The term “consciousness” is very often, though not always, interchangeable with the term “awareness,” which is more colloquial to many ears. We say things like “are you aware that ...” often. Sometimes we say “have you noticed that ... ?” to express similar thoughts, and this indicates a close connection between consciousness (awareness) and attention (noticing), which we will come back to later in this chapter. Ned Block, one of the key figures in this area, provides a useful characterization of (...) what he calls “phenomenal consciousness.” For him, phenomenal consciousness is experience. Experience covers perceptions, e.g., when we see, hear, touch, smell, and taste, we typically have experiences, such as seeing colors and smelling odors. It also covers bodily awareness, e.g., we typically have experiences of our own bodily temperature and positions of limbs. Consciousness is primarily about this experiential aspect of our mental lives. (shrink)

In this paper, I consider the so-called Access Problem for Duncan Pritchard’s Epistemological Disjunctivism (2012). After reconstructing Pritchard’s own response to the Access Problem, I argue that in order to assess whether Pritchard’s response is a satisfying one, we first need an account of the notion of ‘Reflective Access’ that underpins Pritchard’s Epistemological Disjunctivism. I provide three interpretations of the notion of Reflective Access: a metaphysical interpretation, a folk interpretation, and an epistemic interpretation. I argue that none of these three (...) interpretations comes without problems. I conclude that, until we have a clear and unproblematic account of Reflective Access, the Access Problem remains a challenge for Pritchard’s Epistemological Disjunctivism. (shrink)

Minha proposta, nesta introdução a “Autoconhecimento e os limites da autenticidade”, texto de Sven Bernecker traduzido e publicado neste número de Sképsis, é dar razões para que defensores do anti-individualismo que sejam partidários da estratégia do autoconhecimento básico, no que diz respeito ao debate sobre a compatibilidade entre anti-individualismo e conhecimento de si, mudem de posição, e passem a defender anti-individualismo com teoria da autenticidade.

Over the past fifty years the philosophy of language and mind has been dominated by a nondescriptivist approach to content and reference. This book attempts to recast and systematize that approach by offering an indexical model in terms of mental files. According to Recanati, we refer through mental files, the function of which is to store information derived through certain types of contextual relation the subject bears to objects in his or her environment. The reference of a file is determined (...) relationally, not satisfactionally, so a file is not to be equated to the body of (mis-)information it contains. Mental files are the mental equivalent of singular terms, and the reference of linguistic expressions is inherited from that of the files we associate with them. On this approach, mental files, the vehicles of singular thought, do all the work of so-called 'modes of presentation' in Fregean and neo-Russellian theories. (shrink)

(No abstract is available for this citation).

This paper addresses four issues: 1. What is nonsense? 2. Is nonsense possible? 3. Is nonsense actual? 4. Why do the answers to (1)–(3) matter, if at all? These are my answers: 1. A sentence (or an utterance of one) is nonsense if it fails to have or express content (more on ‘express’, ‘have’, and ‘content’ below). This is a version of a view that can be found in Carnap (1959), Ayer (1936), and, maybe, the early Wittgenstein (1922). The notion (...) I propose abstracts away from their favored (but wrong) theories of what meaning is. It is a notion of nonsense that can be appealed to by all semantic frameworks and all theories of what content is, but structurally it is just like e.g. Carnap’s. Nonsense, as I construe it, is accompanied by illusions of thought (and I think that was part of Carnap’s conception as well). 2. Yes. In particular, I examine three arguments for the impossibility of illusion of thought (which on my construal accompanies linguistic nonsense) and they are all unsound. 3. Yes. There might be a lot of nonsense, both in ordinary and theoretical speech. In particular, it is likely that much of contemporary philosophy consists of nonsense. Empirical work is required to determine just how much. 4. The struggle to avoid nonsense (and achieve meaningfulness) is at least as important as the struggle for truth. The avoidance of nonsense is a precondition not just for having a truth value but also for more important properties such as saying something interesting or kind. (shrink)

Akeel Bilgrami has always argued that the contents of our thoughts are constitutively constrained by what we could be said to know about them. In earlier work he explained this in terms of a connection between thought and rationality, but his recent book argues that the ultimate ground for self-knowledge rests in our notion of responsibility. This paper will examine these arguments, and suggest that if Bilgrami is right about how self-knowledge is grounded, then it need not constrain our content (...) ascriptions as thoroughly as he once proposed that it must. (shrink)

Working from a naïve-realist perspective, I examine first-person knowledge of one's perceptual experience. I outline a naive-realist theory of how subjects acquire knowledge of the nature of their experiences, and I argue that naive realism is compatible with moderate, substantial forms of first-person privileged access. A more general moral of my paper is that treating “success” states like seeing as genuine mental states does not break up the dynamics that many philosophers expect from the phenomenon of knowledge of the mind.

(revisions posted 12/5/2006) to appear in Internalism and Externalism in Semantics and Epistemology, ed. by Sanford Goldberg (to be published by Oxford in 2006 or 2007) Michael McKinsey formulated an argument that raises a puzzle about the relation between externalism about content and our introspective awareness of content. The puzzle goes like this: it seems like I can know the contents of my thoughts by introspection alone; but philosophical reflection tells me that the contents of those thoughts are externalist, and (...) so I couldn. (shrink)

I look at incompatibilist arguments aimed at showing that the conjunction of the thesis that a subject has privileged, a priori access to the contents of her own thoughts, on the one hand, and of semantic externalism, on the other, lead to a putatively absurd conclusion, namely, a priori knowledge of the external world. I focus on arguments involving a variety of externalism resulting from the singularity or object-dependence of certain terms such as the demonstrative ‘that’. McKinsey argues that incompatibilist (...) arguments employing such externalist theses are at their strongest, and conclusively show that privileged access must be rejected. While I agree on the truth of the relevant externalist theses, I show that all plausible versions of the incompatibilist reductio argument as applied to such theses are fundamentally flawed, for these versions of the argument must make assumptions that lead to putatively absurd knowledge of the external world independently of the thesis of privileged access. (shrink)

This dissertation examines some of ways of evaluating beliefs, relevant to epistemology and to metaphysics. Some problems in normative epistemology are solved by properly relating justified belief, rational belief, and knowledge. Chapter 1 uses this strategy to defend externalism about justified belief. Chapters 3 and 4 defend the view that knowledge is the epistemic standard we aim for our beliefs to meet. Chapter 2 investigates which beliefs are improper because formed in an objectionably circular way. The findings support the Moorean (...) response to Brain-In-a-Vat skepticism, by rebutting the objection from ‘easy knowledge’. The theory of justified belief developed in chapter 1 underwrites the Moorean reply. Chapters 5 and 6 make a non-epistemic way of evaluating beliefs central to metaphysics. To understand relativity or vagueness in a subject-matter, we must hold that being true or false is not the metaphysically serious evaluation of how a belief answers to reality. Either verdict on a borderline case is ‘acceptable’ in the metaphysically serious sense. For a matter to be relative is for the ‘acceptability’ of affirming the proposition to vary between judges. Chapters 5 and 6 sketch an approach to metaphysics built from the notion of ‘metaphysically acceptable judgment’, with chapter 6 concentrating on vagueness, and chapter 5 focusing on relativism about knowledge. Chapter 5 argues that the lottery and preface puzzles manifest central features of our concept of knowledge. The proposed version of relativism about knowledge is the only theory to respect those features. The view of knowledge presented in chapter 5 is not an isolated metaphysical extravagance, as the same framework is needed for the right metaphysics of everything that’s vague. It is worth noting that my solution to the lottery puzzle is metaphysical relativism about knowledge, but my rebuttal of Brain-In-a-Vat skepticism concerns epistemic circularity and belongs to normative epistemology. Much recent work incorrectly assumes that the two puzzles receive the same treatment. (shrink)

(NEG) is widely accepted both by internalist and by externalists. In fact, there have been very few opponents of (NEG). Timothy Williamson (e.g., 2000) rejects (NEG), for reasons that have by now received a great deal of scrutiny.2 John McDowell also rejects (NEG), but his reasons have not received the scrutiny they deserve. This is in large part because those reasons have not been well understood. We believe that McDowell’s challenge to (NEG) is important, worthy of fair assessment, and maybe (...) even correct. In this paper, we explain McDowell’s challenge to (NEG), and also explain how McDowell can address a seemingly fatal objection to his view. (shrink)

It is widely held that the meaning of certain types of terms, such as natural kind terms, is individuated externalistically, in terms of the individual's external environment. Recently a more radical thesis has emerged, a thesis we dub 'a posteriori semantics.' The suggestion is that not only does a term's meaning depend on the external environment, but so does its semantics. One motivation for this is the aim to account for cases where a putative natural kind term fails to pick (...) out a natural kind: The term may have a standard externalist semantics (if it picks out a natural kind) or a more descriptivist one (if it does not). Knowing which semantics applies will therefore require detailed empirical knowledge. This move has also been employed in cases where a singular term, such as a name, fails to have a reference. We argue that a posteriori semantics is inherently implausible, since the type of semantics common terms should be given ought not to be conditional on details of chemistry or physics. A number of difficulties for the position—'metaphysical,' epistemological, and methodological—are articulated. Finally, we suggest that a posteriori semantics misconstrues the way in which semantics is empirical. (shrink)

In her recent book Anti-Individualism and Knowledge, Jessica Brown has presented a novel answer to the self-knowledge achievement problem facing the proponent of anti-individualism. She argues that her answer is to be preferred to the traditional answer (based on Burge, 1988a). Here I present three objections to the claim that her proposed answer is to be preferred. The significance of these objections lies in what they tell us about the nature of the sort of knowledge that is in dispute. Perhaps (...) the most important lesson I draw from this discussion is that, given the nature of knowledge of one's own thoughts, discriminability (from relevant alternatives) is not a condition on knowledge as such. (shrink)

[full article, abstract in English; abstract in Lithuanian] Fred Dretske motivates his denial of epistemic closure by way of the thought that the warrant for the premises of a valid argument need not transfer to the argument’s conclusion. The failure-of-transfer-of-warrant strategy has also been used by advocates of epistemic closure as a foil to Michael McKinsey’s argument against the compatibility of first person authority and semantic externalism, and also to illuminate, more generally, why certain valid arguments appear ill-suited for the (...) purpose of establishing their conclusions. This paper takes re-examines some of the central attempts to explain transmission-failure, and a central line of objection to the strategy from Begging-the-Question theorists. The ultimate goal of this paper is to promote a decidedly Dretskean explanation of the unpersuasiveness of the said arguments. (shrink)

Suppose, as I stare at a glass in front of me, I say or think: There.