Visual experiments suggest just a small fraction of the information our brains process enters awareness.
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Alexandru Zdrobău on Unsplash
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What can you see right now? This might seem like a silly question, but what enters your consciousness is not the whole story when it comes to vision. A great deal of visual processing in the brain goes on well below our conscious awareness.
Some studies have probed the unconscious depths of vision. One source of evidence comes from the neurological condition known as blindsight, which is caused by damage to areas of the brain involved in processing visual information. People with blindsight report that they are unable to see, either entirely or in a portion of their visual field. However, when asked to guess what is there, they can often do so with remarkable accuracy.
For example, in an experiment published in 2004 on someone with blindsight, a black bar was displayed in the portion of the visual field to which the person was blind. The person was asked to “guess” whether the bar was vertical or horizontal.
Despite denying any conscious awareness of the bar, the participant could answer correctly at a level well above chance. The participant even showed evidence of being able to pay attention to the bar—they were faster to respond when an arrow (placed in a healthy area of their visual field) correctly indicated the location of the bar.
The most popular interpretation (though not the only one) is that people with blindsight can see these objects, but not see them consciously. They see what is there, but it all goes on unconsciously, below their awareness.
The phenomenon of inattentional blindness seems to show you can see without the information crossing into your consciousness. Anyone can experience inattentional blindness. The phenomenon has been known about for a long time, but we can most easily get a handle on it by looking at a well-known experiment reported in 1999.
In this experiment, participants are shown a video of people playing basketball and told to count the number of passes between the players wearing a white shirt. If you’ve never done this before, I urge to you stop reading now and watch the video.
In many cases, people are so busy counting the passes that they completely miss a large gorilla walking across the middle of the scene and beating its chest, then walking off. The gorilla’s right there, in the centre of your visual field. Light from the gorilla enters your eyes, and is processed in the visual system, but somehow you missed it, because you weren’t paying attention to it.
The gorilla has more to teach us. In another experiment reported in 2013, radiologists were given a series of lung scans. They were told to look for nodules (which show up as small light colored circles) on each scan. In one of the scans, a large picture of a dancing gorilla was superimposed on top of the lung scan. In this study, 83 percent of the radiologists failed to spot it, even though it was 48 times bigger than the average nodule they were looking for. Some of them even looked directly at the gorilla and still didn’t notice it!
The interpretation of these experiments is controversial. Some scientists suggest that in these kinds of cases, you consciously see the gorilla, but immediately forget it (although a dancing gorilla in someone’s lung doesn’t seem like the kind of thing you’d forget). Others argue that you see the gorilla, but the information never made its way into consciousness. You saw the gorilla, but unconsciously.
Let’s assume that in the case of blindsight, and inattentional blindness, the information is seen but didn’t make it all the way to consciousness. Then, the question is: What makes some information conscious, rather than the information that stays unconscious? This is one of the central questions for consciousness studies in philosophy, psychology, and neuroscience.
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The Brain’s Loudspeaker
There’s no agreement on which is the best theory of consciousness, but in my opinion, the strongest contender is the global neuronal workspace theory.
According to this theory, consciousness is all to do with a particular area of the brain which is the seat of the “workspace.” The workspace is a system with a small capacity, so it can’t hold a lot of information at any one time. The job of the workspace is to take unconscious information and broadcast it to lots of different networks all across the brain. Global neuronal workspace theorists say that broadcasting the information in this way is what makes it conscious.
The job of the workspace is to act like the brain’s loudspeaker, and consciousness is the information that gets broadcast. The workspace takes unconscious information and boosts it so that many of the different systems in the brain hear about it and can use that information in their own processes. The late philosopher Daniel Dennett used to call consciousness “fame in the brain.” The workspace idea is similar.
One of the most striking implications of the global neuronal workspace theory is how little information makes it to consciousness. Since the workspace has quite a small capacity, it follows that we can only ever be conscious of a little at a time. We might think there’s a rich visual world in front of us, full of details, all of which we’re conscious of, but really—according to the theory—we’re only ever conscious of a small portion of that.
Some philosophers and scientists have objected to the theory on these grounds. They suggest that consciousness “overflows” the workspace: We are conscious of more information than can “fit” into the workspace at any one time. Even with these debates still ongoing, I think the global neuronal workspace theory gives us a reasonably clear answer to the question of what consciousness is for and how it interacts with other systems in the brain.
In our brains, consciousness is only the tip of a very large iceberg. But the global neuronal workspace theory might give us insight into what makes that tip so special.
This article is republished from The Conversation under a Creative Commons license. Read the original article.
Henry Taylor is an associate professor in the Department of Philosophy at the University of Birmingham. He is interested in philosophy of cognitive science, philosophy of mind, metaphysics, and robotics. He has worked on perception, consciousness, attention, peripheral vision, the development of scientific concepts, scientific taxonomy, and robotics. Most of his research involves drawing together work from natural science and philosophy.
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