How can we motivate ourselves to do what we think we ought? How can we deliberate about personal values and priorities? Bennett Helm argues that standard philosophical answers to these questions presuppose a sharp distinction between cognition and conation that undermines an adequate understanding of values and their connection to motivation and deliberation. Rejecting this distinction, Helm argues that emotions are fundamental to any account of value and motivation, and he develops a detailed alternative theory both of emotions, desires and (...) evaluative judgements and of their rational interconnections. The result is an innovative theory of practical rationality and of how we can control not only what we do but also what we value and who we are as persons. (shrink)

What do we see? We are visually conscious of colors and shapes, but are we also visually conscious of complex properties such as being John Malkovich? In this book, Susanna Siegel develops a framework for understanding the contents of visual experience, and argues that these contents involve all sorts of complex properties. Siegel starts by analyzing the notion of the contents of experience, and by arguing that theorists of all stripes should accept that experiences have contents. She then introduces a (...) method for discovering the contents of experience: the method of phenomenal contrast. This method relies only minimally on introspection, and allows rigorous support for claims about experience. She then applies the method to make the case that we are conscious of many kinds of properties, of all sorts of causal properties, and of many other complex properties. She goes on to use the method to help analyze difficult questions about our consciousness of objects and their role in the contents of experience, and to reconceptualize the distinction between perception and sensation. Siegel's results are important for many areas of philosophy, including the philosophy of mind, epistemology, and the philosophy of science. They are also important for the psychology and cognitive neuroscience of vision. (shrink)

According to representationalism, the phenomenal character of a mental state reduces to its intentional content. Although representationalism seems plausible with respect to ordinary perceptual states, it seems considerably less plausible for states like moods. Here the problem for representationalism arises largely because moods seem to lack intentional content altogether. In this paper, I explore several possible options for identifying the intentional content of moods and suggest that none of them is wholly satisfactory. Importantly, however, I go on to argue that (...) the plausibility of representationalism should not be seen to rest on the question of whether moods have intentional content but rather on the question of whether the intentional content of moods, were there any, would be sufficient to determine their phenomenal character. As I argue, even if we concede to the representationalist that moods have intentional content, their phenomenal character outstrips their intentional content; thus, the representationalist reduction cannot succeed. Ultimately, then, I conclude that moods do indeed pose a serious objection to the representationalist theory. (shrink)

I respond to three arguments aimed at establishing that natural kind properties — a kind of high-level properties — occur in the experiential content of visual perceptual experience: the argument from phenomenal difference, the argument from mandatory seeing, and the argument from associative agnosia. I conclude with a simple argument against the view that natural kind properties occur in the experiential content of visual experience.

The phenomenal character of perceptual experience involves the representation of colour, shape and motion. Does it also involve the representation of high-level categories? Is the recognition of a tomato as a tomato contained within perceptual phenomenality? Proponents of a conservative view of the reach of phenomenal content say ’No’, whereas those who take a liberal view of perceptual phenomenality say ’Yes’. I clarify the debate between conservatives and liberals, and argue in favour of the liberal view that high-level content can (...) directly inform the phenomenal character of perception. (shrink)

This is the Stanford Encyclopedia of Philosophy entry on the contents of perception.

In this paper, I argue that certain perceptual relations are represented in visual experience.

Cognitivism in psychology and philosophy is roughly the position that intelligent behavior can (only) be explained by appeal to internal that is, rational thought in a very broad sense. Sections 1 to 5 attempt to explicate in detail the nature of the scientific enterprise that this intuition has inspired. That enterprise is distinctive in at least three ways: It relies on a style of explanation which is different from that of mathematical physics, in such a way that it is not (...) basically concerned with quantitative equational laws; the states and processes with which it deals are in the sense that they are regarded as meaningful or representational; and it is not committed to reductionism, but is open to reduction in a form different from that encountered in other sciences. Spelling these points out makes it clear that the Cognitivist study of the mind can be rigorous and empirical, despite its unprecedented theoretical form. The philosophical explication has another advantage as well: It provides a much needed framework for articulating questions about whether the Cognitivist approach is right or wrong. The last three sections take that advantage of the account, and address several such questions, pro and con. (shrink)

Under the general heading of what we might loosely call emotional states, a familiar distinction can be drawn between emotions (strictly so-called) and moods. In order to judge under which of these headings a subject’s emotional episode falls, we advance a question of the form: What is the subject’s emotion of or about? In some cases (for example fear, sadness, and anger) the provision of an answer is straightforward: the subject is afraid of the loose tiger, or sad about England’s (...) poor performance in the World Cup, or angry with her errant child. Although the ways we find natural to talk in such situations can alter (afraid of, sad about, angry with, and so on), in each case the emotion has what Ronald de Sousa, following Wittgenstein, calls a target—“an actual particular to which that emotion relates.” (de Sousa, 1987, p.116). (shrink)

The experience of emotion is a fundamental part of human consciousness. Think, for example, of how different our conscious lives would be without such experiences as joy, anger, fear, disgust, pity, anxiety, and embarrassment. It is uncontroversial that these experiences typically have an intentional content. Anger, for example, is normally directed at someone or something. One may feel angry at one=s stock broker for provid- ing bad advice or angry with the cleaning lady for dropping the vase. But it is (...) not un- controversial that emotional experiences are always intentional. John Searle, for exam- ple, remarks, AMany conscious states are not Intentional, e.g., a sudden sense of elation...@. Moreover, many animals experience emotions and it is natural to sup- pose that such emotions lack the sophistication of beliefs or thoughts. When a dog ex- periences delight in seeing its master after an absence of several days, the suggestion that at least part of the dog=s experience of delight is a belief that its master has returned home seems to import into the experience something that at best is associ- ated with it and perhaps is not really a state to which the dog is subject at all. And even in the case of human beings, emotional experience often does not seem to involve thought. Consider the experience of disgust, to take one obvious example.1 Nor is a sali- ent belief required. One may have a strong fear of spiders and yet not believe that spi- ders typically pose any risk to humans. But if emotional experiences need not involve beliefs or thoughts, then just how are they intentional?2. (shrink)

This book has an ambitious aim—to make convincing the rejection of the hard and fast cognitive–conative divide currently so prevalent in philosophy of mind and moral psychology. Only such a rejection, Helm believes, can solve—or dissolve—the two major problems of practical reason. The ‘motivational problem’ is ‘a puzzle about the connection between our choosing something as the outcome of deliberation and our being motivated to pursue it’ (p. 1); the ‘deliberative problem’ concerns ‘how deliberation about value is possible’ (p. 11) (...) given that ‘our concept of value is pulled in seemingly opposed directions of objectivity and subjectivity’ (p. 200). Helm ‘suggests’ in chapter one, and argues with respect to particular attempts to solve these problems in later chapters, that acceptance of the cognitive-conative divide makes them quite intractable. (shrink)