This compilation of references includes all references for the knowledge-how chapters included in Bengson & Moffett's edited volume. The volume and the compilation of references may serve as a good starting point for people who are unfamiliar with the philosophical literature on knowledge-how.

This paper develops and motivates an Expressivist theory of "experiential" talk and thought, focusing on speech acts and thoughts that contain taste predicates. According to this theory, one way for S to think that o tastes a way w is simply for o to taste w to S. When o tastes w to S (and, therefore, S thinks that o tastes w), S can express this thought, by saying that o tastes w. The speech act wherein S expresses the thought (...) that o tastes w, so understood, must be distinguished from the speech act wherein S says or asserts that S tastes w to them. This paper develops a formal model of these informal claims, and it argues that the resulting theory fits well with the linguistic data -- no worse than the best propositional theories when it comes to representing quantificational readings of attitude ascriptions, and strictly better than the best propositional theories when it comes to representing non-quantificational ("experiential") readings. (shrink)

A long‐standing aim of cinema – in particular of ‘extreme’, ‘unwatchable’ or ‘feel‐ bad’ cinema – has been to acquaint viewers with extreme suffering. In this article I first offer an explication of that aim in terms of recent work in philosophy of mind, then exploit the resulting framework to examine claims to the effect that a new technological development, Virtual Reality, provides cinema's best shot at achieving that aim.

Many non-physicalists, including Chalmers, hold that the zombie argument succeeds in rejecting the physicalist view of consciousness. Some non-physicalists, including, again, Chalmers, hold that quantum collapse interactionism, i.e., the idea that non-physical consciousness causes collapse of the wave function in phenomena such as quantum measurement, is a viable interactionist solution for the problem of the relationship between the physical world and the non-physical consciousness. In this paper, I argue that if QCI is true, the zombie argument fails. In particular, I (...) show that if QCI is true, a zombie world physically identical to our world is impossible because there is at least one law of nature, a fundamental law of physics in particular, that exist only in the zombie world but not in our world. This shows that philosophers like Chalmers are committing an error in endorsing the zombie argument and QCI at the same time. (shrink)

A response to a recent critique by Cem Bozşahin of the theory of syntactic semantics as it applies to Helen Keller, and some applications of the theory to the philosophy of computer science.

The hard problem of consciousness has held center stage in the philosophy of mind for the past two decades. It claims that the phenomenal character of conscious experiences—what it’s like to be in them—cannot be explained by appeal to the operation of physiological subsystems. The hard problem arises, however, only given the assumption that hylomorphism is false. Hylomorphism claims that structure is a basic ontological and explanatory principle. A human is not a random collection of physical materials, but an individual (...) composed of physical materials with a structure that accounts for what it is and what it can do—the powers it has. What is true of humans is true of their activities as well. The latter are not random physiological changes, but structured ones: we engage in them by coordinating the ways our parts manifest their powers. Structured activities include perceptual experiences. Consequently, everything about a perceptual experience, including its phenomenal character, can be explained by describing the perceiver’s perceptual subsystems, the powers of those subsystems, and the coordination that unifies their activities into the activity of the perceiver as a whole. Conscious experiences thus fit unproblematically into the natural world—just as unproblematically as the phenomenon of life. Even exponents of the hard problem of consciousness agree that there is no hard problem of life. Consequently, if hylomorphism is true, there can be no hard problem of consciousness. To insist that there is such a problem, then, is implicitly to reject hylomorphism. The concept of consciousness that motivates the hard problem is as much a theoretical construct, therefore, as the concept of life that motivates an obstinate vitalist. (shrink)

McDowell’s minimal empiricism holds that experience, understood as providing conceptually articulated contents, plays a role in the justification of our beliefs. We question this idea by contrasting the role of perceptual experience in moral and non-moral judgments and conclude that experience per se is irrelevant in the former case and should also be so in the latter one: only with the help of adequate beliefs experience can provide a connection with the world. We conclude with some remarks concerning the importance (...) of experience. (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)

Frank Jackson endorses epiphenomenalism because he thinks that his knowledge argument undermines physicalism. One of the most interesting criticisms of Jackson's position is what I call the 'inconsistency objection'. The inconsistency objection says that Jackson's position is untenable because epiphenomenalism undermines the knowledge argument. The inconsistency objection has been defended by various philosophers independently, including Michael Watkins, Fredrik Stjernberg, and Neil Campbell. Surprisingly enough, while Jackson himself admits explicitly that the inconsistency objection is 'the most powerful reply to the knowledge (...) argument' he knows of, it has never been discussed critically. The aim of this paper is to evaluate the objection and to identify and consider its implications. The objection is alleged to be based on a causal theory of knowledte. I argue that the objection fails by showing that any causal theory of knowledge is such that it is either false or does not support the inconsistency objection. In order to defend my argument, I offer a hypothesis concerning phenomenal knowledge. (shrink)

Someone who knew everything about the world’s physical nature could, apparently, suffer from ignorance about various aspects of conscious experience. Someone who knew everything about the world’s physical and mental nature could, apparently, suffer from moral ignorance. Does it follow that there are ways the world is, over and above the way it is physically or psychophysically? This paper defends a negative answer, based on a distinction between knowing the fact that p and knowing that p. This distinction is made (...) intelligible by reference to criterial connections between the possession of moral or phenomenal knowledge, and the satisfaction of cognitively neutral conditions of desire and experiential history. The existence of such connections in the moral case makes for an efficient dissolution of the so-called moral problem. (shrink)

Emotions, I will argue, involve two kinds of feeling: bodily feeling and feeling towards. Both are intentional, in the sense of being directed towards an object. Bodily feelings are directed towards the condition of one's body, although they can reveal truths about the world beyond the bounds of one's body – that, for example, there is something dangerous nearby. Feelings towards are directed towards the object of the emotion – a thing or a person, a state of affairs, an action (...) or an event; such emotional feelings involve a special way of thinking of the object of the emotion, and I draw an analogy with Frank Jackson's well-known knowledge argument to show this. Finally, I try to show that, even if materialism is true, the phenomenology of emotional feelings, as described from a personal perspective, cannot be captured using only the theoretical concepts available for the impersonal stance of the sciences. (shrink)

Eine Rezension des Buches "Every Thing Must Go - Metaphysics Naturalized" von James Ladyman und Don Ross.

L. A. Paul’s Transformative Experience makes the claim that many important life decisions are epistemically and personally transformative in a way that does not allow us to assign subjective values to their outcomes. As a result, we cannot use normative decision theory to make such decisions rationally, or when we modify it to do so, decision theory leads us to choose in a way that is in tension with our authenticity. This paper examines Paul’s version of decision theory, and whether (...) this version in fact admits of the challenge she wants to raise. I focus on her psychological realist view of utilities and beliefs and her notion of rational, authentic preferences as informed by imaginative acquaintance. I argue that Paul fails to engage critically with traditional accounts of decision theory and, on closer inspection, it is not clear that her version of decision theory entails a tension between rational and authentic choice. More importantly, I argue that if her contribution is instead to bring to light the importance of authenticity alongside rational decision-making, the definition she provides of authenticity in fact undermines her argument. (shrink)

It is argued that the knowledge argument fails against externalist theories of mind. Enclosing Mary and cutting her off from some properties denies part of the physical world to Mary, which has the consequence of denying her certain kinds of physical knowledge. The externalist formulation of experience is shown to differ in vehicle, content, and causal role from the internalist version addressed by the knowledge argument, and is supported by results from neuroscience. This means that though the knowledge argument has (...) some force against material internalists, it misses the mark entirely against externalist accounts. (shrink)

Can phenomenal consciousness be given a reductive natural explanation? Exponents of an.

The temporal period between the moment of deliberation and the execution of the intention varies widely—from opening an umbrella when one feels the first raindrops hit to planning and writing a book. I investigate the distinctive ability that adult human beings have to deliberate for their far future selves exhibited at the latter end of this temporal spectrum, which I term prospective deliberation. What grounds it when it is successful? And, why does it fail in some cases? I shall argue (...) that an agent is warranted in deliberating for a future self when her reasons give her the right kind of cross-temporal authority. I argue that this authority is distinctive and cannot be accounted for by theories of agential authority that take desires, value judgments, or willings as the ground of authority in standard cases of deliberation. According to the theory I propose having the right kind of cross-temporal agential authority is not only a matter of having epistemic access to a future self’s reasons or being the same metaphysical person as a future self, it requires confidence that the agent’s reasons support undertaking such a normative commitment and that that future self will see the normative force of those reasons as the agent sees them. In other words, cross-temporal agential authority requires that the past self and the future self share a normative perspective. I show that this further condition only obtains if the agent sees her reasons in deliberation as having certain features. (shrink)

Obwohl es "die Zeit" nicht gibt, ordnet sich doch alles, was wir erleben, zeitlich. Auch die großen Schlagworte unserer Tage betreffen allesamt von zeitlichen Herausforderungen: Nachhaltigkeit, Resilienz, Transformation, Zeitenwende. Dieses Buch handelt davon, was Zeitliches ausmacht, warum sich die Wirklichkeit zeitlich ordnet und was das mit der wechselseitigen Taktung von Ereignissen und Autonomieerfahrungen zu tun hat. Es werden Missverständnisse aufgelöst, indem aufgezeigt wird, inwiefern es "die Zeit" nicht gibt, es oftmals sogar leidvolle bis hin zu pathologischen Konsequenzen mit sich bringt, (...) wenn Zeit als Gegenstand oder Ressource betrachtet wird. Es ist ein Buch über den Vergleich von Abläufen und darüber, was es bedeutet, wenn Ereignisse miteinander im Takt sind, und wie sie durch Wiederholung und Variation Bedeutung gewinnen und damit "intakt" wirken. Musik und vor allem das Hören dienen als Modelle, um diese allgemeinen zeitlichen Struktureigenschaften der Wirklichkeit begrifflich anklingen zu lassen. Darüber hinaus regen Hyperlinks zu konkreten Hörbeispielen dazu an, sich direkt auch auf besondere Erfahrungen von Zeit einzulassen. - Ein Buch für all diejenigen, die Grundlegendes über Zeit nicht nur lesen wollen, sondern sich im Idealfall auch für einen taktvollen Umgang mit Zeit motivieren lassen möchten. (shrink)

I have argued that to say qualia are epiphenomenal is to say a world without qualia would be physically identical to a world with qualia. Dan Cavedon-Taylor has offered an alternative interpretation of the commitments of qualia epiphenomenalism according to which qualia cause beliefs and those beliefs can and do cause changes to the physical world. I argue that neither of these options works for the qualia epiphenomenalist and thus that theory faces far more serious difficulties than has previously been (...) recognized. (shrink)

In this paper I discuss a variant of the knowledge argument which is based upon Frank Jackson's Mary thought experiment. Using this argument, Jackson tries to support the thesis that a purely physical – or, put generally: an objectively scientific – perspective upon the world excludes the important domain of `phenomenal' facts, which are only accessible introspectively. Martine Nida-Rümelinhas formulated the epistemological challenge behind the case of Mary especially clearly. I take her formulation of the problem as a starting-point and (...) present a solution which is based solely on the concepts of capability and of metalinguistic beliefs. References to epiphenomenal facts, phenomenal knowledge etc. will be avoided completely. I specify my proposal against the backdrop of Burge's critical reflections about metalinguistic reinterpretation of expressions of belief and the externalist thesis held by Burge, Putnam and others that meanings and mental states are dependent upon the environment. My solution is then compared with Lewis' and Nemirow's ability objection. Finally I argue that the much discussed ``knowing what it is like'' has in its ordinary meaning nothing much to do with `phenomenal knowledge' or knowledge of `epiphenomenal' facts. (shrink)

The aim of this paper is to defend the causal efficacy of consciousness against two specters of epiphenomenalism. We argue that these challenges are best met, on the one hand, by rejecting all forms of consciousness-body dualism, and on the other, by adopting a dynamical systems approach to understanding the causal efficacy of conscious experience. We argue that this non-reductive identity theory provides the theoretical resources for reconciling the reality and efficacy of consciousness with the neurophysiology of the brain and (...) body. (shrink)

The novel approach presented in this paper accounts for the occurrence of the epistemic gap and defends physicalism against anti-physicalist arguments without relying on so-called phenomenal concepts. Instead of concentrating on conceptual features, the focus is shifted to the special characteristics of experiences themselves. To this extent, the account provided is an alternative to the Phenomenal Concept Strategy. It is argued that certain sensory representations, as accessed by higher cognition, lack constituent structure. Unstructured representations could freely exchange their causal roles (...) within a given system which entails their functional unanalysability. These features together with the encapsulated nature of low level complex processes giving rise to unstructured sensory representations readily explain those peculiarities of phenomenal consciousness which are usually taken to pose a serious problem for contemporary physicalism. I conclude that if those concepts which are related to the phenomenal character of conscious experience are special in any way, their characteristics are derivative of and can be accounted for in terms of the cognitive and representational features introduced in the present paper. (shrink)

Yujin Nagasawa has recently defended Frank Jackson’s knowledge argument from the “inconsistency objection.” The objection claims that the premises of the knowledge argument are inconsistent with qualia epiphenomenalism. Nagasawa defends Jackson by showing that the objection mistakenly assumes a causal theory of phenomenal knowledge. I argue that although this defense might succeed against two versions of the inconsistency objection, mine is unaffected by Nagasawa’s argument, in which case the inconsistency in the knowledge argument remains.

The paper addresses a prima facie tension between two popular views about concepts. The first is the doctrine that some concepts are constitutively perceptual/experiential, so that they can be possessed only by suitably experienced subjects. This is a classic empiricist theme, but its most conspicuous recent appearance is in literature on phenomenal concepts. The second view is anti-individualism: here, the view that concept possession depends not only on a thinker’s internal states and relations to the concepts’ referents, but also on (...) certain of her relations to sociolinguistic peers. In recent works, Derek Ball and Michael Tye have in effect argued that the doctrines are incompatible, and their conclusion is that no concepts depend on experience. In reply, Bénédicte Veillet endorses those authors’ incompatibilism, but argues that it is anti-individualism that we should reject. I develop an approach to reconciliation that is more promising than any considered by these theorists. Against Veillet, I defend a version of anti-individualism about phenomenal concepts, but against Ball and Tye, I argue that they can be possessed only by suitably experienced thinkers. (shrink)