Consciousness
Description
1. Marilyn Monk on the Definition of Consciousness
"Yet another reason for confusion in consciousness studies is the different definitions and uses of the word 'consciousness' itself. The human centred studies are more aligned with the Cambridge Dictionary definition of consciousness, namely, "The state of understanding and realizing something." Certainly that has been the main focus since Descartes who confined consciousness and mind to humans. It is this field of research which is concerned with the so-called 'hard problem' (Chalmers, 1996). The hard problem is human centered and is about how the physical mechanisms of brain processes give rise to subjective feelings – i.e., how the brain gives rise to experience, or phenomenal consciousness, and mental states with phenomenal qualities – 'the neural correlates of consciousness' (Strawson, 1994, Koch et al., 2016). These studies, looking for some uniform neural explanation of a particular experience, may be complicated by the different influences of the variable and interconnected neurological, physiological and psychological (experiential memory) backgrounds of the different individuals in the study (see e.g., Marman, 2018).
The other viewpoint that consciousness is pervasive throughout the universe (panpsychism) proposes that all matter has an element of consciousness. This approach is more aligned with the definition of consciousness from the Oxford Living Dictionary – "The state of being aware of, and responsive to, one's surroundings.’ Immediately, most readers of this article will see that 'aware and responsive to surroundings' applies to so many things. All life, plant and animal, is aware and responsive to surroundings and thus appears as conscious according to this definition.
Recently there has been much debate about consciousness in animals and even in plants."
2. Alexander Laszlo
Alexander Laszlo:
"I think about consciousness as multiple in expression. I tend to think of it the way Einstein thought of relativity, postulating Special relativity and General relativity. Similarly, we have consciousness that we talk about as strictly human consciousness; that is the Special Case. Inquiry in this case involves asking such things as, can people be tuned to each other’s consciousness? What happens when you sit in a Faraday cage? And in these instances, we are essentially considering what constitutes the human experience of consciousness. Asking these sorts of questions about consciousness focuses on a very special condition of consciousness – the human condition.
Then there is consciousness writ large. Trees express consciousness, a stand of trees expresses consciousness, the stone expresses consciousness, the atom might even do so on a particular level. Indeed, the universe as a whole expresses consciousness, and these instances comprise the General Case of consciousness as compared to the Special Case expressed through human beings. And not ‘special’ like we are privileged, I don’t mean it that way; it is like General and Special Relativity. So, when we talk about it as a special case we can talk about the diversity of human consciousness, and even there you have a whole variety of ways of making sense, making meaning. The whole idea of making is such a weird word because are we making it or is it making us? I think I am actually leaning more toward the latter, but then – there is the dance! Because especially when we understand the patterning, we can help foment that process — we can be participants in it. This is the shift from merely understanding evolution and even understanding the evolution of consciousness, to making evolution conscious."
(https://alexanderlaszlo.net/blog/consciousness-and-the-deep-complexity-paradigm/)
Typology
Richard Hames:
"The paradox at the heart of consciousness studies is that consciousness itself seems at once the most certain and the most elusive aspect of our existence. As René Descartes observed, we can doubt everything except the fact that we are doubting—that we are experiencing. Yet this most intimate and immediate reality resists objective analysis precisely because it is inherently subjective. We cannot step outside consciousness to examine it, for consciousness is the very medium through which examination occurs.
The Materialist Framework: Consciousness as Computation
One of the most comprehensive materialist accounts of consciousness comes from my friend and recently deceased philosopher Daniel Dennett, whose eliminative materialism rejects the notion that consciousness involves special "mental stuff" beyond physical processes. Dennett's approach rests on three interconnected pillars: the rejection of the "Cartesian Theater," a computational theory of mind, and an evolutionary account of consciousness.
Dennett dismantles what he calls the "Cartesian Theater"—the intuitive but problematic notion that somewhere in the brain exists a central "viewing point" where all sensory information comes together to be observed by a unified self. This model creates an infinite regress: if consciousness involves an inner observer watching an inner screen, then what is observing inside that observer? Instead, Dennett proposes a "multiple drafts" model where consciousness emerges from parallel, distributed processes without any central headquarters.
Building on this distributed model, Dennett's computational approach frames consciousness as fundamentally information processing. What we experience as qualia or subjective experiences are, in his view, not mysterious non-physical properties but complex representational states implemented in neural architecture. Consciousness becomes not a special kind of thing but a particular kind of functional organisation—one that can potentially be replicated in non-biological systems.
The evolutionary dimension completes this picture by explaining how such sophisticated cognitive architecture could develop through natural selection. The ability to model the world, predict outcomes, and create internal narratives all confer survival advantages. Consciousness, in this framework, is not a metaphysical mystery but an evolved biological function with clear adaptive benefits.
This materialist position has significant strengths. It maintains parsimony by not multiplying entities beyond necessity. It creates continuity between human experience and the rest of the natural world. Perhaps most importantly, it frames consciousness as potentially investigable through standard scientific methods rather than requiring special epistemological approaches.
Yet critics argue that accounts like Dennett's leave something essential unexplained. Even if we fully mapped the neural correlates of consciousness and understood all the functional relationships involved, would we have explained why there is "something it is like" to be conscious? This question points toward what philosopher David Chalmers famously called the "hard problem" of consciousness.
The Hard Problem and Its Implications
Chalmers distinguishes between the "easy problems" of consciousness—explaining cognitive functions, discriminatory abilities, information integration, and reportability—and the "hard problem" of explaining why these physical processes are accompanied by subjective experience at all. The easy problems, while tremendously complex in practice, are conceptually straightforward: they involve explaining how certain functions are performed. The hard problem asks why these functions are accompanied by first-person experience.
Consider a complete neuroscientific explanation of color vision that accounts for every aspect of how we discriminate, categorise, and respond to different wavelengths of light. Would this explanation, no matter how detailed, necessarily explain what it feels like to see red? Many philosophers argue that there seems to be an explanatory gap between functional descriptions, no matter how complete, and the qualitative and personalised character of experience.
This gap has led some thinkers to propose varieties of dualism—the view that consciousness involves properties beyond the purely physical. Modern dualists generally avoid Cartesian substance dualism in favour of property dualism, which maintains that consciousness emerges from physical systems but involves non-physical properties. While addressing the hard problem, dualism creates its own difficulties, particularly in explaining the causal relationship between physical and non-physical properties.
Beyond the Binary: Alternative Frameworks
The apparent impasse between materialism and dualism has motivated exploration of alternative frameworks that might transcend this binary opposition. These approaches suggest that the hard problem itself might result from conceptual limitations rather than metaphysical mystery.
Panpsychism proposes that consciousness or proto-consciousness might be a fundamental feature of reality, present in some form at all levels of organization. In this view, complex consciousness doesn't emerge mysteriously from non-conscious matter but rather represents a highly organized form of something that exists throughout the physical world. Philosophers like Galen Strawson and Philip Goff have developed sophisticated versions of panpsychism that attempt to avoid both the problems of dualism and the explanatory gaps of strict materialism.
Non-reductive physicalism, advocated by philosophers like John Searle, maintains that consciousness is entirely physical but cannot be reduced to lower-level descriptions. Just as the wetness of water cannot be found in individual H₂O molecules, consciousness may be a higher-level property of certain physical systems that cannot be reduced to component-level descriptions. This view preserves physicalism while acknowledging that different levels of organization may require different explanatory frameworks.
Certain interpretations of quantum mechanics suggest consciousness might play a role in physical reality itself. Theorists like Henry Stapp and mathematicians like Roger Penrose have proposed that quantum effects in the brain might be integral to consciousness, potentially connecting subjective experience to fundamental physical processes.
Phenomenological approaches, following thinkers like Edmund Husserl and Maurice Merleau-Ponty, prioritize the study of consciousness as directly experienced rather than theoretically constructed. Rather than beginning with third-person physical descriptions and trying to derive consciousness, phenomenology starts with the reality of consciousness itself and works outward to understand its structure and relationship to the world.
The Participatory View: Consciousness and Reality Reconsidered
Emerging from these various frameworks is a more participatory understanding of the relationship between consciousness and reality. Rather than viewing consciousness as either a passive observer of an independent reality or merely a product of physical processes, this perspective suggests a more dynamic interrelationship.
Consciousness, in this view, doesn't merely observe reality; it participates in constructing our experience of it. This doesn't mean reality is subjectively determined in a simplistic sense, but rather that the boundary between observer and observed may be more permeable than conventional models suggest. The act of observation itself becomes part of what is being observed.
This perspective finds support in diverse traditions. Quantum physics suggests observation influences the behavior of particles at fundamental levels. Cognitive science demonstrates how perception actively constructs rather than passively receives information. Phenomenologists have long argued that consciousness is not in the world like an object but is rather the opening through which world appears.
Such a participatory framework doesn't resolve all questions, but it reframes them in potentially productive ways. Rather than asking how physical stuff produces conscious experience, we might ask how consciousness and physicality relate as aspects of a more fundamental reality that is neither purely mental nor purely material in the conventional sense."
(https://richarddavidhames.substack.com/p/the-conscious-universe?)
Discussion
The Evolution of Consciousness from Operant Learning to Human Symbolic Learning
"if applied evolutionary science is possible, it means that evolution itself can indeed be deliberate, intentional, purposeful, calculated, planned, and volitional."
Steven C. Hayes:
"The etymology of the word conscious points to its central quality: these are actions that occur "with knowledge." Stripped to the bone, consciousness can be thought of simply as the ability to respond to oneself and the environment and the regularities within and between them. When human and nonhuman animals show a dramatic diminishment of such responding, such as during sleep or comas, they are said to be "semi-conscious" or even "unconscious." In a similar but more incremental way, as life forms evolve increasingly elaborate ways of responding to the external and internal environment and its regularities, in such forms as sensation, perception, and learning, they are said to become more conscious of their reactions and their surroundings. An organism that cannot show habituation due to repeated stimulation is less conscious of its environment than one that can; an animal that can detect and respond to antecedent-action-consequence regularities is more conscious than one that cannot.
It is difficult to imagine a world in which consciousness, so defined, is not a phenotypic result of evolution. That is so because of this bedrock fact upon which evolution itself is constructed: No structural or behavioral phenotype is successful in all contexts and thus context sensitivity will generally be useful. Resource acquisition, resource utilization, reproduction, protection of offspring, niche construction, niche selection, predation, avoidance of predation, avoidance of illness or injury, and so on can only be understood based on the selective features of the particular environments in which particular phenotypic variations occur and are inherited through genetic, epigenetic, behavioral, cultural, and symbolic means. The selective power of environmental fit means that the evolution of greater sensitivity to relevant environmental features internally and externally is virtually assured to be a core product of evolution itself. Consciousness, as I’ve defined it, will thus not only evolve; it is a key characteristic of the fitness of complex evolved systems.
Consider a life form that is better able to detect the presence of a predator due to heritable variations in its visual system. It is entirely correct to say that such a life form has evolved to be more conscious of the presence of a predator. The definition I offered earlier is fully satisfied: visually detecting a predator is based on heritable variations in response to light and its regularities, and the result is increased fitness. Other than churlish arguments over word choice, it is an empirical fact that consciousness evolved.
But was evolution itself conscious in such a case?
That is a tricky question because saying "yes" seems agentic. Variations are blind, or so we are told, and thus while the heritable changes in the visual system created a relative advantage in avoiding predation and as a result became more frequent, it was not purposive. The original change was blind. The visual system did not change in order to detect the predator.
This is only partially true (or I could just as easily have said "that is partially false") because responding in order to produce particular visual effects is indeed part of the story behind the evolution of the visual system. Let me explain.
In the gene-centric era of evolutionary science, it would be easy to miss key features of the complex multi-dimensional and multi-level system that actually gives rise to a successful visual system. A well-adapted visual system requires more than a genetic capacity—it requires properly arranged developmental processes that foster phenotypic development such as peripheral and central nervous system stimulation, growth, and coordination. If a kitten’s eyelids are sewn shut during key developmental periods, it will never develop a normal visual system, even if the duration of the visual deprivation is only a matter of days.1 Note that behavior itself could result in poorly arranged developmental sequences much like this if behavior linked to vision were not constrained. For example, a kitten could in principle close its eyes too much, or hide its face in its mother’s underbelly for much of the day, or stare at the sun for hours on end—all of which would interfere with the proper development of the visual system. A healthy kitten does not normally do so because visual development is impacted by patterns of sensory reinforcement as part of a multi-dimensional system. For example, animals will work to avoid excessively bright lights or to produce positive changes in visual stimulation by head turning, exploration, or working to remove visual obstacles.2 Sensory preferences of this kind are of such importance that they enter even into animal rights conversations.3 In other words, evolution created sensory preference patterns that ensure that operant learning processes can play their small but important role in fostering healthy sensory and perceptual systems as part of a much larger system of distal and proximal sources of control over mechanisms of development.
Operant learning is purposive in a particular sense: changes in environmental contexts produced by actions in the past serve to alter the context for action now. Said in another way, operant learning is the past as the future in the present. This kind of learning affords a new kind of conscious, purposive behavior—responding in the present in order to produce something in the future that has been produced in similar situations in the past. In other words, it is a more elaborated form of consciousness based on an ability to respond to particular contingent regularities between environment and behavior.
Operant learning impacts other evolutionary processes such as niche construction and niche selection. Indeed, a good argument can be made that the Cambrian explosion was due to the evolution of operant and classical conditioning, which made it possible for organisms to seek out or to alter characteristic environments, changing the selection pressures that lead to speciation or other phenotypic developments.4 In that sense, it is fairly obvious that this form of increased consciousness altered the course of evolutionary development.
To some degree, all forms of evolved evolvability make a similar point. Bacteria that show more variation when placed in a growth medium that is missing key amino acids are showing a very limited form of "consciousness" that in turn will alter the course or evolutionary development.5But operant and classical conditioning are a clear leap forward—one in which the temporal and spatial features of an act in context alter how the environment impacts future actions.
If we grant that consciousness evolves and that consciousness impacts evolution, is it necessary to say that organisms evolve consciously? At least when we reach the level of consciousness represented by symbolic learning I think the answer is "yes."
By 12-16 months, a normally developing human infant who has learned that an object (say, a rubber duck) has a name ("duckie") will orient toward the object when hearing the name, without specific training to do so. Furthermore, if the rubber duck squeaks, the infant will know that "squeak" is the sound "duckie" makes and vice versa even if the name and the sound have never been heard together.
Said in another way, an instance of one-way contingency learning (object → name) leads to a robustly two-way street of symbolic meaning that is then recombinable into symbolic networks (object ↔ name).
Deriving a network of the kind I have just described is called "stimulus equivalence" and although it is readily shown in human infants, after decades of trying, it has not been reliably produced in non-humans.6 Furthermore, we have known for more than 30 years that children who do not show stimulus equivalence do not develop normal human language.7
Stimulus equivalence marks a transition in the evolution of consciousness because it is the first example of a learning process that is relational, not associative.
Learned associations and direct acting contingencies are not robustly reversible or combinatorial. For example, in classical conditioning, providing food after a bell will lead to salivation to the bell, but not to a robust raising of ears when food is later presented. Backward conditioning is very weak and does not enter into long backward sequences when chains of events are provided (e.g., later presenting a foul odor before the bell may eventually lead to salivation at the odor, but not food avoidance based on backward associations with the odor). The reason backward conditioning is weak is that environmental regularities are not normally robustly reversible or combinatorial, and thus there is limited selection pressure to develop that open learning process. If an animal avoids predation by running to a thicket when it sees a lion, it does not mean it will avoid predation by running to a lion when it sees a thicket.
That lack of reversibility and combinatorial capacity is not true of relations. If I am certainly bigger than you, you are certainly smaller than me. The derived relation is just as robust as the known relation. The evolution of human language and cognition is based on this relational property.
From the beginning of the act of naming itself, some forms of relational learning are not limited to formal relations. In the context of a cooperative social group with some level of social referencing, joint attention, and perspective taking, regularities in naming can be made reliably reversible by paralinguistic or other cues. If this object is a "duckie" from the point of view of a speaker, then it can be entirely safe to assume within a given troop or band that a "duckie" is this object from the point of view of a listener. Relational terms like "is" demarcate this particular kind of cooperative regularity within a specific group.
The human infant and toddler quickly learn to apply other reversible relations, increasingly controlled by arbitrary contextual cues. If a human infant hears an unfamiliar name it will search for an unfamiliar object in its environment and, if one is found, it will derive a two-way symbolic relation between the two.9 In other words, two relations of "different than" (the name is different than other names; the object is different than other objects) leads to a two-way "same as" relation (unfamiliar name ↔ unfamiliar object). As additional relations are added (comparisons, such as more / less; opposition, such as hot/cold; contingency, such as if → then; person, such as I/you; etc.), vast cognitive networks can emerge from very limited environmental inputs.
There is expansive experimental literature on this topic under the rubric of Relational Frame Theory that shows the ontogenetic histories needed to reveal these evolutionarily prepared responses.10 The claim I am making is that relational learning is the central core of human language and cognition, and evolved as an extension of cooperation.11
Evolutionists have noted that humans are particularly adept in relational learning tasks.12 In non-arbitrary contexts, these are defined by the relata themselves (e.g., a nickel is larger than a dime). What happens in symbolic behavior is that particular relational responses (e.g., “larger than”) are abstracted and then brought under the control of social cues, not just the related events (such as being told that a nickel “is smaller than” a dime). That “relational frame” allows any event to be related in any way to any other event by social attribution, and then to enter into larger and larger derived symbolic networks. For example, a first grader can be told that a penny is smaller than a nickel and that a nickel is smaller than a dime, and derive that a dime is larger than a penny. A three-year-old could not. Relational framing is evolutionarily prepared but also learned.
Relational learning of this kind is the smoking gun – the sine qua non of human language and cognition. We know that in part because children who do not show this kind of learning show only limited verbal and intellectual abilities, and whereas if they develop this kind of learning, they begin to advance more rapidly. This suggests that the unit of symbolic learning is relational, not associative.
* Impact of Human Consciousness on Evolution
Symbolic learning is another step forward in the evolution of consciousness because with this repertoire of relational responding we can respond to the past as the symbolically constructed future in the present. Only a rather small set of cognitive relations are needed to solve problems through symbolic reasoning: names of events and their features, if → then relations, and comparisons. Stated more simply, human verbal problem solving involves an "if/then/better" relational network that alters present action so as to coordinate with the verbally constructed future. Responding of this kind is not only conscious, it allows symbolically intentional behavior.
The two-way street of human cognition transforms the present based on cognitive networks about the future. The evolving future that is presented symbolically in present moments via human language can alter the impact of the environment. Nelson Mandela can treat a prison guard kindly, for example, because that action brings a just world a little bit closer, even if the guard is a source of deprivation.
Said in another way, human cognition can change the "selection criteria" for human behavioral and cultural evolution. Genetic evolution depends on life and death. Human behavioral evolution does not remove that truth but supplements it with cognitively available meaning and purpose.
When people consider their future and apply evolutionary scientific concepts to actions and policy choices to alter that future, the world is consciously evolving. I believe that is a factual statement, but it is also pragmatically and politically useful to say that evolution can be conscious in that way because it provides a use for evolutionary science that will alter the receptivity of the public to this entire area of science.
Only a minority of the US population believes that human beings are as they are due to natural processes of evolution. I can’t help but think that is in part because evolution has not yet been shown to matter to the average Joanne or Joe. For that to change, evolutionists themselves need to show that they can solve problems of human concern. But for applied evolutionary science to emerge as a field, it is necessary to step up to the idea that evolution can be conscious, and then to spend much more time on the role of human behavior in evolving the future. The culture at large will not attend to evolution in a major way, in my opinion, until it is clear that humanity has the capacity to evolve on purpose, culturally and within a lifetime.
Evolution begins with processes of blind variation and selective retention, but it does not stay there for the simple reason that evolvability itself evolves.14 The phrase "survival of the most evolvable" is far truer to the whole of evolutionary data than the hoary phrase "survival of the fittest." Symbolic learning is key to human consciousness, but human consciousness can comprehend and consciously apply multi-level and multi-dimensional evolutionary models to the accomplishment of human purposes.
Behavioral variation and selection within the lifetime of individuals is not merely an expression of genes and cultural practices. Learning is a legitimate evolutionary dimension that impacts on other evolutionary dimensions at other levels and time frames. Symbolic processes led to the principles of evolutionary science itself—variations within the relational networks of particular people were expressed and selected by accomplishment of their scientific purposes individually and culturally. If these principles then lead human beings to change their behavior in order to achieve better outcomes, and if the success of these actions maintain them—as would be the case with any successful application of evolutionary science that was sustained because of its utility —it seems impossible to avoid the conclusion that evolution can be conscious.
Applied evolutionary science is not just the passive beneficiary of scientific understanding—it is the very field in which an extended evolutionary synthesis will be fostered. We can think of applied evolutionary science as a type of fieldwork in the evolution of human behavior. No amount of laboratory knowledge is enough to be certain that the action of an organism is understood—but if this knowledge is applied in the actual environment in which the behavior occurs and predictable changes occur, the validity and utility of evolutionary science expands.
When we have created a robust field of applied evolutionary science, evolutionary science will be relevant to the world in a way that it is not now. And if applied evolutionary science is possible, it means that evolution itself can indeed be deliberate, intentional, purposeful, calculated, planned, and volitional. These are all merely terms for actions that are regulated by the "if / then / better" symbolic formations of human beings. Evolutionary principles can be applied to and contained by these formulations themselves.
We have evolutionary accounts of consciousness—now we need evolutionists to apply those accounts to their own assumptions, theories, and purposes. Understanding the evolution of consciousness provides the scaffolding for evolutionary science itself to consciously evolve, and to help human individuals and groups do so as well."
(https://www.prosocial.world/posts/the-evolution-of-consciousness-enables-conscious-evolution)
East-Asian (China) and South-Asian (India) interpretations of consciousness
Jan Krikke:
"In China, the equivalent word for consciousness is xin. The word is written as a compound character that means “heart-mind.” It conveys the idea that a proper consciousness balances our humanity and our intellect.
Xin has an ethical, Confucian connotation; it does not develop naturally but must be cultivated. In the Book of Rites we read: “Only after the xin has been properly settled, the body can be cultivated. The cultivation of the body makes then the regulation of the family possible, which preconditions a good government. A good government … is a precondition for world peace.”
India’s Vedanta culture arguably has the longest tradition in studying the human mind. The yogic tradition claims to have identified 16 different dimensions of mind that are grouped into four main categories: buddhi (intellect), manas (memory, both mental and physical), ahankara (identity, sometimes referred to as ego), and chitta (cosmic consciousness, i.e. the mind has become a mirror of the universe).
The human intellect, which probably evolved from instinct, is crucial to survival. It is used to dissect and analyze things, avoid danger and seize opportunities. The intellect relies on memory, our database of stored knowledge and accumulated experiences. The intellect would be useless without access to a database. Identity is shaped by our social and cultural environment and determines how the intellect is applied. Fanaticism and extremism occur when we identify strongly with a religion, a cause, or a nationality. (Some scholars will argue that inherited factors plan a role, but given the propensity of fanaticism across religions, environment plays a significant role.)"
(https://jankrikke2020.medium.com/china-and-the-search-for-a-global-consciousness-f1e0ef3df710)
More information
- Article: A Hierarchy of Consciousness from Atom to Cosmos. By Marilyn Monk. Integral Review, vol_16_no_2