- Submit
-
Browse
- All Categories
- Metaphysics and Epistemology
- Value Theory
- Science, Logic, and Mathematics
- Science, Logic, and Mathematics
- Logic and Philosophy of Logic
- Philosophy of Biology
- Philosophy of Cognitive Science
- Philosophy of Computing and Information
- Philosophy of Mathematics
- Philosophy of Physical Science
- Philosophy of Social Science
- Philosophy of Probability
- General Philosophy of Science
- Philosophy of Science, Misc
- History of Western Philosophy
- Philosophical Traditions
- Philosophy, Misc
- Other Academic Areas
- More
Switch to: References
Citations of:
Add citations
You must login to add citations.
|
|
|
Among the exciting prospects raised by advocates of predictive processing [PP] is the offer of a systematic description of our neural activity suitable for drawing explanatory bridges to the structure of conscious experience. Yet the gulf to cross seems wide. For, as critics of PP have argued, our visual experience certainly doesn’t seem probabilistic.While Clark proposes a means to make PP compatible with the experience of a determinate world, I argue that we should not rush to do so. Two notions (...) |
|
|
Scientific realists argue that a good track record of multi-agent, and multiple method, validation of empirical claims is itself evidence that those claims, at least partially and approximately, reflect ways nature actually is independent of the ways we conceptualize it. Constructivists contend that successes in validating empirical claims only suffice to establish that our ways of modelling the world, our “constructions,” are useful and adequate for beings like us. This essay presents a thought experiment in which beings like us intersubjectively (...) |
|
|
I argue that we find the articulation of a problem concerning bodily agency in the early works of the Merleau-Ponty which he explicates as analogous to what he explicitly calls the problem of perception. The problem of perception is the problem of seeing how we can have the object given in person through it perspectival appearances. The problem concerning bodily agency is the problem of seeing how our bodily movements can be the direct manifestation of a person’s intentions in the (...) |
|
|
Recently, in cognitive science, the enactivist account of cognition has been gaining ground, due in part to studies of movement in conjunction with thought. The idea, as Noë , has put it, that “cognition is not something happening inside us or to us, but it’s something we do, something we achieve,” is increasingly supported by research on joint attention, movement coordination, and gesture. Not surprisingly, therefore, enactivists have also begun to look at “movement specialists”—dancers—for both scientific and phenomenological accounts of (...) |
|
|
Clark (2018) worries that predictive processing accounts of perception introduce a puzzling disconnect between the content of personal-level perceptual states and their underlying subpersonal representations. According to PP, in perception, the brain encodes information about the environment in conditional probability density distributions over causes of sensory input. But it seems perceptual experience only presents us with one way the world is at a time. If perception is at bottom probabilistic, shouldn’t this aspect of subpersonally represented content show up in consciousness? (...) |
|
|
The transparency of perceptual experience has been invoked in support of many views about perception. I argue that it supports a form of enactivism—the view that capacities for perceptual experience and for intentional agency are essentially interdependent. I clarify the perceptual phenomenon at issue, and argue that enactivists should expect to find a parallel instance of transparency in our agentive experience, and that the two forms of transparency are constitutively interdependent. I then argue that i) we do indeed find such (...) |
|
|
Over the past two decades, modal epistemology has turned its attention to ordinary modal knowledge. This paper brings to the fore a neglected but central form of ordinary modal knowledge: knowledge of agentive modality, and in particular of our own abilities, which I call ‘ability knowledge’. I argue that modal epistemology as it is does not account for ability knowledge, by looking at the most promising candidate theories: perception-based, counterfactual-based, and similarity-based modal epistemologies. I then outline a more promising epistemology (...) |
|
|
Predictive processing has begun to offer new insights into the nature of conscious experience—but the link is not straightforward. A wide variety of systems may be described as predictive machines, raising the question: what differentiates those for which it makes sense to talk about conscious experience? One possible answer lies in the involvement of a higher-order form of prediction error, termed expected free energy. In this paper we explore under what conditions the minimization of this new quantity might underpin conscious (...) |
|
|
Ferdinand Pöhlmann argues that a sense of one’s own basic abilities to move is a constitutive condition on the ability to perceive the world spatially. This constitutive relation explains why egocentric spatial representation is to be regarded as a kind of self-representation. In arguing for these claims, conceptual as well as empirical questions are discussed and an overview of accounts that take action as a constitutive condition on spatial representation is given. The picture that emerges is linked to the phenomenological (...) |
|
|
Self-consciousness can be defined as the ability to think 'I'-thoughts. Recently, it has been suggested that self-consciousness in this sense can (and should) be accounted for in terms of nonconceptual forms of self-representation. Here, I will argue that while theories of nonconceptual self-consciousness do provide us with important insights regarding the essential genetic and epistemic features of self-conscious thought, they can only deliver part of the full story that is required to understand the phenomenon of self-consciousness. I will provide two (...) |
|
|
This essay extends my “invisible disagreement” argument for Color Realism (2017) to formulate an argument for Direct Realism. It uses a variation of an “inverted qualia” thought experiment to show that successes in intersubjectively validating empirical claims about colors is proof that a nuanced version of Direct Realism is correct. |
|
|
Memoires by eminently creative people often describe architectural spaces and qualities they believe instrumental for their creativity. However, places designed to encourage creativity have had mixed results, with some found to decrease creative productivity for users. This may be due, in part, to lack of suitable empirical theory or model to guide design strategies. Relationships between creative cognition and features of the physical environment remain largely uninvestigated in the scientific literature, despite general agreement among researchers that human cognition is physically (...) |
|
|
|
|
|
Philip Pettit has advocated a “looks as powers” theory as an alternative to theories that rely on instances of qualia in their account of looking red. Andy Clark has offered a similar view. If these accounts are successful, the Hard Problem is moribund. This paper asks how red comes into cases of something’s looking red to someone. A likely suggestion leads to a conundrum for LAPT: the physical complexity that it attributes to the property red is not evident in experience, (...) |
PhilPapers logo by Andrea Andrews and Meghan Driscoll.
This site uses cookies and Google Analytics (see our terms & conditions for details regarding the privacy implications). Use of this site is subject to terms & conditions.
All rights reserved by The PhilPapers Foundation
Server: philpapers-web-6f9648bdd6-8h97j uwo