Most people believe that consciousness is real. But illusionists say it isn’t—they say consciousness is an illusion. One common illusionist strategy for defending their view involves a debunking argument. They explain why people _believe_ that consciousness exists in a way that doesn’t imply that it _does_ exist; and, in so doing, they aim to show that that belief is unjustified. In this paper I argue that we can know consciousness exists even if these debunking arguments are sound. To do this, (...) I draw on the claim that some knowledge is constituted, not by beliefs in propositions, but by awareness of properties and objects. Then I argue that accepting this claim allows us to evade illusionists’ debunking arguments by allowing us to hold that our knowledge of consciousness does not depend solely on potentially debunked _beliefs_ in consciousness. Finally, while considering potential illusionist responses, I suggest that my strategy also yields a plausible account of our most basic knowledge of consciousness and an explanation for why so few people accept illusionism even when they have (or had) no decisive reply to illusionists’ arguments. (shrink)

Many contemporary physicalists concede to dualists that conscious subjects have distinctive “phenomenal concepts” of the phenomenal qualities of their experiences. Indeed, they contend that idiosyncratic characteristics of these concepts facilitate responses to influential anti-physicalist arguments. Like some some other critics of this approach, James Tartaglia maintains that phenomenal concepts express contents that conflict with physicalism, but as a physicalist, the moral he distinctively draws from this is that phenomenal concepts misrepresent. He contends further that the contemporary physicalists’ account cannot accommodate (...) this feature, and that in consequence, physicalists should abandon phenomenal concepts and return to the identity theory championed by Place and Smart in the 1950s. I respond to Tartaglia by identifying lacunae in his interpretation of contemporary physicalism and arguing that phenomenal concepts as conceived by the contemporary physicalists do not express content... (shrink)