Vaidya_JCS_Author_Proof[1]

Journal of Consciousness Studies, 22, No. 7–8, 2015, pp. ?–?
Anand Vaidya and
Purushottama Bilimoria
Advaita Vedānta and the
Mind Extension Hypothesis
Panpsychism and Perception
Abstract: The extended mind hypothesis for the case of belief,
defended by Clark and Chalmers (1998), is an intriguing hypothesis
about the nature of human minds that rests on functionalism about
various components of mindedness. In this paper we present the
Advaita Vedānta account of perception as continuous-part extension
against the backdrop of panpsychism. We argue that this view is
interesting because it allows us to see how an extended mind style
hypothesis can be argued for against the backdrop of panpsychism, as
opposed to functionalism.
1. Introduction
In the prevailing scientific era many of us are attracted to promissory
note physicalism, PNP, as an overarching view about the place of
mind in nature. On the one hand, PNP grants that our current under-
standing of consciousness and cognition is incomplete. On the other
hand, it holds that a complete account, which is consistent with the
current trajectory of research in physics, chemistry, and biology, will
eventually come about. There are two important challenges to PNP.
One challenge concerns the nature of consciousness. Some, such as
Galen Strawson, have argued for panpsychism in opposition to
physicalism. The broad understanding of panpsychism is that either
Correspondence:
Anand Vaidya, Department of Philosophy, San Jose State University, 1
Washington Square, San Jose, California, USA.
Email: anand.vaidya@sjsu.edu

2 A. VAIDYA & P. BILIMORIA
everything is conscious or that the ingredients of consciousness are to
be found at the fundamental level of explanation.1 On the other hand,
concerning cognition, some, such as Andy Clark and David Chalmers,
have argued for the extended mind hypothesis. The broad understand-
ing of the extended mind hypothesis is that the mind need not be co-
located with the brain.2
Panpsychism challenges PNP by arguing that consciousness is a
fundamental feature of reality that cannot be explained by something
that is fundamentally not conscious. Thus, physicalism is false, since
consciousness cannot be explained by emergence from what physics
describes as fundamental. The extended mind hypothesis challenges
PNP by arguing that the mind can be constituted by elements external
to the body and the brain. Thus, biologism is false, since cognition
need not be housed in biological material.
Our work here departs from an interest in the connection question:
assuming that both panpsychism and the extended mind hypothesis
are legitimate challenges to PNP, how might they be connected?
Working from the perspectives of both classical Indian philosophy
and contemporary Anglo-analytic philosophy we found that Advaita
Vedānta has something interesting to say about the connection
question because it embraces panpsychism while at the same time
defending a view of perception that is a novel form of mind extension.
In what follows we present the Advaita Vedānta argument for the
claim that perception is a kind of mental state that involves the con-
tinuous extension of the mind outside of the body. We present this
argument alongside a partial defence of the kind of panpsychism they
articulate, which we take to be closely related to a version of Itay
Shani’s cosmopsychism,3 as opposed to Galen Strawson’s micro-
psychism. In general, we hold that Advaita Vedānta philosophy of
mind presents an hypothesis about the mind, we call the mind
extension hypothesis, MEH. We begin our articulation of it by
1 See Strawson (2006) for a defence of the claim that physicalism entails panpsychism,
and Chalmers (forthcoming a) for presentation and discussion of a variety of views in
the area of panpsychism, such as neutral monism.
2 See Clark and Chalmers (1998) for the initial articulation and defence of the extended
mind hypothesis. See Rowlands (2010) for an extended discussion of a variety of views
related to the extended mind hypothesis.
3 We would like to thank Itay Shani for his presentation and discussion of cosmo-
psychism in Kolkata, India, in January 2015. His (forthcoming) ‘Cosmopsychism: A
Holistic Approach to the Metaphysics of Experience’ is the source and background of
our response to the combination problem.

THE MIND EXTENSION HYPOTHESIS 3
situating it against its contemporary alternative, the extended mind
hypothesis, EMH.
2. The Extended Mind Hypothesis
The Extended Mind Hypothesis, EMH, can initially be characterized
as a denial of the body-boundary condition, which maintains that all
mentality or mindedness is skin deep, and that while it is possible for
entities external to the body to causally influence the mind, none of
those elements external to the mind are in fact proper parts of the
mind. Consider Clark and Chalmers’ defence of EMH.
[C]onsider a normal case of belief embedded in memory. Inga hears
from a friend that there is an exhibition at the Museum of Modern Art,
and decides to go see it. She thinks for a moment and recalls that the
museum is on 53rd
Street, so she walks to 53rd
Street and goes into the
museum. It seems clear that Inga believes the museum is on 53rd
Street,
and that she believed this even before she consulted her memory. It was
not previously an occurrent belief, but then neither are most of our
beliefs. The belief was sitting somewhere in memory, waiting to be
accessed.
Now consider Otto, Otto suffers from Alzheimer’s disease, and like
many Alzheimer’s patients, he relies on information in the environment
to help structure his life. Otto carries a notebook around with him
everywhere he goes. When he learns new information, he writes it
down. When he needs some old information, he looks it up. For Otto,
his notebook plays the role usually played by biological memory.
Today, Otto hears about the exhibition at the Museum of Modern Art,
and decides to go see it. He consults the notebook, which says that the
museum is on 53rd
Street, so he walks to 53rd
Street and goes into the
museum.
Clearly, Otto walked to 53rd
Street because he wanted to go to the
museum and he believed the museum was on 53rd
Street. And just as
Inga had her belief even before she consulted her memory, it seems
reasonable to say that Otto believed the museum was on 53rd
Street
even before consulting his notebook. For in relevant respects the cases
are entirely analogous: the notebook plays for Otto the same role that
memory plays for Inga. The information in the notebook functions just
like the information constituting an ordinary non-occurrent belief; it just
happens that the information lies beyond the skin. (Clark and Chalmers,
1998, p. 12)
The moral is that when it comes to belief, there is nothing sacred about
the skull and the skin. What makes some information count as a belief
is the role it plays, and there is no reason why the relevant role can be
played only from inside the head. (Ibid., p. 14)

There are three important points about EMH that we need to have in
place prior to our cross-cultural presentation of the Advaita Vedānta
mind extension hypothesis.
First, EMH is best characterized as a possibility claim: it holds that
it is possible for the mind to be constituted in part by an entity that is
external to the body, even if for a given person it was never the case
that any of that person’s mind was constituted by entities external to
her body. Notice Inga has no extended mind, but Otto does.
Second, EMH is a general claim that must be argued for in a given
domain of mentality. Humans, in general, have a multitude of distinct
mental state types, such as beliefs, desires, and perceptions. To hold
EMH is to hold it by argument for a particular mental state type.
Notice that Clark and Chalmers argue that Otto, who suffers from
Alzheimer’s disease, has a mind that extends beyond his body, since
he has a belief about the address of the Museum of Modern Art
written in his notebook and the address written in the notebook is, for
Otto, functionally equivalent to a belief about the location that would
be stored in his memory were he not to have Alzheimer’s disease.
However, even if Clark and Chalmers are correct about mind exten-
sion in the case of belief, it would not follow that because the mind
can extend in the case of belief, it can also extend in the case of desire,
vision, expectation, or for various emotions.
As we will see in what follows, the case for mind extension has to
be made in a given domain. And some domains intuitively resist
externalization and extension. For example, appearances and per-
ceptual phenomenology are, at least intuitively, not external to the
body. How things seem to me is internal to my body. Nevertheless,
Wilson (2010) has taken on the intuitive resistance of the application
of EMH to vision. His work suggests that even in domains where
externalization is counter-intuitive, it is still possible for compelling
arguments to be made.
Third, EMH is a thesis about the constitution of the mind. It is not a
thesis about embodied cognition or embedded cognition or the exten-
sion of the self outside of the body through technology.
Clark and Chalmers’ argument for the case of belief is compelling.
However, EMH is a controversial thesis. Rowlands (2010) helpfully
distinguishes two important objections one could raise against EMH.
The mark of the mental objection aims to establish that EMH should
be rejected because it is inconsistent with a genuine account of what is
cognitive or mental. For example, if what it is for something to be
mental or cognitive is for it to exhibit intentionality — a distinctive

sort of aboutness — then if an item is external and does not exhibit the
distinctive type of intentionality then it cannot be mental. The
coupling-constitution fallacy aims to show that EMH confuses the fact
that the mind can causally connect to and interact with entities
external to the body without being constituted by those entities
external to the body. The general worry is that there is no need to say
that the mind extends beyond the body when it is simply sufficient to
hold that the mind depends on or is causally influenced by entities
beyond the body.
In our presentation of the Advaita Vedānta theory of mind we will
be primarily concerned with the coupling-constitution fallacy, and
secondarily with the mark of the mental objection.
3. Conditions for Mind Extension
In this section we want to borrow an account of how to defend EMH
from the coupling-constitution fallacy. This account will be useful for
setting up our presentation of the Advaita Vedānta mind extension
hypothesis. From our perspective Adams and Maher (2012), A&M,
provide an outstanding articulation, analysis, and defence of EMH
from A&A’s — Adams and Aizawa (2001; 2010) — coupling-
constitution objection. Their account of the debate also presents a set
of conditions under which mind extension/cognitive spread can be
said to occur. Since we are accepting most of A&M’s analysis of how
to defend EMH from the coupling-constitution objection we will pre-
sent only the essentials of A&M’s account of the main argument for
EMH, as well as their diagnosis of the problem with A&A’s coupling-
constitution objection.
On A&M’s account the Master Argument for EMH is as follows.
1. Y is part of a cognitive system Z.
2. X (an external item) has the same high-bandwidth interaction
with other parts of Z that Y has.
3. X is functionally equivalent to Y.
4. X is part of Z.
Recall the case of Otto. In the case of his belief about the location of
the museum the master argument drives us to the conclusion that the
mind does extend beyond the boundary of the body because there is an
entity external to Otto’s body, the information in Otto’s notebook, that

is such that, if it were internal to Otto, we would, because of func-
tional equivalence, deem it a proper part of his mind. The general idea
is that the only reason we hesitate in a case where the element is
external, but functionally equivalent to something that in another case
is internal, is simply because the element is merely external. However,
this objection is not the only reason that one might resist the master
argument. In general, as A&A argue, there is a distinction between X
and Y coupling through a causal relation, and X and Y combining
together in a constitution relation.
The coupling-constitution fallacy holds that (i) is insufficient for the
truth of (ii):
(i) X is coupled to Y.
(ii) So, X is part of Y.
The fallacy allows one to maintain, in the face of Clark and Chalmers’
argument, that the notebook merely couples with the mind that is
internal to Otto. It causally influences his actions, but there is no
reason to say that part of Otto’s mind, his particular belief about the
location of the museum, is external to his body.
Insightfully, A&M point out that the coupling-constitution fallacy is
ubiquitous, and that perhaps the ubiquity of it suggests that it is not
actually at play in the presentation of EMH. There are many cases
where two things come together, but the two things do not form a
proper constitution relationship. The reason why things can come
together and not form a constitution relation is because there is a
difference between:
(a) X is a mere causal influence on a system involving Y.
(b) X is genuinely coupled to Y to form a system Z.
According to A&M one problem with applying the coupling-
constitution fallacy to EMH is that it incorrectly characterizes the
main ideas that are at play in EMH. The core idea is that, ‘when two
things are tightly coupled, they constitute some third thing, of which
they are both parts’ (Adams and Maher, 2012, p. 5). The mistake in
A&A’s coupling-constitution objection to the master argument is that
they don’t recognize that the argument concerns the fact that two
elements X and Y come together to form a third thing Z. There needs
to be a system that is formed by the high-bandwidth interaction of X
and Y. For example, it is because a certain system Z is formed
between Otto and his notebook that the mind extends. It is not simply
that Otto uses a notebook. We take this diagnosis of the coupling-

constitution objection to set up a condition for determining whether an
account of mind offers a genuine mind extension thesis in the case of
a specific kind of mental state, such as belief or perception.
Moving off of A&M’s work, we endorse the following as a base
criterion for determining whether a theory of mind M offers an
extended mind/mind extension theory for a mental state type T:
System: On theory of mind M, mental state type T can involve
mind extension beyond the body boundary only if on M, T is
articulated so as to not involve mere causal interaction, but
instead to form a genuine system that involves body internal
elements and body external elements.
In general, system should be read as a necessary condition, not a
sufficient one. There are other conditions that M must also satisfy for
it to endorse the idea that the mind extends in the case of T. A&M
carefully take on the question of what those additional conditions are.
They offer what are called criteria for cognitive spread. The other
condition they argue for departs from an investigation of the question:
what makes something a cognitive system? Their proposal is:
[A] system must take responsibility for the proper functioning of its
semantic activity for that semantic activity to exhibit original inten-
tionality. By this, we mean that it must be critical of its semantic
activity. (Adams and Maher, 2012, p. 11, emphasis added)
We will refer to the content of their proposal as specifying the
responsibility condition. The central idea rests on the distinction
between original, as opposed to derived, intentionality. Their account
goes on to specify what the conditions are for original intentionality in
a way that allows for mind extension. A&M offer three levels of self-
criticism that govern semantic activity that exhibits original inten-
tionality.
A system with original intentionality must:
(i) Follow norms for producing, manipulating, and removing
semantic items.
(ii) Scrutinize its own norms for modifying semantic items in the
system.
&

(iii) Care about getting things right.4
A&M’s account of mind extension/cognitive spread is intriguing and
by our lights plausible. However, as we move forward in our explora-
tion of classical Indian philosophy we will accept the system con-
dition, but push aside the responsibility condition. Here we take note
of some points about the system condition in relation to the responsi-
bility condition as our reasons for pushing aside the latter. At the end
of Section 5 we will offer yet another set of reasons for thinking that
the responsibility condition would not, in general, be in play within
classical Indian epistemology.
If mind extension is possible for different mental state types, such as
belief and perception, it would seem that (a) the system condition is a
necessary condition for all mental state types, since it is necessary for
distinguishing between coupling and constitution; but either (b) the
responsibility condition is only necessary for some mental state types
or (c) the responsibility condition is necessary for all, but its specifica-
tion changes depending on the state type in question. For example, a
close examination of conditions (i)–(iii) reveal them to be most
relevant to the case of belief because of their concern with semantic
activity, which beliefs essentially possess in virtue of being propo-
sitional attitudes. Arguably, perception is not concerned with semantic
activity. Rather, it is concerned with purposive activity. As a con-
sequence, either the responsibility condition is not at all necessary, or
if it is necessary the conditions must be suitably adjusted for the case
of purposive activity.
Moreover, unlike the system condition which is invariant across all
mental state types for which mind extension is possible, the responsi-
bility condition would appear to be variant depending on the mental
state type. For example, if belief and perception form distinct kinds of
4 According to A&M, one way to see the import of the three levels of self-criticism is by
working them through the case of Otto’s belief in his notebook. If Otto discovers that
his notebook has false information in it, such as 54th
Street, rather than 53rd
Street, he
must, according to (i), change what is in the notebook. If Otto discovers that whenever
he writes something down in his notebook just after waking up it is unreliable since he
is still sleepy, he ought to adopt, following (ii), a norm that says critically scrutinize the
time at which something was written in the notebook. If Otto discovers that his way of
going about the world is merely accidental, he must be prepared to give up the notebook
and the whole way of going about by use of it. For A&M, to care about getting things
right is to be prepared to abandon a whole system of evaluation in much the same way
scientists have abandoned one paradigm for understanding reality in favour of a distinct
paradigm even though the former one yielded accurate predictions.

systems when they extend, it is plausible to think that the responsi-
bility condition should be suitably adjusted. Since perception can be
argued to be deeply theoretically distinct from belief, we should
expect that the responsibility condition for perception would be
suitably adjusted so as to be epistemic, but involve different epistemic
requirements.
4. Pramāṇa Debates and Anglo-Analytic Epistemology
In order to understand the Advaita Vedānta account of mind extension
it will be necessary to engage in a bit of cross-cultural epistemology.
The primary reason for this is that the defence of mind extension takes
its point of departure from an epistemic concern tied to the question:
how can one acquire knowledge through perception? In what follows
we offer a brief guide to Indian epistemology, with a summary of
some of the main differences between it and Anglo-analytic epistem-
ology deriving from Greek philosophers, such as Plato. This presenta-
tion of differences is by no means either exhaustive or uncontro-
versial, yet it will facilitate an initial comparative understanding of
pramāṇa theory in contradistinction to contemporary epistemology,
for those already familiar with the latter. For a more exhaustive treat-
ment we urge readers to look at B.K. Matilal’s (1986) classic Per-
ception: An Essay on Classical Indian Theories of Knowledge, J.N.
Mohanty’s (2000) Classical Indian Philosophy, and S. Phillips’s
(2012) Epistemology in Classical Indian Philosophy: The Knowledge
Sources of the Nyāya School.
Classical Indian schools of philosophy both orthodox, such as
Nyāya and Advaita Vedānta, and heterodox, such as Yogacārā and
Cārvāka, were involved in debates over the correct account of
pramāṇa. Pramāṇa is the central epistemic concept of classical Indian
philosophy. It refers to valid cognition/veridical cognition/true cog-
nition or valid means of knowledge acquisition.5 Pramāṇa theory is the
area of Indian philosophy in which questions of epistemology are
investigated. Many theories of pramāṇa were developed and debated
in classical Indian philosophy just as theories of knowledge were
5 A central debate in contemporary philosophical scholarship on pramāṇa concerns its
proper translation in epistemological contexts. For a recent examination of the issue see
Phillips and Dasti (2010) and Ganeri (2010), as well as Vaidya (2013) for a specific
examination of the issue with respect to Nyāya perceptual theory, and Bilimoria (1993)
for discussion of pramāṇa epistemology.

developed in ancient Greek philosophy. Different schools of thought
had different accounts and arguments about what kinds of cognitions
count as valid cognitions or valid means of knowing. The classical list
of possible types of cognitions included perception, inference, testi-
mony, and comparison. Some schools, such as the Cārvāka, argued
that perception is the only valid means of arriving at knowledge, while
others, such as the Mīmāṃsā, argued that testimony and inference
were also valid means for arriving at knowledge. The main differences
between pramāṇa debates in classical Indian philosophy and con-
temporary epistemology we wish to highlight are the following.
First, while it is true that pramāṇa theorists discuss cases and defi-
nitions of mental processes, such as perception, inference, and testi-
mony, and were concerned with providing an account of these states
with respect to knowledge, it is generally not true that classical Indian
philosophers were interested in capturing the correct account of
knowledge, as found in Plato and contemporary Anglo-analytic
philosophy. That is: they were not specifically interested in debating a
decompositional account of knowledge that factors it into several
distinct components, such as justification, truth, and belief.6 Rather,
classical Indian pramāṇa theorists debated: What is a valid cognition?
What is a valid instrument of knowledge? A valid cognition or instru-
ment of knowledge is one that can be used and deployed for a certain
purpose. Valid cognitions are discussed generally within the context
of knowledge for the sake of action, and not knowledge for the sake of
mere contemplation or knowing. This difference does not go so far as
to suggest that classical Indian philosophy endorses a basic pragmatist
conception of epistemology as its background for discussing what the
valid means for arriving at knowledge for the sake of action are.
Rather, the point is that pramāṇa theory is primarily concerned with
knowledge in relation to action. This is extremely clear in the case of
Nyāya epistemologists, such as Vātsyāyana, and Buddhist epistem-
ologists, such as Dharmakīrti.
Second, and related to the first, one of the central components of
western discussions of knowledge centres on how justification is
6 It is noteworthy to point out that Timothy Williamson (2000) defends a new movement
within analytic epistemology called knowledge first. The basic idea of this view is that
knowledge is a mental state that cannot be decomposed uniquely into internal and
external elements, such as justification, truth, and belief. It is unclear to what degree
Williamson’s view resembles some positions concerning pramāṇa in classical Indian
philosophy.

supposed to be cashed out. For example, one kind of internalist about
justification would argue that justification is characterized by a sub-
ject’s ability to provide an argument. That is, justification is the act of
justifying whereby a person offers arguments for a thesis. By contrast,
one kind of externalist, such as a reliabilist, would hold that justifica-
tion is simply a property of a cognitive process whereby the output of
the cognitive process, when properly functioning, is justified only if
the process is reliable. The justification for a belief does not depend
upon the ability of a subject to provide an argument in favour of a
belief when challenged in argument. In fact, knowledge for a relia-
bilist typically involves denial of the claim that if x knows that p, then
x knows that she knows that p. The idea for the externalist is that one
can know without knowing that they know because they can be justi-
fied through a cognitive process that is properly functioning, without
knowing how that process works.
By contrast, in pramāṇa debates, discussion of justification in
relation to knowledge is quite complicated and does not neatly fit into
the classical distinction between internalist and externalist camps.
Rather, within the vast pramāṇa literature one can find discussion of
what are acceptable rules for debate whereby one may gain one kind
of justification.7 In addition, one can find a great deal of debate over
how the conclusion of an inference is a valid cognition. As well as the
following questions: How does inference work? Is testimony a valid
means of knowing? Is comparison a valid means of knowing? How
exactly does perception provide one with knowledge?
Third, in contemporary Anglo-analytic philosophy there are many
discussions of mind and knowledge that are disconnected. That is, one
finds rich explorations of the conditions on knowledge absent con-
sideration of what the mind is, and one can find rich discussions of the
mind absent discussion of whether the mind, as so understood, can
account for various kinds of knowledge that should be accounted for.
By contrast, in classical Indian pramāṇa debates, the nature of mind
and valid cognition are discussed, developed, and debated together. In
general, there is a tight integration in these systematic schools for how
issues concerning mind and knowing are investigated.
7 See Matilal (1998) for an excellent discussion of different forms of debate in which
justification can be acquired. And see Phillips’s (2012) discussion of certification theory
in Nyāya.

These differences suggest that one must be careful in thinking about
how the project of knowing is developed and discussed in contemp-
orary Anglo-analytic philosophy in contrast to how it was developed
in the pramāṇa debates of classical Indian philosophy. Pramāṇa theory
is simply the overarching project in Indian philosophy where one can
find precise definitions of perception and inference as well as argu-
ments about how each can function and what the limits of each are.
With respect to our project, it is within pramāṇa theory that we
believe one can find an argument in favour of an intriguing thesis that
sits in the area of the extended mind hypothesis defended by Clark and
Chalmers. However, the formal resemblances and or superficial simi-
larities that the thesis bears to EMH are not important.8 Returning to
our introduction, what is important is the manner in which the Advaita
Vedānta develops an argument for an extended-mind-like thesis from
within epistemology against the background ontology of panpsychism.
The argument they offer can be found within the Advaita Vedānta
Theory of Mind, AVM, with respect to perception, rather than belief.
The specific work we will be drawing from is Purushottama
Bilimoria’s (1980 and 1985) work on epistemology in Advaita
Vedānta. The argument we offer proceeds by considering how
pratyakṣa, manas, antaḥkaraṇa, and vṛtti are developed in the theory
to provide an account of how perception (pratyakṣa) is an instrument
for knowledge (pramāṇa). That is, AVM offers an account of how
perception, mind, inner vehicle, and mental state are related to one
another in a set of cases that allows them to argue that perception is a
valid cognition — a means for the acquisition of knowledge, in
particular a means for the direct acquisition of knowledge. In the
development of this account of perception one finds a set of ideas and
arguments that are similar to EMH, but distinct. Because the view is
distinct, we refer to the classical Indian philosophical hypothesis as:
the mind extension hypothesis, MEH.
Before we proceed to an articulation of the AVM route to MEH we
want to note an important point about our overall aim. We do not hold
that Advaita Vedānta is the only school of classical Indian philosophy
that has anything to say about mind extension. Rather, we maintain
8 We would like to thank a reviewer for pushing us in the direction of seeing that the
EMH as defended by Clark and Chalmers is only superficially similar to the AVM
account.

that both the Nyāya and the Sāṅkya schools of philosophy likely have
their own version of some kind of mind extension thesis.
For example, Akṣapāda Gautama, the founder of the Nyāya School,
wrote a treatise called the Nyāya-sūtra (Nys). This work is considered
to be one of the most important works of classical Indian philosophy.
Many other schools, both orthodox and heterodox, engaged the work
both directly and through the large number of Nyāya philosophers,
such as Vātsyāyana, that commented on the work.
At Nys 1.1.4 Gautama offers an extremely important definition of
perception. Perception is a cognition that arises from
(i) the contact of the sense organ and object;
(ii) which is not impregnated by words;
(iii) is unerring;
(iv) is well-ascertained.
On at least one reading of condition (i), when the sense organ, such as
the eye, is in contact with an object it would be in virtue of the fact
that the senses can go through the eye organ to the object. This would
appear to gesture toward some form of mind extension. However, we
should note that this kind of mind extension is more appropriately
labelled sense extension, since it is the sense organ that goes out to
make contact with the object in order to give rise to a cognition. More
importantly, though, the theory of sense extension, in its articulation
by the Nyāya, may be too weak to be said to satisfy the system con-
dition for cognitive spread.9
5. The Mind Extension Hypothesis in the Advaita Vedānta
Theory of Mind: The System Condition without the
Responsibility Condition
The AVM definition of perception and the elaboration of it allows for
a simple set of arguments that lead to the conclusion that AVM cap-
tures the system condition for mind extension.10 In order to understand
the argument we must first present some components of AVM. In
particular, the AVM account of manas and antaḥkaraṇa. Bilimoria
(1980) offers a key summary of the relevant points.
9 Importantly, Chadha (2010) points out the textual translation difficulty in the Nyāya
account of perception at condition (i).
10 Our engagement with Advaita Vedānta is not tied to Śaṅkara’s view in the Bhrama-
sūtra Bhāṣya. Rather it is developed out of work culminating in the Vedānta Paribhāṣā.

First, manas, which can be more or less rendered as ‘mind’, is an
important faculty postulated in Advaitic theory. Manas is not a sense
organ (indriya)… Manas is not an independent reality existing outside
the subjective whole. Advaita regards manas to be part of a complex,
unified inner organ which is termed antaḥkaraṇa, literally ‘inner
vehicle’. Antaḥkaraṇa is described by Madhusūdana Saraswatī as being
composed of five subtle elements (tan-matras), namely, the subtle
essences of earth, water, air, fire, and ether [ākāsṣa] with the pre-
dominance of the latter over the former… Antaḥkaraṇa is of light
nature and ‘having therein at the same time the predominance of the
sattva-guṇa (lightness tendency), being extremely clear like a mirror,
etc., is capable of flowing out through the sense, and like the solar light
it is capable of speedily contracting and expanding.’ The antaḥkaraṇa,
unlike the ‘mind’ of Locke, is not a passive recipient of data it is an
active instrument in the process of perception. (Bilimoria, 1980, p. 36,
emphasis added)
For present purposes the key ideas are the following: (i) AVM posits a
faculty that is an inner organ; (ii) the inner organ is not a sense organ,
such as an eye; (iii) the inner organ has the capacity to go out through
the sense organs; (iv) the fact that the inner organ can go out allows
the mind to be active in its relation to the world as opposed to being a
merely passive recipient of data from the world. With this account of
AVM in place, let us now look carefully at two key passages from
Vedānta Paribhāṣā (VP). The first passage contains the criterion
(prayojaka) of perception. It is offered as a response to a request for it
in a dialectical challenge.
Objection: What, then is the criterion (prayojaka) of perception
according to the tenets of Vedānta?
Reply: Do you inquire about the criterion of the perception of knowl-
edge or of the objects? If it be the former, we say it is the unity of the
Consciousness reflected in the means of knowledge with the Conscious-
ness limited by the object. To be explicit: Consciousness is threefold —
as associated with the object (viṣaya), with the means of knowledge
(pramāṇa) and with the subject or knower (pramātr). Of these, Con-
sciousness limited by a jar is the consciousness associated with the
means of knowledge; and that limited by the mind is the Consciousness
with the subject. (VP, pp. 15–16)
It is important to note the qualification that is present in the response.
On AVM one can distinguish between the perception of knowledge
and its object, such as in ‘this jar’, from mere perception of the jar
without knowledge. This qualification is important because a primary
project of pramāṇa theory is to provide an account of when an instru-
ment properly functions as an instrument of knowledge. The definition

is offered to capture the case of perception of knowledge with objects,
and not of mere perception of objects. The initial definition tells us
that consciousness is threefold: the object of consciousness, the instru-
ment of consciousness, and the subject of consciousness. The three-
fold nature can be separated in a theoretical sense into two compo-
nents that come together to form the consciousness. Part 1: a subject’s
consciousness as limited by a jar is the consciousness associated with
perception as an instrument of knowing. Part 2: a subject’s conscious-
ness as limited by the mind is the consciousness associated with the
subject. However, the initial definition does nothing to suggest that in
perception the mind extends beyond the body. The second passage is
where the criterion is further examined, and the theory of perception
begins to take on the shape of mind extension in the case of visual
perception through the satisfaction of the system condition.
…[T]he luminous mind, issuing through the medium of the eye goes to
the space occupied by objects such as a jar, and is modified into the
form of a jar or any other object. That very modification is called a state
(vṛtti). But in the case of inference the mind does not go to the space
occupied by fire, for the latter are not in contact with the eye. Thus in
the case of perception such as, ‘This jar,’ the jar and the mental state in
the form of those combine in the same space outside the body, and
hence the Consciousness limited by both is one and the same; for the
mental state and objects such as a jar, although (usually) they are
dividing factors, do not (here) produce any difference, since they
occupy the same space… [I]n the case of the perception of a jar as,
‘This jar,’ the mental state with the form of the jar being in contact with
it, the Consciousness limited by the mental state is not different from
the Consciousness limited by the jar, and hence in the knowledge of the
jar there is a perception so far as the jar is concerned. (VP, pp. 16–17,
emphasis added)
To understand this passage we need to draw out two important com-
ponents of the elaboration. First, the contrast between perception and
inference must be made clear. On the AVM theory both perception
and inference are pramāṇa, instruments of knowledge. That is, for
Advaita Vedānta, as opposed to the Cārvāka, one can gain knowledge
by the use of either perception or inference. The two cases are the
following:
(a) X perceives smoke above a hill off in the distance. X’s uses
their knowledge by perception along with other premises, such
as that smoke is present when and only when fire is present, to
infer that there is a fire on the hill off in the distance.
(b) X perceives a jar present before her.

In the elaboration on the nature of perception we are told that per-
ception is different from inference because in the case of inference the
mind does not extend because there is no mechanism by which the
mind can extend through the eye beyond the body to the fire. The idea
here is that the hill is not in the field of vision of the eye, and thus the
eye cannot enable the mind to go out to the hill. The inference is made
because perception cannot occur. However, in the case of perception
the mind moves through the eye to the space where the jar is present
and is modified by the jar. The idea here is that the jar is in the field of
vision of the eye, thus the eye can enable the mind to go out and be
modified by the jar.
Second, in the elaboration we are told that a mental state (vṛtti) is a
modification of the mind by an external object. Given that the conclu-
sion of an inference is also a mental state, but the mind does not
extend in that case — because there is no contact — we can infer that
on AVM some mental states, such as visual perception, extend beyond
the boundary of the body, while others do not, such as the mental state
type one arrives at when one draws the conclusion of an inference.
However, a critical examination of AVM must put any talk of mind
extension within the critical context of the coupling-constitution
fallacy. Thus, our critical question is: does AVM maintain that the
mind forms a system with the object external to it or does AVM main-
tain that the object external to the mind merely causally influences the
mind? A claim to the effect that the mind extends beyond the body is
not an instance of mind extension on the Adams and Maher (2012)
account unless it satisfies the system condition.
On a first reading of the second portion of the passage it appears
that the idea that the mind merely causally couples with the jar
external to it is not at all that is being advocated, especially in light of
the fact that we are talking about perception for the sake of knowl-
edge. Consider the passage again:
Thus, in the case of perception such as, ‘This jar,’ the jar and the mental
state in the form of those combine in the same space outside the body,
and hence the Consciousness limited by both is one and the same; for
the mental state and objects, such as a jar, although (usually) they are
dividing factors, do not (here) produce any difference, since they
occupy the same space. (VP, p. 17)
Here we are told that /the jar/ and /the form of the jar in the
medium of the mind limited by the jar/ combine in /the same space
outside the body/. What is striking is that the passage reads as being
strongly in favour of a tight coupling that does not allow for mere

causal influence. The consciousness in the perceptual act is one and
the same and limited by both the jar and the mind extending out and
being modified by the jar. Mere causal influence is not occurring,
because the part of the mind that is modified by the jar through the
perceptual act where the mind goes out to the jar via the eye is identi-
cal with something that is outside of the body. Overall the passage
yields the following argument for an AVM account of mind extension
in the case of visual perception.
1. The mind modified by the jar external to the body = M.
2. The jar external to the body = J.
3. The consciousness of the subject as limited by the jar external
to the body and the mind modified by the jar external to the
body = C.
4. M + J = C.
5. Since C is a new system composed of differential parts M and J,
J does not merely causally influence M.
6. Mental state C meets the system condition for mind extension.
Recall that when two elements come together to form a third thing, we
are in a position to assess whether the mind has genuinely extended
because a genuine system is present. Mere coupling occurs in cases
where X causally influences Y, but there is no further system Z that is
formed through the causal influence. AVM does not maintain that the
jar merely causally influences the mind. Rather, the mind as modified
by the jar and the jar come together to form a conscious state C. The
consciousness, thus formed, is limited by both the jar and the mind as
modified by the jar. This argument substantiates the claim that the
AVM account of visual perception satisfies the system condition.
Of course, one might argue that some kind of metaphysics needs to
be in place for one to establish that a genuine system on the AVM
account has been formed. Here we distinguish between what might be
called lateral consciousness and qualified consciousness as a way of
clarifying what is in play within AVM metaphysics. Lateral con-
sciousness is familiar from the Cartesian/Brentano paradigm in which
one is consciousness of an object in virtue of one’s consciousness
being about the object either through sensation or thought. In general,
one is conscious of x because one’s sensation or thought attaches to x
by being about x. By contrast, in Advaita Vedānta, we have qualified
consciousness where one’s consciousness can be said to be about an
entity because it is qualified by it.

What about the responsibility condition? In Section 3 we argued
against the need to satisfy the responsibility condition because: (i) it is
articulated primarily for the case of belief via semantic activity, and
we are dealing with a case of perception and purposive activity, and
(2) even if it is a requirement for the case of perception, it is unlikely
that it will be articulated so as to have features pertaining to semantic
activity. Here we offer another reason why the responsibility condition
may be inappropriate.
Classical Indian epistemology leans toward (i) externalist theories of
knowledge, and not toward internalist theories of knowledge, and (ii)
it does not factor knowledge into justification and some further com-
ponent, such as belief. These points lead to the general view that with
respect to pratyakṣa as a pramāṇa the concern is not on being
responsible for something through reflective dialectical criticism.
Rather the concern is with being connected with something in the
appropriate manner for the purposes of knowledge and action.
6. Ontology, Panpsychism,
and the Combination Problem
It is clear that AVM has some claim to a mind extension thesis. In this
last section we will build out how their MEH is distinct from EMH by
drawing an ontological distinction between Clark and Chalmers’
account of the extended mind for the case of belief and the AVM
account of mind extension for the case of perception.
Clark and Chalmers argue for mind extension in the case of belief
against the backdrop of a functionalist account of the mind. We note
that the kind of mind extension that is at work in the case of Otto’s
belief is what we call non-continuous-part-extension. The mind is
extended for Otto because a part of it, a piece of information about the
location of a museum, is in a notebook that is clearly outside of Otto’s
body, and the use of the notebook is functionally equivalent to some-
thing that would be stored in his brain, if he did not suffer from
Alzheimer’s disease. That is, the information in the notebook is used
in the same way that it would be used if it were stored in Otto’s brain,
encoded in a bit of grey matter. Our point about non-continuous-part-
extension can be made lucid by considering a set of thought experi-
ment questions concerning Anu, an additional character, different
from Inga and Otto.
(i) Suppose that the portion of Anu’s brain where the address of
the museum is stored were cut out and put on a table in front of

her and a set of wires connecting that bit of her brain to the rest
of her brain were in play so that she could access the informa-
tion and use it. Question: is a part of Anu’s mind outside her
body?
(ii) Suppose that the portion of Anu’s brain where the address of
the museum is stored were cut out and put on a table in front of
her and a wi-fi system were in play, rather than wires, so that
she could access the information and use it. Question: is a part
of Anu’s mind outside her body?
(iii) Suppose that, like Otto, Anu has Alzheimer’s disease, and like
Otto she uses a notebook to navigate. Question: is a part of
Anu’s mind outside her body?
We think that if one is comfortable saying yes to (i) and (ii), they
should be comfortable saying yes to (iii). We think these examples
help set up the ontological notion of non-continuous-part-extension.
Just as a part of the brain that codes some information can be on the
table in front of Anu, so can a notebook with that same information, as
long as the use of it is functionally equivalent to what would be in the
piece of grey matter on the table with a wi-fi system. This is the
extended mind thesis by way of non-continuous-part-extension,
whether it is a bit of grey matter or the information that would be
encoded in the grey matter. The idea is that a part of the mind is not in
continuous connection with other parts of the mind.
AVM is not offering a non-continuous-part-extension model of how
the mind extends. The reason why is that AVM is based on pan-
psychism and not functionalism. On AVM part of the mind extends by
literally going out — we refer to this model as the continuous-part-
extension model, which is why we prefer the phrase mind extension in
opposition to extended mind. On the non-continuous-part-extension
model the mind is like a scattered object, with parts in different loca-
tions. What unifies the mind is a functional connection between the
different scattered parts. On the continuous-part-extension model part
of the mind internal to the body goes out of the body to the world to
form a system. As a quick logical note, we would like point out that
the two hypotheses can be jointly true. That is, in the case of belief the
extended mind hypothesis holds, while in the case of perception the
mind extension hypothesis holds.
We realize that this kind of mind extension must be quite jarring for
a promissory note physicalist. As a consequence, we will close this
section as follows. First, we will offer a table summarizing the key

differences between Clark and Chalmers’ extended mind hypothesis
and the AVM mind extension hypothesis. Second, we will offer an
initial defence of panpsychism against the combination problem.
In the table below, ‘ontology’ refers to the base ontology that the
theory of mind extension operates under; ‘mental state’ refers to the
main mental state in virtue of which the argument for mind extension
is made; ‘epistemological link’ refers to what kind of epistemic
relation is primary; ‘type of mind extension’ refers to the model of
mind extension that we believe is in place.
Clark and Chalmers AVM
Ontology Functionalism Panpsychism
Mental State Belief Perception
Epistemological
Link
Responsibility- Based Knowledge-Based
Type of Mind
Extension
Extended Mind by
non-continuous-part-
extension
Mind Extension by
continuous-part-
extension
According to Chalmers (forthcoming b) one important problem that
panpsychism faces is the combination problem, CP. The general idea
of the problem is the following: if everything is conscious, why is it
the case that only certain things can intelligibly be said to be con-
scious? In response to this problem, we offer the following.
First, we don’t see CP as an objection to panpsychism at all, since it
could very well be that a rock has very low-grade consciousness, and
only certain things, such as human beings, given their complexity,
exhibit high-grade consciousness. So, if there is a problem, it is a
problem with respect to how we get more complex forms of con-
sciousness from less complex forms of consciousness.
So, second, CP is mislabelled. It is not a problem. Rather, it is a
request for a theory. One might imagine a similar request launched at
any nascent compositional theory of macroscopic phenomena based
on agglomeration from microscopic phenomena. For example, one
might ask: how do hydrogen and oxygen come together to form liquid
water? That is: how do atoms that are not liquid themselves combine
to constitute a liquid? This question is a request for principles by
which certain atomic substances can combine together to form a
macroscopic substance. Likewise, panpsychism must produce a theory
of how things can combine. Surely, the mere statement of the request
is not the positing of a problem. Rather, it is just a legitimate request

for a theory. A request that other theories have faced, and one we
would place on any nascent theory aiming to explain something
through composition. The core questions are: What are the elements?
How do they combine?
Third, the combination problem appears to be a threat to Strawson’s
(2006) micropsychism, but not a threat for AVM’s cosmopsychism.
Micropsychism is the view that only some of the fundamental
elements of the universe must be experiential in order to explain the
fact that there are experiences within the spatio-temporal world. The
fundamental idea is that if everything were non-experiential there is
no way that emergence alone could explain how macro-experiential
phenomena arise. The jump is too large. The idea is that, just as one
cannot explain extension in space arising from non-extension in space,
one cannot explain conscious (experiential) entities arising from non-
conscious (non-experiential) elements. However, micropsychism is
only one kind of panpsychism.
AVM-style panpsychism is a form of cosmopsychism — the view
that there is an all-pervading cosmic consciousness that is a funda-
mental ultimate. Given the nature of the combination problem, it is
easy to see the motivation for cosmopsychism. The combination prob-
lem basically assumes that the metaphysics for how macro-conscious
states emerge follows the nature of atomistic chemistry. Atomistic
micro-conscious elements combine together to make a macro-
conscious element just as micro-chemical elements combine to create
a macro-chemical molecule. This atomistic assumption allows for the
generation of the basic core questions: What are these elements? How
do these elements combine?
While micropsychism embraces atomistic metaphysics, and holds
that at least some elements are fundamentally experiential/conscious
and have the capacity to combine with the non-experiential in order to
allow for the emergence of macro-conscious states through complex-
ity, cosmopsychism rejects the atomistic assumption. In its place it
holds that there is one single conscious entity from which individual
conscious entities are derived. Rather than combining upwards to get
macro-conscious entities, such as human consciousness, from micro-
conscious items, we divide down from a single ultimate conscious
entity to smaller localized macro-conscious entities.
A side result of cosmopsychism is that it may obviate the apparent
impossibility of arriving at perspectival consciousness through

combination.11 A rough account of the real combination problem is the
following:
1. Macro-conscious states, such as human consciousness, are
perspectival. From the phenomenology of consciousness.
2. Anything that is conscious is perspectival. From the meta-
physics of consciousness.
3. Micro-conscious states are perspectival. From (2).
4. If micro-conscious states combine together in some way with
other micro-conscious states or non-conscious states, then
macro-conscious states would be perspectival in virtue of the
combining of micro-conscious states that are individually
perspectival. Principle of combination.
5. Individual perspectives (at the micro level) cannot sum to make
a macro-perspective. Datum.
6. Macro-consciousness cannot be built out of micro-conscious
entities.
However, whether or not one thinks that premise 5 is true, cosmo-
psychism avoids the problem, since it drops the assumption that
macro-conscious states are built out of micro-conscious states. Rather,
it holds that macro-conscious states come from a partitioning of a
single unified cosmic consciousness. At bottom the point is simply
that, while micro-perspectives cannot combine to make a macro-
perspective, a single unified macro-perspective can be partitioned off
from a single cosmic consciousness. More importantly, AVM pan-
psychism looks more like cosmopsychism than micropsychism. So it
doesn’t face the standard threat to panpsychism. The base ontology is
plausible, against the leading problem.
Of course, some will object to the idea and hold that there simply is
no scientific evidence for the claim that the mind can literally go out.
To this last objection we offer four final comments.
First, let’s take note of the space of argumentation we are in. For
anyone that comes close to accepting promissory note physicalism,
both panpsychism and the extended mind hypothesis are already hard
to accept. Thus, we maintain that if we are already in the space of
challenging ideas at the forefront of the philosophy of mind (pan-
psychism) and cognitive science (the extended mind hypothesis), then
11 See Coleman (2014) for an excellent discussion and presentation of the problem.

the Advaita Vedānta account, on our contemporary presentation, is
only pushing the edge further when it comes to the question: how
might the mind extend into the world for the purposes of genuine
knowledge-acquiring cognition, on the assumption that panpsychism
is true?
Second, if there is a single unified consciousness, of which indi-
vidual minds are local partitions, then it does not seem odd to say that
the consciousness present in one local mind can connect up with the
single unified consciousness outside the locality of the individual
mind to make an outward continuous link to an external entity.
Third, the jarring part of the thesis has to do with distance. Maybe a
person’s mind can extend outside of their body only to some distance,
such as in the near field around their body. But, perhaps, it is too
much to say that the mind extends to the sun, when we are staring at
the sun. So, there is a distance constraint in play, and that constraint
will alter how the mind extension hypothesis can be seriously
explored.
Finally, we hope to have made plausible the idea that work in cross-
cultural (or cosmopolitan) philosophy of mind is useful for future
research in philosophy of mind. For even though the ideas are jarring
at times, they have the tendency to put us outside of our entrenched
background views, and allow us to see things anew.
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