Emotional states of consciousness, or what are typically called emotional feelings, are traditionally viewed as being innately programmed in subcortical areas of the brain, and are often treated as different from cognitive states of consciousness, such as those related to the perception of external stimuli. We argue that conscious experiences, regardless of their content, arise from one system in the brain. In this view, what differs in emotional and nonemotional states are the kinds of inputs that are processed by a general cortical network of cognition, a network essential for conscious experiences. Although subcortical circuits are not directly responsible for conscious feelings, they provide nonconscious inputs that coalesce with other kinds of neural signals in the cognitive assembly of conscious emotional experiences. In building the case for this proposal, we defend a modified version of what is known as the higher-order theory of consciousness.uch progress has been made in conceptualizing consciousness in recent years. This work has focused on the question of how we come to be aware of our sensory world, and has suggested that perceptual consciousness emerges via cognitive processing in cortical circuits that assemble conscious experiences in real-time. Emotional states of consciousness, on the other hand, have traditionally been viewed as involving innately programmed experiences that arise from subcortical circuits.Our thesis is that the brain mechanisms that give rise to conscious emotional feelings are not fundamentally different from those that give rise to perceptual conscious experiences. Both, we propose, involve higher-order representations (HORs) of lowerorder information by cortically based general networks of cognition (GNC). Thus, subcortical circuits are not responsible for feelings, but instead provide lower-order, nonconscious inputs that coalesce with other kinds of neural signals in the cognitive assembly of conscious emotional experiences by cortical circuits (the distinction between cortical and subcortical circuits is defined in SI Appendix, Box 1). Our theory goes beyond traditional higher-order theory (HOT), arguing that self-centered higherorder states are essential for emotional experiences.Emotion, Consciousness, and the Brain Detailed understanding of the emotional brain, and theorizing about it, is largely based on studies that fall under the heading of "fear." We will therefore focus on this body of work in discussing emotional consciousness. In light of this approach, we define "fear" as the conscious feeling one has when in danger. Although our conclusions may not apply equally well to all emotions, we maintain that the lessons from fear provide general principles that can at least be used as a starting point for theorizing about many emotions.The Amygdala Fear Circuit View. Emotions like fear are often said to have been inherited from animal ancestors (1-6). These "basic emotions" are typically proposed to be wired into the brain's limbic system (7). Although the limbic sy...

The higher-order theory (HOT) of consciousness has often been misunderstood by critics. Here, we clarify its position on several issues, and distinguish it from other views, such as the global workspace theory (GWT) and early sensory models (e.g., first-order local recurrency theories). For example, HOT has been criticized for overintellectualizing consciousness. We show that, while higherorder states are cognitively assembled, the requirements are in fact considerably less than often presumed. In this sense, HOT may be viewed as an intermediate position between GWT and early sensory views. We also clarify that most proponents of HOT do not stipulate consciousness as equivalent to metacognition or confidence. Furthermore, compared with other existing theories, HOT can arguably account better for complex everyday experiences, such as emotions and episodic memories. This makes HOT particularly useful as a framework for conceptualizing pathological mental states. What Is HOT?Consciousness (see Glossary), as used here, refers to subjective experience, or what is sometimes called phenomenal consciousness [1,2], as opposed to the condition of merely being awake and alert and behaviorally responsive to external stimuli. To be phenomenally conscious is for there to be something that it is like to be the entity in question, that is, something that it is like for the entity itself [2].Subjective experience is the stuff of novels, poems, and songs, of our emotions and memories, the essence of being a human. It is hard to imagine what it would be like to not be sentient in the way we are. Unsurprisingly, then, the science of consciousness is currently a vibrant and thriving area of research. However, there is no generally accepted theory of the phenomena being studied, and the phenomena themselves often do not include many of the kinds of complex experiences that we normally have in the course of day-to-day life, such as of our emotions and memories.

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