Meaning of consciousness – part 3

What is the function of consciousness? Is the function thinking? There is type 1 thinking, unconscious thinking, and type 2 thinking, which we are conscious of. But it appears that what we are really conscious of is working memory, and not conscious of how an item is created and put in working memory. Type 2 thought is just unconscious processes using working memory as a tool for certain sorts of processing (some language, step-wise logic chains or calculations for example) and the contents of working memory are rendered into consciousness. If type 2 thinking is a function of consciousness then it implies that working memory is somehow dependent of consciousness.

We tend to associate moral responsibility with decisions made consciously, but for thirty of so years there has been growing evidence that we make decisions and execute actions unconsciously before registering them consciously. Libet’s experiment and its descendants just will not go away in spite of decades of trying. The notion that free will and ‘free won’t’ are functions of consciousness just will not work. What seems to be in consciousness is a metaphorical note saying, “I intended this action, I did it, and I morally own it.” There is a phrase, ‘fringe qualia’, which seem to be metaphorical notes about non-sensory information: states of mood and emotion, recognitions, ownership of actions and thoughts, important so take note, and so on. None of these arise within consciousness; they are add from and by unconscious processes. Consciousness can register responsibility for an action but not actually cause the action. There is a theory that consciousness is required to insure that there are not overlaps and gaps in motor plans. The idea is that the motor system needs a working model of the body and environment to proof its plans. This is probably true but not necessarily.

Is the function to give us a sense of self? The impression we have is that we are seeing the world through a hole in our heads around the bridge of the nose from about an inch and a half or so into the brain. But the ‘self’ is a complex mixture of what we control with our muscles, the sensory feelings from inside our bodies, sensory signals from the skin, our memories making a personal narrative, and very especially our consciousness. We naturally seem to identify with some sort of conscious ‘me/I’. Consciousness, as an awareness of ‘ourselves in the world’, has to create the watcher, listener, actor, that is in the world. Self seems essential to consciousness but not perhaps the central function.

Can memory be a function of consciousness? If we think about it, consciousness and memory do seem to go together, at least episodic memory. We remember things that we are conscious of and not things that we are unconscious of. We are aware we have been unconscious when there is a discontinuity in our memory train. It does not seem to require some sort of translation to bring a memory into consciousness – it appears to happen easily. It seems that imaginings are constructed of bits and pieces of memories and they also seem to fit into consciousness without effort. In order to remember experiences, we have to have experiences, and what is it that we experience – it is consciousness. the action. Consciousness can be experimentally tricked into being wrong, taking responsibility for actions the individual did not cause. But we are usually right. Knowing which actions we intentionally cause must be important to judging outcomes and learning from experience. Consciousness seems connected to various short-term memory systems: working memory, sensory memory, verbal memory. Episodic memory also is held together by a continuous self, all events and episodes happen to the same self. Consciousness may be what is prepared for episodic memory, the ‘leading edge’ of episodic memory, so to speak. Or it may be a monitor or newly formed memories, like the monitor head on a tape recorder. The creation of episodic memory would certainly be a function worth the biological cost of consciousness. Being part of the episodic memory system would fit with being an important anchor of the ‘self’. Even the metaphorical notes of the fringe qualia would fit it this episodic memory.

The question is – what exactly is the dependency of memory on consciousness. Episodic memory, imagination and consciousness seem to have the same basic nature or structure or coding. And this structure must be the vehicle of the subjective experience. I have looked for a clear statement of this idea in the literature and the closest seems to be the global workspace of Bernard Baars. He proposed a architecture that would give momentary active subjective experience of events in working memory, consciousness, recalled memory, inner speech and visual imagery.

Do other animals have consciousness? It certainly seems reasonable to assume that most vertebrates do. The source of the awake state comes from deep in the brain stem. Activity from there activates higher regions, the thalamus in particular. Awake, in animals, may not necessarily mean aware, but it would be wiser to assume awareness until proven otherwise, than to do as we have been doing, assume no awareness until proven otherwise. The cerebral cortex does not itself mount consciousness, it is done in partnership with the thalamus, probably be driven by the thalamus. It would seem that a rudimentary consciousness would be possible without a cerebral cortex. It has been found recently that split-brain subjects have one consciousness and not two. This implies that the source of consciousness is is not in the cerebral hemispheres, but must be in some lower region. But the vivid detail of the content must be from the cortex.

Still we do not have a explanation of the subjective nature of consciousness yet but that is for part 4.


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