William Lycan is a notable early proponent of representationalism, which is, roughly, the view that a mental state's phenomenal features are nothing over and above its representational features (perhaps in addition to some further ingredients). Representationalism faces a challenge in accounting for perspectival experiences, which are, roughly, experiences that arise from our occupying a particular real or perceived perspective on the world. This paper presents representationalism, situating Lycan's version of representationalism within the representationalist landscape, and describes the challenge from perspectival (...) experiences. It considers three different representationalist treatments of perspectival experiences: the Layered View, which is developed by Lycan; the Relational Properties View, which Lycan eventually comes to endorse; and the Naive View, which, I will argue, combines elements from both views to achieve the best overall view. (shrink)

Mind-body parallelism is the view that mind and body stand in the same “order and connection,” as Spinoza put it, or that corresponding mental and physical states have corresponding causal explanations in terms of other mental and physical states. This dissertation investigates the nature and role of mind-body parallelism, as well as other forms of parallelism, in Spinoza’s philosophy of mind. In doing so, it also considers how Spinoza’s views relate to current discussions. In present-day philosophy of mind, mind-body parallelism (...) is almost never defended. It is seen as a historical dead-end with insurmountable problems. By contrast, I argue that parallelism powerfully responds to the post-Cartesian mind-body problem (which remains with us today) and that it points a way forward in current debates. The dissertation contains five independent chapters. After an introduction that situates parallelism in relation to both Spinoza’s time and to present discussions, Chapter 1 presents an argument for parallelism aimed at a present-day audience. Chapter 2 discusses Spinoza’s own arguments for parallelism. Both chapters help to clarify what parallelism is, in part by distinguishing between several versions of the view. Chapter 3 discusses what is often considered parallelism’s most problematic feature, its rejection of mind-body interaction. I argue that by distinguishing between the post-Cartesian context in which Spinoza wrote and present-day discussions, we can see that parallelism is compatible with mental causation. Chapters 4 and 5, finally, discuss specific ways in which parallelism is at work in Spinoza’s view of the mind. In Chapter 4, I argue that parallelism is at work in Spinoza’s interesting and distinctive positions on the nature of agency and motivation. In Chapter 5, I show the role of parallelism in his representationalist theory of consciousness. A guiding thread throughout the dissertation is that parallelism presents a distinctive and interesting way to combine realism, non-reductionism and naturalism in relation to those features of human self-understanding that seem difficult to fit into a naturalistic worldview. (shrink)

By “strong representationalism” (“SR” hereafter), I mean a version of naturalistic philosophy of mind which first naturalizes intentionality by identifying it with causation to physical properties and then naturalizes phenomenology by identifying it with intentionality or making them co-supervene on each other (Montague [2010]). Most specifically, SR will be taken as the conjunction of causal-function semantics and the intentionality-phenomenology identity thesis, the latter of which entails what I call “converse intentionalism”, the principle that experiential content supervenes on phenomenology. Because of (...) this identity thesis, SR enjoys some phenomenological plausibility which is absent from traditional physicalism of mind. However, in this paper, I shall raise an integration challenge to SR by arguing that its foundational principles do not integrate easily. I will also explore some strategies open to SR for addressing my challenge, and argue that by invoking those strategies, SR either loses its phenomenological plausibility or undermines causal-function semantics. I conclude that if my argument is correct, it provides us reason to search for new principles to replace SR’s foundations. (shrink)

The idea that episodic memory is distinguished from semantic memory by the fact that it involves autonoetic consciousness, initially introduced by Tulving, has been influential not only in psychology but also in philosophy, where a variety of approaches to autonoesis and to its relationship to episodicity have been developed. This article provides a critical review of the available philosophical approaches. Distinguishing among representational, metacognitive, and epistemic accounts of autonoesis, it considers these in relation to objective and subjective conceptions of episodicity (...) and assesses them against immediacy and source criteria that any philosophical account of autonoesis should arguably aim to satisfy. (shrink)

The book provides an overview of the contemporary discussion of the mind-body problem. This discussion takes its modern form during the 17th century in the works of René Descartes. The book covers the most important points of view in modern philosophy of mind. An important thesis of the book is that contemporary debates are still heavily influenced by Descartes’ arguments, especially those related to the nature of consciousness. (Google translate).

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)

A preview of my book *Perception*. Discusses the relationship between perception and the physical world and the issue of whether reality is as it appears. Useful examples are included throughout the book to illustrate the puzzles of perception, including hallucinations, illusions, the laws of appearance, blindsight, and neuroscientific explanations of our experience of pain, smell and color. The book covers both traditional philosophical arguments and more recent empirical arguments deriving from research in psychophysics and neuroscience. The addition of chapter summaries, (...) suggestions for further reading and a glossary of terms make Perception essential reading for anyone studying the topic in detail, as well as for students of philosophy of mind, philosophy of psychology and metaphysics. (shrink)

David Rosenthal explains conscious mentality in terms of two independent, though complementary, theories—the higher-order thought (“HOT”) theory of consciousness and quality-space theory (“QST”) about mental qualities. It is natural to understand this combination of views as constituting a kind of representationalism about experience—that is, a version of the view that an experience’s conscious character is identical with certain of its representational properties. At times, however, Rosenthal seems to resist this characterization of his view. We explore here whether and to what (...) extent it makes sense to construe Rosenthal’s views as representationalist. Our goal is not merely terminological—discerning how best to use the expression ‘representationalism’. Rather, we argue that understanding Rosenthal’s account as a kind of representationalism permits us not only to make sense of broader debates within the philosophy of mind, but also to extend and clarify aspects of the view itself. (shrink)

Scientists disagree about which capacities a functional analysis of consciousness should target. To address this disagreement, I propose that a good functional analysis should target the etiological functions of consciousness. The trouble is that most hypotheses about the etiological origins of consciousness presuppose particular functional analyses. In recent years, however, a small number of scientists have begun to offer evolutionary hypotheses that are relatively theory neutral. I argue that their hypotheses can serve an independent standard for evaluating among theories of (...) consciousness. (shrink)

In this paper I will present a puzzle about visual appearance. There are certain necessary constraints on how things can visually appear. The puzzle is about how to explain them. I have no satisfying solution. My main thesis is simply that the puzzle is a puzzle. I will develop the puzzle as it arises for representationalism about experience because it is currently the most popular theory of experience and I think it is along the right lines. However, everyone faces a (...) form of the puzzle, including the naïve realist. In §1 I explain representationalism about experience. In §§2-3 I develop the puzzle and criticize a response due to Ned Block and Jeff Speaks and another response based on a novel form of representationalism (“sensa representationalism”). In §4 I argue that defenders of “perceptual confidence” (Morrison, Munton, my earlier self) face an instance of the puzzle. In §5 I suggest that everyone faces a form of the puzzle. (shrink)

Ever since the hard problem of consciousness (Chalmers, 1996, 1995) first entered the scene in the debate over consciousness many have taken it to show the limitations of a scientific or naturalist explanation of consciousness. The hard problem is the problem of explaining why there is any experience associated with certain physical processes, that is, why there is anything it is like associated with such physical processes? The character of one’s experience doesn’t seem to be entailed by physical processes and (...) so an explanation which can overcome such a worry must (1) explain how physical processes give rise to experience (explain the entailment), (2) give an explanation which doesn’t rely on such physical processes, or (3) show why the hard problem is misguided in some sense. Recently, a rather ambitious and novel theory of consciousness has entered the scene – Integrated Information Theory (IIT) of Consciousness (Oizumi et al., 2014; Tononi, 2008; Tononi et al., 2016) – and proposes that consciousness is the result of a specific type of information processing, what those developing the theory call integrated information. The central aim of this dissertation is to philosophically investigate IIT and see whether it has the ability to overcome the hard problem and related worries. I then aim to use this philosophical investigation to answer a set of related questions which guide this dissertation, which are the following: Is it possible to give an information-theoretic explanation of consciousness? What would the nature of such an explanation be and would it result in a novel metaphysics of consciousness? In this dissertation, I begin in chapter one by first setting up the hard problem and related arguments against the backdrop of IIT (Mindt, 2017). I show that given a certain understanding of structural and dynamical properties IIT fails to overcome the hard problem of consciousness. I go on in chapter two to argue that a deflationary account of causation is the best view for IIT to overcome the causal exclusion problem (Baxendale and Mindt, 2018). In chapter three, I explain IIT’s account of how the qualitative character of our experience arises (qualia) and what view of intentionality (the directedness of our mental states) IIT advocates. I then move on in chapter four to show why the hard problem mischaracterizes structural and dynamical properties and misses important nuances that may shed light on giving a naturalized explanation of consciousness. In the last and fifth chapter, I outline a sketch of a novel metaphysics of consciousness that takes the conjunction of Neutral Monism and Information-Theoretic Structural Realism to give what I call Information-Theoretic Neutral-Structuralism. (shrink)

In this thesis I provide an account of the unpleasantness of pain. In doing this, I shed light on the nature of pain and unpleasantness. I propose to understand the unpleasantness of pain based on the determinable-determinate distinction. Unpleasantness is a determinable phenomenal property of mental states that entails badness. I propose that an unpleasant pain experience has two phenomenal properties: i) the phenomenal property of being a pain, and ii) a phenomenal determinate property (u1, u2, u3, etc.) of the (...) unpleasantness determinable. According to this theory unpleasant pains feel bad, and this explains why we are motivated and justified in avoiding them. This explains, for example, why we are motivated and justified to take painkillers. This theory allows us to account for the heterogeneity of unpleasantness, i.e., we can explain how different unpleasant experiences feel unpleasant even if they feel so different. -/- The thesis is organised into seven chapters and divided by three main themes: i) what the unpleasantness of pain consists in, ii) how we can account for the great phenomenal diversity among experiences of unpleasantness, and iii) which cases suggest that there could be pains that are not unpleasant. Broadly, the first two chapters deal with the first theme, where I analyse two reductive accounts of unpleasantness: the content theories and the desire theories. I deal with the second theme in the third and fourth chapter, where I analyse different theories that try to account for the phenomenal property of unpleasantness. In the fifth and sixth chapter, I focus on the third theme, where I consider different cases that suggest the existence of pains that are not unpleasant. In the final chapter, I offer a conclusion of the three main themes by providing my own view on the unpleasantness of pain. (shrink)

Over the past years McDowell’s conceptualist theory has received mixed phenomenological reviews. Some phenomenologists have claimed that conceptualism involves an over-intellectualization of human experience. Others have drawn on Husserl’s work, arguing that Husserl’s theory of fulfillment challenges conceptualism and that his notion of “real content” is non-conceptual. Still others, by contrast, hold that Husserl’s later phenomenology is in fundamental agreement with McDowell’s theory of conceptually informed experience. So who is right? This paper purports to show that phenomenology does not have (...) to choose between any of these positions. Central to the outline I offer is that there are multiple approaches to non-conceptual content in play today. By separating them we can begin to oversee the diversity of phenomenological contributions to the debate about non-conceptual content. I conclude that current literature presents us with at least three sound phenomenological accounts of non-conceptual content, but also that these are generally not incompatible with conceptualism. (shrink)

This article reflects on the phenomenon of self-deception in the context of the psychodynamic approach to defense mechanisms. Building on Giovanni Jervis’ criticism of psychoanalysis, I pursue the project of a full integration of that approach in the neurocognitive sciences. In this framework, the theme of self-deception becomes a vantage point from which to sketch out a philosophical anthropology congruent with the ontology of neurocognitive sciences.

Pain is unpleasant. Given that pain is the paradigmatic example of an unpleasant experience, I aim to shed light on what pain and unpleasantness are by trying to understand what it means for a pain to be unpleasant, what the structure of unpleasantness is, and by tackling several problematic aspects of the relation between pain and unpleasantness. By doing this, I will also provide a general account of what it means for an experience that might not be a pain to (...) be unpleasant. The thesis is organised into seven chapters and divided by three main themes: i) what the unpleasantness of pain consists in, ii) how we can account for the great phenomenal diversity among experiences of unpleasantness, and iii) which cases suggest that there could be pains that are not unpleasant. Broadly, the first two chapters deal with the first theme, the third and fourth chapter with the second theme, and the fifth and sixth chapter focus on the third theme. In the final chapter I offer a conclusion of the three main themes by providing my own view on the unpleasantness of pain. According to this account, an unpleasant experience is something felt, it is a phenomenal property of mental states, and this property should be understood using the determinable determinate distinction. By doing all of this, this thesis will provide a detailed understanding of the nature of pain and unpleasantness. (shrink)

Recent philosophy of mind has seen an increase of interest in theories of intentionality in offering a functional account of mental states. The standard intentionalist view holds that mental states can be exhaustively accounted for in terms of their representational contents. An alternative view proposed by Tim Crane, called impure intentionalism, specifies mental states in terms of intentional content, mode, and object. This view is also suggested to hold for states of sensory awareness. This paper primarily develops an alternative to (...) the impure intentionalist account of states of sensory awareness. On the basis of Husserl’s phenomenological work, I argue that a focus on intentionality at the level of sensory awareness is phenomenologically implausible. The final part offers an alternative functional account of sensory awareness based on what Husserl called ‘immanent association’. (shrink)

This dissertation examines representationalism about sensory phenomenology—the claim that for a sensory experience to have a particular phenomenal character is a matter of it having a particular representational content. I focus on a particular issue that is central to representationalism: whether reductive versions of the theory should be internalist or externalist. My primary goals are to demonstrate that externalist representationalism fails to provide a reductive explanation for phenomenal qualities, and to present a reductive internalist version of representationalism that utilizes the (...) empirical framework of psychophysics and neuroscience to develop a philosophical theory of content. The bulk of the project is an attempt to provide the outlines of what such an empirically-based representationalist theory would look like. In chapter 2, I argue that reductive externalist representationalism fails because it is vulnerable to the problem of bad structural correlation: the mismatch between the structure of phenomenal qualities and the structure of physical properties “tracked” by our sensory systems with which phenomenal qualities are identified. In chapter 3, I develop the outlines of a reductive internalist version of representationalism that characterizes phenomenal qualities as modes of presentation of sensory representations that can be reductively characterized in terms of a location in a psychophysically-defined quality space, which can in turn be given a neurophysiological interpretation. In addition, I argue that the neural mechanisms responsible for the representation of spatial locations and visual objects serve a referential role in sensory psychosemantics that grounds the intentionality of sensory states. In chapter 5 I provide a detailed account of the representation of spatial locations in sensory experience, and in chapter 6 I examine the “binding problem”, demonstrating how object-based sensory representations function to demonstratively pick out sensory individuals without explicitly representing any of their features. I describe the resulting view as methodological representationalism: an attempt to demonstrate how a particular philosophical theory of sensory phenomenology can be integrated into the empirical framework of cognitive science, and thereby provide an explanatory psychosemantic framework for sensory phenomenology that is valuable to both philosophers and cognitive scientists. (shrink)

Philosophers traditionally recognize two main features of mental states: intentionality and phenomenal consciousness. To a first approximation, intentionality is the aboutness of mental states, and phenomenal consciousness is the felt, experiential, qualitative, or "what it's like" aspect of mental states. In the past few decades, these features have been widely assumed to be distinct and independent. But several philosophers have recently challenged this assumption, arguing that intentionality and consciousness are importantly related. This article overviews the key views on the relationship (...) between consciousness and intentionality and describes our favored view, which is a version of the phenomenal intentionality theory, roughly the view that the most fundamental kind of intentionality arises from phenomenal consciousness. (shrink)

This paper discusses Husserl’s theory of intentionality and compares it to contemporary debates about intentionalism. I first show to what extent such a comparison could be meaningful. I then outline the structure of intentionality as found in Ideas I. My main claims are that – in contrast with intentionalism – intentionality for Husserl covers just a region of conscious contents; that it is essentially a relation between act-processes and presented content; and that the side of act-processes contains non-representational contents. In (...) the third part, I show that Husserl also offers resources against intentionalism’s exclusive concern with propositional content. (shrink)

The so-called transparency of experience (TE) is the intuition that, in introspecting one’s own experience, one is only aware of certain properties (like colors, shapes, etc.) as features of (apparently) mind-independent objects. TE is quite popular among philosophers of mind and has traditionally been used to motivate Representationalism, i.e., the view that phenomenal character is in some strong way dependent on intentionality. However, more recently, others have appealed to TE to go the opposite way and support the phenomenal intentionality view (...) (PIV), according to which intentionality is in some strong way dependent on phenomenal character. If this line of argument succeeds, then not only TE does not speak in favor of Representationalism, but it actually speaks against it, contrary to the philosophical common-sense of the last two decades. Moreover, the representationalist project of naturalizing phenomenal character turns out to be seriously undermined on the same intuitive grounds that were supposed to make it plausible. In this paper, I reconstruct and discuss the line of argument from TE to PIV and argue that our introspective intuitions (TE) do not push us in the direction of PIV. On the contrary, the line of argument from TE to PIV is (at best) simply too weak to force us to conclude that intentionality depends on phenomenal character in the sense required for PIV to be true. (shrink)

Representationalism is the view that the phenomenal character of experiences is identical to their representational content of a certain sort. This view requires a strong transparency condition on phenomenally conscious experiences. We argue that affective qualities such as experienced pleasantness or unpleasantness are counter-examples to the transparency thesis and thus to the sort of representationalism that implies it.

One popular approach to theorizing about phenomenal consciousness has been to connect it to representations of a certain kind. Representational theories of consciousness can be further sub-divided into first-order and higher-order theories. Higher-order theories are often interpreted as invoking a special relation between the first-order state and the higher-order state. However there is another way to interpret higher-order theories that rejects this relational requirement. On this alternative view phenomenal consciousness consists in having suitable higher-order representations. I call this ‘HOROR’ (‘Higher-Order (...) Representation Of a Representation’) theory to distinguish it from relational versions of higher- order theory. In this paper I make the case that HOROR theory is a plausible account of the real nature of phenomenal consciousness whatever one’s views are about whether it is physical/reducible or not. I first clarify HOROR theory and compare it to the more traditional same-order and higher-order thought theories. Afterwards I move to presenting some considerations in favor of HOROR theory. (shrink)

This paper replies to objections from perceptual distortion against the representationalist thesis that the phenomenal characters of experiences supervene on their intentional contents. It has been argued that some pairs of distorted and undistorted experiences share contents without sharing phenomenal characters, which is incompatible with the supervenience thesis. In reply, I suggest that such cases are not counterexamples to the representationalist thesis because the contents of distorted experiences are always impoverished in some way compared to those of normal experiences. This (...) can be shown by considering limit cases of perceptual distortion, for example, maximally blurry experiences, which manifestly lack details present in clear experiences. I argue that since there is no reasonable way to draw the line between distorted experiences that have degraded content and distorted experiences that do not, we should allow that an increase in distortion is always accompanied by a change in content. This applies to perceptual distortions due to blur, double vision, perspective, and illumination conditions. (shrink)

Some mental states are about themselves. Nothing is a cause of itself. So some mental states are not about their causes; they are about things distinct from their causes. If this argument is sound, it spells trouble for causal theories of mental content—the precise sort of trouble depending on the precise sort of causal theory. This paper shows that the argument is sound (§§1-3), and then spells out the trouble (§4).

Mental imagery (varieties of which are sometimes colloquially refered to as “visualizing,” “seeing in the mind's eye,” “hearing in the head,” “imagining the feel of,” etc.) is quasi-perceptual experience; it resembles perceptual experience, but occurs in the absence of the appropriate external stimuli. It is also generally understood to bear intentionality (i.e., mental images are always images of something or other), and thereby to function as a form of mental representation. Traditionally, visual mental imagery, the most discussed variety, was thought (...) to be caused by the presence of picturelike representations (mental images) in the mind, soul, or brain, but this is no longer universally accepted. (shrink)

It is often said that some kind of peripheral (or inattentional) conscious awareness accompanies our focal (attentional) consciousness. I agree that this is often the case, but clarity is needed on several fronts. In this paper, I lay out four distinct theses on peripheral awareness and show that three of them are true. However, I then argue that a fourth thesis, commonly associated with the so-called "self-representational approach to consciousness," is false. The claim here is that we have outer focal (...) consciousness accompanied often (or even always) by inner peripheral (self-)awareness. My criticisms stem from both methodological and phenomenological considerations. In doing so, I offer a diagnosis as to why the fourth thesis has seemed true to so many and also show how the so-called "transparency of experience," frequently invoked by representationalists, is importantly relevant to my diagnosis. Finally, I respond to several objections and to further attempts to show that thesis four is true. What emerges is that if one wishes to hold that some form of self-awareness accompanies all outer-directed conscious states, one is better off holding that such self-awareness is itself unconscious, as is held for example by standard higher-order theories of consciousness. (shrink)

At any given time, a subject has a multiplicity of conscious experiences. A subject might simultaneously have visual experiences of a red book and a green tree, auditory experiences of birds singing, bodily sensations of a faint hunger and a sharp pain in the shoulder, the emotional experience of a certain melancholy, while having a stream of conscious thoughts about the nature of reality. These experiences are distinct from each other: a subject could experience the red book without the singing (...) birds, and could experience the singing birds without the red book. But at the same time, the experiences seem to be tied together in a deep way. They seem to be unified, by being aspects of a single encompassing state of consciousness. (shrink)

A representationalist-friendly introduction to representationalism which covers a number of central problems and objections.

Alethism is the view that successful remembering only requires an accurate representation of a past event. It opposes the truth-and-authenticity view, according to which successful remembering requires both an accurate representation of a past event and an accurate representation of a past experience of that event. Alethism is able to handle problematic cases faced by the truth-and-authenticity view, but it faces an important challenge of its own: If successful remembering only requires accurately representing past events, then how is it possible (...) that our memories are also experienced as originating in past experiences of those events? I call this the puzzle of alethic memory. I argue that alethism can be reconciled with the claim that memories are experienced as originating in past experiences of those events—what I call the experience of first-handedness—if we conceive of the phenomenology of remembering in metacognitive terms. According to the metacognitive approach that I favor, the phenomenology of remembering is partly explained by what memory represents and partly explained by the existence of a metacognitive feeling that accompanies memory representations. I argue that accounting for the feeling of first-handedness in terms of the metacognitive feeling that accompanies memory representations allows us to solve the puzzle of alethic memory. (shrink)

In this paper I give an overview of the recent developments in the phenomenalism – intentionalism debate and try to show that the proposed solutions of neither sides are satisfying. The claims and arguments of the two parties are rather vague and attribute to intentional and phenomenal properties either a too weak or a too strong relationship: too weak in the sense that they establish only mere coexistence, or too strong in the sense that they attribute some a priori conceptual (...) connection to intentional and phenomenal properties. I also compare these theories to other theories developed for solving the mind–body problem and argue that these former are much less elaborated. In the end of the paper I try to explain that all of this is not just a contingent feature of the topic, but has deep conceptual roots: intentionality and phenomenal consciousness are two quite distinct concepts on two quite distinct levels. (shrink)

In this paper I offer a defense of the motivational theory of desire. According to the motivational view, a desire is basically a disposition to bring about the desire's content. First, I argue that two rival views on the nature of desire, the evaluative theory and the deontic theory, fall prey to the problem of the death of desire and that, when one tries to develop a plausible version of these theories which is able to overcome this problem, one ends (...) up with a view that is not relevantly different from the evaluative view. Second, I respond to some objections to the claim that motivations are sufficient for desire, namely, the Radioman objection and the objection that some motivational states like intentions and habits are not desires. (shrink)

There is variation in how people perceive colors and other secondary qualities. The challenge of perceptual variation is to say whose perceptions are accurate. A natural and influential response is that, whenever there’s variation in two people’s perceptions, at most one of their perceptions is accurate. I will argue that this leads to an unacceptable kind of ignorance.

Um dos grandes desafios da era da informação consiste em filtrar informações claras, rigorosas e atualizadas sobre tópicos importantes. O mesmo vale para a filosofia. Como encontrar conteúdo filosófico confiável em meio a milhares de artigos publicados diariamente na internet? Para ir ainda mais longe, como encontrar uma introdução a algum tópico com uma lista de referências bibliográficas atualizadas e que seja organizada por um especialista da área? Já que você começou a ler este livro, é provável que tenha ouvido (...) falar em algum momento da Enciclopédia Stanford de Filosofia, disponível gratuitamente na internet desde 1995. A página da Stanford faz exatamente isso. Ela cobre inúmeros verbetes sobre quase tudo em filosofia, oferecendo informação confiável sobre temas como feminismo, filosofia na América Latina, zumbis, metafísica e milhares de outros tópicos. A sugestão típica aos profissionais da filosofia que têm interesse em começar a estudar algum tópico, mas não sabem sequer por onde começar, é procurar pelo verbete relevante da Stanford. Infelizmente, o grande empecilho da página para o nosso contexto é que todos os verbetes estão disponíveis apenas em inglês, algo que cria um obstáculo a inúmeros estudantes e interessados que não dominam a língua. Neste sentido, acreditamos que esta publicação preencha um hiato importante na filosofia brasileira. Embora a filosofia no Brasil tenha se profissionalizado e expandido ao longo dos anos, há ainda lacunas em diversas áreas, e os verbetes foram aqui selecionados cuidadosamente no intuito de preencher ao menos algumas dessas lacunas. Este livro apresenta quatro verbetes cruciais para a filosofia, aqui divididos em quatro capítulos: (1) condições necessárias e suficientes, (2) referência (3) causação e (4) consciência. (shrink)

Representationalism (aka intentionalism) has been the most significant weapon in the late twentieth century defence of direct realism. However, although the representationalist objection to the Phenomenal Principle might provide an effective response to the arguments from illusion and hallucination, plausible representationalist theories of perception are, when fleshed-out, incompatible with metaphysical direct realism’s directness-claim. Indeed within cognitive science, direct perception is the avowedly-radical anti-representationalist heterodoxy. Drawing on both the philosophy and cognitive science, we develop a robust argument against representationalist direct realism (...) which does not rest on illusory cases or the notion of an object of immediate awareness. None of the representations so far posited, or in prospect, can supply the content required of a representation in a direct realist theory of veridical perception. (shrink)

Intermodal representationalism is a popular theory of consciousness. This paper argues that intermodal representationalism is false, or at least likely so. The argument turns on two forms of exceptional episodic memory: hyperthymesia and prodigious visual memory in savant syndrome. Emerging from this argument is a broader lesson about the relationship between memory and perception; that it may be possible to entertain in memory the very same content as in a corresponding perceptual experience, and that the ‘overflow’ interpretation of the classic (...) Sperling paradigm experiments may not fully generalize. (shrink)

Is the sense-data theory, otherwise known as indirect realism, a form of representationalism? This question has been underexplored in the extant literature, and to the extent that there is discussion, contemporary authors disagree. There are many different variants of representationalism, and differences between these variants that some people have taken to be inconsequential turn out to be key factors in whether the sense-data theory is a form of representationalism. Chief among these are whether a representationalist takes the phenomenal character of (...) an experience to be explicable in virtue of the properties of an experience that represent something or explicable in virtue of that which gets represented. Another is whether representationalists hold a non-reductionist, or naturalistically or non-naturalistically reductionist variant of representationalism. In addition, subtle differences in what one takes phenomenal character to be on the sense-data theory – either awareness of sense-data or the sense-data themselves – together with one's account of representation, are crucial factors in determining whether sense-data theory is compatible with representationalism. This paper explores these relationships and makes manifest the complexities of the metaphysics of two central theories of perception. (shrink)

This thesis articulates a novel interpretation of Heidegger’s explication of the being (Seins) of gear (Zeugs) in §15 of his masterwork Being and Time (1927/2006) and develops and applies the position attributed to Heidegger to explain three phenomena of unreflective action discussed in recent literature and articulate a partial Heideggerian ecological metaphysics. Since §15 of BT explicates the being of gear, Part 1 expounds Heidegger’s concept of the ‘being’ (Seins) of beings (Seienden) and two issues raised in the ‘preliminary methodological (...) remark’ in §15 of BT regarding explicating being. §1.1 interprets the being (Sein) or synonymously constitution of being (Seinsverfassung) of a being (Seienden) as a regional essence: a property unifying a region (Region), district (Bezirk), or subject-area (Sachgebiet) – a highly general (‘regional’) class of entities. Although Heidegger posits two components of the being of a being, viz. material-content (Sachhaltigkeit, Sachgehalt) and mode-of-being (Seinsart) or way-of-being (Seinsweise, Weise des Seins, Weise zu sein) (1927/1975, 321), the unclarity of this distinction means that it does not figure prominently herein. §1.2 addresses Heidegger’s distinction between ontological and ontic investigations and his notion of ‘modes of access’ (Zugangsarten, Zugangsweisen). Part 2 expounds §15 of BT’s explication of the being of gear. §2.1 analyses Heidegger’s two necessary and sufficient conditions for being gear and three core basic concepts (Grundbegriffe) enabling comprehension of these conditions and therewith a foundational comprehension of gear. Heidegger explicates the being of gear through content of unreflectively purposeful, non-intersubjective intentional states. I term such states ‘mundane concern’, which is almost synonymous with Hubert Dreyfus’s term ‘absorbed coping’ (1991, 69). Heidegger’s explication highlights around-for references (Um-zu-Verweisungen) as the peculiar species of property figuring in mundanely concernful intentional content. §2.2 clarifies Heidegger’s position on the relationship between to-hand-ness (Zuhandenheit) and extantness (Vorhandenheit) in the narrow sense: two of Heidegger’s most widely discussed concepts. I reject Kris McDaniel’s recent reading of Heidegger as affirming that nothing could be both to-hand and extant simultaneously (McDaniel 2012). Part 3 develops and applies Heidegger’s phenomenology of mundane concern. §3.1 explains the phenomena of situational holism, situated normativity, and mundanely concernful prospective control. §3.2 undertakes the metaphysical accommodation of around-for references, which §3.1 posited as featuring prominently within mundanely concernful intentional content. This thesis thus contributes not only to Heidegger scholarship, but also to contemporary debates within the philosophy of action and cognitive science. (shrink)

The discovery of so-called ‘mirror neurons’ - found to respond both to own actions and the observation of similar actions performed by others - has been enormously influential in the cognitive sciences and beyond. Given the self-other symmetry these neurons have been hypothesized as underlying a ‘mirror mechanism’ that lets us share representations and thereby ground core social cognitive functions from intention understanding to linguistic abilities and empathy. I argue that mirror neurons are important for very different reasons. Rather than (...) a symmetric ubiquitous or context- independent mechanism, I propose that these neurons are part of broader sensorimotor circuits, which help us navigate and predict the social affordance space that we meet others in. To develop both the critical and positive project I analyze the interpretive choices and the debate surrounding the mirror neuron research and show how the field is marred by highly questionable assumptions about respectively motor and social cognition. The discovery of mirror neurons - and the sensorimotor circuits of which these neurons are a part – actually empirically challenge many of these tacit assumptions. Findings of sensorimotor goal representations at levels of abstraction well beyond actual sensory information and kinetic movements challenge the idea of motor cognition as primarily output production. Additionally, the focus on 3rd person mindreading of hidden mental states is misguiding the field of social cognition. Much ‘mind-reading’ seems rooted in sensorimotor representations and a developmentally primary 2nd person understanding of actions and the mental lives of others, which precisely breaks the assumed dichotomy between mind and behavior. I propose a Social Affordance model where parallel fronto-parietal sensorimotor circuits support representations not just of other people’s actions but of the overall social affordance space. It is a process that monitors concrete goals and teleological possibilities that the environment affords respectively oneself and other present agents. With this model I hypothesize that the complex spectrum of sensorimotor integrations are indeed essential not only to normal action choice calibration but also to social cognitive abilities, as the sensorimotor teleological representations let us relate to others and understand their action choices in a shared pragmatic and intentional context. (shrink)

: Although Externalism is widely accepted as a thesis about belief, as a thesis about experience it is both controversial and unpopular. One potential explanation of this difference involves the phenomenality of perceptual experience—perhaps there is something about how perceptual experiences seem that straightforwardly speaks against Externalist accounts of their individuation conditions. In this paper, I investigate this idea by exploring the role that the phenomenality of color experience plays in a prominent argument against Phenomenal Externalism: Ned Block’s Inverted Earth (...) Argument. In the course of carrying out this investigation, I will show that challenging Phenomenal Externalism on phenomenological grounds is not as straightforward a task as it is commonly assumed to be. -/- . (shrink)

According to some representationalists (M. Tye, Ten problems of consciousness, MIT Press, Massachusetts, USA, 1995; W.G. Lycan, Consciousness and experience, MIT Press, Cambridge, Massachusetts, USA, 1996; F. Dretske, Naturalising the mind, MIT Press, Massachusetts, USA 1995), qualia are identical to external environmental states or features. When one perceives a red rose for instance, one is visually representing the actual redness of the rose. The represented redness of the rose is the actual redness of the rose itself. Thus redness is not (...) a property of one’s experience but an externally constituted property of the perceived physical object. In this sense, qualia are out there, in the external world. Here, I argue that the main representationalist arguments to this effect, if successful, establish no more than a symmetrical supervenience relation between representational content and qualia, and that a supervenience relation alone (albeit symmetrical) doesn’t suffice for identity. This supervenience thesis between qualia and representational content leaves open the question as to the essential nature of qualia. (shrink)

Pain is an unwanted mental state that is often considered a sufficient ground for moral status. However, current science and philosophy of mind suggest that pains, like other perceptual states, might be nonconscious. This raises the questions of whether the notion of nonconscious pain is coherent and what its moral significance might be. In this paper I argue that the existence of nonconscious pain is conceptually coherent; however as a matter of fact our brains might always represent pains consciously. I (...) then characterize the concept of suffering from a naturalistic perspective, distinguishing it from pain. I offer an account of suffering based on some current theories of consciousness, in which suffering consists in the global broadcasting of representations with overall net negative valence. I argue this can explain most of suffering’s properties, such as its wholeness, significance for welfare, and conscious character. Finally, I contend that suffering, but not pain, provides sufficient grounds for moral status. (shrink)

Recent philosophy of mind has seen an increase of interest in theories of intentionality in offering a functional account of mental states. The standard intentionalist view holds that mental states can be exhaustively accounted for in terms of their representational contents. An alternative view proposed by Tim Crane, called impure intentionalism, specifies mental states in terms of intentional content, mode, and object. This view is also suggested to hold for states of sensory awareness. This paper primarily develops an alternative to (...) the impure intentionalist account of states of sensory awareness. On the basis of Husserl’s phenomenological work, I argue that a focus on intentionality at the level of sensory awareness is phenomenologically implausible. The final part offers an alternative functional account of sensory awareness based on what Husserl called ‘immanent association’. (shrink)

Defenders of the Knowledge Argument contend that physicalism is false because knowing all the physical truths is not sufficient to know all the truths about the world. In particular, proponents of the Knowledge Argument claim that physicalism is false because the truths about the character of conscious experience are not knowable from the complete set of physical truths. This dissertation is a defense of the Knowledge Argument. Chapter one characterizes what physicalism is and provides support for the claim that if (...) knowing all the physical truths is not sufficient to know all the truths about the world, then physicalism is false. In chapter two, I defend the claim that knowing all the physical truths is not sufficient for knowing all the truths about the world. In addition to mounting a prima facie case for the knowledge intuition, I present and defend an epistemology grounded in direct acquaintance to provide a more substantive argument to accept it. Chapters three through five address the physicalist objections to the Knowledge Argument. The first set of objections advocates that knowing all the physical truths is, in fact, sufficient for knowing all the truths about the world. The next set of objections admits that there is some sense in which knowing all the physical truths is not sufficient for knowing all the truths about the world. However, these objections maintain that the kind of knowledge that is absent from the complete set of physical truths is know-how or knowledge by acquaintance, and not factual or propositional knowledge. The final set of objections maintain that the kind of propositional knowledge that is left out of the complete set of physical truths is compatible with physicalism. My response to these objections is part of advancing my prima facie case for the Knowledge Argument. The final chapter addresses a structural question that pertains to the Knowledge Argument. Some philosophers have maintained that the structure of the Knowledge Argument invites a kind of self-refutation of any systematic account of reality. The concern is that the Knowledge Argument proves too much, and that the dualist who uses the argument to refute physicalism risks the argument defeating his own position. I will argue that the Knowledge Argument does not refute dualism. (shrink)

There has been much discussion about the nature and even existence of so-called “pure conscious events” (PCEs). PCEs are often described as mental events which are non-conceptual and lacking all experiential content (Forman 1990). For a variety of reasons, a number of authors have questioned both the accuracy of such a characterization and even the very existence of PCEs (Katz 1978, Bagger 1999). In this chapter, I take a somewhat different, but also critical, approach to the nature and possibility of (...) PCEs. I focus on several overlapping views found in recent analytic philosophy of mind and examine PCEs in light of them. After introducing terminology and some preliminary matters, I examine whether or not the “higher-order thought (HOT) theory of consciousness” rules out the possibility of PCEs, and conversely, whether or not PCEs show that the HOT theory cannot apply to all conscious states. The HOT theory says that what makes a mental state conscious is that it is accompanied by a higher-order thought to the effect that “I am in mental state M now.” A related theme will be to assess PCEs in light of the recent debate between so-called “conceptualists” and those who believe that there are “non-conceptual contents of experience.” Conceptualism, to which I am very sympathetic, is basically the view that all conscious experience is structured by concepts possessed by the subject. I argue that PCEs are indeed conceptual and so no threat to conceptualism. For example, standard criticisms of conceptualism do not apply to PCEs. Finally, I examine the possibility that PCEs are not conscious at all. In the end, my overall conclusion is that we should hold that PCEs are indeed compatible with both HOT theory and conceptualism or seriously question the idea that PCEs are conscious at all. (shrink)

The explanatory gap and theknowledge argument are rooted in the conflationof propositional and phenomenal knowledge. Thebasic knowledge argument is based on theconsideration that ``physical information'' aboutthe nervous system is unable to provide theknowledge of a ``color experience'' . The implication is that physicalism isincomplete or false because it leaves somethingunexplained. The problem with Jackson'sargument is that physical information has theform of highly symbolic propositional knowledgewhereas phenomenal knowledge consists in innateneurophysiological processes. In addition totheir fundamental epistemological differences,clinical, anatomical, pathological and brainimaging (...) studies demonstrate that phenomenal andpropositional knowledge are fundamentallydifferent neurobiological processes. Propositional knowledge is phylogeneticallynew, highly symbolic, culturally acquired,exclusively human and expressible in differentnatural and artificial languages. By contrast,phenomenal knowledge consists inqualitative experiences and phenomenal conceptsthat provide an internal, language-independentreference to the properties of objects and theneeds of the organism. Language andpropositional knowledge are exclusively humanattributes implemented in specific regions ofthe dominant hemisphere. This contrastssharply with the phylogenicallysensory areas that are common to animals andhumans, which implement qualitativeexperiences. Experiences are hard-wiredneurobiological processes that can neither betransmitted nor re-created through thesymbolism of propositions. Thus, I concludethat the fallacy in the explanatory gap and inthe knowledge argument is a fallacy ofequivocation that results from ignoringfundamental neurobiological differences betweenphenomenal and propositional knowledge. (shrink)

The proposal that probabilistic inference and unconscious hypothesis testing are central to information processing in the brain has been steadily gaining ground in cognitive neuroscience and associated fields. One popular version of this proposal is the new theoretical framework of predictive processing or prediction error minimization, which couples unconscious hypothesis testing with the idea of ‘active inference’ and claims to offer a unified account of perception and action. Here we will consider one outstanding issue that still looms large at the (...) core of the PEM framework: the lack of a clear criterion for distinguishing conscious states from unconscious ones. In order to fulfill the promise of becoming a unifying framework for describing and modeling cognition, PEM needs to be able to differentiate between conscious and unconscious mental states or processes. We will argue that one currently popular view, that the contents of conscious experience are determined by the ‘winning hypothesis’, falls short of fully accounting for conscious experience. It ignores the possibility that some states of a system can control that system’s behavior even though they are apparently not conscious. What follows from this is that the ‘winning hypothesis’ view does not provide a complete account of the difference between conscious and unconscious states in the probabilistic brain. We show how this problem for the received view can be resolved by augmenting PEM with Daniel Dennett’s multiple drafts model of consciousness. This move is warranted by the similar roles that attention and internal competition play in both the PEM framework and the multiple drafts model. (shrink)

I argue in this paper that the existence of sorites series of color patches – series of color patches arranged so that the patches on each end look different in color though no two adjacent patches do – shows that the relation of same phenomenal charac­ter as is not a transitive relation. I then argue that the intransitivity of same phenomenal character as conflicts with certain versions of intentionalism, the view that an experiences phenomenal character is exhausted, or fully determined (...) by its intentional content. Lastly, I consider various objections to the arguments and reply to them. (shrink)