Seminars

Over the past thirty years or so, cognitive neuroscience has made spectacular progress understanding the biological mechanisms of consciousness. Consciousness science, as this field is now sometimes called, was not only inexistent thirty years ago, but its very name seemed like an oxymoron: how can there be a science of consciousness? And yet, despite this scepticism, we are now equipped with a rich set of sophisticated behavioural paradigms, with an impressive array of techniques making it possible to see the brain in action, and with an ever-growing collection of theories and speculations about the putative biological mechanisms through which information processing becomes conscious. This is all good and fine, even promising, but we also seem to have thrown the baby out with the bathwater, or at least to have forgotten it in the crib: consciousness is not just mechanisms, it’s what it feels like. In other words, while we know thousands of informative studies about access-consciousness, we have little in the way of phenomenal consciousness. But that — what it feels like — is truly what “consciousness” is about. Understanding why it feels like something to be me and nothing (panpsychists notwithstanding) for a stone to be a stone is what the field has always been after. However, while it is relatively easy to study access-consciousness through the contrastive approach applied to reports, it is much less clear how to study phenomenology, its structure and its function. Here, I first overview work on what consciousness does (the "how"). Next, I ask what difference feeling things makes and what function phenomenology might play. I argue that subjective experience has intrinsic value and plays a functional role in everything that we do.

Rhythmic flashing light, or “Ganzflicker”, can elicit altered states of consciousness and hallucinations, bringing your mind’s eye out into the real world. What do you experience if you have a super mind’s eye, or none at all? In this talk, I will discuss how Ganzflicker has been used to simulate psychedelic experiences, how it can help us predict symptoms of psychosis, and even tap into the neural basis of hallucinations.

Various clinical cases have provided evidence linking cardiovascular, neurological, and psychiatric disorders to changes in the brain-heart interaction. Our recent experimental evidence on patients with disorders of consciousness revealed that observing brain-heart interactions helps to detect residual consciousness, even in patients with absence of behavioral signs of consciousness. Those findings support hypotheses suggesting that visceral activity is involved in the neurobiology of consciousness and sum to the existing evidence in healthy participants in which the neural responses to heartbeats reveal perceptual and self-consciousness. Furthermore, the presence of non-linear, complex, and bidirectional communication between brain and heartbeat dynamics can provide further insights into the physiological state of the patient following severe brain injury. These developments on methodologies to analyze brain-heart interactions open new avenues for understanding neural functioning at a large-scale level, uncovering that peripheral bodily activity can influence brain homeostatic processes, cognition, and behavior.

There are many mysteries in the universe. One of the most significant, often considered the final frontier in science, is understanding how our subjective experience, or consciousness, emerges from the collective action of neurons in biological systems. While substantial progress has been made over the past decades, a unified and widely accepted explanation of the neural mechanisms underpinning consciousness remains elusive. The field is rife with theories that frequently provide contradictory explanations of the phenomenon. To accelerate progress, we have adopted a new model of science: adversarial collaboration in team science. Our goal is to test theories of consciousness in an adversarial setting. Adversarial collaboration offers a unique way to bolster creativity and rigor in scientific research by merging the expertise of teams with diverse viewpoints. Ideally, we aim to harness collective intelligence, embracing various perspectives, to expedite the uncovering of scientific truths. In this talk, I will highlight the effectiveness (and challenges) of this approach using selected case studies, showcasing its potential to counter biases, challenge traditional viewpoints, and foster innovative thought. Through the joint design of experiments, teams incorporate a competitive aspect, ensuring comprehensive exploration of problems. This method underscores the importance of structured conflict and diversity in propelling scientific advancement and innovation.

In the science of consciousness, it’s often assumed that some creatures (or mental states) are more conscious than others. But a number of philosophers have argued that the notion of degrees of consciousness is conceptually confused. I'll (1) argue that the most prominent objections to degrees of consciousness are unsustainable, and (2) develop an analysis of degrees of consciousness. On my view, whether consciousness comes in degrees ultimately depends on which theory of consciousness turns out to be correct. But I'll also argue that most theories of consciousness entail that consciousness comes in degrees.

Conscious emotional experiences are very rich in their nature, and can encompass anything ranging from the most intense panic when facing immediate threat, to the overwhelming love felt when meeting your newborn. It is then no surprise that capturing all aspects of emotional consciousness, such as intensity, valence, and bodily responses, into one theory has become the topic of much debate. Key questions in the field concern how we can actually measure emotions and which type of experiments can help us distill the neural correlates of emotional consciousness. In this talk I will give a brief overview of theories of emotional consciousness and where they disagree, after which I will dive into the evidence proposed to support these theories. Along the way I will discuss to what extent studying emotional consciousness is ‘special’ and will suggest several tools and experimental contrasts we have at our disposal to further our understanding on this intriguing topic.

Although each of us was once a baby, infant consciousness remains mysterious and there is no received view about when, and in what form, consciousness first emerges. Some theorists defend a ‘late-onset’ view, suggesting that consciousness requires cognitive capacities which are unlikely to be in place before the child’s first birthday at the very earliest. Other theorists defend an ‘early-onset’ account, suggesting that consciousness is likely to be in place at birth (or shortly after) and may even arise during the third trimester. Progress in this field has been difficult, not just because of the challenges associated with procuring the relevant behavioral and neural data, but also because of uncertainty about how best to study consciousness in the absence of the capacity for verbal report or intentional behavior. This review examines both the empirical and methodological progress in this field, arguing that recent research points in favor of early-onset accounts of the emergence of consciousness.

Note the later time in the USA!

Neurofeedback provides a feedback display which is linked with on-going brain activity and thus allows self-regulation of neural activity in specific brain regions associated with certain cognitive functions and is considered a promising tool for clinical interventions. Recent reviews of neurofeedback have stressed the importance of applying the “double-blind” experimental design where critically the patient is unaware of the neurofeedback treatment condition. An important question then becomes; is double-blind even possible? Or are subjects aware of the purposes of the neurofeedback experiment? – this question is related to the issue of how we assess awareness or the absence of awareness to certain information in human subjects. Fortunately, methods have been developed which employ neurofeedback implicitly, where the subject is claimed to have no awareness of experimental purposes when performing the neurofeedback. Implicit neurofeedback is intriguing and controversial because it runs counter to the first neurofeedback study, which showed a link between awareness of being in a certain brain state and control of the neurofeedback-derived brain activity. Claiming that humans are unaware of a specific type of mental content is a notoriously difficult endeavor. For instance, what was long held as wholly unconscious phenomena, such as dreams or subliminal perception, have been overturned by more sensitive measures which show that degrees of awareness can be detected. In this talk, I will discuss whether we will critically examine the claim that we can know for certain that a neurofeedback experiment was performed in an unconscious manner. I will present evidence that in certain neurofeedback experiments such as manipulations of attention, participants display residual degrees of awareness of experimental contingencies to alter their cognition.

We are now clearly entering a new age in our relationship with machines. The power of AI natural language processors and image generators has rapidly exceeded the expectations of even those who developed them. Serious questions are now being asked about the extent to which machines could become — or perhaps already are — sentient or conscious. Do AI machines understand the instructions they are given and the answers they provide? In this talk I will consider the prospects for conscious machines, by which I mean machines that have feelings, know about their own existence, and about ours. I will suggest that the recent focus on information processing in models of consciousness, in which the brain is treated as a kind of digital computer, have mislead us about the nature of consciousness and how it is produced in biological systems. Treating the brain as an energy processing system is more likely to yield answers to these fundamental questions and help us understand how and when machines might become minds.

Repetitive spatiotemporal patterns in resting-state brain activities have been widely observed in various species and regions, such as rat and cat visual cortices. Since they resemble the preceding brain activities during tasks, they are assumed to reflect past experiences embedded in neuronal circuits. Moreover, spatiotemporal patterns involving whole-brain activities may also reflect a process that integrates information distributed over the entire brain, such as motor and visual information. Therefore, revealing such patterns may elucidate how the information is integrated to generate consciousness. In this talk, I will introduce our proposed method to estimate repetitive spatiotemporal patterns from resting-state brain activity data and show the spatiotemporal patterns estimated from human resting-state magnetoencephalography (MEG) and electroencephalography (EEG) data. Our analyses suggest that the patterns involved whole-brain propagating activities that reflected a process to integrate the information distributed over frequencies and networks. I will also introduce our current attempt to reveal signal flows and their roles in the spatiotemporal patterns using a big dataset. - Takeda et al., Estimating repetitive spatiotemporal patterns from resting-state brain activity data. NeuroImage (2016); 133:251-65. - Takeda et al., Whole-brain propagating patterns in human resting-state brain activities. NeuroImage (2021); 245:118711.

Suppose you are on your favorite touchscreen device consciously and deliberately deciding emails to read or delete. In other words, you are consciously and intentionally looking, tapping, and swiping. Now suppose that you are doing this while neuroscientists are recording your brain activity. Eventually, the neuroscientists are familiar enough with your brain activity and behavior that they run an experiment with subliminal cues which reveals that your looking, tapping, and swiping seem to be determined by a random switch in your brain. You are not aware of it, or its impact on your decisions or movements. Would these predictions undermine your sense of free will? Some have argued that it should. Although this inference from unreflective and/or random intention mechanisms to free will skepticism, may seem intuitive at first, there are already objections to it. So, even if this thought experiment is plausible, it may not actually undermine our sense of free will.

How does our brain generate consciousness, that is, the subjective experience of what it is like to see face or hear a sound? Do we become aware of a stimulus during early sensory processing or only later when information is shared in a wide-spread fronto-parietal network? Neural correlates of consciousness are typically identified by comparing brain activity when a constant stimulus (e.g., a face) is perceived versus not perceived. However, in most previous experiments, conscious perception was systematically confounded with post-perceptual processes such as decision-making and report. In this talk, I will present recent EEG and fMRI studies dissociating neural correlates of consciousness and task-related processing in visual and auditory perception. Our results suggest that consciousness emerges during early sensory processing, while late, fronto-parietal activity is associated with post-perceptual processes rather than awareness. These findings challenge predominant theories of consciousness and highlight the importance of considering task relevance as a confound across different neuroscientific methods, experimental paradigms and sensory modalities.

Theories of consciousness are commonly grouped into "first-order" and "higher-order" families. As conventional wisdom has it, many more animals are likely to be conscious if a first-order theory is correct. But two recent developments have put pressure on the first/higher-order distinction. One is the argument (from Shea and Frith) that an effective global workspace mechanism must involve a form of metacognition. The second is Lau's "perceptual reality monitoring" (PRM) theory, a member of the "higher-order" family in which conscious sensory content is not re-represented, only tagged with a temporal index and marked as reliable. I argue that the first/higher-order distinction has become so blurred that it is no longer particularly useful. Moreover, the conventional wisdom about animals should not be trusted. It could be, for example, that the distribution of PRM in the animal kingdom is wider than the distribution of global broadcasting.

Clinical assessment of consciousness is a significant issue, with recent research suggesting some brain-damaged patients who are assessed as unconscious are in fact conscious. Misdiagnosis of consciousness can also be detrimental when it comes to general anaesthesia, causing numerous psychological problems, including post-traumatic stress disorder. Avoiding awareness with overdose of anaesthetics, however, can also lead to cognitive impairment. Currently available objective assessment of consciousness is limited in accuracy or requires expensive equipment with major barriers to translation. In this talk, we will outline our recent theory-guided and data-driven approaches to develop new, optimized consciousness measures that will be robustly evaluated on an unprecedented breadth of high-quality neural data, recorded from the fly model system. We will overcome the subjective-choice problem in data-driven and theory-guided approaches with a comprehensive data analytic framework, which has never been applied to consciousness detection, integrating previously disconnected streams of research in consciousness detection to accelerate the translation of objective consciousness measures into clinical settings.

Peripersonal space (PPS) defines the portion of space where interactions between our body and the external environment more likely occur. There is no physical boundary defining the PPS with respect to the extrapersonal space, but PPS is continuously constructed by a dedicated neural system integrating external stimuli and tactile stimuli on the body, as a function of their potential interaction. This mechanism represents a primary interface between the individual and the environment. In this talk, I will present most recent evidence and highlight the current debate about the neural and computational mechanisms of PPS, its main functions and properties. I will discuss novel data showing how PPS dynamically shapes to optimize body-environment interactions. I will describe a novel electrophysiological paradigm to study and measure PPS, and show how this has been used to search for a basic marker of potentials of self-environment interaction in newborns and patients with disorders of consciousness. Finally, I will discuss how PPS is also involved in, and in turn shaped by, social interactions. Under these acceptances, I will discuss how PPS plays a key role in self-consciousness.