Phenomenal intentionality is supposed to be a kind of directedness of the mind onto the world that is grounded in the conscious feel of mental life. This book of new essays explores a number of issues raised by the notion of phenomenal intentionality.

One of the most enduring elements of Davidson’s legacy is the idea that intentionality is inherently normative. The normativity of intentionality means different things to different people and in different contexts, however. A subsidiary goal of this paper is to get clear on the sense in which Davidson means the thesis that intentionality is inherently normative. The central goal of the paper is to consider whether the thesis is true, in light of recent work on intentionality that insists on an (...) intimate connection between intentionality and phenomenal consciousness. According to several recent authors, there is a kind of intentionality – “phenomenal intentionality” – that is fully constituted by the phenomenal character of conscious experiences. I will argue that although Davidson’s thesis, when correctly understood, is compelling for most intentionality, it is false of phenomenal intentionality. I start, in §1, with an explication of the notion of phenomenal intentionality; in §2, I elucidate Davidson’s thesis and his case for it; in §3, I argue that the case does not extend to phenomenal intentionality; I close, in §4, with some objections and replies. (shrink)

We review some of the work already done around the notion of phenomenal intentionality and propose a way of turning this body of work into a self-conscious research program for understanding intentionality.

According to Brian Loar, an adequate theory of intentionality must acknowledge the fundamental role phenomenology plays in the determination of intentional content. It must take into account individuals’ experience of their intentional states, from a subjective point of view. From this perspective, intentional content is internally determined (given that phenomenology is). On the other hand, Loar is convinced (by arguments given by Tyler Burge) that mental states also have externally determined contents, fixed by objective facts about thinkers’ sociolinguistic environments. This (...) paper argues that Loar’s theory of intentionality is compromised by his acceptance of the Burgean intuitions (which do not, their power and influence notwithstanding, support anti-individualism) and by an overly narrow view of the scope of phenomenology. (shrink)

My concern in this paper is the role of subjectivity in the pursuit of the good. I propose that subjective thought as well as a subjective mental process underappreciated in philosophical psychology – contemplation – are instrumental for discovering and apprehending a whole range of value. In fact, I will argue that our primary contact with these values is through experience and that they could not be properly understood in any other way. This means that subjectivity is central to our (...) evaluative lives. (shrink)

This paper asks whether phenomenal intentionality (intentionality that arises from phenomenal consciousness alone) has a relational structure of the sort envisaged in Russell’s theory of acquaintance. I put forward three arguments in favor of a relation view: one phenomenological, one linguistic, and one based on the view’s ability to account for the truth conditions of phenomenally intentional states. I then consider several objections to the relation view. The chief objection to the relation view takes the form of a dilemma between (...) Platonic and Aristotelian conceptions of the properties constitutive of the contents of phenomenally intentional states on this view: the Aristotelian view seems unable to account for all the apparent contents of phenomenally intentional states, but the Platonic view seems to be ontologically unacceptable. I also consider other objections from physicalism, phenomenology, and epistemology. (shrink)

In this paper I discuss three problems of consciousness. The first two have been dubbed the “Hard Problem” and the “Harder Problem”. The third problem has received less attention and I will call it the “Hardest Problem”. The Hard Problem is a metaphysical and explanatory problem concerning the nature of conscious states. The Harder Problem is epistemological, and it concerns whether we can know, given physicalism, whether some creature physically different from us is conscious. The Hardest Problem is a problem (...) about reference. Recently some philosophers – among them David Papineau – who advocate a physicalist approach to both the Hard and the Harder problem have called into question the common sense assumption that phenomenal concepts – subjective concepts that we apply directly to experience – refer determinately (modulo vagueness) to real properties that can be instantiated in minds other than my own. The Hardest Problem is the problem of explaining how, given physicalism, this assumption could be true. In this paper I explore how these three problems appear from the perspective of a physicalist approach to consciousness based on Brian Loar’s account of phenomenal concepts, recently dubbed the “phenomenal concept strategy”. My contention is that this approach can go quite far in handling not just the first two problems but the Hardest Problem as well. (shrink)

This paper compares tracking and phenomenal intentionality theories of intentionality with respect to the issue of naturalism. Tracking theories explicitly aim to naturalize intentionality, while phenomenal intentionality theories generally do not. It might seem that considerations of naturalism count in favor of tracking theories. We survey key considerations relevant to this claim, including some motivations for and objections to the two kinds of theories. We conclude by suggesting that naturalistic considerations may in fact support phenomenal intentionality theories over tracking theories.

Cognitive phenomenalism is the view that occurrent thoughts are identical with, or constituted of, cognitive phenomenology. This paper raises a challenge for this view: the cognitive fine-tuning problem. In broad brushstrokes the difficulty is that, for the cognitive phenomenalist, there is a distinction between three kinds of fact: cognitive phenomenal facts, sensory phenomenal facts, and functional facts. This distinction gives rise to the challenge of explaining why, in actuality, these three phenomena tend to be matched together in ways that respect (...) norms of rationality. Various solutions to this problem are explored – divine intervention, value-involving laws of nature, or basic capacities to respond to reasons – all of which are wildly at odds with naturalism. If cognitive phenomenalists want their view to be consistent with naturalism, as many do, they must come up with a naturalistic solution to the cognitive fine-tuning problem. (shrink)

Phenomenal intentionality is a kind of intentionality, or aboutness, that is grounded in phenomenal consciousness, the subjective, experiential feature of certain mental states. The phenomenal intentionality theory (PIT), is a theory of intentionality according to which there is phenomenal intentionality, and all other kinds of intentionality at least partly derive from it. In recent years, PIT has increasingly been seen as one of the main approaches to intentionality.

Due to their reliance on constitutive higher-order representing to generate the qualities of which the subject is consciously aware, I argue that the major existing higher-order representational theories of consciousness insulate us from our first-order sensory states. In fact on these views we are never properly conscious of our sensory states at all. In their place I offer a new higher-order theory of consciousness, with a view to making us suitably intimate with our sensory states in experience. This theory relies (...) on the idea of ‘quoting’ sensory qualities, so is dubbed the ‘quotational higher-order thought theory’. I argue that it can capture something of the idea that we are ‘acquainted’ with our conscious states without slipping beyond the pale for naturalists, whilst also providing satisfying treatments of traditional problems for higher-order theories concerning representational mismatch. The theory achieves this by abandoning a representational mechanism for mental intentionality, in favour of one based on ‘embedding’. (shrink)

Due to their reliance on constitutive higher-order representing to generate the qualities of which the subject is consciously aware, I argue that the major existing higher-order representational theories of consciousness insulate us from our first-order sensory states. In fact on these views we are never properly conscious of our sensory states at all. In their place I offer a new higher-order theory of consciousness, with a view to making us suitably intimate with our sensory states in experience. This theory relies (...) on the idea of ‘quoting’ sensory qualities, so is dubbed the ‘quotational higher-order thought theory’. I argue that it can capture something of the idea that we are ‘acquainted’ with our conscious states without slipping beyond the pale for naturalists, whilst also providing satisfying treatments of traditional problems for higher-order theories concerning representational mismatch. The theory achieves this by abandoning a representational mechanism for mental intentionality, in favour of one based on ‘embedding’. (shrink)

At face value, intentionality is a relational notion. There are, however, arguments intended to show that it is not. I categorize the strongest arguments against the relationality of intentionality into three major groups: Brentanian arguments, Fregean arguments, and Quinean arguments. I argue that, despite their prima facie plausibility, none of these arguments eventually succeeds. I then conclude that, in the absence of defeating evidence against what at face value looks correct, we are justified to consider intentionality as a relational notion.

The ontology of (merely) intentional objects is a can of worms. If we can avoid ontological commitment to such entities, we should. In this paper, I offer a strategy for accomplishing that. This is to reject the traditional act-object account of intentionality in favor of an adverbial account. According to adverbialism about intentionality, having a dragon thought is not a matter of bearing the thinking-about relation to dragons, but of engaging in the activity of thinking dragon-wise.

According to an idea which is widespread among philosophers, linguistic entities derive their intentionality from the intentionality of mental entities by virtue of some relation between them. Typically, it is some kind of intention on the speaker’s part – e.g., an intention to produce in the hearer a belief with a certain content – that is supposed to endow words with content. This paper argues that the concept of the derivation of content from one entity to another, if understood realistically, (...) is flawed: derived intentionality, I will argue, is merely ascribed intentionality, not a real property of its possessor. Irrealistic-ascriptivist senses are suggested for the ideas of content derivation, of original intentionality, and of the mind as the source of linguistic intentionality. Thus, endorsing the idea that mental intentionality is the source of non-mental intentionality need not tempt one to intentional realism. In an intentional irrealistic framework, what forms of intentionality are original and what are derived is a deeply contingent matter, determined by our practice of content ascription. But while intentional irrealism accommodates all those ideas, this paper defends “content-derivation irrealism” but not thoroughgoing intentional irrealism – the idea that there is real original intentionality is not ruled out. Still, assuming that some entities possess real intentionality, what can make them endow intentionality upon other entities is also our practice of content ascription. (shrink)