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Naive realism is one of the oldest theories of perception. To a first approximation, naive realism is the view that perception is a direct relation between a subject and an object. Many historical philosophers (from Locke to Russell) argued that naive realism must be rejected on the grounds that hallucinations are perceptual experiences without an object. Contemporary philosophers have resurrected the theory by insisting that genuine cases of perception have a different structure or a different metaphysical status than non-genuine ones. (...) |
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In this paper, I argue that the indirect realists’ recourse to mental representations does not allow them to account for the possibility of hallucination, nor for the presentational character of visual experience. To account for the presentational character, I suggest a kind of intentionalism that is based on the interdependency between the perceived object and the embodied perceiver. This approach provides a positive account to the effect that genuine perception and hallucination are different kinds of states. Finally, I offer a (...) |
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With what modes of mentality can we build a visceral, subjective sense of being in some specific mass-political society? Theorists and political cultivators standardly call upon the imagination – the kind prompted by symbols and rituals, for example. Could perception ever play such a role? I argue that it can, but that perceptions of mass-political publics come with costs of cruelty and illusion that neither democratic theorists nor participants should be willing to pay. The clearest examples of such perceptions are (...) |
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Common sense takes the physical world to be populated by mind-independent particulars. Why and with what right do we hold this view? Early phenomenologists argue that the common sense view is our natural starting point because we experience objects as mind-independent. While it seems unsurprising that one can perceive an object being red or square, the claim that one can experience an object as mind-independent is controversial. In this paper I will articulate and defend the claim that we can experience (...) |
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Suppose that you are looking at a vase of flowers on the table in front of you. You can visually attend to the vase and to the flowers, noticing their different features: their colour, their shape and the way they are arranged. In attending to the vase, the flowers and their features, you are attending to mind-independent objects and features. Suppose, now, that you introspectively reflect on the visual experience you have when looking at the vase of flowers. In doing (...) |
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Concepts of space and time are widely developed in physics. However, there is a considerable lack of biologically plausible theoretical frameworks that can demonstrate how space and time dimensions are implemented in the activity of the most complex life-system – the brain with a mind. Brain activity is organized both temporally and spatially, thus representing space-time in the brain. Critical analysis of recent research on the space-time organization of the brain’s activity pointed to the existence of so-called operational space-time in (...) |
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This paper presents an argument against A D Smith’s Direct Realist theory of perception, which attempts to defend Direct Realism against the argument from illusion by appealing to conscious perceptual states that are structured by the perceptual constancies. Smith’s contention is that the immediate objects of perceptual awareness are characterised by these constancies, which removes any difficulty there may be in identifying them with the external, or normal, objects of awareness. It is here argued that Smith’s theory does not provide (...) |
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