This paper argues that knowledge of what it’s like varies along a spectrum from more exact to more approximate, and that phenomenal concepts vary along a spectrum in how precisely they characterize what it’s like to undergo their target experiences. This degreed picture contrasts with the standard all-or-nothing picture, where phenomenal concepts and phenomenal knowledge lack any such degreed structure. I motivate the degreed picture by appeal to (1) limits in epistemic abilities such as recognition, imagination, and inference, and (2) (...) the semantics of ‘knows what it’s like’ expressions. I argue that approximate phenomenal knowledge cannot be explained merely via determinable or vague phenomenal concepts. I develop a framework for systematizing approximate knowledge of phenomenal character. And I explain how my view challenges some standard assumptions about the acquisition conditions, requirements for mastery, and referential mechanisms of phenomenal concepts. (shrink)

The paper argues against the growing tendency to interpret Brentano’s conception of inner consciousness in self-representational terms. This trend has received support from the tendency to see Brentano as a forerunner of contemporary same-order theories of consciousness and from the view that Brentano models intransitive consciousness on transitive consciousness, such that a mental state is conscious insofar as it is aware of itself as an object. However, this reading fails to take into account the Brentanian concept of object, which is (...) ultimately derived from ancient and medieval philosophy, as well as the secondary, elusive character that Brentano attributes to inner perception. According to Brentano, we have an aspectual but transparent consciousness of transcendent objects, whereas our awareness of our own mental acts is always complete but incidental, and ultimately opaque. Reversing the relationship between intentionality and consciousness faces difficulties at the textual interpretative level, but also raises theoretical problems, for it risks treating Brentano’s theory of mind as a form of subjectivism and idealism. (shrink)

Most philosophical accounts of human rights accept that all persons have human rights. Typically, ‘personhood’ is understood as unitary and binary. It is unitary because there is generally supposed to be a single threshold property required for personhood. It is binary because it is all-or-nothing: you are either a person or you are not. A difficulty with binary views is that there will typically be subjects, like children and those with dementia, who do not meet the threshold, and so who (...) are not persons with human rights, on these accounts. It is consequently unclear how we ought to treat these subjects. This is the problem of marginal cases. I argue that we cannot resolve the problem of marginal cases if we accept a unitary, binary view of personhood. Instead, I develop a new non-binary personhood account of human rights, and defend two main claims. First, there are many, scalar properties, the having of which are conducive to personhood. Second, different subjects have different human rights depending on which of these properties they have, and what threats apply to them. On my view, and contra most existing accounts, most marginal cases have some degree of personhood and are entitled to some human rights. (shrink)

This work presents to dance and music scholarship the concept of competence, developed and deployed by Greimas, together with the semiotic concepts of counterpoint and harmony. I emphasize competence as a temporal process that requires sanction by an external entity and which corresponds to the level of surface narrative syntax within Greimas’s method of ‘generative trajectory’. To exemplify the application of the generative trajectory to dance, I present the case of the contrapunto de zapateo from Peru. In this step dance, (...) two or more dancers take turns and perform for an audience who claps and cheers for them and upon whom depends the appreciation of their competence. To better account for the complex relations between all actors of the contrapunto, I resort to the concept of semiotic counterpoint, which is first explained by means of input–output boxes, inspired by black box modeling in engineering. Counterpoint is also represented using equations, especially to address memory/retention and prediction/protention, with a subsequent discussion of its relevance and articulation to Greimas’s semiotics. Finally, I complement counterpoint with Leibniz’s definition of harmony and Spinoza’s principle of maximization of action, in order to account for different kinds of fluent interactions between dancers, arguing for its application not only to the contrapunto de zapateo, but also to dances such as Capoeira, breakdancing, and contact improvisation. (shrink)

In “Radical Interpretation” (1974), David Lewis asked: by what constraints, and to what extent, do the non-intentional, physical facts about Karl determine the intentional facts about him? There are two popular approaches: the reductive externalist program and the phenomenal intentionality program. I argue against both approaches. Then I sketch an alternative multistage account incorporating ideas from both camps. If we start with Karl's conscious experiences, we can appeal to Lewisian ideas to explain his other intentional states. This account develops the (...) multistage Lewisian approach presented at the end of my earlier "Does Phenomenology Ground Mental Content?" (2013). (shrink)

Confronting the Liar Paradox is commonly viewed as a prerequisite for developing a theory of truth. In this paper I turn the tables on this traditional conception of the relation between the two. The theorist of truth need not constrain his search for a “material” theory of truth, i.e., a theory of the philosophical nature of truth, by committing himself to one solution or another to the Liar Paradox. If he focuses on the nature of truth (leaving issues of formal (...) consistency for a later stage), he can arrive at material principles that prevent the Liar Paradox from arising in the first place. I argue for this point both on general methodological grounds and by example. The example is based on a substantivist theory of truth that emphasizes the role of truth in human cognition. The key point is that truth requires a certain complementarity of “immanence” and “transcendence”, and this means that some hierarchical structure is inherent in truth. Approaching the Liar Paradox from this perspective throws new light on its existent solutions: their differences and commonalities, their purported ad-hocness, and the relevance of natural language and bivalence to truth and the Liar. (shrink)

Plato’s theory of virtue in the Laws could be striking for someone who is more familiar with Aristotle’s ethics for conceptual complementarity between the two positions (contrary emotions, the ordering element of reason, virtue as a mean which lies between two forms of vice, typically linked to excessive actions, etc.). Plato’s theory, however, still differs from that of Aristotle in two crutial points. First, the source of emotional dynamism is, according to Plato, supraindividual as far as the psyche is a (...) cosmological principle. Only if it comes to be formed and ordered, it separates from the universal cosmic context and make up the emotional nature of an individual soul. But the soul is not, and this is the second point of difference, ordered by some external element (training or education, organized by a rational agent). Plato counts on a pre-arranged order of emotions at a particular ontological topos of the individual soul into which reason eventually descends. Emotions, on their part, seem to include a nexus between formable and forming that is chronologically and methodocally prior to that between the biological substratum and its rational organization, as assumed by Aristotle. (shrink)

There are few moral convictions that enjoy the same intuitive plausibility and level of acceptance both within and across nations, cultures, and traditions as the conviction that, normally, it is morally wrong to kill people. Attempts to provide a philosophical explanation of why that is so broadly fall into three groups: Consequentialists argue that killing is morally wrong, when it is wrong, because of the harm it inflicts on society in general, or the victim in particular, whereas personhood and human (...) dignity accounts see the wrongness of killing people in its typically involving a failure to show due respect for the victim and his or her intrinsic moral worth. I argue that none of these attempts to explain the wrongness of killing is successful. Consequentialism generates too many moral reasons to kill, cannot account for deeply felt and widely shared intuitions about the comparative wrongness of killing, and gives the wrong kind of explanation of the wrongness of killing. Personhood and human dignity accounts each draw a line that is arbitrary and entirely unremarkable in terms of empirical reality, and hence ill-suited to carry the moral weight of the difference in moral status between the individuals below and above it. Paying close attention to the different ways in which existing accounts fail to convince, I identify a number of conditions that any plausible account of the wrongness of killing must meet. I then go on to propose an account that does. I suggest that the reason that typically makes killing normal human adults wrong equally applies to atypical human beings and a wide range of non-human animals, and hence challenge the idea that killing a non-human animal is normally easier to justify than killing a human being. This idea has persisted in Western philosophy from Aristotle to the present, and even progressive moral thinkers and animal advocates such as Peter Singer and Tom Regan are committed to it. I conclude by discussing some important practical implications of my account. (shrink)

The term ‘posthumanism’ has been employed to describe a diverse array of phenomena ranging from academic disciplines and artistic movements to political advocacy campaigns and the development of commercial technologies. Such phenomena differ widely in their subject matter, purpose, and methodology, raising the question of whether it is possible to fashion a coherent definition of posthumanism that encompasses all phenomena thus labelled. In this text, we seek to bring greater clarity to this discussion by formulating a novel conceptual framework for (...) classifying existing and potential forms of posthumanism. The framework asserts that a given form of posthumanism can be classified: 1) either as an analytic posthumanism that understands ‘posthumanity’ as a sociotechnological reality that already exists in the contemporary world or as a synthetic posthumanism that understands ‘posthumanity’ as a collection of hypothetical future entities whose development can be intentionally realized or prevented; and 2) either as a theoretical posthumanism that primarily seeks to develop new knowledge or as a practical posthumanism that seeks to bring about some social, political, economic, or technological change. By arranging these two characteristics as orthogonal axes, we obtain a matrix that categorizes a form of posthumanism into one of four quadrants or as a hybrid posthumanism spanning all quadrants. It is suggested that the five resulting types can be understood roughly as posthumanisms of critique, imagination, conversion, control, and production. -/- We then employ this framework to classify a wide variety of posthumanisms, such as critical, cultural, philosophical, sociopolitical, and popular (or ‘commercial’) posthumanism; science fiction; techno-idealism; metahumanism; neohumanism; antihumanism; prehumanism; feminist new materialism; the posthumanities; biopolitical posthumanism, including bioconservatism and transhumanism (with specialized objective and instrumental typologies offered for classifying forms of transhumanism); and organizational posthumanism. Of particular interest for our research is the classification of organizational posthumanism as a hybrid posthumanism combining analytic, synthetic, theoretical, and practical aspects. We argue that the framework proposed in this text generates a typology that is flexible enough to encompass the full range of posthumanisms while being discriminating enough to order posthumanisms into types that reveal new insights about their nature and dynamics. (shrink)

Building on existing forms of critical, cultural, biopolitical, and sociopolitical posthumanism, in this text a new framework is developed for understanding and guiding the forces of technologization and posthumanization that are reshaping contemporary organizations. This ‘organizational posthumanism’ is an approach to analyzing, creating, and managing organizations that employs a post-dualistic and post-anthropocentric perspective and which recognizes that emerging technologies will increasingly transform the kinds of members, structures, systems, processes, physical and virtual spaces, and external ecosystems that are available for organizations (...) to utilize. It is argued that this posthumanizing technologization of organizations will especially be driven by developments in three areas: 1) technologies for human augmentation and enhancement, including many forms of neuroprosthetics and genetic engineering; 2) technologies for synthetic agency, including robotics, artificial intelligence, and artificial life; and 3) technologies for digital-physical ecosystems and networks that create the environments within which and infrastructure through which human and artificial agents will interact. -/- Drawing on a typology of contemporary posthumanism, organizational posthumanism is shown to be a hybrid form of posthumanism that combines both analytic, synthetic, theoretical, and practical elements. Like analytic forms of posthumanism, organizational posthumanism recognizes the extent to which posthumanization has already transformed businesses and other organizations; it thus occupies itself with understanding organizations as they exist today and developing strategies and best practices for responding to the forces of posthumanization. On the other hand, like synthetic forms of posthumanism, organizational posthumanism anticipates the fact that intensifying and accelerating processes of posthumanization will create future realities quite different from those seen today; it thus attempts to develop conceptual schemas to account for such potential developments, both as a means of expanding our theoretical knowledge of organizations and of enhancing the ability of contemporary organizational stakeholders to conduct strategic planning for a radically posthumanized long-term future. (shrink)

Within theoretical and empirical enquiries, many different meanings associated with consciousness have appeared, leaving the term itself quite vague. This makes formulating an abstract and unifying version of the concept of consciousness – the main aim of this article –into an urgent theoretical imperative. It is argued that consciousness, characterized as dually accessible (cognized from the inside and the outside), hierarchically referential (semantically ordered), bodily determined (embedded in the working structures of an organism or conscious system), and useful in action (...) (pragmatically functional), is a graded rather than an all-or-none phenomenon. A gradational approach, however, despite its explanatory advantages, can lead to some counterintuitive consequences and theoretical problems. In most such conceptions consciousness is extended globally (attached to primitive organisms or artificial systems), but also locally (connected to certain lower-level neuronal and bodily processes). For example, according to information integration theory (as introduced recently by Tononi and Koch, 2014), even such simple artificial systems as photodiodes possess miniscule amounts of consciousness. The major challenge for this article, then, is to establish reasonable, empirically justified constraints on how extended the range of a graded consciousness could be. It is argued that conscious systems are limited globally by the ability to individuate information (where individuated information is understood as evolutionarily embedded, socially altered, and private), whereas local limitations should be determined on the basis of a hypothesis about the action-oriented nature of the processes that select states of consciousness. Using these constraints, an abstract concept of consciousness is arrived at, hopefully contributing to a more unified state of play within consciousness studies itself. (shrink)

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, (...) and the basis of perceptual justification and knowledge. One of the greatest difficulties surrounding discussions of naïve realism, however, has been lack of clarity concerning exactly what affirming or denying it entails. In particular, it is sometimes unclear how naïve realism is related to the claim that perceptual experience is in some sense direct or unmediated, and also to what extent the view is compatible with another widely discussed thesis in the philosophy of perception, the claim that perceptual experiences are states with representational content. In this essay, I discuss how recent work on these issues helps to clarify both the central commitments of naïve realism, as well as its relation to representationalist theories of perception. Along the way, I will attempt to shed light on the different ways in which each approach tries to address the various theoretical challenges facing a philosophical theory of perception, and also to assess the prospects for views that attempts to combine features of each approach. (shrink)

John Searle’s The Construction of Social Reality and Hernando de Soto’s The Mystery of Capital shifted the focus of current thought on capital and economic development to the cultural and conceptual ideas that underpin market economies and that are taken for granted in developed nations. This collection of essays assembles 21 philosophers, economists, and political scientists to help readers understand these exciting new theories.

In this essay I shall argue that the crucial assumptions of Kripke's argument, i.e. the collapse of the appearance/reality distinction in the case of phenomenal states and the idea of a qualitatively identical epistemic situation, imply an objective principle of identity for mental-state types. This principle, I shall argue, rather than being at odds with physicalism, is actually compatible with both the type-identity theory of the mind and Kripke's semantics and metaphysics. Finally, I shall sketch a version of the type-identity (...) theory. (shrink)

Terence Horgan, George Graham and John Tienson argue that some intentional content is constitutively determined by phenomenology alone. We argue that this would require a certain kind of covariation of phenomenal states and intentional states that is not established by Horgan, Tienson and Graham’s arguments. We make the case that there is inadequate reason to think phenomenology determines perceptual belief, and that there is reason to doubt that phenomenology determines any species of non-perceptual intentionality. We also raise worries about the (...) capacity of phenomenology to map onto intentionality in a way that would be appropriate for any determiner of content/fixer of truth conditions. (shrink)

Tarski's hierarchical solution to the Liar paradox is widely viewed as ad hoc. In this paper I show that, on the contrary, Tarski's solution is justified by a sound philosophical principle that concerns the inner structure of truth. This principle provides a common philosophical basis to a number of solutions to the Liar paradox, including Tarski's and Kripke's. Tarski himself may not have been aware of this principle, but by providing a philosophical basis to his hierarchical solution to the paradox, (...) it undermines the ad-hocness objection to this solution. Indeed, it contributes to the defense of Tarski's theory against other objections as well. (shrink)

In this paper I show how certain requirements must be set on any tenable account of scientific representation, such as the requirement allowing for misrepresentation. I then continue to argue that two leading accounts of scientific representation— the inferential account and the interpretational account—are flawed for they do not satisfy such requirements. Through such criticism, and drawing on an analogy from non-scientific representation, I also sketch the outline of a superior account. In particular, I propose to take epistemic representations to (...) be intentional objects that come with reference, semantic contents and a representational code, and I identify faithful representations as representations that act as guides to ontology. (shrink)

According to the most popular theories of intentionality, a family of theories we will refer to as “functional intentionality,” a machine can have genuine intentional states so long as it has functionally characterizable mental states that are causally hooked up to the world in the right way. This paper considers a detailed description of a robot that seems to meet the conditions of functional intentionality, but which falls victim to what I call “the composition problem.” One obvious way to escape (...) the problem (arguably, the only way) is if the robot can be shown to be a moral patient – to deserve a particular moral status. If so, it isn’t clear how functional intentionality could remain plausible (something like “phenomenal intentionality” would be required). Finally, while it would have seemed that a reasonable strategy for establishing the moral status of intelligent machines would be to demonstrate that the machine possessed genuine intentionality, the composition argument suggests that the order of precedence is reversed: The machine must first be shown to possess a particular moral status before it is a candidate for having genuine intentionality. (shrink)

Recent results from neuroimaging appear to indicate that some patients in a vegetative state have partially intact awareness. These results may demonstrate misdiagnosis and suggest the need not only for alternative forms of treatment, but also for the reconsideration of end-of-life decisions in cases of disorders of consciousness. This article addresses the second consequence. First, I will discuss which aspects of consciousness may be involved in neuroimaging findings. I will then consider various factors relevant to ethical end-of-life decision-making, and analyse (...) whether and to what extent the above consequence applies to these factors. It will be shown that knowledge of the existence of partial awareness in patients with disorders of consciousness only influences end-of-life decision-making if certain background assumptions are made. (shrink)

This version of this paper has been superseded by a substantially revised version in G. Strawson, Real Materialism and Other Essays (OUP 2008).

Starting from Brentano’s classical characterization of intentionality, we review the radical enactivist proposal about basic cognition and show that the underlying assumption that stripping teleosemantics of its representationalist commitments results in no explanatory loss is unwarranted. Significant features of basic cognition are lost, or so we argue, with the RECtification of teleosemantics that are retrieved by means of an alternative dubbed metaphysically non-committal content-ascriptivism.

Traditionally it is taken for granted that mental imagery (MI) is a mental representation (MR) of some kind or format. This yields that theory of MR can give an adequate and exhaustive explanation of MI. Such co-relation between the two is usually seen as unproblematic. But is it really so? This article aims at challenging the theoretical claim that the dominant ‘two-world’ account of MR can adequately explain MI. Contrary to the standard theory of MR, there are reasons to believe (...) that: (a) MI has different cognitive architecture, (b) the relations between elements of MI are dynamic, (c) relations between elements of MI are context-dependent. Consequently, it follows that dominant account of MR neglects important characteristics of MI and, thus, fails to give a comprehensive explanation of the latter. Alternatively, I will argue that a sign-theoretic approach, proposed by C. S. Peirce, can suggest a promising explanation of MI and fully account for the divergent empirical data on the matter. (shrink)

Consciousness and intentionality help to define the mental qua mental. Consciousness and intentionality, insist some philosophers, although perhaps often co‐occurring, are mutually independent or separable. Consciousness and intentionality, insist others, are interdependent or inseparable. This chapter discusses an important aspect of inseparatism: the relation between phenomenal character and intentional content. The contemporary philosophers and theorists have developed inseparatist or nearly inseparatist theses in various ways. The chapter mentions some of this work, and the philosophers responsible for it. It discusses two (...) implications of thesis C‐Ins. First, since phenomenally conscious states are mental, every phenomenally conscious state also is intentional. Second, since phenomenally intentional content is determined by phenomenal character alone, such content is entirely constituted by features internal or intrinsic to phenomenology. Finally, the chapter sketches the questions about or challenges to inseparatism and explains something, again briefly, about how the inseparatist might reply to each. (shrink)

According to the dominant tradition in Christianity and many other religions, human beings are both knowers and actors: beings with conscious beliefs about the world who sometimes act intentionally guided by these beliefs. According to philosopher of mind Robert Cummins the “received view” among philosophers of mind is epiphenomenalism, according to which mental causation does not exist: neural events are the underlying causes of both behavior and belief which explains the correlation (not causation) between belief and behavior. Beliefs do not, (...) in virtue of their semantic content, enter the causal chain leading to action, beliefs are always the endpoint of a causal chain. If that is true the theological anthropology of many religious traditions is false. JP Moreland draws attention to two different ways of doing metaphysics: serious metaphysics and shopping-list metaphysics. The difference is that the former involves not only the attempt to describe the phenomena one encounter, it also involves the attempt of locating them, that is explaining how the phenomena is possible and came to be given the constraints of a certain worldview. For a physicalist these constraints include the atomic theory of matter and the theories of physical, chemical and biological evolution. Mental properties are challenging phenomena to locate within a physicalist worldview, and some physicalists involved in “serious metaphysics” have therefore eliminated them from their worldview. Most however accept them, advocating “non-reductive physicalism” according to which mental properties supervene on physical processes. Even if one allow mental properties to supervene on physical processes, the problem of mental causation remains. If mental properties are irreducible to and therefore distinct from physical properties, as the non-reductive physicalists claim, they cannot exert causal powers if one accepts the causal closure of the physical domain – which one must, if one is a “serious physicalist” according to physicalist philosopher of mind Jaegwon Kim. Alvin Plantinga, in his Evolutionary Argument against Naturalism, shows that if mental properties, such as the propositional content of beliefs, are causally inefficacious, then evolution has not been selecting cognitive faculties that are reliable, in the sense of being conducive to true beliefs. If the content of our beliefs does not affect our behavior, the content of our belief is irrelevant from an evolutionary standpoint, and so the content-producing part of our cognitive faculties are irrelevant from an evolutionary standpoint. The “reliability” – truth-conduciveness – of our cognitive faculties can therefore not be explained by evolution, and therefore not located within the physicalist worldview. The only way in which the reliability of our cognitive faculties can be located is if propositional content is relevant for behavior. If we however eliminate or deny the reliability of our cognitive faculties, then we have abandoned any chance of making a rational case for our position, as that would presuppose the reliability that we are denying. But if propositional content is causally efficacious, then that either – if we are non-reductive physicalists and mental properties are taken to be irreducible to physical properties – implies that the causal closure of the physical domain is false or - if we are reductive physicalists and not eliminativists regarding mental properties - it shows that matter qua matter can govern itself by rational argumentation, in which we have a pan-/localpsychistic view of matter. Either way, we have essentially abandoned physicalism in the process of locating the reliability of our cognitive faculties within a physicalist worldview. We have also affirmed the theological anthropology of Christianity, in so far as the capacity for knowledge and rational action is concerned. Keywords: Philosophy of mind, mental causation, reductionism, physicalism, the evolutionary argument against naturalism, the myth of nonreductive materialism, Alvin Plantinga, Jaegwon Kim. (shrink)

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)

The traumatic experience and the meditative experience differ in many respects. For instance, it is possible to suggest that while a sense of helplessness is the most important feature of the traumatic experience, meditation does not involve a similar sense of helplessness. Furthermore, while trauma is shocking and horrifying, meditation is considered to be constructive and efficient in reducing stress and improving welfare. Yet, with this in mind, by comparing interviews with twelve senior meditators on the one hand and interviews (...) with survivors of traumatic experiences from other qualitative studies of mine on the other, this paper suggests that essentially both phenomena are rooted in the same mechanism: the collapse of the intentional structure. More precisely, in both cases, the intentional structure collapses and, as a result, the gap between Me versus Not–Me diminishes: in that case, one loses the first-personal bodily egocentric perceptive upon the world. (shrink)

Explicatures are not cancellable. Theoretical considerations.

L’intentionnalité est un phénomène essentiellement mental, essentiellement événementiel et essentiellement expérienciel . Toute tentative de caractérisation de l’intentionnalité qui la sépare de l’expérience consciente est confrontée à deux problèmes insurmontables. D’abord elle est obligée de reconnaître que presque tout – y compris même les particules subatomiques – est doté d’intentionnalité. En conséquence de quoi, tout ce qui est doté d’intentionnalité en est beaucoup trop – peut-être infiniment. La clé d’une théorie de l’intentionnalité satisfaisante et vraiment naturiste est une conception réaliste (...) du naturalisme et une compréhension correctement développée du phénomène de l’expérience cognitive. (shrink)

Let's be externalists about perceptual consciousness and think the form of veridical perceptual consciousness includes /seeing this or that mind-independent particular and its colors/. Let's also take internalism seriously, granting that spectral inversion and hallucination can be "phenomenally" the same as normal seeing. Then perceptual consciousness and phenomenality are different, and so we need to say how they are related. It's complicated!<br><br>Phenomenal sameness is (against all odds) /reflective indiscriminability/. I build a "displaced perception" account of reflection on which indiscriminability stems (...) from shared "qualia". Qualia are compatible with direct realism: while they generate an explanatory gap (and colors do not), so does /seeing/; qualia are excluded from perceptual consciousness by its "transparency"; instead, qualia are aspects of thought about the perceived environment. <br><br>The asymmetry between my treatments of color and seeing is grounded in the asymmetry between ignorance and error: while inversion shows that normal subjects are ignorant of the natures of the colors, hallucination shows not that perceivers are ignorant of the nature of seeing but that hallucinators are prone to error about their condition. Past literature has treated inversion and hallucination as on a par: externalists see error in both cases, while internalists see mutual ignorance. My account is so complicated because plausible results require mixing it up. (shrink)

One might interpret the locution “the phenomenological mind” as a declaration of a philosophical thesis that the mind is in some sense essentially phenomenological. Authors Gallagher & Zahavi appear to have intended it, however, to refer more to the phenomenological tradition and its methods of analysis. From the subheading of this book, one gains an impression that readers will see how the resources and perspectives from the phenomenological tradition illuminate various issues in philosophy of mind and cognitive science in particular. (...) This impression is reinforced upon finding that many analytic philosophers’ names appear throughout the book. That appearance notwithstanding, as well as the distinctiveness of the book as an introduction, the authors do not sufficiently engage with analytic philosophy. (shrink)

In this paper I focus on what we can call “the obvious assumption” in the debate between defenders and deniers (of the reductionist sort) of cognitive phenomenology: conscious thought is phenomenal and phenomenal thought is conscious. This assumption can be refused if “conscious” and "phenomenal” are not co-extensive in the case of thought. I discuss some prominent ways to argue for their dissociation and I argue that we have reasons to resist such moves, and thus, that the “obvious assumption” can (...) be transformed into a grounded claim one can explicitly believe and defend. (shrink)