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Is self-knowledge a requirement of rationality, like consistency, or means-ends coherence? Many claim so, citing the evident impropriety of asserting, and the alleged irrationality of believing, Moore-paradoxical propositions of the form < p, but I don't believe that p>. If there were nothing irrational about failing to know one's own beliefs, they claim, then there would be nothing irrational about Moore-paradoxical assertions or beliefs. This article considers a few ways the data surrounding Moore's paradox might be marshaled to support rational (...) |
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To qualify as a fully rational agent, one must be able rationally to revise one’s beliefs in the light of new evidence. This requires, not only that one revise one’s beliefs in the right way, but also that one do so as a result of appreciating the evidence on the basis of which one is changing one’s mind. However, the very nature of belief seems to pose an obstacle to the possibility of satisfying this requirement – for, insofar as one (...) |
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Davidson has attempted to offer his own solution to the problem of self-knowledge, but there has been no consensus between his commentators on what this solution is. Many have claimed that Davidson’s account stems from his remarks on disquotational specifications of self-ascriptions of meaning and mental content, the account which I will call the “Disquotational Explanation”. It has also been claimed that Davidson’s account rather rests on his version of content externalism, which I will call the “Externalist Explanation”. I will (...) |
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G. E. Moore famously pointed out that all sincere assertions of the form ‘p, but I don’t believe that p’ are inherently absurd. John Turri strongly disagrees with the consensus evaluation of such assertions as inherently absurd and offers a counterexample according to which it is possible to say ‘Eliminativism is true, but of course I don’t believe it’s true’ sincerely and without any absurdity. I argue in this paper that Turri’s attempt misses the point entirely, for the most natural (...) |
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The aim of this paper is to show that introspective beliefs about one’s own current visual experiences are not immediate in the sense that what justifies them does not include other beliefs that the subject in question might possess. The argument will take the following course. First, the author explains the notions of immediacy and truth-sufficiency as they are used here. Second, the author suggests a test to determine whether a given belief lacks immediacy. Third, the author applies this test (...) |
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Cogito-like judgments, a term coined by Burge, comprise thoughts such as, I am now thinking, I [hereby] judge that Los Angeles is at the same latitude as North Africa, or I [hereby] intend to go to the opera tonight. It is widely accepted that we form cogito-like judgments in an authoritative and not merely empirical manner. We have privileged self-knowledge of the mental state that is self-ascribed in a cogito-like judgment. Thus, models of self-knowledge that aim to explain privileged self-knowledge (...) |
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We examine how Frege’s contrast between identity judgments of the forms “a=a” vs. “a=b” would fare in the special case where ‘a’ and ‘b’ are complex mental representations, and ‘a’ stands for an introspected ‘I’-thought. We first argue that the Fregean treatment of I-thoughts entails that they are what we call “one-shot thoughts”: they can only be thought once. This has the surprising consequence that no instance of the “a=a” form of judgment in this specific case comes out true, let (...) |
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The aim of this paper is to argue that what I call the simple theory of introspection can be extended to account for our introspective knowledge of what we believe as well as what we consciously experience. In section one, I present the simple theory of introspection and motivate the extension from experience to belief. In section two, I argue that extending the simple theory provides a solution to Moore’s paradox by explaining why believing Moorean conjunctions always involves some degree (...) |
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This paper critically examines currently influential transparency accounts of our knowledge of our own beliefs that say that self-ascriptions of belief typically are arrived at by “looking outward” onto the world. For example, one version of the transparency account says that one self-ascribes beliefs via an inference from a premise to the conclusion that one believes that premise. This rule of inference reliably yields accurate self-ascriptions because you cannot infer a conclusion from a premise without believing the premise, and so (...) |
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Strawson (1994) and Peacocke (1992) introduced thought experiments that show that it seems intuitive that there is, in some way, an experiential character to mental events of understanding. Some (e.g., Siewert 1998, 2011; Pitt 2004) try to explain these intuitions by saying that just as we have, say, headache experiences and visual experiences of blueness, so too we have experiences of understanding. Others (e.g., Prinz 2006, 2011; Tye 1996) propose that these intuitions can be explained without positing experiences of understanding. (...) |
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This paper elaborates and defends a familiar ‘transparent’ account of knowledge of one's own beliefs, inspired by some remarks of Gareth Evans, and makes a case that the account can be extended to mental states in general, in particular to knowledge of one's intentions. |
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Remembering a cat sleeping (specifically, recollecting the way the cat looked), perceiving (specifically, seeing) a cat sleeping, and imagining (specifically, visualizing) a cat sleeping are of course importantly different. Nonetheless, from the first-person perspective they are palpably alike. The paper addresses two questions: Q1. What are these similarities (and differences)? Q2. How does one tell that one is recalling (and so not perceiving or imagining)? |
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Gareth Evans famously observed that he can answer the question ‘Do you think there is going to be a third world war?’ by attending to “precisely the same outward phenomena as I would attend to if I were answering the question ‘Will there be a third world war?’”. I argue that this observation follows from two independently plausible ideas in philosophy of mind. The first is about rationality and consciousness: it is that to be rational is in part to be (...) |
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This paper explores the nature of self-knowledge of beliefs by investigating the relationship between self-knowledge of beliefs and one's knowledge of other people's beliefs. It introduces and defends a new account of self-knowledge of beliefs according to which this type of knowledge is developmentally interconnected with and dependent on resources already used for acquiring knowledge of other people's beliefs, which is inferential in nature. But when these resources are applied to oneself, one attains and subsequently frequently uses a method for (...) |
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The aim of this paper is to lay the groundwork for extending the idea of transparent introspection to wishes. First, I elucidate the notion of transparent introspection and highlight its advantages over rival accounts of self-knowledge. Then I pose several problems that seem to obstruct the extension of transparent introspection to wishes. In order to overcome these problems, I call into question the standard propositional attitude analysis of non-doxastic attitudes. My considerations lead to a non-orthodox account of attitudes in general (...) |
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In philosophical inquiry into the mind, the metaphor of ‘transparency’ has been attractive to many who are otherwise in deep disagreement. It has thereby come to have a variety of different and mutually incompatible connotations. The mind is said to be transparent to itself, our perceptual experiences are said to be transparent to the world, and our beliefs are said to be transparent to – a great many different things. The first goal of this essay is to sort out the (...) |
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We need to distinguish two sorts of natural kinds, scientific and common NKs, because the notion of NK, which has to satisfy demands at three different levels—ontological, semantic and epistemological—, is subject to two incompatible sets of constraints. In order to prove this, I focus on the much-discussed case of jade. In the first part of the paper, I show that the current accounts are unsatisfactory because they are inconsistent. In the process, I explain why LaPorte’s analysis of “jade” as (...) |
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O modelo causal de introspecção tem recebido muitas críticas e, de fato, nos últimos anos, tem caído em desuso no mundo filosófico. Neste artigo defendo o modelo e sustento que ele é um excelente candidato, dado um compromisso realista para com o mental, para explicar o nosso acesso introspectivo peculiar, mas contingente, às crenças. |
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