[COMMENTARY on Walter Veit's "A Philosophy for the Science of Animal Consciousness"] The framework Veit introduces for animal consciousness turns on finding and articulating its evolutionary origins. Veit argues that consciousness first evolved as affective experience in the Cambrian period. His argument centers around the plausible need of organisms in the Cambrian for a common currency of subjective valuation. I argue that such an adaptive pressure is unlikely to result in affective experience. I review other processes that instantiate common currencies (...) of subjective valuation: unconscious (non-experiential) affect and the reward learning system and argue that each is likely to have evolved prior to affective experience. (shrink)

Recently, Lisa Feldman Barrett and colleagues have introduced the Theory of Constructed Emotions (TCE), in which emotions are constituted by a process of categorizing the self as being in an emotional state. The view, however, has several counterintuitive implications: for instance, a person can have multiple distinct emotions at once. Further, the TCE concludes that emotions are constitutively social phenomena. In this article, I explicate the TCE*, which, while substantially similar to the TCE, makes several distinct claims aimed at avoiding (...) the counterintuitive implications plaguing the TCE. Further, because of the changes that comprise the TCE*, emotions are not constitutively social phenomena. (shrink)

I propose and articulate a novel theory of desire, called the Revised Reward Theory. As the name suggests, the theory is based—and expands—on Arpaly and Schroeder’s (2014) Reward Theory of Desire. The initial Reward Theory identifies desires with states of the reward learning system such that for an organism to desire some P is for its reward system to treat P as a reward upon receipt. The Revised Reward Theory identifies desires with a different state of the same system, such (...) that for an organism to desire some P is for its reward system to expect or predict that P will be rewarding (roughly) prior to receipt. The difference amounts to equating desires with what we ultimately find rewarding or satisfying versus those that underlie our motivations to obtain that which we take ourselves to desire. I argue that the structure of the reward system is incompatible with the original Reward Theory but compatible with the Revised Reward Theory. I demonstrate that this difference has important philosophical implications. I focus on moral responsibility and demonstrate Arpaly and Schroeder’s argument, that addiction can mitigate moral responsibility, turns on this precise difference. Arpaly, Schroeder, and I all ascribe to a meta-theory called ‘natural kindism’ which identifies mental kinds with neurocognitive kinds. This discussion, in addition to defending a theory of desire, is intended to act as a proof of concept for natural kindism as offering a powerful framework for relating empirical results to philosophical issues. (shrink)

I argue that addiction is not an appropriate category to support generalizations for the purposes of scientific prediction. That is, addiction is not a natural kind. I discuss the Homeostatic Property Cluster (HPC) theory of kinds, according to which members of a kind share a cluster of properties generated by a common mechanism or set of mechanisms. Leading accounts of addiction in literature fail to offer a mechanism that explains addiction across substances. I discuss popular variants of the disease conception (...) and demonstrate that at least one class of substances that fails to confirm a major prediction of each account. When no mechanism can be found to explain the occurrence of the relevant properties in members of a category, the HPC view suggests that we revise our categories. I discuss options offered by the HPC view, including category revision and category replacement. I then conclude that talk of addiction as a prediction-supporting category should be replaced with categories such as “S-addiction” and “T-addiction,” where S and T are substances or sets of substances of abuse, as these categories are genuine natural kinds. (shrink)

On broadly Copernican grounds, we are entitled to assume that apparently behaviorally sophisticated extraterrestrial entities ("aliens") would be conscious. Otherwise, we humans would be inexplicably, implausibly lucky to have consciousness, while similarly behaviorally sophisticated entities elsewhere would be mere shells, devoid of consciousness. However, this Copernican default assumption is canceled in the case of behaviorally sophisticated entities designed to mimic superficial features associated with consciousness ("consciousness mimics"), and in particular a broad class of current, near-future, and hypothetical robots. These considerations, (...) which we formulate, respectively, as the Copernican and Mimicry Arguments, jointly defeat an otherwise potentially attractive parity principle, according to which we should apply the same types of behavioral or cognitive tests to aliens and robots, attributing or denying consciousness similarly to the extent they perform similarly. Instead of grounding speculations about alien and robot consciousness in metaphysical or scientific theories about the physical or functional bases of consciousness, our approach appeals directly to the epistemic principles of Copernican mediocrity and inference to the best explanation. This permits us to justify default assumptions about consciousness while remaining to a substantial extent neutral about specific metaphysical and scientific theories. (shrink)