; and Metzinger, «Empirical Perspectives from the Self-Model Theory of Subjectivity,» Progress in Brain Res. 168:215–246 (2008).
13. See W. B. Carpenter, Principles of Mental Physiology (London: Routledge, 1875). For a review, see H. Richter, «Zum Problem der ideomotorischen Phanomene,» Zeit. fur Psychologie 71:161–254 (1957).
14. T. Lipps, «Einfuhlung, innere Nachahmung und Organempfindung,» Arch. der Psychologie 1:185–204 (1903).
15. See G. Rizzolatti & Laila Craighero, «The Mirror-Neuron System,» Ann. Rev. Neurosci. 27:169–192 (2004); the classical paper is Rizzolatti & M. A. Arbib, «Language Within Our Grasp,» Trends Neurosci. 21:188–194 (1998). For a brief first overview, see Rizzolatti & Destro, «Mirror Neurons,» Scholarpedia 3(1):2055 (2008).
16. See Rizzolatti & Destro, «Mirror Neurons»; www.scholarpedia.org/ artical/Mirror_neurons.
17. See Gallese, «The 'Shared Manifold' Hypothesis» (2001), for an additional discussion, see pp. 174 of this book.
18. Jerome S. Bruner, Acts of Meaning (Cambridge, MA: Harvard University Press, 1990), 40.
CHAPTER 7
1. http://technology.newscientist.com/article.ns?id=mgfflfflfflfflfflfflfflffl.Hffl& print=true.
2. A. Cleeremans, «Computational Correlates of Consciousness,» Prog. Brain Res. ИШШШ-ИЗ (ИШН). See also his «Consciousness: The Radical Plasticity Thesis,» Prog. Brain Res. ИШЛШ-ИЗ
3. J. Bongard et al., «Resilient Machines Through Continuous SelfModeling,» Science
4. Ibid. In particular, see also free online support material at www.sciencemag.org/cgi/content/full/…(See www.ccslmae.cornell.edu/ research/selfmodels/morepictures.htm for additional online material.)
5. See also Thomas Metzinger, «Empirical Perspectives from the SelfModel Theory of Subjectivity: A Brief Summary with Examples,» in Rahul Banerjee & Bikas K. Chakrabarti, eds., Progress in Brain Research (Amsterdam: Elsevier)
6. Karl Popper & J. C. Eccles, The Self and Its Brain: An Argument for Interactionism (New York: Routledge, ШИШИ), Alan M. Turing's paper is in Mind
7. It is interesting to note how perhaps the foremost theoretical «blind spot» of current philosophy of mind is conscious suffering. Thousands of pages have been written about color qualia and zombies, but almost no theoretical work is devoted to ubiquitous phenomenal states such as physical pain, boredom, or the everyday sadness known as subclinical depression. The same is true of panic, despair, shame, the conscious experience of mortality, and the phenomenology of losing one's dignity. Why are these forms of conscious content generally ignored by the best of today's philosophers of mind? Is it simple careerism («Nobody wants to read too much about suffering, no matter how insightful and important the arguments are»), or are there deeper, evolutionary reasons for this cognitive scotoma? When one examines the ongoing phenomenology of biological systems on our planet, the varieties of conscious suffering are at least as dominant as, say, the phenomenology of color vision or the capacity for conscious thought. The ability to consciously see color appeared only very recently, and the ability to consciously think abstract thoughts of a complex and ordered form arose only with the advent of human beings. Pain, panic, jealousy, despair, and the fear of dying, however, appeared millions of years earlier and in a much greater number of species.