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I have never been entirely satisfied with the materialistic or behavioristic thesis that a complete explanation of brain function is possible in purely objective terms with no reference whatever to subjective experience; i.e., that in scientific analysis we can confidently and advantageously disregard the subjective properties of the brain process. I do not mean we should abandon the objective approach or repeat the errors of the earlier introspective era. It is just that I find it difficult to believe that the sensations and other subjective experiences per se serve no function, have no operational value and no place in our working models of the brain.
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Discussion in The first Conference on The Central Nervous System and Behavior (1958), p. 420 - 421, as quoted in the obituary at the National Academies Press

 

Roger Wolcott Sperry

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The difference between mind and brain is that brain deals only with memorized, subjective, special-case experiences and objective experiments, while mind extracts and employs the generalized principles and integrates and interrelates their effective employment. Brain deals exclusively with the physical, and mind exclusively with the metaphysical.

 

Buckminster Fuller

 

The problem is one of opposition between subjective and objective points of view. There is a tendency to seek an objective account of everything before admitting its reality. But often what appears to a more subjective point of view cannot be accounted for in this way. So either the objective conception of the world is incomplete, or the subjective involves illusions that should be rejected.

 

Thomas Nagel

 

As a brain researcher, I'd started out simply accepting the strictly objective principles of the behaviorist position. In the 1950s and early 1960s, all respectable neuroscientists thought in these terms. In those days, we wouldn't have been caught dead implying that consciousness or subjective experience can affect physical brain processing.
My first break with this thinking — although I certainly didn't see it that way at the time — came in a 1952 discussion of mind-brain theory in which I proposed a fundamentally new way of looking at consciousness. In it, I suggested that when we focus consciously on an object — and create a mental image for example — it's not because the brain pattern is a copy or neural representation of the perceived object, but because the brain experiences a special kind of interaction with that object, preparing the brain to deal with it.
I maintained that an identical feeling or thought on two separate occasions did not necessarily involve the identical nerve cells each time. Instead, it is the operational impact of the neural activity pattern as a whole that counts, and this depends on context — just as the word "lead" can mean different things, depending on the rest of the sentence.

 

Roger Wolcott Sperry

 

One of the more important things to come out of the split-brain work, as an indirect spin-off, is a revised concept of the nature of consciousness and its fundamental relation to brain processing. The key development here is a switch from prior non-causal, parallelist views to a new causal, or "interactionist" interpretation that ascribes to inner experience an integral causal control role in brain function and behavior. In effect, and without resorting to dualist views, the mental forces and properties of the conscious mind are restored to the brain of objective science from which they had long been excluded on materialist-behaviorist principles.

 

Roger Wolcott Sperry

 

We feel like more than just the sum of a trillion neurons. We feel like more than just three pounds of wet flesh, and so simply describing the brain in terms of its neurotransmitters and neurons and all these chemicals and exciting ingredients doesn't fully grapple with what it feels like to be human, the first person subjective experience of being a conscious being. When you think about the really grand epic questions of neuroscience ... what is consciousness? How can we form a scientific explanation for consciousness, for human experience? That is the holy grail.

 

Jonah Lehrer