Steven Crowell has been for many years a leading voice in debates on twentieth-century European philosophy. This volume presents thirteen recent essays that together provide a systematic account of the relation between meaningful experience and responsiveness to norms. They argue for a new understanding of the philosophical importance of phenomenology, taking the work of Husserl and Heidegger as exemplary, and introducing a conception of phenomenology broad enough to encompass the practices of both philosophers. Crowell discusses Husserl's analyses of first-person authority, (...) the semantics of conscious experience, the structure of perceptual content, and the embodied subject, and shows how Heidegger's interpretation of the self addresses problems in Husserl's approach to the normative structure of meaning. His volume will be valuable for upper-level students and scholars interested in phenomenological approaches to philosophical questions in both the European and the analytic traditions. (shrink)

How do rational minds make contact with the world? The empiricist tradition sees a gap between mind and world, and takes sensory experience, fallible as it is, to provide our only bridge across that gap. In its crudest form, for example, the traditional idea is that our minds consult an inner realm of sensory experience, which provides us with evidence about the nature of external reality. Notoriously, however, it turns out to be far from clear that there is any viable (...) conception of experience which allows it to do the job. The original problem is to show that thought is rationally constrained by external reality. If sensory experience is to provide the solution--in particular, if it is to provide the answer to sceptical challenges--it must therefore meet two criteria. First, it must itself be `receptive'--i.e., appropriately constrained by external reality. Second, it must be the kind of thing that can enter into a logical or rational relationship with belief--it must already be `conceptual,' in other words. In arguing against the idea that anything could serve both roles, Wilfred Sellars termed this conception of experience "the Myth of the Given.". (shrink)

In Mind and World, John McDowell argues against the view that perceptual representation is non-conceptual. The central worry is that this view cannot offer any reasonable account of how perception bears rationally upon belief. I argue that this worry, though sensible, can be met, if we are clear that perceptual representation is, though non-conceptual, still in some sense 'assertoric': Perception, like belief, represents things as being thus and so.

There are perceptual states whose representational content cannot even in principle be conceptual. If that claim is true, then at least some perceptual states have content whose semantic structure and psychological function are essentially distinct from the structure and function of conceptual content. Furthermore the intrinsically “orientable” spatial character of essentially non-conceptual content entails not only that all perceptual states contain non-conceptual content in this essentially distinct sense, but also that consciousness goes all the way down into so-called unconscious or (...) subpersonal mental states. Both my argument for the existence of essentially non-conceptual content and my theory of its structure and function have a Kantian provenance. (shrink)

In his collection of essays Having the World in View (2009), John McDowell draws a distinction between empirical experience (conceived as the conceptual activity relevant to judgment) and empirical judgment (i.e., the full-fledged assertoric content itself ). McDowell’s latest proposal is that the form of empirical experience is transferable into judgment, but it is not itself a judgment. Taking back the view he advanced in Mind and World, McDowell now believes that perception does not have propositional content as such, but (...) the content of perception can, however, always be actualized in a judgment. There is, in other words, a strict parallelism between the deliverances of sensibility and potential future judgments of experience. The early Husserl disagrees with this and recognizesexplicitly the existence of coherent forms of perceptual engagement with the world that is independent of the mastery of language and the use of concepts.Perception constitutes—together with certain other embodied practices—our primary mode of access to the world, and this occurs before and independently ofour thinking activity. However, the realization of the centrality of time for intentionality will lead Husserl after 1905 to recognize a kind of lawfulness internal tothe sensuous materials themselves, prior to any egoical achievement. The most immediate consequence of this paradigm change is that the very idea of non-conceptual content now seems unwarranted. Indeed, if time is that which keeps the process of sense formation unified even at the lowest levels of constitution, then the world-disclosing activity of the ego cannot be discontinuous with the conceptual realm. Against this background, it will be argued that the dialectic between the conceptual and non-conceptual ultimately makes no sense on a phenomenological basis. Once temporality has entered the scene, the only meaningful opposition that stands is that between the conceptual and pre-conceptual spheres. (shrink)

Husserl (1859-1938) hatte sich in seinem Werk "Formale und transzendentale Logik" das Ziel gesetzt, den inneren Sinn, die Gliederung und Zusammengehörigkeit all dessen nachzuweisen, was bislang an logischen Problemen behandelt worden war, und die Notwendigkeit einer phänomenologischen Durchleuchtung der gesamten logischen Problematik darzutun. Ein Hauptstück der analytisch-deskriptiven Untersuchungen, die einer solchen phänomenologischen Begründung der Logik dienen, ist "Erfahrung und Urteil". Das Buch entstand in Zusammenarbeit mit Schülern und Mitarbeitern.