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  1. (3 other versions)On a confusion about a function of consciousness.Ned Block - 1995 - Brain and Behavioral Sciences 18 (2):227-–247.
    Consciousness is a mongrel concept: there are a number of very different "consciousnesses." Phenomenal consciousness is experience; the phenomenally conscious aspect of a state is what it is like to be in that state. The mark of access-consciousness, by contrast, is availability for use in reasoning and rationally guiding speech and action. These concepts are often partly or totally conflated, with bad results. This target article uses as an example a form of reasoning about a function of "consciousness" based on (...)
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  • The representational character of experience.David Chalmers - 2004 - In Brian Leiter (ed.), The future for philosophy. New York: Oxford University Press. pp. 153--181.
    This chapter analyzes aspects of the relationship between consciousness and intentionality. It focuses on the phenomenal character and the intentional content of perceptual states, canvassing various possible relations among them. It argues that there is a good case for a sort of representationalism, although this may not take the form that its advocates often suggest. By mapping out some of the landscape, the chapter tries to open up territory for different and promising forms of representationalism to be explored in the (...)
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  • (2 other versions)Perception and the fall from Eden.David J. Chalmers - 2006 - In Tamar Szabo Gendler & John Hawthorne (eds.), Perceptual experience. New York: Oxford University Press. pp. 49--125.
    In the Garden of Eden, we had unmediated contact with the world. We were directly acquainted with objects in the world and with their properties. Objects were simply presented to us without causal mediation, and properties were revealed to us in their true intrinsic glory.
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  • Mental Files.François Récanati - 2012 - Oxford, GB: Oxford University Press.
    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 (...)
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  • Intentionalism defended.Alex Byrne - 2001 - Philosophical Review 110 (2):199-240.
    Traditionally, perceptual experiences—for example, the experience of seeing a cat—were thought to have two quite distinct components. When one sees a cat, one’s experience is “about” the cat: this is the representational or intentional component of the experience. One’s experience also has phenomenal character: this is the sensational component of the experience. Although the intentional and sensational components at least typically go together, in principle they might come apart: the intentional component could be present without the sensational component or vice (...)
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  • (1 other version)Philosophy of Mind: Classical and Contemporary Readings.David John Chalmers (ed.) - 2002 - New York: Oxford University Press USA.
    What is the mind? Is consciousness a process in the brain? How do our minds represent the world? Philosophy of Mind: Classical and Contemporary Readings is a grand tour of writings on these and other perplexing questions about the nature of the mind. The most comprehensive collection of its kind, the book includes sixty-three selections that range from the classical contributions of Descartes to the leading edge of contemporary debates. Extensive sections cover foundational issues, the nature of consciousness, and the (...)
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  • The limits of self-awareness.Michael G. F. Martin - 2004 - Philosophical Studies 120 (1-3):37-89.
    The disjunctive theory of perception claims that we should understand statements about how things appear to a perceiver to be equivalent to statements of a disjunction that either one is perceiving such and such or one is suffering an illusion (or hallucination); and that such statements are not to be viewed as introducing a report of a distinctive mental event or state common to these various disjoint situations. When Michael Hinton first introduced the idea, he suggested that the burden of (...)
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  • Representation and Invariance of Scientific Structures.Patrick Suppes - 2002 - CSLI Publications (distributed by Chicago University Press).
    An early, very preliminary edition of this book was circulated in 1962 under the title Set-theoretical Structures in Science. There are many reasons for maintaining that such structures play a role in the philosophy of science. Perhaps the best is that they provide the right setting for investigating problems of representation and invariance in any systematic part of science, past or present. Examples are easy to cite. Sophisticated analysis of the nature of representation in perception is to be found already (...)
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  • Color realism and color science.Alex Byrne & David R. Hilbert - 2003 - Behavioral and Brain Sciences 26 (1):3-21.
    The target article is an attempt to make some progress on the problem of color realism. Are objects colored? And what is the nature of the color properties? We defend the view that physical objects (for instance, tomatoes, radishes, and rubies) are colored, and that colors are physical properties, specifically types of reflectance. This is probably a minority opinion, at least among color scientists. Textbooks frequently claim that physical objects are not colored, and that the colors are "subjective" or "in (...)
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  • Perceptual Content Defended.Susanna Schellenberg - 2011 - Noûs 45 (4):714 - 750.
    Recently, the thesis that experience is fundamentally a matter of representing the world as being a certain way has been questioned by austere relationalists. I defend this thesis by developing a view of perceptual content that avoids their objections. I will argue that on a relational understanding of perceptual content, the fundamental insights of austere relationalism do not compete with perceptual experience being representational. As it will show that most objections to the thesis that experience has content apply only to (...)
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  • Is There a Perceptual Relation?Tim Crane - 2006 - In Tamar Szabo Gendler & John Hawthorne (eds.), Perceptual experience. New York: Oxford University Press. pp. 126-146.
    P.F. Strawson argued that ‘mature sensible experience (in general) presents itself as … an immediate consciousness of the existence of things outside us’ (1979: 97). He began his defence of this very natural idea by asking how someone might typically give a description of their current visual experience, and offered this example of such a description: ‘I see the red light of the setting sun filtering through the black and thickly clustered branches of the elms; I see the dappled deer (...)
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  • Perception and conceptual content.Alex Byrne - 2013 - In Matthias Steup & John Turri (eds.), Contemporary Debates in Epistemology. Chichester, West Sussex, UK: Blackwell. pp. 231--250.
    Perceptual experiences justify beliefs—that much seems obvious. As Brewer puts it, “sense experiential states provide reasons for empirical beliefs” (this volume, xx). In Mind and World McDowell argues that we can get from this apparent platitude to the controversial claim that perceptual experiences have conceptual content: [W]e can coherently credit experiences with rational relations to judgement and belief, but only if we take it that spontaneity is already implicated in receptivity; that is, only if we take it that experiences have (...)
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  • Austerity and Illusion.Craig French & Ian Phillips - 2020 - Philosophers' Imprint 20 (15):1-19.
    Many contemporary theorists charge that naïve realists are incapable of accounting for illusions. Various sophisticated proposals have been ventured to meet this charge. Here, we take a different approach and dispute whether the naïve realist owes any distinctive account of illusion. To this end, we begin with a simple, naïve account of veridical perception. We then examine the case that this account cannot be extended to illusions. By reconstructing an explicit version of this argument, we show that it depends critically (...)
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  • Perceptual Particularity.Susanna Schellenberg - 2016 - Philosophy and Phenomenological Research 93 (1):25-54.
    Perception grounds demonstrative reference, yields singular thoughts, and fixes the reference of singular terms. Moreover, perception provides us with knowledge of particulars in our environment and justifies singular thoughts about particulars. How does perception play these cognitive and epistemic roles in our lives? I address this question by exploring the fundamental nature of perceptual experience. I argue that perceptual states are constituted by particulars and discuss epistemic, ontological, psychologistic, and semantic approaches to account for perceptual particularity.
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  • Hallucination and Its Objects.Alex Byrne & Riccardo Manzotti - 2022 - Philosophical Review 131 (3):327-359.
    When one visually hallucinates, the object of one’s hallucination is not before one’s eyes. On the standard view, that is because the object of hallucination does not exist, and so is not anywhere. Many different defenses of the standard view are on offer; each have problems. This paper defends the view that there is always an object of hallucination—a physical object, sometimes with spatiotemporally scattered parts.
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  • Recent Work on Naive Realism.James Genone - 2016 - American Philosophical Quarterly 53 (1).
    Naïve realism, often overlooked among philosophical theories of perception, has in recent years attracted a surge of interest. Broadly speaking, the central commitment of naïve realism is that mind-independent objects are essential to the fundamental analysis of perceptual experience. Since the claims of naïve realism concern the essential metaphysical structure of conscious perception, its truth or falsity is of central importance to a wide range of topics, including the explanation of semantic reference and representational content, the nature of phenomenal consciousness, (...)
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  • The Three Circles of Consciousness.Uriah Kriegel - 2023 - In M. Guillot & M. Garcia-Carpintero (eds.), Self-Experience: Essays on Inner Awareness. Oxford University Press. pp. 169-191.
    A widespread assumption in current philosophy of mind is that a conscious state’s phenomenal properties vary with its representational contents. In this paper, I present (rather dogmatically) an alternative picture that recognizes two kinds of phenomenal properties that do not vary concomitantly with content. First, it admits phenomenal properties that vary rather with attitude: what it is like for me to see rain is phenomenally different from what it is like for me to remember (indistinguishable) rain, which is different again (...)
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  • Presentational Phenomenology.Elijah Chudnoff - 2012 - In Sofia Miguens & Gerhard Preyer (eds.), Consciousness and Subjectivity. [Place of publication not identified]: Ontos Verlag. pp. 51–72.
    A blindfolded clairvoyant walks into a room and immediately knows how it is arranged. You walk in and immediately see how it is arranged. Though both of you represent the room as being arranged in the same way, you have different experiences. Your experience doesn’t just represent that the room is arranged a certain way; it also visually presents the very items in the room that make that representation true. Call the felt aspect of your experience made salient by this (...)
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  • A cognitive theory of pretense.Stephen P. Stich & Shaun Nichols - 2000 - Cognition 74 (2):115-147.
    Recent accounts of pretense have been underdescribed in a number of ways. In this paper, we present a much more explicit cognitive account of pretense. We begin by describing a number of real examples of pretense in children and adults. These examples bring out several features of pretense that any adequate theory of pretense must accommodate, and we use these features to develop our theory of pretense. On our theory, pretense representations are contained in a separate mental workspace, a Possible (...)
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  • Either / or.Alex Byrne & Heather Logue - 2008 - In Adrian Haddock & Fiona Macpherson (eds.), Disjunctivism: perception, action, knowledge. New York: Oxford University Press. pp. 57-94.
    This essay surveys the varieties of disjunctivism about perceptual experience. Disjunctivism comes in two main flavours, metaphysical and epistemological.
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  • A Theory of Sentience.Austen Clark (ed.) - 2000 - New York: Oxford University Press.
    Drawing on the findings of neuroscience, this text proposes and defends the hypothesis that the various modalities of sensation share a generic form that the author, Austen Clark, calls feature-placing.
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  • (Nonsolipsistic) conceptual role semantics.Gilbert Harman - 1987 - In Ernest LePore (ed.), New directions in semantics. Orlando: Academic Press. pp. 55–81.
    CRS says that the meanings of expressions of a language or other symbol system or the contents of mental states are determined and explained by the way symbols are used in thinking. According to CRS one.
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  • Experience and Evidence.Susanna Schellenberg - 2013 - Mind 122 (487):699-747.
    I argue that perceptual experience provides us with both phenomenal and factive evidence. To a first approximation, we can understand phenomenal evidence as determined by how our environment sensorily seems to us when we are experiencing. To a first approximation, we can understand factive evidence as necessarily determined by the environment to which we are perceptually related such that the evidence is guaranteed to be an accurate guide to the environment. I argue that the rational source of both phenomenal and (...)
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  • Experience, Seemings, and Evidence.Indrek Reiland - 2015 - Pacific Philosophical Quarterly 96 (4):510-534.
    Many people have recently argued that we need to distinguish between experiences and seemings and that this has consequences for views about how perception provides evidence. In this article I spell out my take on these issues by doing three things. First, I distinguish between mere sensations like seeing pitch black all around you and perceptual experiences like seeing a red apple. Both have sensory phenomenology in presenting us with sensory qualities like colors, being analog in Dretske's sense, and being (...)
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  • Transparency, qualia realism and representationalism.Michael Tye - 2014 - Philosophical Studies 170 (1):39-57.
    In this essay, I want to take another look at the phenomenon of transparency and its relevance to qualia realism and representationalism. I don’t suppose that what I have to say will cause those who disagree with me to change their minds, but I hope not only to clarify my position and that of others who are on my side of the debate but also to respond to various criticisms and objections that have arisen over the last 10–15 years or (...)
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  • Experience as representation.Fred Dretske - 2003 - Philosophical Issues 13 (1):67-82.
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  • (1 other version)The Waterfall Illusion.Tim Crane - 1988 - Analysis 48 (June):142-47.
    If you stare for a period of time at a scene which contains movement in one direction, and then turn your attention to an object in a scene which contains no movement, this object will appear to move in the opposite direction to that of the original movement. The effect can be easily achieved by attaching a piece of paper with a spiral drawn on it to the spinning turntable of a record player, and then turning the turntable off while (...)
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  • Deliberation and Acting for Reasons.Nomy Arpaly & Timothy Schroeder - 2012 - Philosophical Review 121 (2):209-239.
    Theoretical and practical deliberation are voluntary activities, and like all voluntary activities, they are performed for reasons. To hold that all voluntary activities are performed for reasons in virtue of their relations to past, present, or even merely possible acts of deliberation thus leads to infinite regresses and related problems. As a consequence, there must be processes that are nondeliberative and nonvoluntary but that nonetheless allow us to think and act for reasons, and these processes must be the ones that (...)
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  • The epistemic significance of experience.Alex Byrne - 2016 - Philosophical Studies 173:947-67.
    According to orthodoxy, perceptual beliefs are caused by perceptual experiences. The paper argues that this view makes it impossible to explain how experiences can be epistemically significant. A rival account, on which experiences in the “good case” are ways of knowing, is set out and defended.
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  • (1 other version)The Problem of Perception.Tim Crane - 2005 - The Stanford Encyclopedia of Philosophy.
    Sense-perception—the awareness or apprehension of things by sight, hearing, touch, smell and taste—has long been a preoccupation of philosophers. One pervasive and traditional problem, sometimes called “the problem of perception”, is created by the phenomena of perceptual illusion and hallucination: if these kinds of error are possible, how can perception be what it intuitively seems to be, a direct and immediate access to reality? The present entry is about how these possibilities of error challenge the intelligibility of the phenomenon of (...)
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  • Naïve Realism in Kantian Phrase.Anil Gomes - 2017 - Mind 126 (502):529-578.
    Early twentieth-century philosophers of perception presented their naïve realist views of perceptual experience in anti-Kantian terms. For they took naïve realism about perceptual experience to be incompatible with Kant’s claims about the way the understanding is necessarily involved in perceptual consciousness. This essay seeks to situate a naïve realist account of visual experience within a recognisably Kantian framework by arguing that a naïve realist account of visual experience is compatible with the claim that the understanding is necessarily involved in the (...)
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  • De se thoughts and immunity to error through misidentification.Manuel García-Carpintero - 2018 - Synthese 195 (8):3311-3333.
    I discuss an aspect of the relation between accounts of de se thought and the phenomenon of immunity to error through misidentification. I will argue that a deflationary account of the latter—the Simple Account, due to Evans —will not do; a more robust one based on an account of de se thoughts is required. I will then sketch such an alternative account, based on a more general view on singular thoughts, and show how it can deal with the problems I (...)
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  • Conscious Vision for Action Versus Unconscious Vision for Action?Berit Brogaard - 2011 - Cognitive Science 35 (6):1076-1104.
    David Milner and Melvyn Goodale’s dissociation hypothesis is commonly taken to state that there are two functionally specialized cortical streams of visual processing originating in striate (V1) cortex: a dorsal, action-related “unconscious” stream and a ventral, perception-related “conscious” stream. As Milner and Goodale acknowledge, findings from blindsight studies suggest a more sophisticated picture that replaces the distinction between unconscious vision for action and conscious vision for perception with a tripartite division between unconscious vision for action, conscious vision for perception, and (...)
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  • Intrinsic/extrinsic.I. L. Humberstone - 1996 - Synthese 108 (2):205-267.
    Several intrinsic/extrinsic distinctions amongst properties, current in the literature, are discussed and contrasted. The proponents of such distinctions tend to present them as competing, but it is suggested here that at least three of the relevant distinctions (including here that between non-relational and relational properties) arise out of separate perfectly legitimate intuitive considerations: though of course different proposed explications of the informal distinctions involved in any one case may well conflict. Special attention is paid to the question of whether a (...)
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  • On Seeing That Someone is Angry.William McNeill - 2010 - European Journal of Philosophy 20 (4):575-597.
    Abstract: Some propose that the question of how you know that James is angry can be adequately answered with the claim that you see that James is angry. Call this the Perceptual Hypothesis. Here, I examine that hypothesis. I argue that there are two different ways in which the Perceptual Hypothesis could be made true. You might see that James is angry by seeing his bodily features. Alternatively, you might see that James is angry by seeing his anger. If you (...)
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  • What is Conscious Attention?Wayne Wu - 2010 - Philosophy and Phenomenological Research 82 (1):93-120.
    Perceptual attention is essential to both thought and agency, for there is arguably no demonstrative thought or bodily action without it. Psychologists and philosophers since William James have taken attention to be a ubiquitous and distinctive form of consciousness, one that leaves a characteristic mark on perceptual experience. As a process of selecting specific perceptual inputs, attention influences the way things perceptually appear. It may then seem that it is a specific feature of perceptual representation that constitutes what it is (...)
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  • Individualism and perceptual content.Martin Davies - 1991 - Mind 100 (399):461-84.
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  • Ontological Minimalism about Phenomenology.Susanna Schellenberg - 2010 - Philosophy and Phenomenological Research 83 (1):1-40.
    I develop a view of the common factor between subjectively indistinguishable perceptions and hallucinations that avoids analyzing experiences as involving awareness relations to abstract entities, sense-data, or any other peculiar entities. The main thesis is that hallucinating subjects employ concepts (or analogous nonconceptual structures), namely the very same concepts that in a subjectively indistinguishable perception are employed as a consequence of being related to external, mind-independent objects or property-instances. These concepts and nonconceptual structures are identified with modes of presentation types. (...)
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  • (1 other version)How can we discover the contents of experience?Susanna Siegel - 2007 - Southern Journal of Philosophy 45 (S1):127-42.
    In this paper I discuss several proposals for how to find out which contents visual experiences have, and I defend the method I.
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  • Representationalism, perceptual distortion and the limits of phenomenal concepts.David Bourget - 2015 - Canadian Journal of Philosophy 45 (1):16-36.
    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 (...)
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  • A Representational Account of Olfactory Experience.Clare Batty - 2010 - Canadian Journal of Philosophy 40 (4):511-538.
    Seattle rain smelled different from New Orleans rain…. New Orleans rain smelled of sulfur and hibiscus, trumpet metal, thunder, and sweat. Seattle rain, the widespread rain of the Great Northwest, smelled of green ice and sumi ink, of geology and silence and minnow breath.— Tom Robbins, Jitterbug PerfumeMuch of the philosophical literature on perception has focused on vision. This is not surprising, given that vision holds for us a certain prestige. Our visual experience is incredibly rich, offering up a mosaic (...)
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  • Externalism, architecturalism, and epistemic warrant.Martin Davies - 1998 - In C. Macdonald, Barry C. Smith & C. J. G. Wright (eds.), Knowing Our Own Minds: Essays in Self-Knowledge. Oxford, GB: Oxford University Press. pp. 321-363.
    This paper addresses a problem about epistemic warrant. The problem is posed by philosophical arguments for externalism about the contents of thoughts, and similarly by philosophical arguments for architecturalism about thinking, when these arguments are put together with a thesis of first person authority. In each case, first personal knowledge about our thoughts plus the kind of knowledge that is provided by a philosophical argument seem, together, to open an unacceptably ‘non-empirical’ route to knowledge of empirical facts. Furthermore, this unwelcome (...)
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  • Not All Attitudes are Propositional.Alex Grzankowski - 2012 - European Journal of Philosophy (3):374-391.
    Most contemporary philosophical discussions of intentionality start and end with a treatment of the propositional attitudes. In fact, many theorists hold that all attitudes are propositional attitudes. Our folk-psychological ascriptions suggest, however, that there are non-propositional attitudes: I like Sally, my brother fears snakes, everyone loves my grandmother, and Rush Limbaugh hates Obama. I argue that things are as they appear: there are non-propositional attitudes. More specifically, I argue that there are attitudes that relate individuals to non-propositional objects and do (...)
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  • Smelling objects.Becky Millar - 2019 - Synthese 196 (10):4279-4303.
    Objects are central to perception and our interactions with the world. We perceive the world as parsed into discrete entities that instantiate particular properties, and these items capture our attention and shape how we interact with the environment. Recently there has been some debate about whether the sense of smell allows us to perceive odours as discrete objects, with some suggesting that olfaction is aspatial and doesn’t allow for object-individuation. This paper offers two empirically tractable criteria for assessing whether particular (...)
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  • Introduction: Perception Without Representation.Keith A. Wilson & Roberta Locatelli - 2017 - Topoi 36 (2):197-212.
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  • Heirs of nothing: The implications of transparency.Matthew Kennedy - 2009 - Philosophy and Phenomenological Research 79 (3):574-604.
    Recently representationalists have cited a phenomenon known as the transparency of experience in arguments against the qualia theory. Representationalists take transparency to support their theory and to work against the qualia theory. In this paper I argue that representationalist assessment of the philosophical importance of transparency is incorrect. The true beneficiary of transparency is another theory, naïve realism. Transparency militates against qualia and the representationalist theory of experience. I describe the transparency phenomenon, and I use my description to argue for (...)
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  • Color and similarity.Alex Byrne - 2003 - Philosophy and Phenomenological Research 66 (3):641-65.
    Anything is similar to anything, provided the respects of similarity are allowed to be gerrymandered or gruesome, as Goodman observed.2 But similarity in non-gruesome or—as I shall say—genuine respects is much less ecumenical. Colors, it seems, provide a compelling illustration of the distinction as applied to similarities among properties.3 For instance, in innumerable gruesome respects, blue is more similar to yellow than to purple. But in a genuine respect, blue is more similar to purple than to yellow (genuinely more similar, (...)
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  • The argument from diaphanousness.Daniel Stoljar - 2004 - Canadian Journal of Philosophy 30 (Supplement):341--90.
    1. Introduction In ‘The Refutation of Idealism’, G.E.Moore observed that, "when we try to introspect the sensation of blue, all we can see is the blue: the other element is as if it were diaphanous" (1922; p.25). Many philosophers, but Gilbert Harman (1990, 1996) in particular, have suggested that this observation forms the basis of an argument against qualia, usually called the argument from diaphanousness or transparency.1 But even its friends concede that it is none too clear what the argument (...)
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  • High-level properties and visual experience.William Fish - 2013 - Philosophical Studies 162 (1):43-55.
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  • The Sense-Data Language and External World Skepticism.Jared Warren - 2024 - In Uriah Kriegel (ed.), Oxford Studies in Philosophy of Mind Vol 4. Oxford University Press.
    We face reality presented with the data of conscious experience and nothing else. The project of early modern philosophy was to build a complete theory of the world from this starting point, with no cheating. Crucial to this starting point is the data of conscious sensory experience – sense data. Attempts to avoid this project often argue that the very idea of sense data is confused. But the sense-data way of talking, the sense-data language, can be freed from every blemish (...)
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