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  1. (1 other version)Why explain visual experience in terms of content?Adam Pautz - 2010 - In Bence Nanay (ed.), Perceiving the world. New York: Oxford University Press. pp. 254--309.
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  • (2 other versions)Perception and the fall from Eden.David J. Chalmers - 2006 - In Tamar Gendler & John Hawthorne (eds.), Perceptual experience. New York: Oxford University Press. pp. 49--125.
    In the Garden of Eden, we had unmediated contact with the world. We were directly acquainted with objects in the world and with their properties. Objects were simply presented to us without causal mediation, and properties were revealed to us in their true intrinsic glory.
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  • (1 other version)Are there different kinds of content?Richard Heck - 2007 - In Brian P. McLaughlin & Jonathan Cohen (eds.), Contemporary Debates in Philosophy of Mind. Wiley-Blackwell. pp. 117-138.
    In an earlier paper, "Non-conceptual Content and the 'Space of Reasons'", I distinguished two forms of the view that perceptual content is non-conceptual, which I called the 'state view' and the 'content view'. On the latter, but not the former, perceptual states have a different kind of content than do cognitive states. Many have found it puzzling why anyone would want to make this claim and, indeed, what it might mean. This paper attempts to address these questions.
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  • The Receptive Theory: A New Theory of Emotions.Christine Tappolet - 2023 - Philosophies 8 (6):117.
    Cognitive Theories of emotions have enjoyed great popularity in recent times. Allegedly, the so-called Perceptual Theory constitutes the most attractive version of this approach. However, the Perceptual Theory has come under increasing pressure. There are at least two ways to deal with the barrage of objections, which have been mounted against the Perceptual Theory. One is to argue that the objections work only if one assumes an overly narrow conception of what perception consists in. On a better and more liberal (...)
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  • Nonconceptualism or De Re Sense? A New Reading of Kantian Intuition.Roberto de sá Pereira - 2017 - Abstracta 10:45–64.
    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 (...)
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  • Teaching & Learning Guide for: ‘Border Disputes: Recent Debates along the Perception–Cognition Border’.Sam Clarke & Jacob Beck - 2023 - Philosophy Compass 18 (10):e12949.
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  • The perception/cognition distinction.Sebastian Watzl, Kristoffer Sundberg & Anders Nes - 2021 - Inquiry: An Interdisciplinary Journal of Philosophy 66 (2):165-195.
    ABSTRACT The difference between perception and cognition seems introspectively obvious in many cases. Perceiving and thinking have also been assigned quite different roles, in epistemology, in theories of reference and of mental content, in philosophy of psychology, and elsewhere. Yet what is the nature of the distinction? In what way, or ways, do perception and cognition differ? The paper reviews recent work on these questions. Four main respects in which perception and cognition have been held to differ are discussed. First, (...)
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  • Simply too complex: against non-conceptual representation of (most) complex properties.Avraham Max Kenan - 2022 - Synthese 200 (6):1–24.
    This paper connects the debate regarding perceptual representation of high-level properties and the debate regarding non-conceptual perceptual representation. I present and defend a distinction between representationally-complex properties and properties that are simpler to represent and offer ways of assessing whether a property is representationally complex. I address conditions under which such a property might be non-conceptually represented and conclude that most representationally-complex properties are simply too complex to be non-conceptually represented. Thus, most mental states that represent representationally-complex properties must be (...)
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  • The epistemic import of phenomenal consciousness.Paweł Jakub Zięba - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy:1-37.
    This paper controverts the ability of intentionalism about perception to account for unique epistemic significance of phenomenal consciousness. More specifically, the intentionalist cannot explain the latter without denying two well-founded claims: the transparency of experience, and the possibility of unconscious perception. If they are true, intentionality of perception entails that phenomenal consciousness has no special epistemic role to play. Although some intentionalists are ready to bite this bullet, by doing so they effectively undermine one of the standard motivations of their (...)
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  • Inferential Seemings.Elijah Chudnoff - forthcoming - Oxford Studies in Philosophy of Mind.
    There is a felt difference between following an argument to its conclusion and keeping up with an argument in your judgments while failing to see how its conclusion follows from its premises. In the first case there’s what I’m calling an inferential seeming, in the second case there isn’t. Inferential seemings exhibit a cluster of functional and normative characteristics whose integration in one mental state is puzzling. Several recent accounts of inferring suggest inferential seemings play a significant role in the (...)
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  • Taking non‐conceptualism back to Dharmakīrti.Amit Chaturvedi - 2022 - European Journal of Philosophy 31 (1):3-29.
    Some recent surveys of the modern philosophical debate over the existence of non-conceptual perceptual content have concluded that the distinction between conceptual and non-conceptual representations is largely terminological. To remedy this terminological impasse, Robert Hanna and Monima Chadha claim that non-conceptualists must defend an essentialist view of non-conceptual content, according to which perceptual states have representational content whose structure and psychological function are necessarily distinct from that of conceptual states. Hanna and Chadha additionally suggest that non-conceptualists should go “back to (...)
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  • Simple Remembering.Arieh Schwartz - 2022 - Synthese 200 (3):1-22.
    Dretske has provided very influential arguments that there is a difference between our sensory awareness of objects and our awareness of facts about these objects—that there is a difference, for example, between seeing x and seeing that x is F. This distinction between simple and epistemic seeing is a staple of the philosophy of perception. Memory is often usefully compared to perception, and in this spirit I argue for the conditional claim that if Dretske’s arguments succeed in motivating the posit (...)
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  • Attentional Structuring, Subjectivity, and the Ubiquity of Reflexive Inner Awareness.Amit Chaturvedi - 2022 - Inquiry: An Interdisciplinary Journal of Philosophy.
    Some have argued that a subject has an inner awareness of its conscious mental states by virtue of the non-introspective, reflexive awareness that any conscious state has of itself. But, what exactly is it like to have a ubiquitous and reflexive inner awareness of one’s conscious states, as distinct from one’s outer awareness of the apparent world? This essay derives a model of ubiquitous inner awareness (UIA) from Sebastian Watzl’s recent theory of attention as the activity of structuring consciousness into (...)
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  • Introspection of Emotions.Bertille De Vlieger & Anna Giustina - 2021 - Pacific Philosophical Quarterly 103 (3):551-580.
    In this paper, we argue that knowledge of emotions essentially depends on introspecting the phenomenology of emotional experiences, and that introspection of emotional experiences is a process by stages, where the most fundamental stage is a non-classificatory introspective state, i.e., one that does not depend on the subject’s classifying the introspected emotion as an instance of any experience type. We call such a non-classificatory kind of introspection primitive introspection. Our main goal is to show that, although not sufficient, primitive introspection (...)
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  • The Problem of Intuitive Presence.Miguel Egler - 2022 - Philosophers' Imprint 22.
    The historically-influential perceptual analogy states that intuitions and perceptual experiences are alike in many important respects. Phenomenalists defend a particular reading of this analogy according to which intuitions and perceptual experiences share a common phenomenal character. The phenomenalist thesis has proven highly influential in recent years. However, insufficient attention has been given to the challenges that the phenomenalist thesis raises for theories of intuitions. In this paper, I first develop one such challenge. I argue that if we take seriously the (...)
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  • Being Self-Involved Without Thinking About It: Confusions, Virtues and Challenges of Higher-order Theories (in) Qualitative Consciousness: Themes from the Philosophy of David Rosenthal.Miguel Angel Sebastian - forthcoming - Cambridge, Reino Unido: Cambridge University Press.
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  • Emotions Inside Out: The Content of Emotions.Christine Tappolet - 2020 - In Christoph Demmerling & Dirk Schröder (eds.), Concepts in Thought, Action, and Emotion: New Essays. New York, NY: Routledge.
    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 (...)
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  • Thinking through illusion.Dominic Alford-Duguid - 2020 - European Journal of Philosophy 28 (3):617-638.
    Perception of a property (e.g. a colour, a shape, a size) can enable thought about the property, while at the same time misleading the subject as to what the property is like. This long-overlooked claim parallels a more familiar observation concerning perception-based thought about objects, namely that perception can enable a subject to think about an object while at the same time misleading her as to what the object is like. I defend the overlooked claim, and then use it to (...)
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  • (1 other version)On the non-conceptual content of affective-evaluative experience.Jonathan Mitchell - 2018 - Synthese 197 (7):3087-3111.
    Arguments for attributing non-conceptual content to experience have predominantly been motivated by aspects of the visual perception of empirical properties. In this article, I pursue a different strategy, arguing that a specific class of affective-evaluative experiences have non-conceptual content. The examples drawn on are affective-evaluative experiences of first exposure, in which the subject has a felt valenced intentional attitude towards evaluative properties of the object of their experience, but lacks any powers of conceptual discrimination regarding those evaluative properties. I also (...)
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  • Non‐epistemic perception as technology.Kurt Sylvan - 2020 - Philosophical Issues 30 (1):324-345.
    Some epistemologists and philosophers of mind hold that the non-epistemic perceptual relation of which feature-seeing and object-seeing are special cases is the foundation of perceptual knowledge. This paper argues that such relations are best understood as having only a technological role in explaining perceptual knowledge. After introducing the opposing view in §1, §2 considers why its defenders deny that some cases in which one has perceptual knowledge without the relevant acquaintance relations are counterexamples, detailing their case for lurking inferential epistemology. (...)
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  • Do We See Facts?Alfredo Vernazzani - 2020 - Mind and Language (4):674-693.
    Philosophers of perception frequently assume that we see actual states of affairs, or facts. Call this claim factualism. In his book, William Fish suggests that factualism is supported by phenomenological observation as well as by experimental studies on multiple object tracking and dynamic feature-object integration. In this paper, I examine the alleged evidence for factualism, focusing mainly on object detection and tracking. I argue that there is no scientific evidence for factualism. This conclusion has implications for studies on the phenomenology (...)
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  • The Mechanistic and Normative Structure of Agency.Jason Winning - 2019 - Dissertation, University of California San Diego
    I develop an interdisciplinary framework for understanding the nature of agents and agency that is compatible with recent developments in the metaphysics of science and that also does justice to the mechanistic and normative characteristics of agents and agency as they are understood in moral philosophy, social psychology, neuroscience, robotics, and economics. The framework I develop is internal perspectivalist. That is to say, it counts agents as real in a perspective-dependent way, but not in a way that depends on an (...)
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  • Is Iconic Memory Iconic?Jake Quilty-Dunn - 2019 - Philosophy and Phenomenological Research 101 (3):660-682.
    Short‐term memory in vision is typically thought to divide into at least two memory stores: a short, fragile, high‐capacity store known as iconic memory, and a longer, durable, capacity‐limited store known as visual working memory (VWM). This paper argues that iconic memory stores icons, i.e., image‐like perceptual representations. The iconicity of iconic memory has significant consequences for understanding consciousness, nonconceptual content, and the perception–cognition border. Steven Gross and Jonathan Flombaum have recently challenged the division between iconic memory and VWM by (...)
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  • Methods, minds, memory, and kinds.Alison Springle - 2019 - Philosophical Psychology 32 (5):635-661.
    ABSTRACTThe acquisition of a skill, or knowledge-how, on the one hand, and the acquisition of a piece of propositional knowledge on the other, appear to be different sorts of epistemic achievements. Does this difference lie in the nature of the knowledge involved, marking a joint between knowledge-how and propositional knowledge? Intellectualists say no: All knowledge is propositional knowledge. Anti-intellectualists say yes: Knowledge-how and propositional knowledge are different in kind. What resources or methods may we legitimately and fruitfully employ to adjudicate (...)
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  • On Perceptual Confidence and “Completely Trusting Your Experience”.Jacob Beck - 2019 - Analytic Philosophy 61 (2):174-188.
    John Morrison has argued that confidences are assigned in perceptual experience. For example, when you perceive a figure in the distance, your experience might assign a 55-percent confidence to the figure’s being Isaac. Morrison’s argument leans on the phenomenon of ‘completely trusting your experience’. I argue that Morrison presupposes a problematic ‘importation model’ of this familiar phenomenon, and propose a very different way of thinking about it. While the article’s official topic is whether confidences are assigned in perceptual experience, it (...)
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  • Introspection without Judgment.Anna Giustina - 2019 - Erkenntnis 86:407-427.
    The focus of this paper is introspection of phenomenal states, i.e. the distinctively first-personal method through which one can form beliefs about the phenomenology of one’s current conscious mental states. I argue that two different kinds of phenomenal state introspection should be distinguished: one which involves recognizing and classifying the introspected phenomenal state as an instance of a certain experience type, and another which does not involve such classification. Whereas the former is potentially judgment-like, the latter is not. I call (...)
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  • It's Not What it Seems. A Semantic Account of ‘Seems’ and Seemings.Berit Brogaard - 2013 - Inquiry: An Interdisciplinary Journal of Philosophy 56 (2-3):210-239.
    I start out by reviewing the semantics of ‘seem’. As ‘seem’ is a subject-raising verb, ‘it seems’ can be treated as a sentential operator. I look at the semantic and logical properties of ‘it seems’. I argue that ‘it seems’ is a hyperintensional and contextually flexible operator. The operator distributes over conjunction but not over disjunction, conditionals or semantic entailments. I further argue that ‘it seems’ does not commute with negation and does not agglomerate with conjunction. I then show that (...)
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  • Non-conceptualism, observational concepts, and the given.Federico Castellano - 2018 - Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 33 (3):401-416.
    In “Study of Concepts”, Peacocke puts forward an argument for non-conceptualism derived from the possession conditions of observational concepts. In this paper, I raise two objections to this argument. First, I argue that if non-conceptual perceptual contents are scenario contents, then perceptual experiences cannot present perceivers with the circumstances specified by the application conditions of observational concepts and, therefore, they cannot play the semantic and epistemic roles Peacocke wants them to play in the possession conditions of these concepts. Second, I (...)
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  • Knowledge of things.Matt Duncan - 2020 - Synthese 197 (8):3559-3592.
    As I walk into a restaurant to meet up with a friend, I look around and see all sorts of things in my immediate environment—tables, chairs, people, colors, shapes, etc. As a result, I know of these things. But what is the nature of this knowledge? Nowadays, the standard practice among philosophers is to treat all knowledge, aside maybe from “know-how”, as propositional. But in this paper I will argue that this is a mistake. I’ll argue that some knowledge is (...)
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  • Perceptual Pluralism.Jake Quilty-Dunn - 2019 - Noûs 54 (4):807-838.
    Perceptual systems respond to proximal stimuli by forming mental representations of distal stimuli. A central goal for the philosophy of perception is to characterize the representations delivered by perceptual systems. It may be that all perceptual representations are in some way proprietarily perceptual and differ from the representational format of thought (Dretske 1981; Carey 2009; Burge 2010; Block ms.). Or it may instead be that perception and cognition always trade in the same code (Prinz 2002; Pylyshyn 2003). This paper rejects (...)
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  • (1 other version)On the non-conceptual content of affective-evaluative experience.Jonathan Mitchell - 2018 - Synthese:1-25.
    Arguments for attributing non-conceptual content to experience have predominantly been motivated by aspects of the visual perception of empirical properties. In this article, I pursue a different strategy, arguing that a specific class of affective-evaluative experiences have non-conceptual content. The examples drawn on are affective-evaluative experiences of first exposure, in which the subject has a felt valenced intentional attitude towards evaluative properties of the object of their experience, but lacks any powers of conceptual discrimination regarding those evaluative properties. I also (...)
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  • (1 other version)Seemings as sui generis.Blake McAllister - 2018 - Synthese 195 (7):3079-3096.
    The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent conceptions in the literature, and the plausibility of principles such as phenomenal conservatism, which assign a prominent epistemic role to seemings, varies greatly from one conception to another. It is therefore crucial that we identify the correct conception of seemings. I argue that seemings are best understood as sui generis mental states with propositional (...)
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  • Phenomenal Intentionality and the Perception/Cognition Divide.Uriah Kriegel - 2019 - In Arthur Sullivan (ed.), Sensations, Thoughts, and Language: Essays in Honor of Brian Loar. New York, NY: Routledge. pp. 167-183.
    One of Brian Loar’s most central contributions to contemporary philosophy of mind is the notion of phenomenal intentionality: a kind of intentional directedness fully grounded in phenomenal character. Proponents of phenomenal intentionality typically also endorse the idea of cognitive phenomenology: a sui generis phenomenal character of cognitive states such as thoughts and judgments that grounds these states’ intentional directedness. This combination creates a challenge, though: namely, how to account for the manifest phenomenological difference between perception and cognition. In this paper, (...)
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  • A New Deflationary Account of the “Primitive Sense of Selfhood”.Roberto Horácio de Sá Pereira - 2018 - Grazer Philosophische Studien 95 (3):309-328.
    _ Source: _Page Count 20 This paper proposes a new deflationary reading of the metaphor of the “primitive sense of selfhood” in perception and proprioception, usually understood as an “experiential self-reference” that takes place before reflection and any use of concepts. As such, the paper is also a new defense of the old orthodox view that self-consciousness is a highly complex mental phenomenon that requires equally complex concepts. The author’s defense is a clear case of inference to the best explanation. (...)
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  • (1 other version)The Perception/Cognition Divide: One More Time, with Feeling.Uriah Kriegel - 2017 - In Limbeck-Lilienau Christoph & Stadler Friedrich (eds.), The Philosophy of Perception and Observation. Contributions of the 40th International Wittgenstein Symposium August 6-12, 2017 Kirchberg am Wechsel. Austrian Ludwig Wittgenstein Society. pp. 149-170.
    Traditional accounts of the perception/cognition divide tend to draw it in terms of subpersonal psychological processes, processes into which the subject has no first-person insight. Whatever betides such accounts, there seems to also be some first-personally accessible difference between perception and thought. At least in normal circumstances, naïve subjects can typically tell apart their perceptual states from their cognitive or intellectual ones. What are such subjects picking up on when they do so? This paper is an inconclusive search for an (...)
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  • Modest Nonconceptualism: Epistemology, Phenomenology, and Content, written by Eva Schmidt. [REVIEW]Jacob Berger - 2016 - Grazer Philosophische Studien 93 (4):600-606.
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  • Re-examining Husserl’s Non-Conceptualism in the Logical Investigations.Chad Kidd - 2019 - Archiv für Geschichte der Philosophie 101 (3):407-444.
    A recent trend in Husserl scholarship takes the Logische Untersuchungen (LU) as advancing an inconsistent and confused view of the non-conceptual content of perceptual experience. Against this, I argue that there is no inconsistency about non-conceptualism in LU. Rather, LU presents a hybrid view of the conceptual nature of perceptual experience, which can easily be misread as inconsistent, since it combines a conceptualist view of perceptual content (or matter) with a non-conceptualist view of perceptual acts. I show how this hybrid (...)
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  • Nonconceptual apprehension and the reason-giving character of perception.Arnon Cahen - 2019 - Synthese 196 (6):2355-2383.
    I argue that the debate about the reason-giving character of perception, and, derivatively, the contemporary debate about the nature of the conceptual content of perception, is best viewed as a confrontation with refined versions of the following three independently plausible, yet mutually inconsistent, propositions: Perceptual apprehension Some perceptions provide reasons directly Exclusivity Only beliefs provide reasons directly Bifurcation No perception is a belief I begin with an evaluation and refinement of each proposition so as to crystallize the source of the (...)
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  • A Reverse Interpretation Model of Testimony.Hamid Vahid - 2018 - Acta Analytica 33 (1):85-102.
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  • Towards a Cognitive Neuroscience of Intentionality.Alex Morgan & Gualtiero Piccinini - 2018 - Minds and Machines 28 (1):119-139.
    We situate the debate on intentionality within the rise of cognitive neuroscience and argue that cognitive neuroscience can explain intentionality. We discuss the explanatory significance of ascribing intentionality to representations. At first, we focus on views that attempt to render such ascriptions naturalistic by construing them in a deflationary or merely pragmatic way. We then contrast these views with staunchly realist views that attempt to naturalize intentionality by developing theories of content for representations in terms of information and biological function. (...)
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  • (1 other version)Seemings as sui generis.Blake McAllister - 2017 - Synthese:1-18.
    The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent conceptions in the literature, and the plausibility of principles such as phenomenal conservatism, which assign a prominent epistemic role to seemings, varies greatly from one conception to another. It is therefore crucial that we identify the correct conception of seemings. I argue that seemings are best understood as sui generis mental states with propositional (...)
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  • (1 other version)Demonstrative Concepts and Experience.Sean Dorrance Kelly - 2001 - Philosophical Review 110 (3):397-420.
    A number of authors have argued recently that the content of perceptual experience can, and even must, be characterized in conceptual terms. Their claim, more precisely, is that every perceptual experience is such that, of necessity, its content is constituted entirely by concepts possessed by the subject having the experience. This is a surprising result. For it seems reasonable to think that a subject’s experiences could be richer and more fine-grained than his conceptual repertoire; that a subject might be able, (...)
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  • Non-Conceptual Content.Timothy Fuller - 2012 - Southwest Philosophy Review 28 (1):143-154.
    In this paper I argue that a principal argument in favor of the existence of non-conceptual content (henceforth NCC) fails. That is, I do not accept that considerations regarding the richness of our perceptual experiences support the existence of NCC. I argue instead that the existence of NCC is empirically motivated. Here is an outline of the paper. First, I set out the distinction between conceptual content and NCC as we understand it. Second, I consider the richness argument (RA), and (...)
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  • Facing the mirror: A relativist account of immune nonconceptual self-representations.Jérémie Lafraire - 2017 - Philosophical Psychology 30 (1-2):140-160.
    There is a consensus among philosophers that some “I”-thoughts are immune to error through misidentification. In some recent papers, this property has been formulated in the following deflationist way: an “I”-thought is immune to error through misidentification when it can misrepresent the mental or bodily property self-ascribed but cannot misrepresent the subject possessing that property. However, it has been put forward that the range of mental and bodily states that are immune in that limited sense cannot include nonconceptual forms of (...)
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  • An actionist approach to the justificational role of perceptual experience.Eros Carvalho - 2016 - Revista Portuguesa de Filosofia 72 (2-3):545-572.
    In this paper, I defend an account of how perceptual experience can bear rational relation to our empirical thought. In the first part, I elaborate two claims that are central for the justificational role of perceptual experience, namely, the claim that perception and belief share the same kind of content, and the claim that perception is independent from belief. At first sight, these claims seem not to be compatible, since the first one seems to require the truth of content conceptualism, (...)
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  • Experience and Justification: Revisiting McDowell’s Empiricism.Daniel Enrique Kalpokas - 2017 - Erkenntnis 82 (4):715-738.
    In this paper I try to defend McDowell’s empiricism from a certain objection made by Davidson, Stroud and Glüer. The objection states that experiences cannot be reasons because they are—as McDowell conceives them—inert. I argue that, even though there is something correct in the objection, that is not sufficient for rejecting the epistemological character that McDowell attributes to experiences. My strategy consists basically in showing that experiences involve a constitutive attitude of acceptance of their contents.
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  • (1 other version)Mind and Illusion.Frank Jackson - 2003 - Royal Institute of Philosophy Supplement 53:251-271.
    Much of the contemporary debate in the philosophy of mind is concerned with the clash between certain strongly held intuitions and what science tells us about the mind and its relation to the world. What science tells us about the mind points strongly towards some version or other of physicalism. The intuitions, in one way or another, suggest that there is something seriously incomplete about any purely physical story about the mind.
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  • Nonconceptual Epicycles.Sonia Sedivy - 2006 - European Review of Philosophy 6:33-66.
    This paper argues that perception is a mode of engagement with individuals and their determinate properties. Perceptual content involves determinate properties in a way that relies on our conceptual capacities no less than on the properties. The “richness” of perceptual experience is explained as a distinctive individual and property involving content. This position is developed in three steps: (i) novel phenomenological description of lived experience; (ii) detailed reconstruction of Gareth Evans’ proposal that we are capable of genuinely singular thought that (...)
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  • Additive Theories of Rationality: A Critique.Matthew Boyle - 2016 - European Journal of Philosophy 24 (3):527-555.
    Additive theories of rationality, as I use the term, are theories that hold that an account of our capacity to reflect on perceptually-given reasons for belief and desire-based reasons for action can begin with an account of what it is to perceive and desire, in terms that do not presuppose any connection to the capacity to reflect on reasons, and then can add an account of the capacity for rational reflection, conceived as an independent capacity to ‘monitor’ and ‘regulate’ our (...)
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  • Kant on de re. Some aspects of the Kantian non-conceptualism debate.Luca Forgione - 2015 - Kant Studies Online (1):32-64.
    In recent years non-conceptual content theorists have taken Kant as a reference point on account of his notion of intuition (§§ 1-2). The present work aims at exploring several complementary issues intertwined with the notion of non-conceptual content: of these, the first concerns the role of the intuition as an indexical representation (§ 3), whereas the second applies to the presence of a few epistemic features articulated according to the distinction between knowledge by acquaintance and knowledge by description (§ 4). (...)
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