If you’re a professional philosopher, you’ve probably heard of Brentano as the thinker who reintroduced the notion of intentionality into modern philosophy. If you’re not a professional philosopher, you’ve probably never heard of him. But Brentano’s philosophical work expands far beyond the theme of intentionality and constitutes in fact a complete philosophical system, with well worked out and strikingly original theories in every major area of philosophy. The purpose of this article is to provide a panoramic yet digestible overview of (...) Brentano’s contributions in most areas of philosophy, with greater focus on theoretical philosophy. The article is written to be understood without any background in philosophy, and in fact may double as an introduction to the various branches philosophy itself. (shrink)

Though the divide between reason-based and causal-explanatory approaches in psychiatry and psychopathology is old and deeply rooted, current trends involving multi-factorial explanatory models and evidence-based approaches to interpersonal psychotherapy, show that it has already been implicitly bridged. These trends require a philosophical reconsideration of how reasons can be causes. This paper contributes to that trajectory by arguing that Donald Davidson’s classic paradigm of 1963 is still a valid option.

This dissertation explores and argues for the import of the imagination (Phantasie) in Edmund Husserl's phenomenological method of inquiry. It contends that Husserl's extensive analyses of the imagination influenced how he came to conceive the phenomenological method throughout the main stages of his philosophical career. The work clarifies Husserl's complex method of investigation by considering the role of the imagination in his main methodological apparatuses: the phenomenological, eidetic, and transcendental reductions, and eidetic variation - all of which remained ambiguous despite (...) his extensive programmatic discussions. The work illuminates and clarifies aspects of the Husserlian phenomenological method never before explored. -/- In order to clarify Husserl's eidetic method of inquiry, I propose a new way of thinking about the imagination - as direct intuitive presentation (eigentliche anschauliche Vorstellung) and as horizonal-nexic level of consciousness exhibiting the neutrality, freedom, and possibility as its essential features. Following Husserl's studies of the imagination, I propose a three-level model of consciousness (realizing, imagining, and eidetic) and explore the dynamic flexibility of each level (as horizon within which acts such as judgments or memories can unfold). This model of consciousness allows for a rethinking of the sources and conditions for the possibility of eidetic phenomenological inquiry - topics Husserl was mostly silent about. -/- Through a rethinking of the model of consciousness, I propose a tight and substantial relationship between the natural (everyday) and artificial (methodological, theoretical) attitudes. I argue that the structure and systems of possibilities pertaining to the artificial attitude - i.e., our actual as well as possible methodological tools - are structurally and well as informationally bound to the structure and system of possibilities pertaining to the natural attitude. In order to explore the nature of the relationship between these two attitudes I argue that we must take a closer look at the structure and abilities of imagining consciousness - the sole nexic-horizonal level that can function both naturally and artificially. This insight regarding the nature of consciousness clarifies Husserl's transcendental idealism in its intimate connection to the everyday. Understanding Husserl's philosophical stance is thus purged of all possibility of mistakenly labeling it as entailing immanent detachment, solipsism, or Platonic idealism. (shrink)

The topic of the paper is at the intersection of recent debates on de se thought and phenomenal intentionality. An interesting problem for phenomenal intentionality is the question of how to account for the intentional properties of de se thought-contents---i.e., thoughts about oneself as oneself. Here, I aim to describe and consider the significance of a phenomenological perspective on self-consciousness in its application to de se thought. I argue that having de se thoughts can be explained in terms of the (...) ways that subjects consciously attend to themselves in experiences of thinking. Therefore, a strong form of first-person persectivalness, in which the subject is capable of self-directed control of the focus of conscious attention, is required for de se thought. But no constraints on the semantic content of such thoughts are required. The outcome of the question therefore bears importantly on both on the problem of self-reflexive self-reference and the wider problem of self-consciousness. My model suggests phenomenologically-derived conceptual constraints for the extension of minimal, background forms of self-awareness to robust, cognitive forms of self-awareness that have been of interest in recent empirical studies on self-consciousness. The framework therefore provides a way of operationalizing the concept of self-reflexive consciousness by deploying widely deployed notions from the empirical literature such as attention and minimal phenomenal selfhood, enabling a framework for empirically falsifiable hypotheses about the neural mechanisms underlying the structure of self-consciousness. What Is it Like to Think about Oneself? De Se Thought and Phenomenal Intentionality. (shrink)

Although the dream narrative, of (bio)logical necessity, originates with the dreamer, s/he typically does not know this. For the dreamer, the dream world is the real world. In this article I argue that this nightly misattribution is best explained in terms of the concept of mental ownership (e.g., Albahari, 2006; Klein, 2015a; Lane, 2012). Specifically, the exogenous nature of the dream narrative is the result of an individual assuming perspectival, but not personal, ownership of content s/he authored (i.e., “The content (...) in my head is not mine. Therefore it must be peripherally perceived”). Situating explanation within a theoretical space designed to address questions pertaining to the experienced origins of conscious content has a number of salutatory consequences. For example, it promotes predictive fecundity by bringing to light empirical generalizations whose presence otherwise might have gone unnoticed (e.g., the severely limited role of mental time travel within the dream narrative). -/- . (shrink)

In this paper, I argue that self-awareness is intertwined with one's awareness of possibilities for action. I show this by critically examining Dan Zahavi's multidimensional account of the self. I argue that the distinction Zahavi makes among 'pre-reflective minimal', 'interpersonal', and 'normative' dimensions of selfhood needs to be refined in order to accommodate what I call 'pre-reflective self-understanding'. The latter is a normative dimension of selfhood manifest not in reflection and deliberation, but in the habits and style of a person’s (...) pre-reflective absorption in the world. After reviewing Zahavi's multidimensional account and revealing this gap in his explanatory taxonomy, I draw upon Heidegger, Merleau-Ponty, and Frankfurt in order to sketch an account of pre-reflective self-understanding. I end by raising an objection to Zahavi’s claim for the primitive and foundational status of pre-reflective self-awareness. To carve off self-awareness from the self’s practical immersion in a situation where things and possibilities already matter and draw one to act is to distort the phenomena. A more careful phenomenology of pre-reflective action shows that pre-reflective self-awareness and pre-reflective self-understanding are co-constitutive, both mutually for each other and jointly for everyday experience. (shrink)

Reply to eight critical reviews of my paper "Franz Brentano and Higher-Order Theories of Consciousness" in the same issue of the journal Argumentos.

Brentano's theory of consciousness has garnered a surprising amount of attention in recent philosophy of mind. Here I argue for a novel interpretation of Brentano's theory that casts it as more original than previously appreciated and yet quite plausible upon inspection. According to Brentano's theory, as interpreted here, a conscious experience of a tree is a mental state that can be simultaneously thought of, or framed, equally accurately as an awareness of a tree or an awareness of an awareness of (...) a tree. (shrink)

The alleged for-me-ness or mineness of conscious experience has been the topic of considerable debate in recent phenomenology and philosophy of mind. By considering a series of objections to the notion of for-me-ness, or to a properly robust construal of it, this paper attempts to clarify to what the notion is committed and to what it is not committed. This exercise results in the emergence of a relatively determinate and textured portrayal of for-me-ness as the authors conceive of it.

It is raining but you don’t believe that it is raining. Imagine silently accepting this claim. Then you believe both that it is raining and that you don’t believe that it is raining. This would be an ‘absurd’ thing to believe,yet what you believe might be true. Itmight be raining, while at the same time, you are completely ignorant of the state of the weather. But how can it be absurd of you to believe something about yourself that might be (...) true of you? This is Moore’s paradox as it occurs in thought. Solving the paradox consists in explaining why such beliefs are absurd. I give a survey of some of the main explanations. I largely deal with explanations of the absurdity of ‘omissive’ beliefs with contents of the form p & I don’t believe that p and of ‘commissive beliefs’ with contents of the form p & I believe that not-p as well as beliefs with contents of the form p & I don’t know that p. (shrink)

This volume is the first of its kind to provide such a comprehensive survey of contemporary research in phenomenology. The editor has assembled an impressive cast of authoritative contributors to produce what will undoubtedly become a much-used, stimulating, and invaluable reference book in the field of philosophical phenomenology. The contributions themselves are on the whole of a uniformly high standard and cover the whole sprectrum of phenomenological research. The book is divided into seven parts. The five chapters in Part I, (...) “Subjectivity and Nature,” present some competing visions of what phenomenology is and what it is not, with special focus on its relationship to naturalism. The second and largest part of the book, “Intentionality, Perception, and Embodiment,” includes phenomenological contributions to the philosophy of mind and the theory of perception—concentrating on the intentionality of percept .. (shrink)

The paper contends that abstraction lies at the core of the philosophical and methodological rupture that occurred between Husserl and his mentor Franz Brentano. To accomplish this, it explores the notion of abstraction at work in these two thinkers’ methodological discussions through their respective claims regarding the structure of consciousness, and shows that how Husserl and Brentano analyze the structure of consciousness conditions and strictly delineates the nature and reach of their methods of inquiry. The paper pays close attention to (...) intentionality, founding (Fundierung), and qualitative modification (qualitative Modifikation) understood as principles of consciousness. While intentionality has been the topic of numerous discussions surrounding these two thinkers’ work, founding and qualitative modification have slipped under the radar despite the fact that they hold—as I intend to show—the key to shedding new light on their respective methods of inquiry. More specifically, the paper explicates the ways in which Brentano’s notion of founding (understood as a relationship between whole acts) and his failure to identify radical-qualitative modification as a principle of consciousness preclude him from offering a successful model for philosophical universalizing thought. It is my hope to show that Husserl’s rethinking of founding as a relationship between certain structural moments of acts along with his novel notion of qualitative modification ground his attempt to carve a new method of philosophical inquiry—albeit jejune and ambiguous at the time of the Investigations, yet nevertheless able to successfully negotiate the problems faced by his predecessor. (shrink)

Within the philosophy of mind, consciousness is currently understood as the expression of one or other cognitive modality, either intentionality , transparency , subjectivity or reflexivity . However, neither intentionality, subjectivity nor transparency adequately distinguishes conscious from nonconscious cognition. Consequently, the only genuine index or defining characteristic of consciousness is reflexivity, the capacity for autonoetic or self-referring, self-monitoring awareness. But the identification of reflexivity as the principal index of consciousness raises a major challenge in relation to the cognitive mechanism responsible (...) for operationalizing such a reflexive state. Current reliance by higher-order and intrinsic self-representational theories on self-representing data structures to achieve reflexive self-awareness is highly problematic, suggesting a solution in terms of a self-referential processing regime. (shrink)

Both through his own work and that of his students, Franz Clemens Brentano had an often underappreciated influence on the course of 20 th - and 21 st -century philosophy. _The Routledge Handbook of Franz Brentano and the Brentano School_ offers full coverage of Brentano’s philosophy and his influence. It contains 38 brand-new essays from an international team of experts that offer a comprehensive view of Brentano’s central research areas—philosophy of mind, metaphysics, and value theory—as well as of the principal (...) figures shaped by Brentano’s school of thought. A General Introduction serves as an overview of Brentano and the contents of the volume and three separate bibliographies point students and researchers on to further avenues of inquiry. Systematic and detailed, _The Routledge Handbook of Franz Brentano and the Brentano School_ provides readers with a valuable reference to Brentano’s work, and to his lasting importance in the history of philosophy and in contemporary debates. (shrink)

My aim in this paper is to advance our understanding of medieval approaches to consciousness by focusing on a particular but, as it seems to me, representative medieval debate. The debate in question is between William Ockham and Walter Chatton over the existence of what these two thinkers refer to as “reflexive intellective intuitive cognition”. Although framed in the technical terminology of late-medieval cognitive psychology, the basic question at issue between them is this: Does the mind (or “intellect”) cognize its (...) own states via higher-order (or “reflexive”) representational states? Their debate is representative both because it highlights the central dialectical issues and alternatives at play in medieval discussions of consciousness generally and because it showcases the two main types of approach to consciousness one finds in the later medieval period, namely, those that explain consciousness in terms of intentionality (typically, higher-order intentionality), and those that understand consciousness as a non-intentional, sui-generis mode of awareness. (shrink)

Adverbialism, broadly construed, is the thesis that pains (and other sensations) are modes of awareness, and objectualism, broadly construed, is the thesis that pains are objects of awareness. Why are we inclined to say that pains are modes of awareness and yet also inclined to say that they are objects of awareness? Each inclination leads to an account of pain that seems to be incompatible with the other. If adverbialism is correct, it would seem that objectualism is mistaken (and vice (...) versa). And yet each inclination is sufficiently well grounded that neither seems reasonably rejectable. It will not do to present each theory with greater and greater sophistication on the assumption that if it is correct the other must be mistaken. What we must do is give an account of pain that shows how it is possible to retain the central insights of both adverbialism and objectualism. I propose to do that in this paper, mounting a case for the claim that the most plausible view of pain is one that combines adverbialism and objectualism. (shrink)

In this paper, I argue against the claim recently defended by Josh Weisberg that a certain version of the self-representational approach to phenomenal consciousness cannot avoid a set of problems that have plagued higher-order approaches. These problems arise specifically for theories that allow for higher-order misrepresentation or—in the domain of self-representational theories—self-misrepresentation. In response to Weisberg, I articulate a self-representational theory of phenomenal consciousness according to which it is contingently impossible for self-representations tokened in the context of a conscious mental (...) state to misrepresent their objects. This contingent infallibility allows the theory to both acknowledge the (logical) possibility of self-misrepresentation and avoid the problems of self-misrepresentation. Expanding further on Weisberg’s work, I consider and reveal the shortcomings of three other self-representational models—put forward by Kreigel, Van Gulick, and Gennaro—in order to show that each indicates the need for this sort of infallibility. I then argue that contingent infallibility is in principle acceptable on naturalistic grounds only if we attribute (1) a neo-Fregean kind of directly referring, indexical content to self-representational mental states and (2) a certain ontological structure to the complex conscious mental states of which these indexical self-representations are a part. In these sections I draw on ideas from the work of Perry and Kaplan to articulate the context-dependent semantic structure of inner-representational states. (shrink)

The naturalistic voluntary control (VC) theory explains free will and consciousness in terms of each other. It is central to free voluntary control of action that one can control both what one is conscious of, and also what one is not conscious of. Furthermore, the specific cognitive ability or skill involved in voluntarily controlling whether information is processed consciously or unconsciously can itself be used to explain consciousness. In functional terms, it is whatever kind of cognitive processing occurs when a (...) conscious state is voluntarily chosen. This leads to a bivalent view of cognitive processing in which there is voluntary choice either of non-routine (conscious) or routine (unconscious) kinds of processing. On this VC account, consciousness could not exist without its being possible to voluntarily choose a non-routine kind of processing. (shrink)

Many recent discussions of self-consciousness and self-knowledge assume that there are only two kinds of accounts available to be taken on the relation between the so-called first-order (conscious) states and subjects' awareness or knowledge of them: a same-order, or reflexive view, on the one hand, or a higher-order one, on the other. I maintain that there is a third kind of view that is distinctively different from these two options. The view is important because it can accommodate and make intelligible (...) certain cases of authoritative self-knowledge that cannot easily be made intelligible, if at all, by these other two types of accounts. My aim in this paper is to defend this view against those who maintain that a same-order view is sufficient to account for authoritative self-knowledge. (shrink)

Many spiritual traditions employ certain mental techniques (meditation) which consist in inhibiting mental activity whilst nonetheless remaining fully conscious, which is supposed to lead to a realisation of one’s own true nature prior to habitual self-substantialisation. In this paper I propose that this practice can be understood as a special means of becoming aware of consciousness itself as such. To explain this claim I conduct some phenomenologically oriented considerations about the nature of consciousness qua presence and the problem of self-presence (...) of this presence. (shrink)

Franz Brentano’s attempt to distinguish mental from physical phenomena by employing the scholastic concept of intentional inexistence is often cited as reintroducing the concept of intentionality into mainstream philosophical discussion. But Brentano’s own claims about intentional inexistence are much misunderstood. In the second half of the 20th century, analytical philosophers in particular have misread Brentano’s views in misleading ways.1 It is important to correct these misunderstandings if we are to come to a proper assessment of Brentano’s worth as a philosopher (...) and his position in the history of philosophy. Good corrections have been made in the recent analytic literature by David Bell (1990), Dermot Moran (1996), and Barry Smith (1994) among others. But there is also another, more purely philosophical lesson to be learned from the proper understanding of Brentano’s views on this matter. This is that Brentano’s struggles with the concept of intentionality reveal a fundamental division between different ways of thinking about intentionality, an division which Brentano himself does not make fully clear. Making the nature of this division explicit is the aim of this paper. (shrink)

In this paper, a theoretical account of the functional role of consciousness in the cognitive system of normal subjects is developed. The account is based upon an approach to consciousness that is drawn from the phenomenological tradition. On this approach, consciousness is essentially peripheral self-awareness, in a sense to be duly explained. It will be argued that the functional role of consciousness, so construed, is to provide the subject with just enough information about her ongoing experience to make it possible (...) for her to easily obtain as much information as she may need. The argument for this account of consciousness' functional role will proceed in three main stages. First, the phenomenological approach to consciousness as peripheral self-awareness will be expounded and endorsed. Second, an account of the functional role of peripheral perceptual awareness will be offered. Finally, the account of the functional role of peripheral self-awareness will be obtained by straightforward extension from the functional role of peripheral perceptual awareness. (shrink)

This article defends two theses: that a mental state is conscious if and only if it has phenomenal character, i.e., if and only if there is something it is like for the subject to be in that state, and that all state consciousness involves self-consciousness, in the sense that a mental state is conscious if and only if its possessor is, in some suitable way, conscious of being in it. Though neither of these theses is novel, there is a dearth (...) of direct arguments for them in the scholarly literature and the relationship between them has so far gone underrecognized. This article attempts to remedy this lack, advancing the claim that if all conscious states have phenomenal character, then all state consciousness involves self-consciousness. (shrink)

When a mental state is conscious – in the sense that there is something it is like for the subject to have it – it instantiates a certain property F in virtue of which it is a conscious state. It is customary to suppose that F is the property of having sensory quality. The paper argues that this supposition is false. The first part of the paper discusses reasons for thinking that unconscious mental states can have a sensory quality, for (...) example in cases of absent-minded perception. If unconscious mental states can have a sensory quality, then sensory quality is an insufficient condition for consciousness. The second part of the paper argues that there are even better reasons to think that sensory quality is an unnecessary condition for consciousness. The idea is that mental states can be conscious even when they lack sensory quality, for example, in the case of certain conscious propositional attitudes. In the third part of the paper, an alternative to the rejected supposition, drawn from the phenomenological tradition, is offered: that consciousness is a matter of implicit self-awareness, rather than of sensory quality. According to this alternative, a mental state is conscious when, and only when, it involves implicit self-awareness. (shrink)

It is often assumed thatconsciousness and intentionality are twomutually independent aspects of mental life.When the assumption is denounced, it usuallygives way to the claim that consciousness issomehow dependent upon intentionality. Thepossibility that intentionality may bedependent upon consciousness is rarelyentertained. Recently, however, John Searle andColin McGinn have argued for just suchdependence. In this paper, I reconstruct andevaluate their argumentation. I am in sympathyboth with their view and with the lines ofargument they employ in its defense. UnlikeSearle and McGinn, however, I am (...) quite attachedto a naturalist approach to intentionality. Itwill turn out to be somewhat difficult toreconcile naturalism with the notion thatintentionality is dependent upon consciousness,although, perhaps surprisingly, I will arguethat McGinn's case for such dependence iscompatible with naturalism. (shrink)

According to a currently popular approach to the analysis of phenomenal character, the phenomenal character of an experience is entirely determined by, and is in fact identical with, the experience's representational content. Two underlying assumptions motivate this approach to phenomenal character: (1) that conscious experiences are diaphanous or transparent, in the sense that it is impossible to discern, via introspection, any intrinsic features of an experience of x that are not experienced as features of x, and (2) that the immediate (...) objects of consciousness are not objects per se, but rather properties. This paper explores these assumptions, advancing the thesis that each is rejectable on phenomenological grounds. (shrink)

I offer a reconstruction of Brentano's view of inner consciousness and show how Brentano prevented a regress of higher-order mental acts.

The word ?consciousness? is notoriously ambiguous. This is mainly because it is not a term of art, but a mundane word we all use quite frequently, for different purposes and in different everyday contexts. In this paper, I discuss consciousness in one specific sense of the word. To avoid the ambiguities, I introduce a term of art ? intransitive self-consciousness ? and suggest that this form of self-consciousness is an essential component of the folk notion of consciousness. I then argue (...) for a specific account of consciousness as intransitive self-consciousness. According to this account, a mental state is conscious iff it represents its own occurrence. The argument is a ?modernizing? modification of an older argument due to Aristotle and Brentano. (shrink)

Propositions such as are paradoxical, in that even though they can be true, they cannot be truly asserted or believed. This is Moore’s paradox. Sydney Shoemaker has recently ar- gued that the paradox arises from a constitutive relation that holds between first- and second-order beliefs. This paper explores this approach to the paradox. Although Shoemaker’s own account of the paradox is rejected, a different account along similar lines is endorsed. At the core of the endorsed account is the claim that (...) conscious beliefs are always partly about themselves; it will be shown to follow from this that conscious beliefs in Moorean propositions are self-contradictory. (shrink)

. When I have a conscious experience of the sky, there is a bluish way it is like for me to have that experience. We may distinguish two aspects of this "bluish way it is like for me": the bluish aspect and the for-me aspect. Let us call the bluish aspect of the experience its qualitative character and the for-me aspect its subjective character . What is this elusive for-me-ness, or subjective character , of conscious experience? In this paper, I (...) examine six different attempts to account for subjective character in terms of the functional and representational properties of conscious experiences. After arguing against the first five, I defend the sixth. (shrink)

Thomas Reid claims to share Locke's view that consciousness is a kind of inner sense. This is puzzling, given the role the inner-sense theory plays in indirect realism and in the theory of ideas generally. I argue that Reid does not in fact hold an inner-sense theory of consciousness and that his view differs importantly from contemporary higher-order theories of consciousness. For Reid, consciousness is a first-order representational process in which a mental state with a particular content suggests the application (...) of recognitional concepts in forming beliefs or judgements to the effect that one is currently undergoing a state with that content. I take up the question of whether Reid's theory leads to a regress, and I argue that while the regress cannot be eliminated, it is mitigated by the non-hierarchical nature of Reid's theory of mind. (shrink)

This paper develops an adverbial theory of consciousness. Adverbialism is described and endorsed and defended from its near rival, an identity thesis in which conscious mental states are those that the mental subject self-knows immediately that he or she is "in". The paper develops an account of globally supported self-ascription to embed this neo-Brentanian view of experiencing consciously within a more general account of the relation between consciousness and self-knowledge. Following O'Shaughnessy, person level consciousness is explained as a feature of (...) the bundle of mental capacities characteristic of persons: person level consciousness involves a capacity holism. Drawing on Kant, it is argued that if a person is in a mental state intentionally directed to an object then such a subject can "self token" such knowledge. The content of that self-knoweldge supervenes on the possession of a global set of capacities, and this capacity for self-ascription depends on the fact that our experience has a perspectival character with, as it were, nothing at the vanishing point of this perspective. The fact that one can attach the cogito to any one of one's representation shows a truth about the unity of the conscious life of a person that cannot be stated and this capacity is distinguished from self-conscious thinking about oneself. This approach is contrasted to Shoemaker's functionalist treatment of the self-tokening of conscious states and of "self-blindness". It is argued that to be fully consistent, Shoemaker has to abandon the claim that introspectionism is guilty of a self-scanning model or rational control as he seems committed to that model too. (shrink)

The claim that consciousness constitutively involves self-consciousness has a long philosophical history, and has received renewed support in recent years. My aim in this paper is to argue that this surprisingly enduring idea is misleading at best, and insufficiently supported at worst. I start by offering an elucidatory account of consciousness, and outlining a number of foundational claims that plausibly follow from it. I subsequently distinguish two notions of self-consciousness: consciousness of oneself and consciousness of one’s experience. While “self-consciousness” is (...) often taken to refer to the former notion, the most common variant of the constitutive claim, on which I focus here, targets the latter. This claim can be further interpreted in two ways: on a deflationary reading, it falls within the scope of foundational claims about consciousness, while on an inflationary reading, it points to determinate aspects of phenomenology that are not acknowledged by the foundational claims as being aspects of all conscious mental states. I argue that the deflationary reading of the constitutive claim is plausible, but should be formulated without using a term as polysemous and suggestive as “self-consciousness”; by contrast, the inflationary reading is not adequately supported, and ultimately rests on contentious intuitions about phenomenology. I conclude that we should abandon the idea that self-consciousness is constitutive of consciousness. (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)

This thesis examines the relation between self-deception and self-consciousness. It has been argued that, if we follow the literalist and take self-deception at face value – as a deception that is intended by, and imposed on, one and the same self-conscious subject – then self-deception is impossible. It will incur the Dynamic Problem that, being aware of my intention to self-deceive, I shall see through my projected self-deceit from the outset, thereby precluding its possibility. And it will incur the following (...) Static Problem. Qua self-deceiver, I shall believe not-P, but – qua self-deceived – I shall believe P. We shall then have to explain how I can sustain contradictory beliefs in full self-awareness. I argue that this rejection of literalism about self-deception rests on error. First, it misunderstands what literalism holds. Properly understood, literalism does not require the simultaneous commitment to contradictory beliefs. Second, it misunderstands the relation between self-deception and self-consciousness – and that is my primary focus. The phenomenology of self-deception reveals that the self-deceiver experiences the following tension. She is somehow aware of her self-deception as such. Yet also, she misrepresents that self-deception to herself as being a sincere commitment to the truth – so, in that sense, she is not aware of her self-deceit as such. To capture this tension, we require a theory of self-consciousness – independently defensible in its own right – that will meet this twofold requirement, of permitting the self-deceiver not to see what is right before her gaze. The rejection of literalism presupposes that no theory of self-consciousness can meet this twofold requirement.I argue that this twofold requirement can be met. The first part of this thesis offers a detailed defence of a theory of self-consciousness. The second part shows how this theory of self-consciousness can faithfully capture the tension of self-deception, while eschewing the Dynamic and Static Problems. It thereby claims to vindicate the literalist's position. (shrink)

It is raining but you don’t believe that it is raining. Imagine accepting this claim. Then you are committed to saying ‘It is raining but I don’t believe that it is raining’. This would be an ‘absurd’ thing to claim or assert, yet what you say might be true. It might be raining, while at the same time, you are completely ignorant of the state of the weather. But how can it be absurd of you to assert something about yourself (...) that might be true of you? This is Moore’s paradox as it occurs in speech. What is the source of the absurdity? And why does it strike us that a contradiction is somehow at work when there is no contradiction in the content of what is asserted? In Section 2, I describe Moore’s formulation of the paradox and evaluate his own solutions. In Section 3, I discuss Wittgenstein’s inf luence in solving the paradox. In Section 4, I discuss Shoemaker’s priority thesis that once the absurdity in belief has been explained, then this will translate into an explanation of the absurdity in assertion. In Section 5, I discuss work on omissive and commissive Moore-paradoxical assertions, i.e. those of the forms p & I don’t believe that p and p & I believe that not-p. In Section 6, I discuss work on assertions of the form p & I don’t know that p. (shrink)

This is an interesting and ambitious book, bringing Husserl’s account of constitution to bear on the enduring problem of how mind and world are related. The study does not aim to be a contribution to Husserl scholarship, but rather to bring aspects of Husserlian phenomenology into dialog with more recent analytic work in philosophy of mind to make philosophical progress.

To a first approximation, self-representationalism is the view that a mental state M is phenomenally conscious just in case M represents itself in the appropriate way. Proponents of self-representationalism seem to think that the phenomenology of ordinary conscious experience is on their side, but opponents seem to think the opposite. In this paper, I consider the phenomenological merits and demerits of self-representationalism. I argue that there is phenomenological evidence in favor of self-representationalism, and rather more confidently, that there is no (...) phenomenological evidence against self-representationalism. (shrink)

For Brentano, an act of consciousness features a presentation of an object joined with an inner presentation – an ‘inner consciousness’ or inner awareness – of that object-presentation. On Mark Textor’s articulation of Brentano’s model, the act has the structure of a single experience directed upon a plurality, viz.: the object and the experience itself. I consider an alternative development of this Brentanian model. Drawing on Husserl’s part-whole ontology, I submit, the act itself has the structure of a whole formed (...) from two co-dependent parts, viz., the object-presentation and inner awareness of that presentation. Looking to Husserl’s analysis of inner time-consciousness, Textor proposes an enhancement of Brentano’s model of inner consciousness. On Textor’s model, inner awareness is such that one may be aware of one’s experience, in the stream of one’s consciousness, ‘without grasping any adumbrations [of the experience], but temporal ones’. I dig into Husserl’s doctrine of ‘abumbration’ (as where a tree is given visually with adumbrations of its shape on the back side, of its color in gradations, etc.). On my reconstruction, inner awareness of an experience presents the experience within a manifold of ‘adumbrated’ temporal retentions and protentions that place the experience in its stream of consciousness. (shrink)

One of the distinctive properties of conscious states is the peculiar self- awareness implicit in them. Two rival accounts of this self-awareness are discussed. According to a Neo-Brentanian account, a mental state M is conscious iff M represents its very own occurrence. According to the Higher-Order Monitoring account, M is merely accompanied by a numerically distinct representation of its occurrence. According to both, then, M is conscious in virtue of figuring in a higher-order content. The disagreement is over the question (...) whether the higher-order content is carried by M itself or by a differ- ent state. While the Neo-Brentanian theory is phenomenologically more attractive, it is often felt to be somewhat mysterious. It is argued that the difference between the Neo- Brentanian and Higher-Order Monitoring theories is smaller and more empirical than may initially seem, and that the Neo-Brentanian theory can be readily demystified. These considerations make it prima facie preferable to the Higher-Order Monitoring theory. (shrink)

In recent years, Brentano’s theory of consciousness has been systematically reassessed. The reconstruction that has received the most attention is the so-called identity reconstruction. It says that secondary consciousness and the mental phenomenon it is about are one and the same. Crucially, it has been claimed that this thesis is the only one which can make Brentano’s theory immune to what he considers the main threat to it, namely, the duplication of the primary object. In this paper, I argue that (...) the identity reconstruction is untenable, and I defend an alternative, which I name the unity reconstruction. According to the unity reconstruction, secondary consciousness is a real part of the mental phenomenon it is about, and hence is distinct from it. I contend that this thesis does not in itself lead to the duplication of the primary object, and that what should be blamed is rather a controversial thesis about the intentional structure of secondary consciousness—a thesis which Brentano ultimately abandoned. (shrink)

Consciousness is best understood in context, as one element of an interactive waking state in which the greater part of cognitive processing takes place in a nonconscious fashion. But if conscious and nonconscious processing are combined in the waking state, what distinguishes the former form the latter, what is consciousness, and what is its purpose? The answer to the second question depends crucially on our conclusion regarding the first. What is the property in virtue of which a state is conscious (...) rather than nonconscious? In the following, it will be argued that of the answers most frequently proposed—intentionality, subjectivity, accessibility, reflexivity—only the final characteristic, reflexive, autonoetic awareness, is unique to the conscious state. Reflexivity can best be explained not as the product of a self-representational data structure, but as the expression of a recursive processing regime, in which cognition registers the properties of the processing state to a greater extent than properties of the content represented. And the principal characteristic of a reflexive processing state is cognitive reflexivity or autonoetic awareness. (shrink)

A number of theories of consciousness define consciousness by the folk-intuition that consciousness is somehow aware of, or ‘given’ to itself. I attempt to undermine this intuition on phenomenological, conceptual and psychological grounds. An alternative, first-order theory of consciousness, however, faces the task of explaining the possibility of self-awareness for consciousness, as well as the everyday intuition supporting it. I propose that another, weaker kind of givenness, ‘givenness as availability’, is up to both of these tasks, and is therefore sufficient (...) and suitable for first-order theories of consciousness. (shrink)