We can hardly think of ourselves as living persons without referring to consciousness. In fact, we normally define ourselves through two features of our life: we are awake (the level of our consciousness is more than zero), and we are aware of something (our consciousness is not empty).
While it is quite intuitive to think that our brains are necessary for us to be conscious, it is tempting to think that looking at what is going on in the brain is enough to understand consciousness. But empirical investigations are not enough.
Neuroscientific methods to investigate consciousness and its disorders have developed massively in the last decades. The scientific and clinical advancements that have resulted are impressive. But while the ethical and clinical impacts of these advancements are often debated and studied, there is little conceptual analysis.
I think of one example in particular, namely, the neuroscience of disorders of consciousness. These are states where a person’s consciousness is more or less severely damaged. Most commonly, we think of patients in vegetative state, who exhibit levels of consciousness without any content. But it could also be a minimally conscious state with fluctuating levels and contents of consciousness.
How can we explain these complex conditions? Empirical science is usually supposed to be authoritative and help to assess very important issues, such as consciousness. Such scientific knowledge is basically inferential: it is grounded in the comparative assessment of residual consciousness in brain-damaged patients.
But because of its inferential nature, neuroscience takes the form of an inductive reasoning: it infers the presence of consciousness starting from data extracted by neurotechnology.
The views, opinions and positions expressed by these authors and blogs are theirs and do not necessarily represent that of the Bioethics Research Library and Kennedy Institute of Ethics or Georgetown University.