Subjective experience is probably not limited to humans: the evidence from neurobiology and behavior

A multidimensional approach to the self in non-human animals through the Pattern Theory of Self

In the last decades, research on animal consciousness has advanced significantly, fueled by interdisciplinary contributions. However, a critical dimension of animal experience remains underexplored: the self. While traditionally linked to human studies, research focused on the self in animals has often been framed dichotomously, distinguishing low-level, bodily, and affective aspects from high-level, cognitive, and conceptual dimensions. Emerging evidence suggests a broader spectrum of self-related features across species, yet current theoretical approaches often reduce the self to a derivative aspect of consciousness or prioritize narrow high-level dimensions, such as self-recognition or metacognition. To address this gap, we propose an integrated framework grounded in the Pattern Theory of Self (PTS). PTS conceptualizes the self as a dynamic, multidimensional construct arising from a matrix of dimensions, ranging from bodily and affective to intersubjective and normative aspects. We propose adopting this multidimensional perspective for the study of the self in animals, by emphasizing the graded nature of the self within each dimension and the non-hierarchical organization across dimensions. In this sense, PTS may accommodate both inter- and intra-species variability, enabling researchers to investigate the self across diverse organisms without relying on anthropocentric biases. We propose that, by integrating this framework with insights from comparative psychology, neuroscience, and ethology, the application of PTS to animals can show how the self emerges in varying degrees and forms, shaped by ecological niches and adaptive demands.

What Is It like to Be a Brain Organoid? Phenomenal Consciousness in a Biological Neural Network

It has been shown that three-dimensional self-assembled multicellular structures derived from human pluripotent stem cells show electrical activity similar to EEG. More recently, neurons were successfully embedded in digital game worlds. The biologically inspired neural network (BNN), expressing human cortical cells, was able to show internal modification and learn the task at hand (predicting the trajectory of a digital ball while moving a digital paddle). In other words, the system allowed to read motor information and write sensory data into cell cultures. In this article, we discuss Neural Correlates of Consciousness (NCC) theories, and their capacity to predict or even allow for consciousness in a BNN. We found that Information Integration Theory (IIT) is the only NCC that offers the possibility for a BNN to show consciousness, since the Φ value in the BNN is >0. In other words, the recording of real-time neural activity responding to environmental stimuli. IIT argues that any system capable of integrating information will have some degree of phenomenal consciousness. We argue that the pattern of activity appearing in the BNN, with increased density of sensory information leading to better performance, implies that the BNN could be conscious. This may have profound implications from a psychological, philosophical, and ethical perspective.

Unlimited Associative Learning and the origins of consciousness: a primer and some predictions

Over the past two decades, Ginsburg and Jablonka have developed a novel approach to studying the evolutionary origins of consciousness: the Unlimited Associative Learning (UAL) framework. The central idea is that there is a distinctive type of learning that can serve as a transition marker for the evolutionary transition from non-conscious to conscious life. The goal of this paper is to stimulate discussion of the framework by providing a primer on its key claims (Part I) and a clear statement of its main empirical predictions (Part II).

Computational animal welfare: towards cognitive architecture models of animal sentience, emotion and wellbeing

To understand animal wellbeing, we need to consider subjective phenomena and sentience. This is challenging, since these properties are private and cannot be observed directly. Certain motivations, emotions and related internal states can be inferred in animals through experiments that involve choice, learning, generalization and decision-making. Yet, even though there is significant progress in elucidating the neurobiology of human consciousness, animal consciousness is still a mystery. We propose that computational animal welfare science emerges at the intersection of animal behaviour, welfare and computational cognition. By using ideas from cognitive science, we develop a functional and generic definition of subjective phenomena as any process or state of the organism that exists from the first-person perspective and cannot be isolated from the animal subject. We then outline a general cognitive architecture to model simple forms of subjective processes and sentience. This includes evolutionary adaptation which contains top-down attention modulation, predictive processing and subjective simulation by re-entrant (recursive) computations. Thereafter, we show how this approach uses major characteristics of the subjective experience: elementary self-awareness, global workspace and qualia with unity and continuity. This provides a formal framework for process-based modelling of animal needs, subjective states, sentience and wellbeing.

Consciousness: individuated information in action

Within theoretical and empirical enquiries, many different meanings associated with consciousness have appeared, leaving the term itself quite vague. This makes formulating an abstract and unifying version of the concept of consciousness - the main aim of this article -into an urgent theoretical imperative. It is argued that consciousness, characterized as dually accessible (cognized from the inside and the outside), hierarchically referential (semantically ordered), bodily determined (embedded in the working structures of an organism or conscious system), and useful in action (pragmatically functional), is a graded rather than an all-or-none phenomenon. A gradational approach, however, despite its explanatory advantages, can lead to some counterintuitive consequences and theoretical problems. In most such conceptions consciousness is extended globally (attached to primitive organisms or artificial systems), but also locally (connected to certain lower-level neuronal and bodily processes). For example, according to information integration theory (as introduced recently by Tononi and Koch, 2014), even such simple artificial systems as photodiodes possess miniscule amounts of consciousness. The major challenge for this article, then, is to establish reasonable, empirically justified constraints on how extended the range of a graded consciousness could be. It is argued that conscious systems are limited globally by the ability to individuate information (where individuated information is understood as evolutionarily embedded, socially altered, and private), whereas local limitations should be determined on the basis of a hypothesis about the action-oriented nature of the processes that select states of consciousness. Using these constraints, an abstract concept of consciousness is arrived at, hopefully contributing to a more unified state of play within consciousness studies itself.

Inner and Outer Horizons of Time Experience

Human experience of temporal durations exhibits a multi-regional structure, with more or less distinct boundaries, or horizons, on the scale of physical duration. The inner horizons are imposed by perceptual thresholds for simultaneity (≈ 3 ms) and temporal order (≈ 30 ms), and are determined by the dynamical properties of the neural substrate integrating sensory information. Related to the inner horizon of experienced time are perceptual or cognitive “moments.” Comparative data on autokinetic times suggest that these moments may be relatively invariant (≈ 102 ms) across a wide range of species. Extension of the “sensible present” (≈ 3 s) defines an intermediate horizon, beyond which the generic experience of duration develops. The domain of immediate duration experience is delimited by the ultimate outer horizon at about ≈102 s, as evidenced by analysis of duration reproduction experiments (reproducibility horizon), probably determined by relaxation times of “neural accumulators.” Beyond these phenomenal horizons, time is merely cognitively (re)constructed, not actually experienced or “perceived,” a fact that is frequently ignored by contemporary time perception research. The nyocentric organization of time experience shows an interesting analogy with the egocentric organization of space, suggesting that structures of subjective space and time are derived from active motion as a common experiential basis.

Evolution of consciousness: phylogeny, ontogeny, and emergence from general anesthesia

Are animals conscious? If so, when did consciousness evolve? We address these long-standing and essential questions using a modern neuroscientific approach that draws on diverse fields such as consciousness studies, evolutionary neurobiology, animal psychology, and anesthesiology. We propose that the stepwise emergence from general anesthesia can serve as a reproducible model to study the evolution of consciousness across various species and use current data from anesthesiology to shed light on the phylogeny of consciousness. Ultimately, we conclude that the neurobiological structure of the vertebrate central nervous system is evolutionarily ancient and highly conserved across species and that the basic neurophysiologic mechanisms supporting consciousness in humans are found at the earliest points of vertebrate brain evolution. Thus, in agreement with Darwin's insight and the recent "Cambridge Declaration on Consciousness in Non-Human Animals," a review of modern scientific data suggests that the differences between species in terms of the ability to experience the world is one of degree and not kind.

Are fish the victims of 'speciesism'? A discussion about fear, pain and animal consciousness

Fish welfare is currently a hotly debated topic; this is mainly due to the issue of whether or not fish have the capacity for conscious awareness, or subjective states. Because of the contentious nature of animal consciousness, the subject is often avoided in many welfare arguments, but it is argued that since welfare should be about how animals feel, this issue is unavoidable. There is also good reason to believe that the issue of assessing subjective states is not as insurmountable as some believe.

Body and self in dolphins

In keeping with recent views of consciousness of self as represented in the body in action, empirical studies are reviewed that demonstrate a bottlenose dolphin's (Tursiops truncatus) conscious awareness of its own body and body parts, implying a representational "body image" system. Additional work reviewed demonstrates an advanced capability of dolphins for motor imitation of self-produced behaviors and of behaviors of others, including imitation of human actions, supporting hypotheses that dolphins have a sense of agency and ownership of their actions and may implicitly attribute those levels of self-awareness to others. Possibly, a mirror-neuron system, or its functional equivalent to that described in monkeys and humans, may mediate both self-awareness and awareness of others.

Self-specific processing in the default network: a single-pulse TMS study

In examining neural processing specific to the self, primarily by contrasting self-related stimuli with non-self-related stimuli (i.e., self vs. other), neuroimaging studies have activated a consistent set of regions, including medial prefrontal cortex (MPFC), precuneus, and right and left inferior parietal cortex. However, criticism has arisen that this network may not be specific to self-related processing, but instead reflects a more general aspect of cortical processing. For example, it is almost identical to the active network of the resting state, the "default" mode, when the subject is free to think about anything at all. We tested the self-specificity of this network by using transcranial magnetic stimulation (TMS) to briefly disrupt local cortical processing while subjects rated adjectives as like or unlike themselves or their best friend. Healthy volunteers show a self-reference effect (SRE) in this task, in which performance with self-related items is superior to that with other-related items. As individual adjectives appeared on a monitor, single-pulse TMS was applied at five different times relative to stimulus onset (SOA: stimulus onset asynchrony) ranging from 0 to 480 ms. In 18 subjects, TMS to left parietal cortex suppressed the SRE from 160 to 480 ms. SRE suppression occurred at later SOA with TMS to the right parietal cortex. In contrast, no effects were seen with TMS to MPFC. Together with our previous work, these results provide evidence for a self-specific processing system in which midline and lateral inferior parietal cortices, as elements of the default network, play a role in ongoing self-awareness.

The orchestration of conscious experience by subcortical structures

It is argued that conscious emotional feelings can not be adequately explained by just particular circuits or coherent activations within the brain, as is conventionally believed; nor by activations representing environmental stimuli going to the brain. According to the model suggested herein, the limbic system responds to sensory and other inputs according to how closely they are associated with built-in rewards or punishments. It does this by (a) activating the autonomic nervous system so that it prepares the body to acquire a reward or avoid a punishment, and (b) also activating the prefrontal cortex (PFC). The PFC activations are temporally correlated with the autonomic activations and the feedback to them, so that they become identified with the autonomic attempts to acquire (a reward) or avoid (a punishment). The PFC circuit thus acquires a valence. The valence, along with arousal in a given context, underlies conscious emotional feelings. The model is related to: (a) how attention progresses along networks within working memory; (b) how a single, unified percept is formed; (c) how both value-based and cognitive-based responses are formulated; and (d) how the stream of consciousness is put together and driven forward. These concepts are integrated into a scenario of the orchestration of conscious experience and behaviour by subcortical-limbic system structures interacting with the cortex, and are shown to be consistent with much of the literature.

Is our brain hardwired to produce God, or is our brain hardwired to perceive God? A systematic review on the role of the brain in mediating religious experience

To figure out whether the main empirical question "Is our brain hardwired to believe in and produce God, or is our brain hardwired to perceive and experience God?" is answered, this paper presents systematic critical review of the positions, arguments and controversies of each side of the neuroscientific-theological debate and puts forward an integral view where the human is seen as a psycho-somatic entity consisting of the multiple levels and dimensions of human existence (physical, biological, psychological, and spiritual reality), allowing consciousness/mind/spirit and brain/body/matter to be seen as different sides of the same phenomenon, neither reducible to each other. The emergence of a form of causation distinctive from physics where mental/conscious agency (a) is neither identical with nor reducible to brain processes and (b) does exert "downward" causal influence on brain plasticity and the various levels of brain functioning is discussed. This manuscript also discusses the role of cognitive processes in religious experience and outlines what can neuroscience offer for study of religious experience and what is the significance of this study for neuroscience, clinicians, theology and philosophy. A methodological shift from "explanation" to "description" of religious experience is suggested. This paper contributes to the ongoing discussion between theologians, cognitive psychologists and neuroscientists.

Is feeling pain just mindreading? Our mind-brain constructs realistic knowledge of ourselves

Carruthers claims that “our knowledge of our own attitudes results from turning our mindreading capacities upon ourselves” (target article, Abstract). This may be true in many cases. But like other constructivist claims, it fails to explain occasions when constructed knowledge is accurate, like a well-supported scientific theory. People can know their surrounding world and to some extent themselves. Accurate self-knowledge is firmly established for both somatosensory and social pain.

Does Repression Exist? Memory, Pathogenic, Unconscious and Clinical Evidence

The current dispute regarding the existence of repression has mainly focused on whether people remember or forget trauma. Repression, however, is a multidimensional construct, which, in addition to the memory aspect, consists of pathogenic effects on adjustment and the unconscious. Accordingly, in order to arrive at a more accurate decision regarding the existence of repression, studies relevant to all three areas are reviewed. Moreover, since psychoanalysis regards repression as a key factor in accounting for the development and treatment of neurotic disorders, relevant research from these two domains are also taken into account. This comprehensive evaluation reveals little empirical justification for maintaining the psychoanalytic concept of repression.

Mammalian and avian neuroanatomy and the question of consciousness in birds

Some birds display behavior reminiscent of the sophisticated cognition and higher levels of consciousness usually associated with mammals, including the ability to fashion tools and to learn vocal sequences. It is thus important to ask what neuroanatomical attributes these taxonomic classes have in common and whether there are nevertheless significant differences. While the underlying brain structures of birds and mammals are remarkably similar in many respects, including high brain-body ratios and many aspects of brain circuitry, the architectural arrangements of neurons, particularly in the pallium, show marked dissimilarity. The neural substrate for complex cognitive functions that are associated with higher-level consciousness in mammals and birds alike may thus be based on patterns of circuitry rather than on local architectural constraints. In contrast, the corresponding circuits in reptiles are substantially less elaborated, with some components actually lacking, and in amphibian brains, the major thalamopallial circuits involving sensory relay nuclei are conspicuously absent. On the basis of these criteria, the potential for higher-level consciousness in these taxa appears to be lower than in birds and mammals.