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The Time of Experience and the Experience of Time

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Philosophy and Psychology of Time

Part of the book series: Studies in Brain and Mind ((SIBM,volume 9))

Abstract

Philosophers have usually approached the concept of timing of experiences by addressing the question how the experiences of temporal phenomena can be explained. As a result, the issue of timing has been addressed in two different ways. The first, similar to the questions posed in sciences, concerns the relationship between the experienced time of events and the objective time of events. The second approach is more specific to philosophers’ debates, and concerns the phenomenology of experiences: how is the apparent temporal structure of experiences constituted? In regard to both questions, this article shows why and how philosophers’ views differ from those held by most scientists. To conclude, I present a combination of views that is not only compatible with that of scientists, but also addresses the problems that engage philosophers.

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Notes

  1. 1.

    By experience I mean the whole phenomenology of one’s subjectively experienced moment regardless of whether that moment is subjectively speaking temporally extended or not. If not otherwise mentioned, (experiential) content refers to a conscious inner occurrence that is an individual element of an experience.

  2. 2.

    Rick Grush (2008) refers to the similar view as the standard view. There are, however, two differences between the views. First, Grush is “not concerned with” the small processing delays and thus do not differentiate between minimal delay and extra delay positions as regards the thesis of minimal delay. Second, whereas the thesis of temporal isomorphism is understood here as a claim that concerns the experienced temporal order of events and the temporal order of neural processes realizing these experiences, Grush makes this an issue of passive registration versus active construction of experiences. Given that one endorsing the simple view can hold both active and passive views on perceptual experiences, Grush’s claim is an additional issue within the thesis of temporal isomorphism.

  3. 3.

    The thesis of temporal isomorphism is not the same as the inheritance principle, which states that an experience possesses the same temporal properties as those which are apparently presented in the experience (Phillips 2014a, b). For example, while the thesis of temporal isomorphism concerns the temporal relation between an experiential content and its neural basis, the inheritance principle concerns the relationship between an experience and what is being experienced. That is, the inheritance principle does not take a stance on the neural processing. Then again, since the thesis of temporal isomorphism concerns the experiential contents, not experiences per se, it does not take a stance on the temporal structure of experiences. Moreover, whereas the snapshot view makes the inheritance principle trivially true, it does not make the thesis of temporal isomorphism true. Finally, while the inheritance principle has been used in arguments for the extensionalist model and against the retentionalist model, the thesis of temporal isomorphism is neutral between the models. (One could argue, for example, that the thesis holds for the primal images but not for retained contents because the latter are not really experiential contents.) See also Soteriou (2010), Hoerl (2013), Lee (2014). The claims discussed in these papers are not exactly the same as the inheritance principle, however. For example, Lee (2014) discusses the mirroring view and explicitly associates it with the idea that temporal experiences unfold over time. Hence, unlike the inheritance principle, the mirroring view would be incorrect as regards the snapshot view.

  4. 4.

    This position is (often implicitly) held by scientists working on, for example, the perceptual simultaneity (Kopinska and Harris 2004), duration estimation and reproduction (Reutimann et al. 2004; Wittmann et al. 2010), and the flash-lag effect (Whitney and Murakami 1998; Whitney et al. 2000). For other examples, see Pfeuty et al. (2005); Arnold and Wilcock (2007); Arstila (2015a).

  5. 5.

    Grush’s view resembles Dennett and Kinsbourne’s idea of Orwellian revision. However, Grush maintains that the experience of the empty screen is revised, whereas in Orwellian revision it is the memory of the empty screen that is revised.

  6. 6.

    Grush argues that our behavior in the world would be more effective if the processing delays were compensated for. Nijhawan (1994) likewise proposes that our sensory system extrapolates the trajectory of a moving stimulus, and this extrapolated position is what we experience. For a similar suggestion, see also (Changizi et al. 2008). It is worth noticing, however, that the compensated processing delays themselves cannot account for the postdiction effects when the effects occur in situations that cannot be predicted beforehand.

  7. 7.

    For a more detailed discussion on the apparent motion and different explanations for it, see (Arstila 2015b).

  8. 8.

    In accordance with this, Gallagher (2009, 200) points out that “[if] we say that the phenomenal contents have an intrinsic flow structure, is that anything more than saying that consciousness itself just has an intrinsic flow structure?”

  9. 9.

    E.g., James (1890, 630) argues that the “intuited duration, stands permanent” although its contents are in constant flux. Likewise, Gallagher (2009, 200) argues that according to the retentionalist model, which he holds, retention is “not a particular thing in consciousness” but a structural aspect of consciousness that together with other aspects “is taken to be one of the things that require explanation.” See also Dainton (2000, 2008).

  10. 10.

    Thus the theories of the first class need to explain empirical results which suggest that we can tell that two auditory stimuli are asynchronous, but cannot tell their temporal order. This can be done, for example, by arguing that performance in these experiments is not based on the experienced temporal properties per se. Instead, they could be based on (i) a difference in the perceived spatial locations of synchronous and synchronous stimuli, or (ii) the two stimuli appearing different in some other respect.

  11. 11.

    The first one, for example, must answer the question of whether or not there needs to be a mechanism responsible for interpreting the time markers and determining the order or time of events. The second one, for example, must tell how a single experiential content can be experienced to have duration, given that in this case there are no relative temporal markers that bring about the temporal structure. Clearly, these issues do not refute the view but only illustrate that the notion of time markers remains underspecified by philosophers (and scientists).

  12. 12.

    The dissociation of experienced motion and position of an object is well supported by the studies showing that it is possible to experience stimulus as moving in one direction while its position is experienced as shifting in the opposite direction (Bulakowski et al. 2007).

  13. 13.

    This issue depends on what is meant by pure causality. If it means the impression of causality in the absence of the perception of any “causing” stimulus, then it has not been investigated. However, if pure causality refers to the impression of causality in situations where we would not normally claim that cause-effect relationship holds, then it is shown to exist. Consider, for example, perceptual causality experiments in which subjects are shown one moving stimulus (A) and two stationary stimuli (B and C). If A collides with B and B begins to move, it is easy to see why people say that A caused B to move. However, if it is C (not B) that begins to move when A collides with B, then the cause-effect relationship is more susceptible. Yet, people report having an experience of causality in these latter cases as well.

  14. 14.

    The views about the function of the two types of reentrant loops differ. In Victor Lamme’s theory (2004, 2006) local reentrant processing brings about phenomenally conscious states, which is what Ned Block calls phenomenality (2007, 2011). In the global workspace theory, it amounts to unconscious perception (Dehaene et al. 2006; Dehaene and Changeux 2011). In both theories, global reentrant loops bring about cognitive access to the sensory qualities that have been processed within localized reentrant loops. Given the difference regarding the nature of the local reentrant processing, the explanation of the postdiction effects based on this difference may already concern the level of unconscious perception.

  15. 15.

    It should be mentioned though that the idea that the recurrent processing plays a role in apparent motion also receives support from the fact that such processing has been postulated to play a role in other postdiction effects as well. For instance, many theories of the metacontrast masking incorporate it, see Bridgeman (1980), Enns and Lollo (1997, 2000), Di Lollo et al. (2000), Visser and Enns (2001), Lamme et al. (2002), Fahrenfort et al. (2007), and Ro et al. (2003). See Arstila (forthcoming) for the more thorough explication of the non-linear latency difference view and how it accounts for the flash-lag effect and the metacontrast masking.

  16. 16.

    In the retinotopic coordinate system, the location of a stimulus represents the location of corresponding cells in the retina. This system needs to be separated from the egocentric coordinate system that corresponds to the experienced location of things. When you are reading this text and your eyes move, for example, the retinotopic positions of the words and the page change. Nevertheless, you do not experience them as moving because, in an egocentric coordinate system, they continue to have the same positions in relation to yourself. The retina and early visual areas (including V1 and V5) are retinotopic.

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Acknowledgments

I am grateful for Christoph Hoerl, Dan Lloyd, Julian Kiverstein, Kielan Yarrow, and Marc Wittmann for stimulating discussions on these and related issues over the years. I want to thank also two anonymous referees for their thorough and helpful comments.

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Arstila, V. (2016). The Time of Experience and the Experience of Time. In: Mölder, B., Arstila, V., Øhrstrøm, P. (eds) Philosophy and Psychology of Time. Studies in Brain and Mind, vol 9. Springer, Cham. https://doi.org/10.1007/978-3-319-22195-3_9

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