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Abstract

What is consciousness? How do physical processes in the brain give rise to the self-aware mind and to feelings as profoundly varied as love or hate, aesthetic pleasure or spiritual yearning? These questions today are among the most hotly debated issues among scientists and philosophers, and we have seen in recent years superb volumes by such eminent figures as Francis Crick, Daniel C. Dennett, Gerald Edelman, and Roger Penrose, all firing volleys in what has come to be called the consciousness wars. Now, in The Conscious Mind, philosopher David J. Chalmers offers a cogent analysis of this heated debate as he unveils a major new theory of consciousness, one that rejects the prevailing reductionist trend of science, while offering provocative insights into the relationship between mind and brain. Writing in a rigorous, thought-provoking style, the author takes us on a far-reaching tour through the philosophical ramifications of consciousness. Chalmers convincingly reveals how contemporary cognitive science and neurobiology have failed to explain how and why mental events emerge from physiological occurrences in the brain. He proposes instead that conscious experience must be understood in an entirely new light--as an irreducible entity (similar to such physical properties as time, mass, and space) that exists at a fundamental level and cannot be understood as the sum of its parts. And after suggesting some intriguing possibilities about the structure and laws of conscious experience, he details how his unique reinterpretation of the mind could be the focus of a new science. Throughout the book, Chalmers provides fascinating thought experiments that trenchantly illustrate his ideas. For example, in exploring the notion that consciousness could be experienced by machines as well as humans, Chalmers asks us to imagine a thinking brain in which neurons are slowly replaced by silicon chips that precisely duplicate their functions--as the neurons are replaced, will consciousness gradually fade away? The book also features thoughtful discussions of how the author's theories might be practically applied to subjects as diverse as artificial intelligence and the interpretation of quantum mechanics.

Pages

XVII, 414 S

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Footnote

Rez. in: The New York Review of Books, 10.01.2013 ( J. Searle): "The problem of consciousness remains with us. What exactly is it and why is it still with us? The single most important question is: How exactly do neurobiological processes in the brain cause human and animal consciousness? Related problems are: How exactly is consciousness realized in the brain? That is, where is it and how does it exist in the brain? Also, how does it function causally in our behavior? To answer these questions we have to ask: What is it? Without attempting an elaborate definition, we can say the central feature of consciousness is that for any conscious state there is something that it feels like to be in that state, some qualitative character to the state. For example, the qualitative character of drinking beer is different from that of listening to music or thinking about your income tax. This qualitative character is subjective in that it only exists as experienced by a human or animal subject. It has a subjective or first-person existence (or "ontology"), unlike mountains, molecules, and tectonic plates that have an objective or third-person existence. Furthermore, qualitative subjectivity always comes to us as part of a unified conscious field. At any moment you do not just experience the sound of the music and the taste of the beer, but you have both as part of a single, unified conscious field, a subjective awareness of the total conscious experience. So the feature we are trying to explain is qualitative, unified subjectivity.
Now it might seem that is a fairly well-defined scientific task: just figure out how the brain does it. In the end I think that is the right attitude to have. But our peculiar history makes it difficult to have exactly that attitude-to take consciousness as a biological phenomenon like digestion or photosynthesis, and figure out how exactly it works as a biological phenomenon. Two philosophical obstacles cast a shadow over the whole subject. The first is the tradition of God, the soul, and immortality. Consciousness is not a part of the ordinary biological world of digestion and photosynthesis: it is part of a spiritual world. It is sometimes thought to be a property of the soul and the soul is definitely not a part of the physical world. The other tradition, almost as misleading, is a certain conception of Science with a capital "S." Science is said to be "reductionist" and "materialist," and so construed there is no room for consciousness in Science. If it really exists, consciousness must really be something else. It must be reducible to something else, such as neuron firings, computer programs running in the brain, or dispositions to behavior. There are also a number of purely technical difficulties to neurobiological research. The brain is an extremely complicated mechanism with about a hundred billion neurons in ... (Rest nicht frei). " [https://www.nybooks.com/articles/2013/01/10/can-information-theory-explain-consciousness/].
Erwiderung von C. Koch u. G. Tononi in: The New York Review of Books, 07.03.2013 [https://www.nybooks.com/articles/2013/03/07/can-photodiode-be-conscious/?pagination=false&printpage=true] mit einer weiteren Erwiderung von J. Searle.

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xii, 181 S

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Footnote

Originaltitel: Mærk verden <dt.>. - Rez. in: Spektrum der Wissenschaft 1996, H.9, S.122-124 (U. Ender)

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656 S

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265 S

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Footnote

Rez. in: JASIST 71(2020) no.1, S.118-120 (Heidi Julien). - Vgl. auch den Beitrag: Cole, C.: A rebuttal of the book review of the book titled "The Consciousness' Drive: Information Need and the Search for Meaning": mapping cognitive and document spaces. In: Journal of the Association for Information Science and Technology. 71(2020) no.2, S.242.

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X, 247 S

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Footnote

3. Aufl. 1995. - Rez. in: Spektrum der Wissenschaft. 1995, H.11, S.122-123 (E. Florey).

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345 S

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298 S

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XXIX, 123 S

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Footnote

Rez. in: Spektrum der Wissenschaft 2006, H.6, S.101-102 (M. Springer): "Wir erforschen den Kosmos, um zu erfahren, woher wir kommen, und die Welt der Elementarteilchen, weil wir erkennen wollen, woraus wir letztlich bestehen. Nun wenden wir uns mit dem in Jahrhunderten gewonnenen Wissen dem nächstliegenden Forschungsobjekt zu: dem eigenen Gehirn. Das ist ein Schwindel erregendes Unternehmen, denn dabei beugt sich gewissermaßen das Gehirn wissbegierig über sich selbst. Geht das? Kann eine ursprünglich zur Analyse der unbelebten, bewusstlosen Natur entwickelte Methode jemals erklären, wie unser Gehirn Bewusstsein produziert? Muss nicht zwischen physikalisch-chemischen Hirnvorgängen und unserem sinnlichen Erleben von Farben, Schmerzen und Emotionen die notorische »Erklärungslücke« der Bewusstseinsforschung klaffen? Es kommt auf den Versuch an. Wer wissen will, was die Naturwissenschaft - konkret die Neurobiologie - bisher über die materielle Basis unseres bewussten Erlebens herausgebracht hat, sollte dieses Buch lesen. Christof Koch sucht empirisch nach den »neuronalen Korrelaten des Bewusstseins« (neuronal correlates of consciousness, NCCs) - dem kleinsten Satz neuronaler Ereignisse, der für eine bestimmte bewusste Wahrnehmung hinreichend ist. Gewiss vermag unser Gehirn noch viel mehr, als bloß Sinneserlebnisse zu vermitteln: Wir können sprechen, Erlebnisse reflektieren, zählen, logisch denken und so weiter. Das vergleichsweise bescheidene Projekt, NCCs für bewusste visuelle Wahrnehmung zu suchen, hat Koch gemeinsam mit Francis Crick, dem Mitentdecker des genetischen Codes, bis zu dessen Tod 2004 verfolgt, weil die beiden darin den einfachsten Zugang zum Rätsel des Bewusstseins sahen. Damit wiederholte Crick eine Vorgehensweise, mit der er schon 1953 erfolgreich war: zur Erforschung des bislang Unvorstellbaren zunächst ein möglichst einfaches Beispiel zu studieren. Bevor Crick zusammen mit James Watson die Struktur der DNA aufdeckte, konnten die Biologen sich nicht vorstellen, wie ein einzelnes Molekül die Information über den Aufbau eines lebenden Organismus enthalten sollte. Analog hofften später Crick und Koch, aus der Struktur der Neuronen und ihren Wechselwirkungen auf die physische Grundlage des Bewusstseins schließen zu können.

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Footnote

Rez. in Spektrum der Wissenschaft 2007, H.9, S.93-94 (M.Gardner): "Unser Gehirn enthält einige hundert Mil-liarden Neuronen mit zehntausendmal so vielen Verbindungen zwischen ihnen. Durch welch unglaubliche Zauberei wird dieses Gewirr von Fäden seiner selbst bewusst, fähig, Liebe und Hass zu empfinden, Romane und Sinfonien zu schreiben, Lust und Schmerz zu fühlen und sich aus freiem Willen für Gut oder Böse zu entscheiden? Der australische Philosoph David Chalmers hat die Erklärung des Bewusstseins »das schwere Problem» genannt. Das leichte Problem ist, Unbewusstes wie Atmen, Verdauen, Gehen, Wahrnehmen und tausend andere Dinge zu verstehen. An dem schweren beißen sich Philosophen, Psychologen und Neurowissenschaftler zurzeit bevorzugt die Zähne aus und produzieren tausende Bücher. Ein aktuelles stammt von Douglas R. Hofstadter, Professor für Kognitionswissenschaft an der Universität von Indiana in Bloomington, der vor allem durch sein preisgekröntes Buch »Gödel, Escher, Bach» bekannt geworden ist. Sein neues Werk, so genial und provokant wie seine Vorgänger, ist eine bunte Mischung aus Spekulationen und Geschichten aus seinem Leben. Ein ganzes Kapitel ist einer persönlichen Tragödie gewidmet, die Hofstadter bis heute zu verarbeiten versucht: Im Dezember 1993 starb seine Frau Carol im Alter von 42 Jahren plötzlich an einem Hirntumor. In der Vorstellung von einem Leben nach dem Tod kann er keinen Trost finden; so bleibt ihm nur die Gewissheit, dass Carol in den Erinnerungen derer, die sie kannten und liebten, weiterleben wird - zumindest für eine gewisse Zeit.

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