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The entry that follows is divided into eight sections. The first comments on other more restricted uses of the term qualia. The second addresses the question of which mental states have qualia. The third section brings out some of the main arguments for the view that qualia are irreducible and non-physical. The remaining sections focus on functionalism and qualia, the explanatory gap, qualia and introspection, representational theories of qualia, and finally the issue of qualia and simple minds.
With the demise of the sense-datum theory, there are very few philosophers who believe that there are qualia, so conceived. Still, there is another established sense of the term qualia, which is similar to the one just given but which does not demand of qualia advocates that they endorse the now discredited sense-datum theory. However sensory experiences are ultimately analyzed -- whether, for example, they are taken to involve relations to sensory objects or they are identified with neural events or they are held to be physically irreducible events -- many philosophers suppose that they have intrinsic, consciously accessible features that are neither intentional nor intentionally determined and that are solely responsible for their phenomenal character. These features, whatever their ultimate nature, physical or non-physical, are often dubbed qualia.
In the case of visual experiences, for example, it is frequently supposed that there is a range of visual qualia, where these are taken to be intrinsic features that (a) are accessible to introspection, (b) can vary without any variation in the intentional contents of the experiences, (c) are mental counterparts to some directly visible properties of objects (e.g., color), and (d) are the sole determinants of the phenomenal character of the experiences. Philosophers who hold or have held this view include, for example, Nagel (1974), Peacocke (1983) and Block (1990).
Philosophers who deny that there are qualia often have in mind qualia, as the term is used in the senses specified in this section. Sometimes their target is qualia, conceived of as in the opening paragraph of the entry, but with the additional assumption (often not explicitly stated) that qualia are ineffable or nonphysical or given to their subjects incorrigibly (without the possibility of error). Thus, announcements by philosophers who declare themselves opposed to qualia (e.g., Dennett 1987, 1991) need to be treated with some caution. One can agree that there are no qualia in the more restricted senses I have explained, and also agree that there are no ineffable or incorrigibly presented or non-physical qualities possessed by our mental states, while still endorsing qualia, in the standard broad sense.
In the rest of this entry, I shall use the term qualia in the standard, broad way I did at the beginning of the entry. So, I shall take it for granted that there are qualia.
Should we include any other mental states on the list? Galen Strawson has recently claimed (1994) that there are such things as the experience of understanding a sentence, the experience of suddenly thinking of something, of suddenly remembering something, and so on. Moreover, in his view, experiences of these sorts are not reducible to associated sensory experiences and/or images. Strawson's position here seems to be that thought-experience is a distinctive experience in its own right. He says, for example: "Each sensory modality is an experiential modality, and thought experience (in which understanding-experience may be included) is an experiential modality to be reckoned alongside the other experiential modalities" (p. 196). On Strawson's view, then, some thoughts have qualia.
This view is controversial. One response is to claim that the phenomenal aspects of understanding derive largely from linguistic (or verbal) images, which have the phonological and syntactic structure of items in the subject's native language. These images frequently even come complete with details of stress and intonation. As we read, it is sometimes phenomenally as if we are speaking to ourselves. (Likewise when we consciously think about something without reading). We often "hear" an inner voice. Depending upon the content of the passage, we may also undergo a variety of emotions and feelings. We may feel tense, bored, excited, uneasy, angry. Once all these reactions are removed, together with the images of an inner voice and the visual sensations produced by reading, some would say (myself included) that no phenomenology remains.
In any event, images and sensations of the above sorts are not always present in thought. They are not essential to thought. Consider, for example, the thoughts involved in everyday visual recognition (or the thoughts of creatures without a natural language). Consider also deeply unconscious thoughts. So, certainly some thoughts lack qualia.
What about desires, for example, my desire for a week's holiday in Venice? It is certainly true that in some cases, there is an associated phenomenal character. Often when we strongly desire something, we experience a feeling of being "pulled" or "tugged". There may also be accompanying images in various modalities.
Should we include such propositional attitudes as feeling angry that the house has been burgled or seeing that the computer is missing on the list? These seem best treated as hybrid or complex states, one component of which is essentially a phenomenal state and the other (a judgment or belief) is not. Thus, in both cases, there is a constituent experience that is the real bearer of the relevant quale or qualia.
Still, she wonders to herself: What do people in the outside world experience when they see the various colors? What is it like for them to see red or green? One day her captors release her. She is free at last to see things with their real colors (and free too to scrub off the awful black and white paint that covers her body). She steps outside her room into a garden full of flowers. "So, that is what it is like to experience red," she exclaims, as she sees a red rose. "And that," she adds, looking down at the grass, "is what it is like to experience green."
Mary here seems to make some important discoveries. She seems to find out things she did not know before. How can that be, if, as seems possible, at least in principle, she has all the physical information there is to have about color and color vision -- if she knows all the pertinent physical facts?
One popular explanation among philosophers (so-called qualia freaks) is that that there is a realm of subjective, phenomenal qualities associated with color, qualities the intrinsic nature of which Mary comes to discover upon her release, as she herself undergoes the various new color experiences. Before she left her room, she only knew the objective, physical basis of those subjective qualities, their causes and effects, and various relations of similarity and difference. She had no knowledge of the subjective qualities in themselves.
This explanation is not available to the physicalist. If what it is like for someone to experience red is one and the same as some physical quality, then Mary already knows that while in her room. Likewise, for experiences of the other colors. For Mary knows all the pertinent physical facts. What, then, can the physicalist say?
Some physicalists respond that knowing what it is like is know-how and nothing more. Mary acquires certain abilities, specifically in the case of red, the ability to recognize red things by sight alone, the ability to imagine a red expanse, the ability to remember the experience of red. She does not come to know any new information, any new facts about color, any new qualities. This is the view of David Lewis (1990) and Lawrence Nemirow (1990).
The Ability Hypothesis, as it is often called, is more resilient than many philosophers suppose (see Tye forthcoming (a)). But it has difficulty in properly accounting for our knowledge of what it is like to undergo experiences of determinate hues while we are undergoing them. For example, I can know what it is like to experience red-17, as I stare at a rose of that color. Of course, I don't know the hue as red-17. My conception of it is likely just that shade of red. But I certainly know what it is like to experience the hue while it is present. Unfortunately, I lack the abilities Lewis cites and so does Mary even after she leaves her cell. She is not able to recognize things that are red-17 as red-17 by sight. Given the way human memory works and the limitations on it, she lacks the concept red-17. She has no mental template that is sufficiently fine-grained to permit her to identify the experience of red-17 when it comes again. Presented with two items, one red-17 and the other red-18, in a series of tests, she cannot say with any accuracy which experience her earlier experience of the rose matches. Sometimes she picks one; at other times she picks the other. Nor is she able afterwards to imagine things as having hue, red-17, or as having that very shade of red the rose had; and for precisely the same reason.
The Ability Hypothesis appears to be in trouble. An alternative physicalist proposal is that Mary in her room lacks certain phenomenal concepts, certain ways of thinking about or mentally representing color experiences and colors. Once she leaves the room, she acquires these new modes of thought as she experiences the various colors. Even so, the qualities the new concepts pick out are ones she knew in a different way in her room, for they are physical or functional qualities like all others.
One problem this approach faces is that it seems to imply that Mary does not really make a new discovery when she says, "So, that is what it is like to experience red." Upon reflection, however, it is far from obvious that this is really a consequence. For it is widely accepted that concepts or modes of presentation are involved in the individuation of thought-contents, given one sense of the term content -- the sense in which thought-content is whatever information that-clauses provide that suffices for the purposes of even the most demanding rationalizing explanation. In this sense, what I think, when I think that Cicero was an orator, is not what I think when I think that Tully was an orator. This is precisely why it is possible to discover that Cicero is Tully. The thought that Cicero was an orator differs from the thought that Tully was an orator not at the level of truth-conditions -- the same singular proposition is partly constitutive of the content of both -- but at the level of concepts or mode of presentation. The one thought exercises the concept Cicero; the other the concept Tully. The concepts have the same reference, but they present the referent in different ways and thus the two thoughts can play different roles in rationalizing explanation.
So, there is no real difficulty in holding both that Mary comes to know some new things upon her release, while already knowing all the pertinent real-world physical facts, even though the new experiences she undergoes and their introspectible qualities are wholly physical. In an ordinary, everyday sense, Mary's knowledge increases. And that is all the physicalist needs to answer the Knowledge Argument. (The term fact, I should add, is itself ambiguous. Sometimes it is used to pick out real-world states of affairs alone; sometimes it is used for such states of affairs under certain conceptualizations. When I speak of the physical facts above, I should be taken to refer either to physical states of affairs alone or to those states of affairs under purely physical conceptualizations. For more on fact, see Tye 1995.)
Some philosophers insist that the difference between the old and the new concepts in this case is such that there must be a difference in the world between the properties these concepts stand for or denote (Jackson 1993, Chalmers 1996). Some of these properties Mary knew in her cell; others she becomes cognizant of only upon her release. The physicalist is committed to denying this claim.
The issues here are complex. If a necessary a posteriori identity claim about properties requires for its truth that one or the other of the rigid terms flanking the identity sign be a priori connected to a different property from the one it denotes (so that the mode of presentation is wholly distinct from the referent) then it may seem that physicalism about qualia is in trouble. For phenomenal terms are often viewed as picking out phenomenal qualities via those very qualities. (This point, or one very like it, is sometimes put within the framework of two-dimensional modal semantics by saying that phenomenal terms have the same primary and secondary intensions). But even granting this claim, the above view of necessary a posteriori identities entails that physicalism about qualia is false only if it is true that the physical term on the right hand side of the identity sign itself refers via a mode of presentation that is the same as the referent (so that its primary intension is the same as its secondary one). And, in general, that cannot be correct. To see this, consider a purely theoretical identity, that between H2O and a certain quantum-mechanical system. The identity claim here is necessary a posteriori, assuming that H2O and the appropriate quantum-mechanical designator are both rigid. So, if a condition of a property identity being necessary a posteriori is that one or other of the designators express a concept whose mode of presentation is different from its referent, then we have, with this example, a case where the mode of presentation and the referent come apart for at least one of the theoretical terms (and arguably for both). Why not, then, for the rigid physical designator in the case of a phenomenal-physical identity?
Another famous anti-reductionist thought-experiment concerning qualia appeals to the possibility of zombies. A philosophical zombie is a molecule by molecule duplicate of a sentient creature, a normal human-being, for example, but who differs from that creature in lacking any phenomenal consciousness. For me, as I lie on the beach, happily drinking some wine and watching the waves, I undergo a variety of visual, olfactory, and gustatory experiences. But my zombie twin experiences nothing at all. He has no phenomenal consciousness. Since my twin is an exact physical duplicate of me, his inner psychological states will be functionally isomorphic with my own (assuming he is located in an identical environment). Whatever physical stimulus is applied, he will process the stimulus in the same way as I do, and produce exactly the same behavioral responses. Indeed, on the assumption that non-phenomenal psychological states are functional states (that is, states definable in terms of their role or function in mediating between stimuli and behavior), my zombie twin has just the same beliefs, thoughts, and desires as I do. He differs from me only with respect to experience. For him, there is nothing it is like to stare at the waves or to sip wine.
The hypothesis that there can be philosophical zombies is not normally the hypothesis that such zombies are nomically possible, that their existence is consistent with the actual laws of nature. Rather the suggestion is that zombie replicas of this sort are at least imaginable and hence metaphysically possible.
Philosophical zombies pose a serious threat to any sort of physicalist view of qualia. To begin with, if zombie replicas are metaphysically possible, then there is a simple argument that seems to show that phenomenal states are not identical with internal, objective, physical states. Suppose objective, physical state P can occur without phenomenal state S in some appropriate zombie replica (in the metaphysical sense of can noted above). Intuitively S cannot occur without S. Pain, for example, cannot be felt without pain. So, P has a modal property S lacks, namely the property of possibly occurring without S. So, by Leibniz' Law (the law that for anything x and for anything y, if x is identical with y then x and y share all the same properties), S is not identical with P.
Secondly, if a person microphysically identical with me, located in an identical environment (both present and past), can lack any phenomenal experiences, then facts pertaining to experience and feeling, facts about qualia, are not necessarily fixed or determined by the objective microphysical facts. And this the physicalist cannot allow, even if she concedes that phenomenally conscious states are not strictly identical with internal, objective, physical states. For the physicalist, whatever her stripe, must at least believe that the microphysical facts determine all the facts, that any world that was exactly like ours in all microphysical respects (down to the smallest detail, to the position of every single boson, for example) would have to be like our world in all respects (having identical mountains, lakes, glaciers, trees, rocks, sentient creatures, cities, and so on).
One well-known physicalist reply to the case of zombies (Loar 1990) is to grant that they are conceptually possible, or at least that there is no obvious contradiction in the idea of a zombie, while denying that zombies are metaphysically possible. Since the anti-physicalist argument requires metaphysical possibility -- mere conceptual possibility will not suffice -- it now collapses. That conceptual possibility is too weak for the anti-physicalist's purposes (at least without further qualification and argument) is shown by the fact that it is conceptually possible that I am not Michael Tye (that I am an impostor or someone misinformed about his past) even though, given the actual facts, it is metaphysically impossible.
There are two famous objections to functionalist theories of qualia: the Inverted Spectrum and the Absent Qualia Hypothesis. The first move in the former objection consists in claiming that you might see red when I see green and vice-versa; likewise for the other colors so that our color experiences are phenomenally inverted. This does not suffice to create trouble for the functionalist yet. For you and I are surely representationally different here: for example, you have a visual experience that represents red when I have one that represents green. And that representational difference brings with it a difference in our patterns of causal interactions with external things (and thereby a functional difference).
This reply can be handled by the advocate of inverted qualia by switching to a case in which we both have visual experiences with the same representational contents on the same occasions while still differing phenomenally. Whether such cases are really metaphysically possible is open to dispute, however. Certainly, those philosophers who are representationalists about qualia (see Section VII) would deny their possibility. Indeed, it is not even clear that such cases are conceptually possible (Harrison 1973, Hardin 1993, Tye 1995). But leaving this to one side, it is far from obvious that there would not have to be some salient fine-grained functional differences between us, notwithstanding our gross functional identity.
Consider a computational example. For any two numerical inputs, M and N, a given computer always produces as outputs the product of M and N. There is a second computer that does exactly the same thing. In this way, they are functionally identical. Does it follow that they are running exactly the same program? Of course, not! There are all sorts of programs that will multiply together two numbers. These programs can differ dramatically. At one gross level the machines are functionally identical, but at lower levels the machines can be functionally different.
In the case of you and me, then, the opponent of inverted qualia can claim that, even if we are functionally identical at a coarse level - we both call red things red, we both believe that those things are red on the basis of our experiences, we both are caused to undergo such experiences by viewing red things, etc. - there are necessarily fine-grained differences in our internal functional organization. And that is why our experiences are phenomenally different.
Some philosophers will no doubt respond that it is still imaginable that you and I are functionally identical in all relevant respects yet phenomenally different. But this claim presents a problem at least for those philosophers who oppose functionalism but who accept physicalism. For it is just as easy to imagine that there are inverted qualia in molecule-by-molecule duplicates (in the same external, physical settings) as it is to imagine inverted qualia in functional duplicates. If the former duplicates are really metaphysically impossible, as the physicalist is committed to claiming, why not the latter? Some further convincing argument needs to be given that the two cases are disanalogous. As yet, to my mind, no such argument has been presented. (Of course, this response does not apply to those philosophers who take the view that qualia are irreducible, non-physical entities. However, these philosophers have other severe problems of their own. In particular, they face the problem of phenomenal causation. Given the causal closure of the physical, how can qualia make any difference? For more here, see Tye 1995, Chalmers 1996).
The absent qualia hypothesis is the hypothesis that functional duplicates of sentient creatures are possible, duplicates that entirely lack qualia. For example, one writer (Block (1980)) asks us to suppose that a billion Chinese people are each given a two-way radio with which to communicate with one another and with an artificial (brainless) body. The movements of the body are controlled by the radio signals, and the signals themselves are made in accordance with instructions the Chinese people receive from a vast display in the sky which is visible to all of them. The instructions are such that the participating Chinese people function like individual neurons, and the radio links like synapses, so that together the Chinese people duplicate the causal organization of a human brain. Whether or not this system, if it were ever actualized, would actually undergo any feelings and experiences, it seems coherent to suppose that it might not. But if this is a real metaphysical possibility, then qualia do not have functional essences.
One standard functionalist reply to cases like the China-body system is to bite the bullet and to argue that however strange it seems, the China-body system could not fail to undergo qualia. The oddness of this view derives, according to some functionalists (Lycan 1987), from our relative size. We are each so much smaller than the China-body system that we fail to see the forest for the trees. Just as a creature the size of a neuron trapped inside a human head might well be wrongly convinced that there could not be consciousness there, so we too draw the wrong conclusion as we contemplate the China-body system. It has also been argued (e.g., by Shoemaker 1975) that any system that was a full functional duplicate of one of us would have to be subject to all the same beliefs, including beliefs about its own internal states. Thus the China-Body system would have to believe that it experiences pain; and if it had beliefs of this sort, then it could not fail to be the subject of some experiences (and hence some states with phenomenal character). If this reply is successful, what it shows is that the property of having some phenomenal character or other has a functional essence. But it does not show that individual qualia are functional in nature. Thus one could accept that absent qualia are impossible while also holding that inverted spectra are possible (see, e.g., Shoemaker 1975).
This is the famous "explanatory gap" for qualia (Levine 1983). Some say that the explanatory gap is unbridgeable and that the proper conclusion to draw from it is that there is a corresponding gap in the world. Experiences and feelings have irreducibly subjective, non-physical qualities (Jackson 1993, Chalmers 1996). Others take essentially the same position on the gap while insisting that this does not detract from a purely physicalist view of experiences and feelings. What it shows rather is that some physical qualities or states are irreducibly subjective entities (Searle 1992). Others hold that the explanatory gap may one day be bridged but we currently lack the concepts to bring the subjective and objective perspectives together. On this view, it may turn out that qualia are physical, but we currently have no clear conception as to how they could be (Nagel 1974). Still others adamantly insist that the explanatory gap is, in principle, bridgeable but not by us or by any creatures like us. Experiences and feelings are as much a part of the physical, natural world as life, digestion, DNA, or lightning. It is just that with the concepts we have and the concepts we are capable of forming, we are cognitively closed to a full, bridging explanation by the very structure of our minds (McGinn 1991).
Another view that has been gaining adherents of late is that there is a real, unbridgeable gap, but it has no consequences for the nature of consciousness and physicalist or functionalist theories thereof. On this view, there is nothing in the gap that should lead us to any bifurcation in the world between experiences and feelings on the one hand and physical or functional phenomena on the other. There aren't two sorts of natural phenomena: the irreducibly subjective and the objective. The explanatory gap derives from the special character of phenomenal concepts. These concepts mislead us into thinking that the gap is deeper and more troublesome than it really is.
On one version of this view, phenomenal concepts are just indexical concepts applied to phenomenal states via introspection (see Lycan 1996). On an alternative version of the view, phenomenal concepts are very special, first-person concepts different in kind from all others (see Tye forthcoming (b)). This response to the explanatory gap obviously bears affinities to the second physicalist response I sketched in Section III to the Knowledge Argument.
There is no general agreement on how the gap is generated and what it shows.
This point holds good even if you are hallucinating and there is no real patch of paint on the wall before you. Still you have an experience of there being a patch of paint out there with a certain color and shape. It's just that this time your experience is a misrepresentation. And if you turn your attention inwards to your experience, you will see right through it again to those very same qualities.
These observations suggest that qualia, the immediately felt qualities of experiences of which we are cognizant when we attend to them introspectively, are representational qualities -- qualities like representing red, representing round, representing a red, round shape, and so on. Not everyone agrees that this is what introspection shows (see Block 1991). Perhaps qualia are not presented to us in introspection as intrinsic, non-intentional features of our experiences. Still it does not follow from this that we are not introspectively acquainted with intrinsic qualia at all. For we do know on the basis of introspection what it is like to undergo a visual experience of blue, say. So, if what a state is like is a matter of which intrinsic, non-intentional features it tokens, then obviously we are introspectively aware of such features (in the de re sense of of). On this view, whether qualia are intrinsic, non-intentional features of experiences is a theoretical matter. Introspection does not settle the matter one way or the other.
If qualia are indeed representational, an important question arises: which aspects of the representational content of an experience are relevant to its phenomenal character, to what it is like to have the experience? Obviously not all aspects of content are phenomenally relevant. If you and I see a telescope from the same viewing angle, for example, then even if I do not recognize it as a telescope and you do (so that our experiences differ representationally at this level), the way the telescope looks to both of us is likely pretty much the same (in the phenomenal sense of looks). Likewise, if a child is viewing the same item from the same vantage point, her experience will likely be pretty similar to yours and mine too. Phenomenally, our experiences are all very much alike, notwithstanding certain higher-level representational differences. This, according to some representationalists, is because we all have experiences that represent to us the same 3-D surfaces, edges, colors, and surface-shapes plus a myriad of other surface details.
The representation we share here has a content much like that of the 2 1/2-D sketch posited by David Marr in his famous theory of vision (1982) to which further shape and color information has been appended (for details, see Tye 1995). This content is plausibly viewed as nonconceptual. It forms the output of the early, largely modular sensory processing and the input to one or another system of higher-level cognitive processing. Representationalists sometimes claim that it is here at this level of content that qualia are to be found (see Dretske 1995, Tye 1995; for an opposing representational view, see McDowell 1994).
Representationalists about qualia are typically also externalists about representational content. On this view, what a given experience represents is metaphysically determined at least, in part, by factors in the external environment. Thus, it is usually held, microphysical twins can differ with respect to the representational contents of their experiences. If these differences in content are of the right sort then, according to the wide representationalist, microphysical twins cannot fail to differ with respect to the phenomenal character of their experiences. What makes for a difference in representational content in microphysical duplicates is some external difference, some connection between the subjects and items in their respective environments. The generic connection is sometimes called tracking, though there is no general agreement as to in what exactly tracking consists.
On wide representationalism, qualia (like meanings) ain't in the head. The classic, Cartesian-based picture of experience and its relation to the world is thus turned upside down. Qualia are not intrinsic qualities of inner ideas of which their subjects are directly aware, qualities that are necessarily shared by internal duplicates however different their environments may be. Rather, they are extrinsic qualities fixed by certain external relations between individuals and their environments.
Representationalism, as I have presented it so far, is an identity thesis with respect to qualia: qualia are supposedly one and the same as certain representational qualities. Sometimes a weaker supervenience thesis is adopted, according to which it is metaphysically necessary that experiences alike with respect to their representational contents are alike with respect to their qualia. Obviously, the supervenience thesis leaves open the further question as to the essential nature of qualia.
Objections to representationalism often take the form of putative counter-examples. One class of these consists of cases in which, it is claimed, experiences have the same representational content but different phenomenal character. Christopher Peacocke adduces examples of this sort in his 1983. According to some (e.g., Block 1990, Shoemaker forthcoming), the Inverted Spectrum also supplies an example that falls into this category. Another class is made up of problem cases in which allegedly experiences have different representational contents (of the relevant sort) but the same phenomenal character. Ned Block's Inverted Earth example (1990) is of this type. The latter cases only threaten strong representationalism, the former are intended to refute representationalism in both its strong and weaker forms. Counter-examples are also sometimes given in which supposedly experience of one sort or another is present but in which there is no state with representational content. Swampman (Davidson 1986) -- the molecule by molecule replica of one of us , formed accidentally by the chemical reaction that occurs in a swamp when a partially submerged log is hit by lightning -- is one such counter-example, according to some philosophers. But there are more mundane cases. Consider the exogenous feeling of depression. That, it may seem, has no representational content. Cases of the third sort, depending upon how they are elucidated further, can pose a challenge to either strong or weaker versions of representationalism.
I lack the space to go through all these objections. I shall discuss briefly just one: Inverted Earth. Inverted Earth is an imaginary planet, on which things have complementary colors to the colors of their counterparts on Earth. The sky is yellow, grass is red, ripe tomatoes are green, and so on. The inhabitants of Inverted Earth undergo psychological attitudes and experiences with inverted intentional contents relative to those of people on Earth. They think that the sky is yellow, see that grass is red, etc. However, they call the sky blue, grass green, ripe tomatoes red, etc. just as we do. Indeed, in all respects consistent with the alterations just described, Inverted Earth is as much like Earth as possible.
In Block's original version of the tale, mad scientists insert color-inverting lenses in your eyes and take you to Inverted Earth, where you are substituted for your Inverted Earth twin or doppelganger. Upon awakening, you are aware of no difference, since the inverting lenses neutralize the inverted colors. You think that you are still where you were before. What it is like for you when you see the sky or anything else is just what it was like on earth. But after enough time has passed, after you have become sufficiently embedded in the language and physical environment of Inverted Earth, your intentional contents will come to match those of the other inhabitants. You will come to believe that the sky is yellow, for example, just as they do. Similarly, you will come to have a visual experience that represents the sky as yellow. For the experiential state you now undergo, as you view the sky, is the one that, in you, now normally tracks yellow things. So, the later you will come to be subject to inner states that are intentionally inverted relative to the inner states of the earlier you, while the phenomenal aspects of your experiences will remain unchanged. It follows that strong representationalism of the externalist sort is false.
Perhaps the simplest reply that the strong representationalist can make with respect to this objection is to deny that there really is any change in normal tracking with respect to color, at least as far as your experiences go. "Normal", after all, has both teleological and nonteleological senses. If what an experience normally tracks is what nature designed it to track, what it has as its biological purpose to track, then shifting environments from Earth to Inverted Earth will make no difference to normal tracking and hence no difference to the representational contents of your experiences. The sensory state that nature designed in your species to track blue in the setting in which your species evolved will continue to do just that even if through time, on Inverted Earth, in that alien environment, it is usually caused in you by looking at yellow things.
The suggestion that tracking is teleological in character, at least for the case of basic experiences, goes naturally with the plausible view that states like feeling pain or having a visual sensation of red are phylogenetically fixed (Dretske 1995). However, it encounters serious difficulties with respect to the Swampman case mentioned above. On a cladistic conception of species, Swampman is not human. Indeed, lacking any evolutionary history, he belongs to no species at all. His inner states play no teleological role. Nature did not design any of them to do anything. So, if phenomenal character is a certain sort of teleo-representational content, then Swampman has no experiences and no qualia.
There are alternative replies available to the strong representationalist (see Lycan 1996, Tye 1998) in connection with the Inverted Earth problem. These involve either denying that qualia do remain constant with the switch to Inverted Earth or arguing that a non-teleological (but still wide) account of sensory content may be elaborated, under which qualia stay the same.
Representationalism has the beginnings of an answer to the above questions. If qualia are, by their very nature, qualities of states that carry information about certain features, internal or external, states that form the outputs of sensory modules and stand ready and available to make a direct difference to beliefs and desires, then creatures that are incapable of reasoning, of changing their behavior in light of assessments they make, based upon information provided to them by sensory stimulation of one sort or another, are not phenomenally conscious. Tropistic organisms, on this view, feel and experience nothing. They have no qualia. They are full-fledged unconscious automata or zombies, rather as blindsight subjects are restricted unconscious automata or partial zombies with respect to a range of visual stimuli.
Consider, for example, the case of plants. There are many different sorts of plant behavior. Some plants climb, others eat flies, still others catapult out seeds. Many plants close their leaves at night. The immediate cause of these activities is something internal to the plants. Seeds are ejected because of the hydration or dehydration of the cell walls in seed pods. Leaves are closed because of water movement in the stems and petioles of the leaves, itself induced by changes in the temperature and light. These inner events or states are surely not phenomenal. There is nothing it is like to be a Venus Fly Trap or a Morning-Glory.
The behavior of plants is inflexible. It is genetically determined and, therefore, not modifiable by learning. Natural selection has favored the behavior, since historically it has been beneficial to the plant species. But it need not be now. If, for example, flies start to carry on their wings some substance that sickens Venus Fly Traps for several days afterwards, this will not have any effect on the plant behavior with respect to flies. Each Venus Fly trap will continue to snap at flies as long as it has the strength to do so.
Plants do not learn from experience. They do not acquire beliefs and change them in light of things that happen to them. Nor do they have any desires. To be sure, we sometimes speak as if they do. We say that the wilting daffodils are just begging to be watered. But we recognize full well that this is a harmless facon de parler. What we mean is that the daffodils need water. There is here no goal-directed behavior, no purpose, nothing that is the result of any learning, no desire for water.
Plants, on the representational view, are not subject to any qualia. Nothing that goes on inside them is poised to make a direct difference to what they believe or desire, since they have no beliefs or desires.
Reasoning of the above sort can be used to make a case that even though qualia do not extend to plants and paramecia, qualia are very widely distributed in nature (see Tye 1997). Of course, such a case requires decisions to be made about the attribution of beliefs and desires to much simpler creatures. And such decisions are likely to be controversial in some cases. Moreover, representationalism itself is a very controversial position. The general topic of the origins of qualia is not one on which philosophers have said a great deal.
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First published: August 20, 1997
Content last modified: November 1, 1997