It is close to current orthodoxy that perceptual experience is to be characterized, at least in part, by its representational content, roughly, by the way it represents things as being in the world around the perceiver. Call this basic idea the content view.

In a recent paper, Fredérique de Vignemont has argued that there is a positive quale of bodily ownership . She thinks that tactile and other forms of somatosensory phenomenology incorporate a distinctive feeling of myness and takes issue with my defense in Bermúdez of a deflationary approach to bodily ownership. That paper proposed an argument deriving from Elizabeth Anscombe’s various discussions of what she terms knowledge without observation . De Vignemont is not convinced and appeals to the Rubber Hand Illusion (...) to undercut my appeal to Anscombe. Section 1 of this article restates the case against the putative quale of ownership. Section 2 explains why de Vignemonts’ objections miss the mark. Section 3 discusses in more detail how to draw a principled distinction between bodily awareness and ordinary perceptual awareness. (shrink)

This paper surveys and evaluates the answers that philosophers and animal researchers have given to two questions. Do animals have thoughts? If so, are their thoughts conceptual? Along the way, special attention is paid to distinguish debates of substance from mere battles over terminology, and to isolate fruitful areas for future research.

This article deals with the cognitive relationship between a speaker and her internal grammar. In particular, it takes issue with the view that such a relationship is one of belief or knowledge (I call this view the ‘Propositional Attitude View’, or PAV). I first argue that PAV entails that all ordinary speakers (tacitly) possess technical concepts belonging to syntactic theory, and second, that most ordinary speakers do not in fact possess such concepts. Thus, it is concluded that speakers do not (...) literally ‘know’ or ‘believe’ much of the contents of their grammars, and moreover, that these contents can only be attributed at a subpersonal level. (shrink)

In this article I argue that phenomenal intentionality fundamentally consists in a horizonality structure, rather than in a relation to a representational content or the determination of accuracy conditions. I provide a distinctive modal model of intentionality that conceives of phenomenal intentionality as the enjoyment of a plus ultra that points beyond what is actual. The directedness of intentionality on the world, thus, consists in “pointing ahead” to possibilities. The principal difficulty for the modal model is logical: the most obvious (...) way of implementing such a structure results in an analogue of Russell’s paradox. However, this paradox can be avoided by fine-tuning the modal logic deployed in this setting. This way of fine-tuning the logic ultimately amounts to intuitive benefits. For, it captures the intensional character of intentionality, since the way that our mental states refer to things is conception-dependent. Moreover, the way I interpret the modal model leads to a conception of intentionality as a feature of dynamic, diachronic patterns in the way that mental acts subjectively appear, rather than as a synchronic property. We ought to think of intentionality as fundamentally a temporal, subjective determination. In a generalization on Sellars’ approach to concepts, I hold that phenomenally intentional mental presentations involve modal laws and are inconceivable without them. (shrink)

This paper presents an ‘over-representational’ account of blurred visual experiences. The basic idea is that blurred experiences provide too much, inconsistent, information about objects’ spatial boundaries, by representing them as simultaneously located at multiple locations. This account attempts to avoid problems with alternative accounts of blurred experience, according to which blur is a property of a visual field, a way of perceiving, a form of mis-representation, and a form of under-representation.

Perceptual experiences justify beliefs—that much seems obvious. As Brewer puts it, “sense experiential states provide reasons for empirical beliefs” (this volume, xx). In Mind and World McDowell argues that we can get from this apparent platitude to the controversial claim that perceptual experiences have conceptual content: [W]e can coherently credit experiences with rational relations to judgement and belief, but only if we take it that spontaneity is already implicated in receptivity; that is, only if we take it that experiences have (...) conceptual content. (1994, 162) Brewer agrees. Their view is sometimes called conceptualism; nonconceptualism is the rival position, that experiences have nonconceptual content. One initial obstacle is understanding what the issue is. What is conceptual content, and how is it different from nonconceptual content? Section 1 of this paper explains two versions of each of the rival positions: state (non)conceptualism and content (non)conceptualism; the latter pair is the locus of the relevant dispute. Two prominent arguments for content nonconceptualism—the richness argument and the continuity argument—both fail (section 2). McDowell’s and Brewer’s epistemological defenses of content conceptualism are also faulty (section 3). Section 4 gives a more simple-minded case for conceptualism; finally, some reasons are given for rejecting the claim—on one natural interpretation—that experiences justify beliefs. (shrink)

P.F. Strawson argued that ‘mature sensible experience (in general) presents itself as … an immediate consciousness of the existence of things outside us’ (1979: 97). He began his defence of this very natural idea by asking how someone might typically give a description of their current visual experience, and offered this example of such a description: ‘I see the red light of the setting sun filtering through the black and thickly clustered branches of the elms; I see the dappled deer (...) grazing in groups on the vivid green grass…’ (1979: 97). In other words, in describing experience, we tend to describe the objects of experience – the things which we experience – and the ways they are when we are experiencing them. Some go further. According to Heidegger. (shrink)

In the philosophy of perception, representationalism is the view that all phenomenological differences among mental states are representational differences, in other words, differences in content. In this paper I defend an alternative view which I call external sortalism, inspired by traditional adverbialism, and according to which experiences are not essentially representational. The central idea is that the external world serves as a model for sorting, conceptualizing, and reasoning surrogatively about perceptual experience. On external sortalism, contents are construed as a kind (...) of gloss on experiences themselves. We can retain what is attractive about representationalism, namely, that perceptual experiences can be evaluated for accuracy, without problematic commitment to the idea that they bear a substantive, representational relation to external objects and properties and that this relation determines the phenomenal character of experience. (shrink)

This essay characterizes the perception of the visual hybrid as nonconceptual, introducing the terminology of nonconceptual content theory to aesthetics. The visual hybrid possesses a radical but nonetheless exemplary aesthetic composition and is well established in culture, art, and even design. The essay supplies a philosophical analysis of the results of cross-cultural experiments, showing that while categorization or conceptual hierarchization kicks in when the visual hybrids are juxtaposed with linguistic descriptions, no conceptual scheme takes effect when participants are presented with (...) mere visual hybrids. In isolation, the hybrids do not lend themselves to classification. I draw four conclusions from these experimental outcomes: 1. The perception of visual hybrids follows the structure of a nonconceptual mental content, because the original categories or concepts of the hybrids’ components are not combined into one, and their properties are not applied to one another, therefore none of the components reconstructs the other such that it is introduced to a new category. 2. Language freezes the hybridity of the visual hybrid into conceptuality. 3. Given that language has a freezing effect in the case of an extreme visual phenomenon such as the hybrid, it is all the more restraining in moderate artistic compositions, such as visual metaphors, in which properties of one component (the source) are applied to the other (the target). In those, nonconceptuality emerges from relatively organized compositions, forms, and relations, and from the dependence of objects and their properties on perceptual context. 4. Thus, the nonconceptualist terminology is suitable for the analysis of aesthetic perception in general and aesthetic perception’s relation to language. Keywords aesthetics, perception, nonconceptual content, hybrids, visual metaphors. (shrink)

This is a bibliography of books and articles on consciousness in philosophy, cognitive science, and neuroscience over the last 30 years. There are three main sections, devoted to monographs, edited collections of papers, and articles. The first two of these sections are each divided into three subsections containing books in each of the main areas of research. The third section is divided into 12 subsections, with 10 subject headings for philosophical articles along with two additional subsections for articles in cognitive (...) science and neuroscience. Of course the division is somewhat arbitrary, but I hope that it makes the bibliography easier to use. This bibliography has first been compiled by Thomas Metzinger and David Chalmers to appear in print in two philosophical anthologies on conscious experience . From 1995 onwards it has been continuously updated by Thomas Metzinger, and now is freely available as a PDF-, RTF-, or HTML-file. This bibliography mainly attempts to cover the Anglo-Saxon and German debates, in a non-annotated, fully formatted way that makes it easy to "cut and paste" from the original file. To a certain degree this bibliography also contains items in other languages than English and German - all submissions in other languages are welcome. Last update of current version: July 13th, 2001. (shrink)

In this thesis I seek to advance our understanding of what intuitions are. I argue that intuitions are experiences of a certain kind. In particular, they are experiences with representational content, and with a certain phenomenal character. -/- In Chapter 1 I identify our target and provide some important reliminaries. Intuitions are mental states, but which ones? Giving examples helps: a person has an intuition when it seems to her that torturing the innocent is wrong, or that if something is (...) red it is coloured. We can also provide an initial characterisation of the state by saying that it has representational content, often causes belief, and appears to justify belief. In addition, there is something it is like to have an intuition: intuition has a certain phenomenal character. -/- Some argue that intuition does not explain anything which cannot be explained by other mental states. One version of this view takes intuition to reduce to belief. In Chapter 2 I argue that this entails that agents are rationally criticisable in situations where we know they are not, and that such views are therefore untenable. A parallel argument shows that the corresponding approach to perception fails. This suggests a similarity in nature: both intuition and perception are experiences. -/- Others take intuition to reduce to a disposition to have a belief. In Chapter 3 I consider a line of argument against such views, find it unsuccessful, and present two new arguments. One is likely to be dialectically ineffective. The other suffers no such weakness: it shows that the proposed reduction fails. As before, the argument also applies to perception, and suggests that intuition and perception are both experiences. -/- In the remainder of the thesis I develop an account of intuition as an experience. I distinguish between content-specific and attitude-specific phenomenology, and argue that intuition lacks the former (Chapter 4), but has the latter (Chapter 5). This allows us to say what intuition is: it is is an experience with representational content and with attitude-specific phenomenology of a certain kind. -/- In Chapter 6 I put this account of intuition to use. When a person has a perceptual or intuitional experience, I argue that simply having the experience is what makes the subject justified in believing what the experience represents. Moreover, what explains that intuition and perception can justify belief in this way is precisely their phenomenal character. (shrink)

In this chapter, we start by spelling out three important features that distinguish expressives—utterances that express emotions and other affects—from descriptives, including those that describe emotions (Section 1). Drawing on recent insights from the philosophy of emotion and value (2), we show how these three features derive from the nature of affects, concentrating on emotions (3). We then spell out how theories of non-natural meaning and communication in the philosophy of language allow claims that expressives inherit their meaning from specificities (...) of emotions—namely, from being felt, evaluative attitudes toward propositional or non-propositional contents (4). (shrink)

Emotions often misfire. We sometimes fear innocuous things, such as spiders or mice, and we do so even if we firmly believe that they are innocuous. This is true of all of us, and not only of phobics, who can be considered to suffer from extreme manifestations of a common tendency. We also feel too little or even sometimes no fear at all with respect to very fearsome things, and we do so even if we believe that they are fearsome. (...) Indeed, instead of shunning fearsome things, we might be attracted to them. Emotions that seem more thought-involving, such as shame, guilt or jealousy, can also misfire. You can be ashamed of your big ears even though we can agree that there is nothing shameful in having big ears, and even though you judge that having big ears does not warrant shame. And of course, it is also possible to experience too little or even no shame at all with respect to something that is really shameful. Many of these cases involve a conflict between one’s emotion and one’s evaluative judgement. Emotions that are thus conflicting with judgement can be called ‘recalcitrant emotions’. The question I am interested in is whether or not recalcitrant emotions amount to emotional illusions, that is, whether or not these cases are sufficiently similar to perceptual illusions to justify the claim that they fall under the same general heading. The answer to this depends on what emotions are. For instance, the view that emotions are evaluative judgments makes it difficult to make room for the claim that emotional errors are perceptual illusions. Fearing an innocuous spider would simply amount to making the error of judging that the spider is fearsome while it is in fact innocuous. This might involve an illusion of some sort, but it certainly does not amount to anything like a perceptual illusion. In this chapter, I argue that recalcitrant emotions are a kind of perceptual illusion.. (shrink)

Most of those who hold that emotions involve appraisals also accept that the content of emotions is nonconceptual. The main motivation for nonconceptulism regarding emotions is that it accounts for the difference between emotions and evaluative judgements. This paper argues that if one assumes a broadly Fregean account of concepts, there are good reasons to accept that emotions have nonconceptual contents. All the main arguments for nonconceptualism regarding sensory perception easily transpose to the case of emotions. The paper ends by (...) responding to two important objections: firstly, that nonconceptualism rules out the possibility that emotions justify evaluative judgements and secondly, that nonconceptualism cannot account for the fact that some emotions have conceptually articulated cognitive bases. (shrink)

I defend both conceptualists and nonconceptualists against an attack which has been leveled at them by critics such as Byrne (Perception and conceptual content In: Steup M, Sosa E (eds) Contemporary debates in epistemology. Blackwell, Malden, pp 231-250, 2005), Speaks (Philos Rev 114:359–398, 2005), and Crowther (Erkenntnis 65:5–276, 2006). They distinguish a ‘state’ reading and a ‘content’ reading of ‘(non)conceptual’ and argue that many arguments on either side support only the respective state views, not the respective content views. To prepare (...) the ground for my defense, I argue for an understanding of the state view in terms of concept exercise rather than concept possession and provide an overview of versions of conceptualism and nonconceptualism of different strengths. I then argue that conceptualists and nonconceptualists tacitly accept a so-called ‘state-to-content’ principle, show that existing defenses of this principle fail, and provide a new defense of it. It draws on the sources of the nonconceptualism debate, viz. the need to do justice both to the phenomenology of experience and to its epistemological role and to account for the existence of perceptual content and thought content. I argue that epistemological considerations together with considerations from the subject’s perspective support the claim that conceptual thought has conceptual and propositional content, whereas nonconceptual experience has nonconceptual and non-propositional content. (shrink)

Raccolta di brevi saggi in filosofia della mente.

This article argues that paintings have a nonconceptual content unlike that of mechanically produced images. The first part of the article outlines an information-theory approach modelled on the camera and based on the idea that pictures convey information about what they depict. Picture structure is conceived of as contentful by virtue of a supposed causal link with what is depicted and as nonconceptual because it is independent of observers’ understanding. The second part introduces an embodied depiction approach based on Merleau-Ponty’s (...) view of style and the act of painting. It is argued that because of bodily mediation the nonconceptual content of paintings cannot be assimilated to the information-theory approach; painted configurations are contentful by virtue of being the product of intelligent activity, but are nonconceptual because they differ from concepts in their representational function. (shrink)

This volume is about the many ways we perceive. Contributors explore the nature of the individual senses, how and what they tell us about the world, and how they interrelate. They consider how the senses extract perceptual content from receptoral information. They consider what kinds of objects we perceive and whether multiple senses ever perceive a single event. They consider how many senses we have, what makes one sense distinct from another, and whether and why distinguishing senses may be useful. (...) They consider the extent to which the senses act in concert, rather than as discrete modalities, and whether this influence is epistemically pernicious, neutral, or beneficial. They explore both the familiar five sense modalities and other candidate sense modalities, including a sense for flavour, inner senses (e.g., a sense for pain), and various senses that may result from using sensory substitution devices. Contributors often represent competing views, and the methods they deploy sometimes differ from one essay to the next—with some drawing upon the sciences and engineering and others relying upon conceptual analysis. All contributors agree, nonetheless, that traditional theorizing about the senses is hampered by a neglect of the senses other than vision, and by the misconception that vision is a passive receptacle for an image thrown by a lens. And many contributors believe that it is unduly restrictive to think of perception as a collation of contents provided by individual sense modalities; they think that to understand perception properly, we need to build into our accounts the idea that the senses work together. The ambition of the volume is to begin to develop better paradigms for understanding the senses, and thereby to move toward a better understanding of perception. (shrink)

Pour contrer le scepticisme au sujet de la connaissance des valeurs, la plupart soutiennent avec John Rawls qu’une croyance comme celle qu’une action est bonne est justifiée dans la mesure où elle appartient à un ensemble de croyances cohérent, ayant atteint un équilibre réfléchi. Christine Tappolet s’inspire des travaux de Max Scheler et d’Alexius von Meinong pour défendre une conception opposée au cohérentisme. La connaissance des valeurs est affirmée dépendre de nos émotions, ces dernières étant conçues comme des perceptions des (...) valeurs. (shrink)

The aim of this paper is to offer a critically review the recent nonconceptualist reading of the Kantian notion of sensible intuition. I raise two main objections. First, nonconceptualist readers fail to distinguish connected but different anti-intellectualist claims in the contemporary philosophy of mind and language. Second, I will argue that nonconceptual readings fail because Kantian intuitions do not possess a representational content of their own that can be veridical or falsidical in a similar way to how the content of (...) propositional attitudes are true of false. In this paper, I will support my own reading that sensible intuition is better seen as what Evans and McDowell have called a de re sense, whose main characteristic is object-dependence. In this sense, Kantian sensible intuitions can be seen as a sensible mode of donation of objects. In my reading, the Kantian opposition between intuitions and concepts is best seen as the opposition between the objectual de re perception of something and the propositional de dicto apperception that something is the case rather than the opposition between nonconceptual and conceptual contents. However, if Kantian sensible intuition is not a mental state with a nonconceptual content, it is certainly in the general anti-intellectualist neighborhood. (shrink)

Este artículo pretende ofrecer una visión alternativa tanto de la lectura conceptualista tradicional de Kant como de la nueva lectura no conceptualista. En contra de las lecturas conceptualistas tradicionales sostengo que confunden las condiciones para la representación sensible de los objetos con las condiciones para el reconocimiento de que representamos objetos mediante intuiciones sensibles. En contra de las lecturas no conceptualistas sostengo que no distinguen el no conceptualismo -propio de la filosofía contemporánea de la mente- de las tesis antiintelectualistas de (...) Kant. Tales lecturas fracasan porque se equivocan al atribuir un contenido representacional a las intuiciones sensibles de Kant. Las intuiciones sensibles, según Kant, no presentan el mundo según ciertas condiciones de satisfacción que podrían o no ser satisfechas por el mundo. Por lo tanto, no son ni verídicas ni non verídicas. Se limitan a presentar el mundo de una manera directa, independiente de los conceptos, lo que llamaré aquí la presentación de re de los objetos. En mi lectura, la oposición entre intuiciones y conceptos es la oposición entre la presentación de re de um objeto y el reconocimento proposicional de dicto de que representamos algo como um objeto. (shrink)

This paper aims to offer a critical review of the recent nonconceptualist reading of the Kantian notion of sensible intuition. I raise two main objections. First, nonconceptualist readers fail to distinguish connected but different anti-intellectualist claims in the contemporary philosophy of mind and language. Second, I will argue that nonconceptual readings fail because Kan- tian intuitions do not possess a representational content of their own that can be veridical or falsidical in a similar way to how the content of propositional (...) attitudes is true or false. In this paper, I will support my own reading that sensible intuition is better seen as what Evans and McDowell have called a de re sense, whose main characteristic is object dependence. In this sense, Kantian sensible intuitions can be seen as a sensible mode of donation of objects. In my reading, the Kantian opposition between intuitions and concepts is best seen as the opposition between the objectual de re perception of something and the propositional de dicto apperception that something is the case rather than the opposition between nonconceptual and conceptual contents. However, if Kantian sensible intuition is not a mental state with nonconceptual content, it is certainly in the general anti-intellectualist neighborhood. (shrink)

Do perceiving subjects represent kind properties in the content of their conscious visual experience when they see and recognize instances of those natural kinds? In Part 1 of my thesis I clarify this question, in Part 2 I answer it, and in Part 3 I raise a problem for previous answers. Part 1 conceives of conscious experience in an internalist way, and the unified conscious episode does not exclude having beliefs about what one sees. Following Siegel and Bayne, Part 2 (...) formulates two arguments in support of representing kind properties in the content of experience. In Part 3, I argue that attempts to distinguish visual experiences from visual beliefs might fail to account for the interplay of sensory and cognitive elements in visual object recognition. I conclude by suggesting it has not been established that visual experiences can be distinguished from visual beliefs. (shrink)

This is the Stanford Encyclopedia of Philosophy entry on the contents of perception.

Abstract: This paper seeks to establish whether the cognitive penetration of experience is compatible with experience having nonconceptual content. Cognitive penetration occurs when one’s beliefs or desires affect one’s perceptual experience in a particular way. I examine two different models of cognitive penetration and four different accounts of the distinction between conceptual and nonconceptual content. I argue that one model of cognitive penetration—“classic” cognitive penetration—is compatible with only one of the accounts of nonconceptual content that I identify. I then consider (...) the other model of cognitive penetration—cognitive penetration “lite”. I provide reasons to think that this is compatible with three accounts of nonconceptual content. Moreover, I argue that the account of nonconceptual content that it is not compatible with is a spurious notion of nonconceptual content that ought to be abandoned. Thus, I claim that cognitive penetration lite is compatible with all reasonable specifications of nonconceptual content. (shrink)

Situation theorists such as Jon Barwise, John Etchemendy, and John Perry have advanced the hypothesis that linguistic and mental representations are ‘situated' in the sense that they are true or false only relative to partial situations. François Recanati has done an important task in reviving and in many respects deepening situation theory. In this chapter, I explore some aspects of Recanati's own account. I focus on situated mental representations, and stress the connection between them and ad hoc or temporary concepts.

In this chapter I examine past and recent theories of unconscious inference. Most theorists have ascribed inferences to perception literally, not analogically, and I focus on the literal approach. I examine three problems faced by such theories if their commitment to unconscious inferences is taken seriously. Two problems concern the cognitive resources that must be available to the visual system (or a more central system) to support the inferences in question. The third problem focuses on how the conclusions of inferences (...) are supposed to explain the phenomenal aspects of visual experience, the looks of things. Finally, in comparing past and recent responses to these problems, I provide an assessment of the current prospects for inferential theories. (This paper is reprinted in Hatfield 2009, Perception and Cognition: Essays in the Philosophy of Psychology, Clarendon Press, 124-152.). (shrink)

Nuestro interés en el contenido mental no-conceptual es, principalmente, la articulación de una versión sustantiva (no-trivial) de esta clase de contenido en la experiencia perceptual. El debate acerca del contenido no-conceptual ha girado, en su mayor parte, alrededor de su existencia; y los argumentos que se han ofrecido en su favor abogan por una versión no sustantiva según la cual el contenido no-conceptual es aquel que no satisface ciertos requisitos conceptuales. Así, para desarrollar una versión sustantiva del contenido mental no-conceptual (...) hemos apelado a la versión de la experiencia perceptual de propiedades espaciales ofrecida por Evans (1982 cap. 6). A partir de esto desarrollamos un nuevo argumento a favor del contenido no-conceptual de la experiencia perceptual que lo vincula a la actividad característica de la experiencia perceptual. Por último, exponemos uno de los ataques de McDowell (1996) a la noción de contenido no-conceptual y presentamos nuestras réplicas a este ataque, mostrando su insuficiencia. Al mostrar que la crítica de McDowell no es exitosa, consideramos que podríamos tener una versión del contenido no-conceptual de la experiencia que es inmune a esta línea de argumentación. (shrink)

This paper defends the view that knowledge about one's own intentions can be gained in part through perception, although not through introspection. The various kinds of misperception of one's intentions are discussed. The latter distinction is applied to the analysis of schizophrenic patients' delusion of control.

The purpose of this thesis is to provide a metaphysic for moral realism and moral perception. This thesis is in two parts. The first is concerned with basic ontology. I begin in chapter 1 with an analysis of causation, demonstrating that substance theory is superior to Humeanism at accounting for our observations; thus I defend a substance ontology. In chapter 2, I address human agency, demonstrating that reasons internalism does not allow for incompatibilist freedom; hence, I affirm reasons are states (...) of affairs. I move on to qualia in chapter 3, demonstrating that arguments both for and against qualia realism involve question begging. In response, I argue that qualia realism is just as reasonable as anti-realism, and affirm realism. Given this, I address the mind-body problem in chapter 4, demonstrating the failure of physicalists to account for mental causation. I conclude that panpsychism, idealism, and substance dualism are equal reasonable alternatives: each allows for intrinsic properties, which are integral to substance ontology. The second part builds a moral ontology, along with an account of moral perceptual knowledge, compatible with the above basic ontology. In chapter 5, I reject moral properties as monadic since this would bar mapping moral concepts onto mind-independent reality. Instead, I argue that moral properties are relations. More specifically, in chapter 6, I make the case that they are features of relations, relations themselves being the total complex states of affairs between one or more substances. This allows moral properties to have their own nonreducible phenomenal quality. To account for moral normativity, I argue that moral features are actually a class of causal features, and briefly argue that final causes determine the normative causal trajectory of all substances. In chapter 7, I conclude this thesis with addressing possible objections to my theory of perception and perceptual knowledge. (shrink)

The thesis identifies two strands in Rorty’s philosophy. One is an orientation towards practice in opposition to the traditional philosophical emphasis on theoretical knowledge. The other is Rorty’s anti-representationalist conception of knowledge. Rorty argues that these strands are mutually supporting, while the author argues they are incompatible. The nominal aim of Rorty’s anti-representationalism is to overcome many traditional dualisms of theoretical philosophy, such as subject and object, mind and world, and theory and practice. The thesis argues that anti-representationalism does not (...) and cannot achieve this aim, since what is required to overcome these dualisms is the recognition of the practical basis of knowledge, with which anti-representationalism is incompatible. The author agrees with much of Rorty’s critique of foundationalist epistemology, but argues in opposition to Rorty that anti-representationalism does not follow necessarily from this critique. Where Rorty locates the error of traditional epistemology in the very notion that knowledge and language can represent the world, the author argues that this idea is benign. The fundamental problem is the desire to anchor our conceptual scheme to an external structure independently of human practice — but this idea can be rejected without abandoning the notion of representation. The thesis also looks to explain why Rorty takes anti-representationalism to follow naturally from a rejection of foundationalism. The motivation is located in Rorty’s fundamental metaphysical orientation, which is naturalistic. Anti-representationalism is the product of the wish to promote a naturalistic worldview without succumbing to scientism. In this way Rorty hopes to unite the manifest and scientific images of man. The author argues that this cannot be done from within a naturalistic metaphysics. (shrink)

Many views of utterance comprehension agree that understanding an utterance involves knowing, believing, perceiving, or, anyhow, mentally representing the utterance to mean such-and-such. They include cognitivist as well as many perceptualist views; I give them the generic label ‘representationalist’. Representationalist views have been criticized for placing an undue metasemantic demand on utterance comprehension, viz. that speakers be able to represent meaning as meaning. Critics have adverted to young speakers, say about the age of three, who do comprehend many utterances but (...) may be rather limited in their abilities to think about meaning as such, to cast doubt on this demand. This paper motivates representationalism, examines what the balance of developmental evidence and arguments shows, and identifies options for a representationalist response. Though there is some evidence that three-year-olds have limited abilities to think about meaning as such, they may yet turn out to have a concept of meaning, or at least some proto-semantic concept. Moreover, even if they lack any such concept, there is, I propose, a way of developing representationalism, drawing inspiration from Davidson’s paratactic view of indirect speech reports, on which meaning can be non-conceptually represented. Independently of developmental considerations, this paratactic-style proposal is of interest to friends of a perceptualist view of comprehension. (shrink)

Situation theorists such as John Barwise, John Etchemendy, John Perry and François Recanati have put forward the hypothesis that linguistic representations are situated in the sense that they are true or false only relative to partial situations which are not explicitly represented as such. Following Recanati's lead, I explore this hypothesis with respect to mental representations. First, I introduce the notion of unarticulated constituent, due to John Perry. I suggest that the question of whether there really are such constituents should (...) divide in two issues, one concerning language and the other concerning thought. Then I formulate a dilemma that any friend of cognitive unarticulated constituents must face: alleged unarticulated constituents seem to be either articulated or non-constituents after all. The dilemma is strengthened by the fact that unarticulated constituents cannot be inferentially relevant. In §4, three constraints on entertaining situated representations are spelled out. First, although the situation within which one is immersed is not represented as such, there must be cognitive facts that make immersion possible, and explain why one is implicitly related to a particular situation as opposed to another. Second, the move from a given representation to one which articulates the situation requires the capacity to contrast the latter with others in the same range. Third, I suggest that conceptual representations differ from non-conceptual ones in the permanent possibility of detachment that they allow. I then illustrate how these constraints work in three sorts of cases. In the first, thoughts like It's raining and It's over are implicitly related to their situations via some practical capacity of keeping track of particular places or times. In the second sort of cases, the relevant situations are not given, but stipulated, like in In Constance, it's raining. Cases of the third sort are those in which an unarticulated constituent is relevant to a whole system of representations, for instance the perceptual system. In the last section, I use the notion of ad hoc representation to defend the cognitive application of situation semantics against an important objection. (shrink)

The purpose of this paper is to explore the question whether and in what sense emotions might be said to provide reasons for actions or to rationalize them. This requires that one have a picture of the causal structure of actions that is sufficiently detailed for one to see how emotions can impinge on the proc-ess of action production. I present a two-tiered model of action explanation and try to exploit this model in a tentative account of the modes of (...) in-volvement of emotions in the explanation of action. In particular, I examine in what sense emotions can be said not just to explain actions, but also to rationalize them. (shrink)

In this paper I argue that the work of the unorthodox Stoic Posidonius - as reported to us by Galen - can be seen as making an interesting contribution to contemporary debates about the nature of emotion. Richard Sorabji has already argued that Posidonius' contribution highlights the weaknesses in some well-known contemporary forms of cognitivism. Here I argue that Posidonius might be seen as advocating a theory of the emotions which sees them as being, in at least some cases, two-level (...) intentional phenomena. One level involves judgments, just as the orthodox Stoic account does. But Posidonius thinks that emotions must also include an element sometimes translated as an "irrational tug". I suggest that we see the "irrational tug" as involving a second level of intentional, but non-conceptual representation. This view satisfies two desiderata: it is a view which would have been available to Posidonius and which is compatible with the views reported to us; and it is a view which is independently attractive. It also makes Posidonius' position less far removed from that of orthodox Stoics than it might otherwise do, while remaining genuinely innovative. (shrink)

What is the distinctively philosophical problem of perception? Here it is argued that it is the conflict between the nature of perceptual experience as it intuitively seems to us, and certain possibilities which are implicit in the very idea of experience: possibilities of illusion and to the world' which involves direct awareness of existing objects and their properties. But if one can have an experience of the same kind without the object being there -- a hallucination of an object -- (...) then it seems that perceptual experience cannot essentially be such a relation. This is the fundamentally philosophical problem of perception; the various philosophical theories of perception in the 20th and 21st centuries can be seen as responses to it. (shrink)

This paper serves to introduce the papers from the symposium by the same title, by describing the sort of work done in philosophy of psychology conceived as a branch of the philosophy of science, distinguishing it from other discussions of psychology in philosophy, and criticizing the claims to set limits on scientific psychology in the largely psychologically uninformed literatures concerning "folk psychology' and "wide" and "narrow" content. Philosophy of psychology as philosophy of science takes seriously and analyzes the explanatory structures, (...) conceptual problems, and evidentiary practices of extant scientific psychology. (shrink)

In giving an account of the content of perceptual experience, several authors, including Fred Dretske, Gareth Evans, Christopher Peacocke, and Michael Tye, have employed the notion of nonconceptual representational content.[1].