Inspired by Castañeda (1966, 1968), Perry (1979) and Lewis (1979) showed that a specific variety of singular thoughts, thoughts about oneself “as oneself” – de se thoughts, as Lewis called them – raise special issues, and they advanced rival accounts. Their suggestive examples raise the problem of de se thought – to wit, how to characterize it so as to give an accurate account of the data, tracing its relations to singular thoughts in general. After rehearsing the main tenets of (...) two contrasting accounts – a Lewisian one and a Perrian one – in the first section of this paper, in the second I will present a proposal of my own, which is a specific elaboration of the Perrian account. In the first section I will indicate some weaknesses of Perry’s presentation of his view; the proposal I will articulate in the second overcomes them. I will conclude with a brief discussion of reasons for preferring one or another account, in particular regarding the issue of the communication of de se thoughts. (shrink)

Castañeda, Perry and Lewis argued in the 1960’s and 1970’s that thoughts about oneself “as oneself” – de se thoughts – require special treatment, and advanced different accounts. In this paper I discuss Ernest Sosa’s approach to these matters. I first present his approach to singular or de re thought in general in the first section. In the second, I introduce the data that need to be explained, Perry’s and Lewis’s proposals, and Sosa’s own account, in relation to Perry’s, Lewis’s, (...) and his own views on de re thought. In the third section I present the account I prefer – a “token-reflexive” version of Perry’s original account that Perry himself came to adopt in reaction to Stalnaker’s criticisms. In the final section I take up Recanati’s recent arguments, from a viewpoint on de se thought very similar to Sosa’s, to the effect that such an account is in a good position to explain the phenomenon of immunity to error through misidentification. I argue there that that is not the case, and I conclude by suggesting that the token-reflexive account fits better both with the data and with Sosa’s Fregean take on de re thought in general. (shrink)

Inspired by Castañeda, Perry and Lewis argued that, among singular thoughts in general, thoughts about oneself ‘as oneself’ – first-personal thoughts, which Lewis aptly called de se – call for special treatment: we need to abandon one of two traditional assumptions on the contents needed to provide rationalizing explanations, their shareability or their absoluteness. Their arguments have been very influential; one might take them as establishing a new ‘effect’ – new philosophical evidence in need of being accounted for. This is (...) questioned by the skeptical arguments in recent work by Cappelen & Dever and Magidor, along lines that a few discrepant voices had already announced earlier. Skeptics content that the evidence does not really call for revising traditional theories of content. I will discuss their challenges – first and foremost, concerning action explanations – aiming to make the case that the ‘De Se effect’ is no illusion: de se attitudes require us to revise one of the two tenets of traditional views. (shrink)

Since the early part of this century there has been a considerable amount of discussion of the question 'Does time pass?'. A useful way of approaching the debate over the passage of time is to consider the following thesis: The space-time thesis (SPT): Time is similar to the dimensions of space in at least this one respect: there is no set of properties such that (i) these properties are possessed by time, (ii) these properties are not possessed by any dimension (...) of space, and (iii) in virtue of time's possession of these properties it is true to say that time passes. Those who say that time does not pass generally want to affirm something like SPT. But those, on the other hand, who say that time does pass generally want to deny SPT. Of course, SPT is, as it stands, a mere skeleton of a thesis. It needs to be fleshed out. What could the relevant properties be? Why exactly would it be that in virtue of time's possession of these properties it is true to say that time passes? What exactly would it mean to say that time passes? These are all matters that require considerable discussion. The aim of this paper, however, is to take up some linguistic issues that have been considered central to the debate over the passage of time. There are two main reasons why I think it is appropriate to discuss these linguistic issues independently of the relevant metaphysical issues. The first reason is historical: many of the writers who have taken up the issue of whether or not time passes have begun their discussions by focusing on linguistic.. (shrink)

Self-Knowledge and Self-Reference is a defense and reconciliation of the two apparently conflicting theses that the self is peculiarly elusive and that our basic, cogito-judgments are certain. On the one hand, Descartes seems to be correct that nothing is more certain than basic statements of self-knowledge, such as "I am thinking." On the other hand, there is the compelling Humean observation that when we introspect, nothing is found except for various "impressions." The problem, then, is that the Humean and Cartesian (...) insights are both initially appealing, yet they appear to be in tension with one another. In this paper I attempt to satisfy both intuitions by developing a roughly descriptivist account of self-reference according to which our certainty in basic beliefs stems precisely from our needing to know so little in order to have them. (shrink)

In developing a theory of consciousness, one of the main problems has to do with determining what distinguishes conscious states from non-conscious ones—the delimitation problem. This paper explores the possibility of solving this problem in terms of self-awareness. That self-awareness is essential to understanding the nature of our conscious experience is perhaps the most widely discussed hypothesis in the study of consciousness throughout the history of philosophy. Its plausibility hinges on how the notion of self-awareness is unpacked. The idea that (...) consciousness involves self-awareness has been understood in two different ways: either as awareness of oneself—the subject of experience—or as awareness of the conscious episode itself. In this paper I argue (i) that every experience concerns the subject in a very specific way, involving what I will call ‘perspectival de se representation’, and (ii) that there is no need to appeal to the experience itself in order to characterize the awareness within that experience. The view I articulate explains the subjective nature of experience without over-intellectualizing it, accommodates the phenomenology of experience, and dispels any doubt about the need to find the self in introspection. (shrink)

This paper proposes a response to the duplication objection to the descriptive theory of singular mental reference. This objection involves hypothetical cases in each of which there are a pair of qualitatively indistinguishable objects and a thought that apparently refers to only one of the pair, despite the descriptive indistinguishability of the two objects. I identify a concept of reference-likeness or closeness to reference, which is related to the concept of genuine singular reference as the concept of truthlikeness or closeness (...) to truth is related to the concept of truth. My response to the duplication objection is to say that the hypothetical cases it involves establish only that a thought can come close enough to singular reference to a thing despite not genuinely referring to that thing, a consequence that is compatible with the descriptive theory of singular mental reference. (shrink)