[Open Access.] Perceptual experiences have presentational phenomenology: we seem to encounter real situations in the course of visual experiences, for instance. The current paper articulates and defends the claim that the contents of at least some perceptual experiences are inherently presentational. On this view, perceptual contents are not always forceless in the way that, say, the propositional content that 2 + 2 = 4 is generally taken to be, as a content that may be asserted or denied or merely supposed; (...) rather, there are perceptual contents such that any mental state or episode which has the relevant content must be one in which things seem to the given subject to be a certain way. Intuitive motivation for the view is presented and an explanatory line of argument in support of it is developed: it is argued that the recognition of inherently presentational perceptual contents allows us to explain certain representational limitations to which ordinary visualizations and other forms of perceptual mental imagery are subject. Some potential objections to the position are explored, leading to further elaboration of it. (shrink)

Thomas Reid argues that both perception and memory involve a conception of an object and usually cause a corresponding belief. According to defenders of the constitutive interpretation, such as Rebecca Copenhaver, the belief is constitutive of acts of perception and memory. I instead argue for a causal interpretation: although in normal circumstances perceiving and remembering cause a corresponding belief, the belief is not constitutive of perception or memory. Copenhaver's strongest argument for the constitutive interpretation is that perception essentially represents objects (...) as present, while memory essentially represents objects as past; since such tense markers can only occur within the beliefs, the beliefs must be an essential aspect of perception and memory. I argue, in contrast, that temporal markers are contained in our conceptions of objects, so beliefs do not play an essential role in distinguishing between perception and memory. Such a reading presupposes a “thick” interpretation of what Reid means by a conception, according to which a Reidian conception is a mode of presentation of the object apprehended. (shrink)

This paper aims to outline, and argue for, an approach to episodic memory broadly in the spirit of knowledge-first epistemology. I discuss a group of influential views of epsiodic memory that I characterize as ‘two-factor accounts’, which have both proved popular historically and have also seen a resurgence in recent work on the philosophy of memory. What is common to them is that they try to give an account of the nature of episodic memory in which the concept of knowledge (...) plays no explanatory role. I highlight some parallels between these two-factor accounts and attempts to give a reductive definition of knowledge itself. I then discuss some problems two-factor accounts of episodic memory face in explaining the distinctive sense in which episodic recollection involves remembering personally experienced past events, before sketching an alternative approach to episodic memory, which takes as basic the idea that episodic memory involves the retention of knowledge. I argue that we can give an exhaustive constitutive account of what episodic memory is, and how it differs from other types of mental states, by considering what particular type of knowledge is retained in episodic memory, and what exactly having that knowledge consists in. (shrink)

The viability of a naïve realist theory of memory was a lively debate for philosophers of mind in the first half of the twentieth century. More recently, though, naïve realism has been largely abandoned as a non-starter in the memory literature, with representationalism being the standard view held by philosophers of memory. But rather than being carefully argued, the dismissal of naïve realism is an assumption that sits at the back of much recent theorizing in the philosophy of memory. In (...) this paper, we identify three reasons why philosophers of memory have felt compelled to outright reject naïve realism. We argue that none of those reasons are successful. Thus, far from being a non-starter, we argue that naïve realism is a theoretical perspective that needs to be given serious consideration in current philosophy of memory debates. (shrink)

According to phenomenal conservatism or dogmatism, perceptual experiences can give us immediate justification for beliefs about the external world in virtue of having a distinctive kind of phenomenal character—namely phenomenal force. I present three cases to show that phenomenal force is neither pervasive among nor exclusive to perceptual experiences. The plausibility of such cases calls out for explanation. I argue that contrary to a long-held assumption, phenomenal force is a separate, non-perceptual state generated by some metacognitive mechanisms that monitor one’s (...) first-order mental processes and states. This new account advances our understanding of the nature of phenomenal force. (shrink)

If I see, hear, or touch a sparrow, the sparrow seems real to me. Unlike Bigfoot or Santa Claus, it seems to exist; I will therefore judge that it does indeed exist. The “sense of existence” refers to the kind of awareness that typically grounds such ordinary judgments of existence or “reality.” The sense of existence has been invoked by Humeans, Kantians, Ideologists, and the phenomenological tradition to make substantial philosophical claims. However, it is extremely controversial; its very existence has (...) been called into question. This paper aims to clarify the nature and reality of the sense of existence by studying a psychiatric condition in which the sense appears to be disrupted: depersonalization disorder (DPD). (shrink)

The intuitive view that memories are characterized by a feeling of pastness, perceptions by a feeling of presence, while imagination lacks either faces challenges from two sides. Some researchers complain that the “feeling of pastness” is either unclear, irrelevant or isn’t a real feature. Others point out that there are cases of memory without the feeling of pastness, perception without presence, and other cross-cutting cases. Here we argue that the feeling of pastness is indeed a real, useful feature, and although (...) this feeling does not define memory ontologically, it is a characteristic marker which helps us easily categorise a mental state first-personally. We outline several cognitive features that underlie this experience, including the feeling of past accessibility, ergonomic significance, immersion, objectivity and mental strength. Our account is distinctly phenomenal, rather than doxastic, although our web of beliefs may contribute to this experience. (shrink)

Several philosophers have recently appealed to predication in developing their theories of cognitive representation and propositions. One central point of difference between them is whether they take predication to be forceful or neutral and whether they take the most basic cognitive representational act to be judging or entertaining. Both views are supported by powerful reasons and both face problems. Many think that predication must be forceful if it is to explain representation. However, the standard ways of implementing the idea give (...) rise to the Frege-Geach problem. Others think that predication must be neutral, if we’re to avoid the Frege-Geach problem. However, it looks like nothing neutral can explain representation. In this paper I present a third view, one which respects the powerful reasons while avoiding the problems. On this view predication is forceful and can thus explain representation, but the idea is implemented in a novel way, avoiding the Frege-Geach problem. The key is to make sense of the notion of grasping a proposition as an objectual act where the object is a proposition. (shrink)

It is a distinctive mark of normal conscious perception that perceived objects are experienced as actually present in one’s surroundings. The aim of this paper is to offer a phenomenologically accurate and empirically plausible account of the cognitive underpinning of this feature of conscious perception, which I shall call perceptual presence. The paper begins with a preliminary characterization of. I then consider and criticize the seminal account of proposed by Mohan Matthen. In the remainder of the paper I put forward (...) and defend my own attentional account. I first outline a simple version of the view by focusing on vision and then extend it to audition. After discussing the case of depersonalization, I consider some objections. The last objection, in particular, will motivate a refinement of the attentional account for the visual case. The paper ends with some remarks mainly about the specificity of the visual case vis-à-vis the auditory one. (shrink)

Episodic memory involves the sense that it is “first-hand”, i.e., originates directly from one’s own past experience. An account of this phenomenological dimension is offered in terms of an affective experience or feeling specific to episodic memory. On the basis of recent empirical research in the domain of metamemory, it is claimed that a recollective experience involves two separate mental components: a first-order memory about the past along with a metacognitive, episodic feeling of knowing. The proposed two-tiered account is contrasted (...) with other, reductionist two-tiered accounts as well as with reflexive accounts of episodic memory to be found in the literature. (shrink)

Mohan Matthen holds that visual perceptual content is divided into descriptive and referential elements. Descriptive content is our awareness of sensory features belonging to objects located in the visual field. Matthen conceives of this in terms of an image. The referential element is a demonstrative form of content, by which we pick out those objects as particulars and assert their physical presence. Matthen terms this ‘the feeling of presence’. Together, they make up the ‘assembled message’ that visual states present to (...) the perceiver in perceptual experience. I argue that the two elements cannot play together as Matthen envisages. Beginning with the referential element, I show that the feeling of presence is unable to both provide demonstrative reference and assert that the visual state reflects how things are. Turning to the descriptive element, I argue that Matthen is committed to a view on which descriptive (or image) content is a mental entity, a reified image. This is a common element across perceptual experience, episodic memory and visual imagination. The mental entity proves a defective ingredient in assembling perceptual content that purports to present reality. There are problems integrating the depicted viewpoint with the subject’s actual viewpoint, and problems maintaining a coherent notion of assertion. I argue that the project of assembling perceptual experience from descriptive and referential elements is unworkable. (shrink)

Everyday visual experience constantly confronts us with things we can interact with in the real world. We literally feel the outside presence of physical objects in our environment via visual perceptual experience. The visual feeling of presence is a crucial feature of vision that is largely unexplored in the philosophy of perception, and poorly debated in vision neuroscience. The aim of this article is to investigate the feeling of presence. I suggest that visual feeling of presence depends on the visual (...) representation of a very particular spatial relation with the object we interact with: the visual representation of absolute egocentric depth, which is due to stereoscopic vision. (shrink)

We investigate the nature of the sense of presence that usually accompanies perceptual experience. We show that the notion of a sense of presence can be interpreted in two ways, corresponding to the sense that we are acquainted with an object, and the sense that the object is real. In this essay, we focus on the sense of reality. Drawing on several case studies such as derealization disorder, Parkinson’s disease and virtual reality, we argue that the sense of reality is (...) two-way independent from the spatial and sensory contents of experience. We suggest that the sense of reality is an affective experience akin to a metacognitive feeling. Finally, we present a potentially important implication of our account for the current debate between Intentionalism and Naïve Realism. Since perception is “opaque” with respect to the reality of what is perceived, Intentionalism cannot refer to the sense of reality as what differentiates perception from sensory-like experiences such as imaginings. In contrast, Naïve Realism has an independent explanation of the specificity of perception. (shrink)

Perceptual experience is present-directed in the sense that what we perceptually experience seems to be temporally present, while what we remember or imagine does not. One way of explaining this contrast is to claim that perceptual experience uniquely involves awareness of the property of presence (either conceived as an observer-independent property of the present time or as a relation of simultaneity between an event and one’s experience of it). I argue against this explanation and in favour of one on which (...) perception’s feeling of present-orientation is explained in terms of the feeling of aptness for action guidance that characterizes perceptual experience. I argue that an advantage of this view is that, unlike its rivals, it can make perception’s present-directedness straightforwardly compatible with the specious present theory as an account of experiences of motion and change. (shrink)

In a recent paper, ‘Peripersonal perception in action’ (Synthese, 2018), Frédérique de Vignemont tackles the problem of defining what is peculiar to the visual perception of objects falling within the peripersonal space of the observer, i.e. the space immediately surrounding the body, and which is commonly described as the space in which action takes place. In this paper, I first discuss the proposal offered by de Vignemont about what characterizes peripersonal perception. Then, I suggest an extension of this account that (...) offers a meticulous description of the nature of the Content of Peripersonal Visual Experience - a topic never explicitly considered in the philosophical literature on vision - by discussing some peculiar features of it that, as recognized also by de Vignemont’s account, still need to be explained. In particular, I offer a philosophical examination of the specificity of peripersonal visual experience, in relation to its phenomenological dimension, its optical mechanisms and its neurophysiological underpinnings, in the light of our best theories from vision science, and in comparison to the visual experience of other visual spaces. (shrink)

What’s presented in our normal waking perceptual visual experiences feels present to us, while what we “see” in pictures and imagine does not. What about dreams? Does what we “see” in a dream feel present? Jennifer Windt has argued for an affirmative answer, for all dreams. But the dreams which flow from the brain’s registration of myoclonic twitches present a challenge to this answer. During these dreams motion-guiding vision is shut off, and, as Mohan Matthen has argued, motion-guiding vision seems (...) to be a key mechanism underlying the feeling of presence. I propose that the feeling of presence in fact involves two components: the feeling of immersion, and the feeling of availability for action. I suggest that only the feeling of availability for action derives from motion-guiding vision, and, hence, hypothesize that body-driven dreams lack this component to the feeling of presence. Finally, the distinction between these two varieties of presence has implications for measures of presence in virtual environments, as these measures can diverge over which of the two varieties they track. (shrink)

Perceptual experience usually comes with “phenomenal force”, a strong sense that it reflects reality as it is. Some philosophers have argued that it is in virtue of possessing phenomenal force that perceptual experiences are able to non‐inferentially justify beliefs. In this article, I introduce an alternative, inferentialist take on the epistemic role of phenomenal force. Drawing on Bayesian modeling in cognitive science, I argue that the sense of reality that accompanies conscious vision can be viewed as epistemically appraisable in light (...) of its rational etiology. (shrink)

Philosophers and cognitive scientists try to understand, from different perspectives, the nature of the experience of reality. Given this shared, interdisciplinary interest, it would be beneficial to have a coherent story about the experience of reality, in which there is reciprocal contribution from both philosophy and cognitive science. This paper wants to pave the way for this shared enterprise on the investigation of the experience of reality. I first distinguish between two indicators of reality. (1) The experience of availability to (...) motor interaction. (2) The experience of mind-independence. I then show how invoking an analysis of the results from vision science, concerning the visual mechanisms of stereopsis, which is related to the visual impression of a solid, three-dimensional world available to motor interaction, successfully provides a coherent description of the first indicator. Furthermore, I suggest that the analysis of the evidence about the first indicator is very informative in preparing the ground for the investigation of the second indicator. This is shown by discussing experimental evidence directly related to stereopsis, as well as some perceptual phenomena that are usually described by invoking the story from vision science about stereopsis. Thus, the epistemological analysis of the results from vision science on stereopsis, offered in this paper, is beneficial in a twofold manner, for the interdisciplinary enterprise aimed at understanding the experience of reality. It is explicitly beneficial in the description of the first indicator, and implicitly beneficial to understand the second indicator. Finally, it also suggests future research about their relation. (shrink)

Everyday life suggests that picture seeing is sometimes infused by an emotional charge. However, nobody has addressed the importance of explaining this emotional charge in picture perception. Even our best model of picture perception, the dorsal/ventral account of picture perception, which integrates the most important empirical results coming from our best model on vision in neuroscience, the two visual systems model, lacks a reference to this emotional charge. The aim of the present paper is to offer an account of picture (...) perception that is able to regain and explain this neglected emotional charge. My claim is that, as for face-to-face perception, during picture perception, we are not only in a visual perceptual state, but also in an emotional state, which is directly connected to our visual perceptual state. I also show that it is possible to offer this integration while remaining in the philosophical/empirical framework of the dorsal/ventral account of picture perception, whose explanatory power is confirmed and improved. (shrink)