In their 2002 seminal paper Hauser, Chomsky and Fitch hypothesize that recursion is the only human-specific and language-specific mechanism of the faculty of language. While debate focused primarily on the meaning of recursion in the hypothesis and on the human-specific and syntax-specific character of recursion, the present work focuses on the claim that recursion is language-specific. We argue that there are recursive structures in the domain of motor intentionality by way of extending John R. Searle’s analysis of intentional action. We (...) then discuss evidence from cognitive science and neuroscience supporting the claim that motor-intentional recursion is language-independent and suggest some explanatory hypotheses: linguistic recursion is embodied in sensory-motor processing; linguistic and motor-intentional recursions are distinct and mutually independent mechanisms. Finally, we propose some reflections about the epistemic status of HCF as presenting an empirically falsifiable hypothesis, and on the possibility of testing recursion in different cognitive domains. (shrink)

Recently, a new movement has arisen in the philosophy of perception: one that views perception as a natural kind. Strangely, this movement has neglected the extensive work in philosophy of science on natural kinds. The present paper remedies this. I start by isolating a widespread and influential assumption, which is that we can give necessary and sufficient conditions for perception. I show that this assumption is radically at odds with current philosophy of science work on natural kinds. I then develop (...) an alternative, new view of perception. This new view takes as its starting point the dominant position on kinds in the life sciences: the homeostatic property cluster account. I show that, if you accept this view, then all of the putative cases of unconscious perception are more plausibly seen as cases where it is indeterminate whether the mental episode in question is an instance of perception. (shrink)

Most contemporary theorists regard the traditional thesis that perception is essentially conscious as just another armchair edict to be abandoned in the wake of empirical discovery. Here I reconsider this dramatic departure from tradition. My aim is not to recapture our prelapsarian confidence that perception is inevitably conscious (though much I say might be recruited to that cause). Instead, I want to problematize the now ubiquitous belief in unconscious perception. The paper divides into two parts. Part One is more purely (...) philosophical. It explains how standard arguments for unconscious perception rely on contentious background assumptions concerning the relation between ordinary perception and the explanatory constructs of scientific psychology. Part Two, in contrast, offers detailed engagement with relevant empirical work. It exposes how, even setting aside the concerns identified in Part One, a dilemma confronts the believer in unconscious perception. This dilemma arises because ordinary perception is an individual-level state or occurrence, yet criteria sufficiently stringent to guarantee that a putatively perceptual state is unconscious vitiate the grounds for its attribution to the individual. The dilemma foments a hypothesis, namely that the conditions for genuine, individual-level perception are sufficient conditions for perceptual consciousness. The viability of this hypothesis should unnerve anyone who thinks unconscious perception is simply an empirical given. (shrink)

Experimenters generally infer whether participants have visual experiences based on metacognitive responses. We showed a well-studied blindsight participant, GY, several definitions of the term “qualia” and then questioned him about whether he felt or he experienced qualia in his normal and blind fields. We found, contrary to others who have used different methods for measuring qualia, that GY does not have qualia for stationary stimuli in his blind field. This novel method for directly assessing qualia embraces the idea that experiences (...) should be related by the experiencer, not the experimenter. (shrink)

In a series of papers, Schwitzgebel has attempted to revive the dispositionalist account of belief by tweaking it a little and claiming a previously unconsidered advantage over representationalism. The tweaks are to include phenomenal and cognitive responses, in addition to overt behaviour, in the manifestations of a given belief; and to soften the account of dispositions by allowing for dispositional stereotypes. The alleged advantage is that dispositionalism can deal with what Schwitzgebel calls cases of in‐between belief, whereas representationalism cannot. In (...) this paper we argue that Schwitzgebel's attempted improvements do not succeed and that, as an account of belief, dispositionalism is seen to be unsatisfactory. The case for this verdict also enables the representationalist position to be enhanced by drawing attention to the diversity of formats in which beliefs are stored. (shrink)

Blindsight is the ability of patients with an impaired visual cortex to perform visually in their blind field without acknowledging that performance. This ability has been interpreted as a sign of the absence of phenomenal consciousness, and neuroscientific studies have extensively studied cases of it. Different proposals separate visual form recognition from motion perception, and attempt to show that either the former or the latter is solely responsible for blindsight performance. However, a review of current experimental evidence shows that a (...) poor performance (on both form and motion) is accompanied by poor awareness. Blindsight cases do not influence the qualia debate, because they denote a severe visual performance deficit, and not because of a purportedly non-phenomenal nature of consciousness. (shrink)

Aftereffects induced by invisible stimuli constitute a powerful tool to investigate what type of neural information processing can occur in the absence of visual awareness. This approach has been successfully used to demonstrate that awareness of oriented gratings or translating stimuli is not necessary to obtain a robust orientation-specific or motion-specific aftereffect. We exploit motion-induced blindness to investigate the related question of the influence of visual awareness on the formation of negative afterimages. Our results show that MIB does not affect (...) the persistence and intensity of afterimages. Thus, there is no significant contribution to the formation of afterimages beyond the sites mediating MIB. (shrink)

The aim of this article is to expand the diet of examples considered in philosophical discussions of imagination and pretense, and to offer some preliminary observations about what we might learn about the nature of imagination as a result. The article presents a number of cases involving imaginative contagion: cases where merely imagining or pretending that P has effects that we would expect only perceiving or believing that P to have. Examples are offered that involve visual imagery, motor imagery, fictional (...) emotions, and social priming. It is suggested that imaginative contagion is a more prevalent phenomenon than has typically been recognized. (shrink)

My question is: does phenomenal consciousness have a critical role in explaining the way conscious perceptions achieve objective import? I approach it through developing a dilemma I label ‘Burge’s Challenge’, which is implicit in his approach to perceptual objectivity. It says, crudely: either endorse the general structure of his account of how objective perceptual import is achieved, and give up on a role for consciousness. Or, relinquish Caused Representation, and possibly defend a role for consciousness. Someone I call Burge* holds (...) we should embrace the first horn of the dilemma. A second response, roughly the relationalist approach, opts for the second horn. The third option, implicit in many current approaches to perceptual consciousness, is to reject the dilemma. The paper argues for a version of the second response. The key argument turns on the development of a sceptical challenge to justify the assumption that we perceive particular intrinsic property instantiations, rather than their structural equivalents. The suggestion will be that only the relationalist approach can meet it in the way we think it is met. If this is right, there is a prima facie case for taking relationalist responses to the dilemma seriously. I end with two objections to this response, which might be made by the real Burge in defence of opting for the first horn of the dilemma, and by phenomenal intentionalists in defence of rejecting the dilemma. I use discussion of these to highlight one of the main issues that should be pursued in order to make good the claim that we should embrace the horn of the dilemma that Burge* rejects. (shrink)

My question is: does phenomenal consciousness have a critical role in explaining the way conscious perceptions achieve objective import? I approach it through developing a dilemma I label ‘Burge’s Challenge’, which is implicit in his approach to perceptual objectivity. It says, crudely: either endorse the general structure of his account of how objective perceptual import is achieved, and give up on a role for consciousness. Or, relinquish Caused Representation, and possibly defend a role for consciousness. Someone I call Burge* holds (...) we should embrace the first horn of the dilemma. A second response, roughly the relationalist approach, opts for the second horn. The third option, implicit in many current approaches to perceptual consciousness, is to reject the dilemma. The paper argues for a version of the second response. The key argument turns on the development of a sceptical challenge to justify the assumption that we perceive particular intrinsic property instantiations, rather than their structural equivalents. The suggestion will be that only the relationalist approach can meet it in the way we think it is met. If this is right, there is a prima facie case for taking relationalist responses to the dilemma seriously. I end with two objections to this response, which might be made by the real Burge in defence of opting for the first horn of the dilemma, and by phenomenal intentionalists in defence of rejecting the dilemma. I use discussion of these to highlight one of the main issues that should be pursued in order to make good the claim that we should embrace the horn of the dilemma that Burge* rejects. (shrink)

Journal of Mind and Behavior 28 no. 2 , pp. 135-156. The self-prompting theory of consciousness holds that conscious perceptual experience occurs when non-routine perceptual data prompt the activation of a plan in an executive control system that monitors perceptual input. On the other hand, routine, non-conscious perception merely provides data about the world, which indicatively describes the world correctly or incorrectly. Perceptual experience instead involves data that are about the perceiver, not the world. Their function is that of imperatively (...) prompting the perceiver herself to do something (hence. (shrink)