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"This paper attempts to begin to answer four questions. 1. What is consciousness? 2. What is the relation of consciousness to the brain? 3. What are some of the features that an empirical theory of consciousness should try to explain? 4. What are some common mistakes to avoid?"

"In this paper, I first isolate the truly hard part of the problem, separating it from more tractable parts and giving an account of why it is so difficult to explain. I critique some recent work that uses reductive methods to address consciousness, and argue that such methods inevitably fail to come to grips with the hardest part of the problem. Once this failure is recognized, the door to further progress is opened. In the second half of the paper, I argue that if we move to a new kind of nonreductive explanation, a naturalistic account of consciousness can be given. I put forward my own candidate for such an account: a nonreductive theory based on principles of structural coherence and organizational invariance and a double-aspect view of information." [DJC: This appeared in the Journal of Consciousness Studies in 1995. Also online is my response, "Moving Forward on the Problem of Consciousness," to 26 articles commenting on this paper. That paper elaborates and extends many of the ideas in this one.]

"It is widely accepted that conscious experience has a physical basis. That is, the properties of experience (phenomenal properties, or qualia) systematically depend on physical properties according to some lawful relation. There are two key questions about this relation. The first concerns the strength of the laws: are they logically or metaphysically necessary, so that consciousness is nothing 'over and above' the underlying physical process, or are they merely contingent laws like the law of gravity? This question about the strength of the psychophysical link is the basis for debates over physicalism and property dualism. The second question concerns the shape of the laws: precisely how do phenomenal properties depend on physical properties? What sort of physical properties enter into the laws' antecedents, for instance; consequently, what sort of physical systems can give rise to conscious experience? It is this second question that I address in this paper." Published in Conscious Experience, edited by Thomas Metzinger. Imprint Academic, 1995.

"Conscious experience is at once the most familiar thing in the world and the most mysterious. There is nothing we know about more directly than consciousness, but it is extraordinarily hard to reconcile it with everything else we know. Why does it exist? What does it do? How could it possibly arise from neural processes in the brain? These questions are among the most intriguing in all of science." From Scientific American, December 1995, pp. 62-68.

"What follows is an overview of the literature on the KA [Knowledge Argument]. I will begin in section 1 with a sketch of the KA, followed by a discussion of the historical background in section 2. In section 3, the third and longest section, I will provide a taxonomy of objections to the KA, along with brief descriptions of them. In section 4 I will compare the KA to related arguments. I will close in section 5 by briefly raising a question about the extent to which the KA can be generalized."

"The knowledge argument aims to establish that conscious experience involves non-physical properties. It rests on the idea that someone who has complete physical knowledge about another conscious being might yet lack knowledge about how it feels to have the experiences of that being. It is one of the most discussed arguments against physicalism."

"The best reason for believing that robots might some day become conscious is that we human beings are conscious, and we are a sort of robot ourselves. That is, we are extraordinarily complex self-controlling, self-sustaining physical mechanisms, designed over the eons by natural selection, and operating according to the same well-understood principles that govern all the other physical processes in living things: digestive and metabolic processes, self-repair and reproductive processes, for instance."

"Intentionality is aboutness. Some things are about other things: a belief can be about icebergs, but an iceberg is not about anything; an idea can be about the number 7, but the number 7 is not about anything; a book or a film can be about Paris, but Paris is not about anything. Philosophers have long been concerned with the analysis of the phenomenon of intentionality, which has seemed to many to be a fundamental feature of mental states and events."

Two models of consciousness are contrasted with regard to their treatment of subjective timing. The standard Cartesian Theater model postulates a place in the brain where "it all comes together": where the discriminations in all modalities are somehow put into registration and "presented" for subjective judgment. In particular, the Cartesian Theater model implies that the temporal properties of the content-bearing events occurring within this privileged representational medium determine subjective order. The alternative, Multiple Drafts model holds that whereas the brain events that discriminate various perceptual contents are distributed in both space and time in the brain, and whereas the temporal properties of these various events are determinate, none of these temporal properties determine subjective order, since there is no single, constitutive "stream of consciousness" but rather a parallel stream of conflicting and continuously revised contents. Four puzzling phenomena that resist explanation by the standard model are analyzed: two results claimed by Libet, an apparent motion phenomenon involving color change (Kolers and von Grunau), and the "cutaneous rabbit" (Geldard and Sherrick) an illusion of evenly spaced series of "hops" produced by two or more widely spaced series of taps delivered to the skin. The unexamined assumptions that have always made the Cartesian Theater model so attractive are exposed and dismantled. The Multiple Drafts model provides a better account of the puzzling phenomena, avoiding the scientific and metaphysical extravagances of the Cartesian Theater.

Evolutionary Origins of the Social Brain. In O. Vilarroya, & F.F i Argimon, (Eds.) Social Brain Matters: Stances on the Neurobiology of Social Cognition. Rodopi, 2007, 18: 215-222.

Preview of an article by Howard Gardner from The New York Review of Books, October 9, 1997

Raymond Kurzweil predicts a future with direct brain-to-computer access and conscious machines. From Scientific American, September 1, 1999.

"Within a few decades, machine intelligence will surpass human intelligence, allowing nonbiological intelligence to combine the subtleties of human intelligence with the speed and knowledge sharing ability of machines. The results will include the merger of biological and nonbiological intelligence, downloading the brain and immortal software-based humans -- the next step in evolution." Also found in Are We Spiritual machines? Ray Kurzweil vs the Critics of Strong AI, Gilder and Richards, eds. 1999.

Neuroscientist Terence Deacon argues that the emergence of symbolic capacities unique to language were a key factor in the evolution of the human brain, and are a key to distinguishing human from animal forms of communication, ways of learning and brain s

Subtle refinements in brain architecture, rather than large-scale alterations, make us smarter than other animals. (Scientific American)

Krach S, Hegel F, Wrede B, Sagerer G, Binkofski F, et al. (2008) Can Machines Think? Interaction and Perspective Taking with Robots Investigated via fMRI. PLoS ONE 3(7): e2597. doi:10.1371/journal.pone.0002597