Despite a wealth of data we still have no clear idea what color experiences represent. In fact, color experiences vary with so many factors that it has been claimed that they do not represent anything at all. The primary challenge for any representational account of color experience is to accommodate the various psychophysical results that demonstrate that color appearance depends not only on the spectral nature of the target but also on the spectral, spatial and figural nature of the surround. (...) A number of theorists have proposed that this dependence is an aspect of the visual system's constancy mechanism. However this does not in and of itself tell us what, if anything, is represented in color experience. Ultimately the answer to this question will be informed by one's theory of representational content. I will argue that adopting a molecular scheme of representation enables the development of an account of the represented object of color experience that can do justice to the psychophysical data. (shrink)

We examine the pros and cons of color realism, exposing some desiderata on a theory of color: the theory should render colors as scientifically legitimate and correctly individuated, and it should explain how we have veridical color experiences. We then show that these desiderata can by met by treating colors as properties of the special sciences. According to our view, some of the major as properties of the special sciences. According to our view, some of the major disputes in the (...) literature about color -- anti-realism versus dispositionalism versus reductionism -- are not well-founded at this stage of scientific inquiry. Our account of color is designed to be of use in the sciences and as such is driven largely by considerations of what the various sciences need in order to proceed appropriately. We argue that a scientific theory of colors need not regard colors as anything more than high-level statistical constructs built out of correlations between color experiences and other phenomena. (shrink)

A traditional explanation that dates back to Aristotle is that we access color in one perceptual modality only, whereas shape we perceive via two different modalities: visual and tactile. Two independent modalities make possible a verification of our percepts which is not possible for qualities accessed in one modality only.

The phenomenal character of conscious experience has long been regarded as the major problem for physicalist accounts of consciousness. In recent years, defenders of physicalism have typically been relying on the so-called Phenomenal Concept Strategy to avoid dualism. In this paper, we argue with PCS that cognitive-physicalistic explanations can account for the peculiarities of phenomenal character. However, we think that the conceptual features PCS investigates are not the genuine causes of the special characteristics of phenomenal consciousness but only symptoms, which (...) can themselves be explained in terms of the features of the sensory-perceptual representations underlying conscious experiences, namely that some, but not all, of these states are representationally unstructured. (shrink)

This paper argues that phenomenal or internal metrical spaces are redundant posits. It is shown that we need not posit an internal space-time frame, as the physical space-time suffices to explain geometrical perception, memory and planning. More than the internal space-time frame, the idea of a phenomenal colour space has lent credibility to the idea of internal spaces. It is argued that there is no phenomenal colour space that underlies the various psychophysical colour spaces; it is parasitic upon physical and (...) psychophysical colour spaces. The argumentation is further extended to other sensory spaces and generalised quality spaces. (shrink)

Colors are of philosophical interest for two kinds of reason. One is that colors comprise such a large and important portion of our social, personal and epistemological lives and so a philosophical account of our concepts of color is highly desirable. The second reason is that trying to fit colors into accounts of metaphysics, epistemology and science leads to philosophical problems that are intriguing and hard to resolve. Not surprisingly, these two kinds of reasons are related. The fact that colors (...) are so significant in their own right, makes more pressing the philosophical problems of fitting them into more general metaphysical and epistemological frameworks. (shrink)

The nature of the colors—what they are like, whether they are instantiated by objects or are projected by our minds, whether their nature is revealed to us in color perception, and whether there could be alien colors (e.g. reddish-green)—has been one of the central topics in philosophy for centuries. This entry focuses on the contemporary philosophical debate about the nature of the colors.

On one standard philosophical position adopted by evolutionary naturalists, human ethical systems are nothing more than evolutionary adaptations that facilitate social behavior. Belief in an absolute moral foundation is therefore in error. But evolutionary naturalism, by its commitment to the basic valutional concept of fitness, reveals another, logical error: standard conceptions of value in terms of simple predication and properties are mistaken. Valuation has instead, a relational structure that makes reference to respects, subjects and environments. This relational nature is illustrated (...) by the analogy commonly drawn between value and color. Color perception, as recognized by the ecological concept, is relational and dependent on subject and environment. In a similar way, value is relational and dependent on subject and environment. This makes value subjective, but also objective in that it is grounded on facts about mattering. At bottom, values are complex relational facts. The view presented here, unlike other prominent relational and naturalistic conceptions of value, recognizes the full range of valuation in nature. The advantages of this relational conception are first, that it gets valuation right; second, it provides a framework to better explain and understand valuation in all its varieties and patterns. (shrink)

In this paper I shall defend a projectivist view of sensory experience. The case I shall focus on is that of color experience. Projectivism has recently been criticized by some authors who claim that it is unintelligible, or at least implausible, and that it makes a severe category mistake. I shall argue that despite some prima facie impressions of implausibility, projectivism can be made intelligible, and plausible, if its details are spelled out in a reasonable way. In addition, projectivism is (...) ubiquitous in human psychology, and certain cases of projection are reasonably viewed as making a category mistake. Viewed from this perspective, sensory projection is just one instance of projectivism, brought about by low-level perceptual processing. Whether sensory projection is one that makes a category mistake is not obvious. However, even if it does, this is perfectly compatible with the evolutionary advantage of sensation and perception. (shrink)

On one standard philosophical position adopted by evolutionary naturalists, human ethical systems are nothing more than evolutionary adaptations that facilitate social behavior. Belief in an absolute moral foundation is therefore in error. But evolutionary naturalism, by its commitment to the basic valutional concept of fitness, reveals another, logical error: standard conceptions of value in terms of simple predication and properties are mistaken. Valuation has instead, a relational structure that makes reference to respects, subjects and environments. This relational nature is illustrated (...) by the analogy commonly drawn between value and color. Color perception, as recognized by the ecological concept, is relational and dependent on subject and environment. In a similar way, value is relational and dependent on subject and environment. This makes value subjective, but also objective in that it is grounded on facts about mattering. At bottom, values are complex relational facts. The view presented here, unlike other prominent relational and naturalistic conceptions of value, recognizes the full range of valuation in nature. The advantages of this relational conception are first, that it gets valuation right; second, it provides a framework to better explain and understand valuation in all its varieties and patterns. (shrink)