Skip to main content

Conscious Control over Action


This post is by Joshua Shepherd (pictured above), a Wellcome Trust Research Fellow at the Oxford Uehiro Centre for Practical Ethics, and a Junior Research Fellow at Jesus College. Joshua's work concerns issues in the philosophy of mind, action, cognitive science, and practical ethics. In this post he discusses the role of conscious experience in the control of action, and summarises his recent paper 'Conscious Control over Action' published in Mind and Language. 

One question we might have concerns the kinds of causal contributions consciousness makes to action control. Another concerns a question regarding the relative importance of consciousness to action control. If consciousness is relatively unimportant, theorizing about ‘conscious control’ might be largely a waste of time. If consciousness is important, however, understanding the contributions of consciousness could be essential to a full understanding of the way we exercise control over our behaviour.

Although some philosophers and cognitive scientists have argued that consciousness is unimportant for action control, I argue in a recent paper that the opposite is probably true. The key is to see conscious processes as a part of a broader structure that enables action control, and to see where consciousness tends to fit into that structure. Consciousness certainly does not do everything for action control – but the things it does look to be important.

Here is an example of what I have in mind. Many have emphasized the fact that non-conscious visual processes appear to play an important role in structuring fine-grained elements of action control. Such processes contribute information to structures that enable features of action control like accurate shaping of grip size, or accurate tracking of action targets in the environment. Even if this is true, however, I argue that extended processes of action control often require not just fine-grained elements such as scaling one’s grip or tracking an action target.

Action control requires the maintenance and updating of action plans, the preparation of contingency plans in response to anticipated difficulties, and the flexible management of capacities such as attention. Action control requires, that is, not just implementational capacities of the sort non-conscious vision may support, but executive capacities. And it looks like consciousness plays important roles for the deployment of these executive capacities.

Consider the action of putting. This is an action that some people can perform very well. Do highly skilled putters rely on any kind of conscious process when they successfully put? It looks to me like the answer is yes. Highly skilled putters are better than novices at keeping visual attention focused on the ball before the putt. When visual attentional control fails, the putt is more likely to miss – and one important difference between experts and novices is that experts appear to have more control over visual attention than novices. That is, experts are better are remaining focused. I argue that this difference in control, while not entirely due to consciousness, likely involves consciousness in an important way:

Anyone who has putted before will be familiar with the phenomenology of intentionally focusing (or of intentionally trying to focus) on the ball. Unless this phenomenology is mistaken—and there is thus far little reason to think that it is—it could be that intentional conscious visual focusing is critical for successful putting (and for successful action directed towards targets more generally). (pp. 334–5)

Ultimately, I think that what we need is an understanding of how conscious and non-conscious processes of various sorts collaborate in the exercise of action control. It is difficult to get this understanding without giving credit to conscious processes where such credit is due. My paper about this can thus be seen as a part of a broader project of developing an accurate account of the exercise of action control.

Popular posts from this blog

Delusions in the DSM 5

This post is by Lisa Bortolotti. How has the definition of delusions changed in the DSM 5? Here are some first impressions. In the DSM-IV (Glossary) delusions were defined as follows: Delusion. A false belief based on incorrect inference about external reality that is firmly sustained despite what almost everyone else believes and despite what constitutes incontrovertible and obvious proof or evidence to the contrary. The belief is not one ordinarily accepted by other members of the person's culture or subculture (e.g., it is not an article of religious faith). When a false belief involves a value judgment, it is regarded as a delusion only when the judgment is so extreme as to defy credibility.

Rationalization: Why your intelligence, vigilance and expertise probably don't protect you

Today's post is by Jonathan Ellis , Associate Professor of Philosophy and Director of the Center for Public Philosophy at the University of California, Santa Cruz, and Eric Schwitzgebel , Professor of Philosophy at the University of California, Riverside. This is the first in a two-part contribution on their paper "Rationalization in Moral and Philosophical thought" in Moral Inferences , eds. J. F. Bonnefon and B. Trémolière (Psychology Press, 2017). We’ve all been there. You’re arguing with someone – about politics, or a policy at work, or about whose turn it is to do the dishes – and they keep finding all kinds of self-serving justifications for their view. When one of their arguments is defeated, rather than rethinking their position they just leap to another argument, then maybe another. They’re rationalizing –coming up with convenient defenses for what they want to believe, rather than responding even-handedly to the points you're making. Yo...

A co-citation analysis of cross-disciplinarity in the empirically-informed philosophy of mind

Today's post is by  Karen Yan (National Yang Ming Chiao Tung University) on her recent paper (co-authored with Chuan-Ya Liao), " A co-citation analysis of cross-disciplinarity in the empirically-informed philosophy of mind " ( Synthese 2023). Karen Yan What drives us to write this paper is our curiosity about what it means when philosophers of mind claim their works are informed by empirical evidence and how to assess this quality of empirically-informedness. Building on Knobe’s (2015) quantitative metaphilosophical analyses of empirically-informed philosophy of mind (EIPM), we investigated further how empirically-informed philosophers rely on empirical research and what metaphilosophical lessons to draw from our empirical results.  We utilize scientometric tools and categorization analysis to provide an empirically reliable description of EIPM. Our methodological novelty lies in integrating the co-citation analysis tool with the conceptual resources from the philosoph...