary":"I propose a narrative fabrication thesis of dream reports, according to which dream reports are often not accurate representations of experiences that occur during sleep. I begin with an overview of anti-experience theses of Norman Malcolm and Daniel Dennett who reject the received view of dreams, that dreams are experiences we have during sleep which are reported upon waking. Although rejection of the first claim of the received view, that dreams are experiences that occur during sleep, is implausible, I evaluate in more detail the second assumption of the received view, that dream reports are generally accurate. I then propose a \"narrative fabrication\" view of dreams as an alternative to the received view. Dream reports are often confabulated or fabricated because of poor memory, bizarre dream content, and cognitive deficits. It is well documented that narratives can be altered between initial rapid eye movement sleep awakenings and subsequent reports. I argue that we have reason to suspect that initial reports are prone to inaccuracy. Experiments demonstrate that subjects rationalize strange elements in narratives, leaving out supernatural or bizarre components when reporting waking memories of stories. Inaccuracies in dream reports are exacerbated by rapid memory loss and bizarre dream content. Waking memory is a process of reconstruction and blending of elements, but unlike waking memory, we cannot reality-test for dream memories. Dream experiences involve imaginative elements, and dream content cannot be verified with external evidence. Some dreams may involve wake-like higher cognitive functions, such as lucid dreams. Such dreams are more likely to elicit accurate reports than cognitively deficient dreams. However, dream reports are generally less accurate than waking reports. I then propose methods which could verify the narrative fabrication view, and argue that although the theory cannot be tested with current methods, new techniques and technologies may be able to do so in the future.","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[{"id":84234165,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/84234165/thumbnails/1.jpg","file_name":"pdf.pdf","download_url":"https://www.academia.edu/attachments/84234165/download_file","bulk_download_file_name":"What_I_make_up_when_I_wake_up_anti_exper.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/84234165/pdf-libre.pdf?1650074979=\u0026response-content-disposition=attachment%3B+filename%3DWhat_I_make_up_when_I_wake_up_anti_exper.pdf\u0026Expires=1744269548\u0026Signature=hBoBf8i3HcAbtfp2W~M8oeXiktbUeQCpKFUR8KKwGB5YvwuIKfkrmLrHJ7gSfFxlEK7F-N0RMJbRhZ2XN6ktJc2Lj7hCRH0lDk0e5ocZPLgcbghS3FIfvNLPZEl9LIdCNz17JBeraAUHIWTk~V-1g4Gaw7i4ticfTw93G1WvnnWQHauB2i7hAY4QaptyOA2OBqPQUAkBmGcUAPIs7hdvkYRw2gKspONXn5Gt~5AhRqyyt~xnVo~ZmLAREdVyZgiYGiUfApVFUJU3VeSoSqClm08fCkWC9aIARseJR7viOhUMt-DN40jiC50Zyg5RD7QkUSfXt8FRjgI5ScVDLc7~Rg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":146,"name":"Bioinformatics","url":"https://www.academia.edu/Documents/in/Bioinformatics"},{"id":221,"name":"Psychology","url":"https://www.academia.edu/Documents/in/Psychology"},{"id":237,"name":"Cognitive Science","url":"https://www.academia.edu/Documents/in/Cognitive_Science"},{"id":803,"name":"Philosophy","url":"https://www.academia.edu/Documents/in/Philosophy"},{"id":804,"name":"Metaphysics","url":"https://www.academia.edu/Documents/in/Metaphysics"},{"id":815,"name":"Epistemology","url":"https://www.academia.edu/Documents/in/Epistemology"},{"id":821,"name":"Philosophy of Science","url":"https://www.academia.edu/Documents/in/Philosophy_of_Science"},{"id":891,"name":"Metaphilosophy","url":"https://www.academia.edu/Documents/in/Metaphilosophy"},{"id":968,"name":"Scepticism","url":"https://www.academia.edu/Documents/in/Scepticism"},{"id":8014,"name":"Life Sciences","url":"https://www.academia.edu/Documents/in/Life_Sciences"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":16603,"name":"Personal Identity","url":"https://www.academia.edu/Documents/in/Personal_Identity"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":46858,"name":"Memory","url":"https://www.academia.edu/Documents/in/Memory"},{"id":66744,"name":"Biomedical Research","url":"https://www.academia.edu/Documents/in/Biomedical_Research"},{"id":74262,"name":"Philosophy of Artificial Intelligence","url":"https://www.academia.edu/Documents/in/Philosophy_of_Artificial_Intelligence"},{"id":136801,"name":"Fabrication","url":"https://www.academia.edu/Documents/in/Fabrication"},{"id":2498386,"name":"Frontiers in Psychology","url":"https://www.academia.edu/Documents/in/Frontiers_in_Psychology"},{"id":4075186,"name":"philsophy of mind","url":"https://www.academia.edu/Documents/in/philsophy_of_mind"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-76564214-figures'); } }); </script> <div class="js-work-strip profile--work_container" data-work-id="76564202"><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/76564202/Self_Representation_and_Perspectives_in_Dreams"><img alt="Research paper thumbnail of Self-Representation and Perspectives in Dreams" class="work-thumbnail" src="https://attachments.academia-assets.com/84234161/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/76564202/Self_Representation_and_Perspectives_in_Dreams">Self-Representation and Perspectives in Dreams</a></div><div class="wp-workCard_item"><span>Philosophy Compass</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemp...</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">Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else's perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from an external or 'observer' perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases 'vicarious dreams' and assess some potential ways to make sense of them. Questions about self-representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self-representation with implications beyond the case of dreaming.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c881ed389cefc2729731d8e0a4245829" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":84234161,"asset_id":76564202,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/84234161/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="76564202"><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="76564202"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 76564202; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=76564202]").text(description); $(".js-view-count[data-work-id=76564202]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 76564202; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='76564202']"); 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: "c881ed389cefc2729731d8e0a4245829" } } $('.js-work-strip[data-work-id=76564202]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":76564202,"title":"Self-Representation and Perspectives in Dreams","translated_title":"","metadata":{"grobid_abstract":"Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else's perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from an external or 'observer' perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases 'vicarious dreams' and assess some potential ways to make sense of them. Questions about self-representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self-representation with implications beyond the case of dreaming.","publication_date":{"day":null,"month":null,"year":2013,"errors":{}},"publication_name":"Philosophy Compass","grobid_abstract_attachment_id":84234161},"translated_abstract":null,"internal_url":"https://www.academia.edu/76564202/Self_Representation_and_Perspectives_in_Dreams","translated_internal_url":"","created_at":"2022-04-15T18:50:11.791-07:00","preview_url":null,"current_user_can_edit":null,"current_user_is_owner":null,"owner_id":220950,"coauthors_can_edit":true,"document_type":"paper","co_author_tags":[],"downloadable_attachments":[{"id":84234161,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/84234161/thumbnails/1.jpg","file_name":"ROSSAP-2.pdf","download_url":"https://www.academia.edu/attachments/84234161/download_file","bulk_download_file_name":"Self_Representation_and_Perspectives_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/84234161/ROSSAP-2-libre.pdf?1650074546=\u0026response-content-disposition=attachment%3B+filename%3DSelf_Representation_and_Perspectives_in.pdf\u0026Expires=1744269548\u0026Signature=g5MK8f43ZSbcMjsyABSveyD8XxNMXPSAafd-P4kwMmWGmWy2s0a~ml8Ni7CCvKfI1WnFp8TcH1TzvtT3cG4xfvf-32MBn7GMCRdHQNPCOsVqMx2xcs95DY8uO~otJ8Xtz9ytZVsqGZ41qhcQnqqryy0jW4rUjlWmXorLtTFbrnV-56TtMphRL~3BbsNkcNTIZhUoehxRQGYJ7u64LnhPah8vpIBBTdZcL58IxF0XyeM4a0VM1~u7SNVbbTT4PjBYcYL-TTNPx-WMe3dWhxTEZPxowSQCnM~gaa6UJ-en61cF5zSVr0~bUw9GzAKFbZAcDflCIWwms0ECraMWYyBomw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"slug":"Self_Representation_and_Perspectives_in_Dreams","translated_slug":"","page_count":13,"language":"en","content_type":"Work","summary":"Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else's perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from an external or 'observer' perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases 'vicarious dreams' and assess some potential ways to make sense of them. Questions about self-representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self-representation with implications beyond the case of dreaming.","impression_tracking_id":null,"owner":{"id":220950,"first_name":"Melanie","middle_initials":null,"last_name":"Rosen","page_name":"MelanieRosen","domain_name":"au","created_at":"2010-07-22T10:05:08.041-07:00","display_name":"Melanie Rosen","url":"https://au.academia.edu/MelanieRosen"},"attachments":[{"id":84234161,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/84234161/thumbnails/1.jpg","file_name":"ROSSAP-2.pdf","download_url":"https://www.academia.edu/attachments/84234161/download_file","bulk_download_file_name":"Self_Representation_and_Perspectives_in.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/84234161/ROSSAP-2-libre.pdf?1650074546=\u0026response-content-disposition=attachment%3B+filename%3DSelf_Representation_and_Perspectives_in.pdf\u0026Expires=1744269548\u0026Signature=g5MK8f43ZSbcMjsyABSveyD8XxNMXPSAafd-P4kwMmWGmWy2s0a~ml8Ni7CCvKfI1WnFp8TcH1TzvtT3cG4xfvf-32MBn7GMCRdHQNPCOsVqMx2xcs95DY8uO~otJ8Xtz9ytZVsqGZ41qhcQnqqryy0jW4rUjlWmXorLtTFbrnV-56TtMphRL~3BbsNkcNTIZhUoehxRQGYJ7u64LnhPah8vpIBBTdZcL58IxF0XyeM4a0VM1~u7SNVbbTT4PjBYcYL-TTNPx-WMe3dWhxTEZPxowSQCnM~gaa6UJ-en61cF5zSVr0~bUw9GzAKFbZAcDflCIWwms0ECraMWYyBomw__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}],"research_interests":[{"id":3657,"name":"Anthropology of the Body","url":"https://www.academia.edu/Documents/in/Anthropology_of_the_Body"},{"id":9040,"name":"Consciousness","url":"https://www.academia.edu/Documents/in/Consciousness"},{"id":12693,"name":"Body Image","url":"https://www.academia.edu/Documents/in/Body_Image"},{"id":15838,"name":"Imagination","url":"https://www.academia.edu/Documents/in/Imagination"},{"id":16603,"name":"Personal Identity","url":"https://www.academia.edu/Documents/in/Personal_Identity"},{"id":25422,"name":"Dreams","url":"https://www.academia.edu/Documents/in/Dreams"},{"id":29866,"name":"Autobiographical Memory","url":"https://www.academia.edu/Documents/in/Autobiographical_Memory"},{"id":30190,"name":"Perspective Taking","url":"https://www.academia.edu/Documents/in/Perspective_Taking"},{"id":33297,"name":"Lucid Dreaming","url":"https://www.academia.edu/Documents/in/Lucid_Dreaming"},{"id":44006,"name":"Identity","url":"https://www.academia.edu/Documents/in/Identity"},{"id":46858,"name":"Memory","url":"https://www.academia.edu/Documents/in/Memory"},{"id":58036,"name":"Dreaming","url":"https://www.academia.edu/Documents/in/Dreaming"},{"id":60193,"name":"Experience","url":"https://www.academia.edu/Documents/in/Experience"},{"id":60982,"name":"Anthropology of Dreams and Dreaming","url":"https://www.academia.edu/Documents/in/Anthropology_of_Dreams_and_Dreaming"},{"id":66338,"name":"Mental Imagery","url":"https://www.academia.edu/Documents/in/Mental_Imagery"},{"id":68355,"name":"Imagining","url":"https://www.academia.edu/Documents/in/Imagining"},{"id":71898,"name":"Perspective","url":"https://www.academia.edu/Documents/in/Perspective"},{"id":400865,"name":"Perspectives","url":"https://www.academia.edu/Documents/in/Perspectives"},{"id":561430,"name":"Autoscopy","url":"https://www.academia.edu/Documents/in/Autoscopy"},{"id":1160518,"name":"Memory Cognitive Psychology","url":"https://www.academia.edu/Documents/in/Memory_Cognitive_Psychology"}],"urls":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") if (false) { Aedu.setUpFigureCarousel('profile-work-76564202-figures'); } }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="2090908" id="papersphilosophyofmindcognition"><div class="js-work-strip profile--work_container" data-work-id="5012128"><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/5012128/Self_Representation_and_Perspectives_in_Dreams_Rosen_and_Sutton_"><img alt="Research paper thumbnail of Self-Representation and Perspectives in Dreams [Rosen & Sutton]" class="work-thumbnail" src="https://attachments.academia-assets.com/32249007/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/5012128/Self_Representation_and_Perspectives_in_Dreams_Rosen_and_Sutton_">Self-Representation and Perspectives in Dreams [Rosen & Sutton]</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://mq.academia.edu/JohnSutton">John Sutton</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://au.academia.edu/MelanieRosen">Melanie Rosen</a></span></div><div class="wp-workCard_item"><span>Philosophy Compass</span><span>, Nov 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemp...</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">Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else’s perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from <br />an external or ‘observer’ perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases ‘vicarious dreams’ and assess some potential ways to make sense of them. Questions about self-representation and perspectives in dreams are intriguing in their own right and pose empirical and conceptual problems about the nature of self-representation with <br />implications beyond the case of dreaming.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4b281c4e18186958020d3ccdf692bca7" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32249007,"asset_id":5012128,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32249007/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="5012128"><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="5012128"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5012128; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=5012128]").text(description); $(".js-view-count[data-work-id=5012128]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 5012128; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='5012128']"); 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: "4b281c4e18186958020d3ccdf692bca7" } } $('.js-work-strip[data-work-id=5012128]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":5012128,"title":"Self-Representation and Perspectives in Dreams [Rosen \u0026 Sutton]","translated_title":"","metadata":{"abstract":"Integrative and naturalistic philosophy of mind can both learn from and contribute to the contemporary cognitive sciences of dreaming. Two related phenomena concerning self-representation in dreams demonstrate the need to bring disparate fields together. In most dreams, the protagonist or dream self who experiences and actively participates in dream events is or represents the dreamer: but in an intriguing minority of cases, self-representation in dreams is displaced, disrupted, or even absent. Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else’s perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from\r\nan external or ‘observer’ perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases ‘vicarious dreams’ and assess some potential ways to make sense of them. 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Working from dream reports in established databanks, we examine two key forms of polymorphism of self-representation: dreams (or dream episodes) in which I take an external visuospatial perspective on myself, and those in which I take someone else’s perspective on events. In remembering my past experiences or imagining future or possible experiences when awake, I sometimes see myself from\r\nan external or ‘observer’ perspective. By relating the issue of perspective in dreams to established research traditions in the study of memory and imagery, and noting the flexibility of perspective in dreams, we identify new lines of enquiry. In other dreams, the dreamer does not appear to figure at all, and the first person perspective on dream events is occupied by someone else, some other person or character. We call these puzzling cases ‘vicarious dreams’ and assess some potential ways to make sense of them. 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