Following a short introduction, this chapter begins by contrasting two different forms of higher-order perception theory of phenomenal consciousness - inner sense theory versus a dispositionalist kind of higher-order thought theory - and by giving a brief statement of the superiority of the latter. Thereafter the chapter considers arguments in support of HOP theories in general. It develops two parallel objections against both first-order representationalist theories and actualist forms of HOT theory. First, neither can give an adequate account of the (...) distinctive features of our recognitional concepts of experience. And second, neither can explain why there are some states of the relevant kinds that are phenomenal and some that aren. (shrink)

The present essay is addressed simultaneously to two distinct audiences.

Millianism and Fregeanism agree that a sentence that contains a name expresses a structured proposition but disagree about whether that proposition contains the object that the name refers to (Millianism) or rather a mode of presentation of that object (Fregeanism). Various problems – about simple sentences, propositional‐attitude ascriptions, and sentences that contain empty names – beset each view. To solve these problems, Millianism can appeal to modes of presentation, and Fregeanism can appeal to objects. But this raises a further problem: (...) namely, to explain why the proposition expressed by a sentence that contains a name matters in some cases but not in others. (shrink)

Consciousness is the subject of many metaphors, and one of the most hardy perennials compares consciousness to a spotlight, illuminating certain mental goings-on, while leaving others to do their work in the dark. One way of elaborating the spotlight metaphor is this: mental events are loaded on to one end of a conveyer belt by the senses, and move with the belt.

In the course of the discussion, Professor Quine pinpoints the difficulties involved in translation, brings to light the anomalies and conflicts implicit in our ...

The same-order representation theory of consciousness holds that conscious mental states represent both the world and themselves. This complex representational structure is posited in part to avoid a powerful objection to the more traditional higher-order representation theory of consciousness. The objection contends that the higher-order theory fails to account for the intimate relationship that holds between conscious states and our awareness of them--the theory 'divides the phenomenal labor' in an illicit fashion. This 'failure of intimacy' is exposed by the possibility (...) of misrepresentation by higher-order states. In this paper, I argue that despite appearances, the same-order theory fails to avoid the objection, and thus also has troubles with intimacy. (shrink)

Representationalism, the view that phenomenal character supervenes on intentional content, has attracted a wide following in recent years. Most representationalists have also endorsed what I call 'standard Russellianism'. According to standard Russellianism, phenomenal content is Russellian in nature, and the properties represented by perceptual experiences are mind-independent physical properties. I argue that standard Russellianism conflicts with the everyday experience of colour constancy. Due to colour constancy, standard Russellianism is unable to simultaneously give a proper account of the phenomenal content of (...) colour experience and do justice to its phenomenology. (shrink)

By a `denoting phrase' I mean a phrase such as any one of the following: a man, some man, any man, every man, all men, the present King of England, the present King of France, the center of mass of the solar system at the first instant of the twentieth century, the revolution of the earth round the sun, the revolution of the sun round the earth. Thus a phrase is denoting solely in virtue of its form. We may distinguish (...) three cases: (1) A phrase may be denoting, and yet not denote anything; e.g., `the present King of France'. (2) A phrase may denote one definite object; e.g., `the present King of England' denotes a certain man. (3) A phrase may denote ambiguously; e.g. `a man' denotes not many men, but an ambiguous man. The interpretation of such phrases is a matter of considerably difficulty; indeed, it is very hard to frame any theory not susceptible of formal refutation. All the difficulties with which I am acquainted are met, so far as I can discover, by the theory which I am about to explain. (shrink)

By a `denoting phrase' I mean a phrase such as any one of the following: a man, some man, any man, every man, all men, the present King of England, the present King of France, the center of mass of the solar system at the first instant of the twentieth century, the revolution of the earth round the sun, the revolution of the sun round the earth. Thus a phrase is denoting solely in virtue of its form. We may distinguish (...) three cases: (1) A phrase may be denoting, and yet not denote anything; e.g., `the present King of France'. (2) A phrase may denote one definite object; e.g., `the present King of England' denotes a certain man. (3) A phrase may denote ambiguously; e.g. `a man' denotes not many men, but an ambiguous man. The interpretation of such phrases is a matter of considerably difficulty; indeed, it is very hard to frame any theory not susceptible of formal refutation. All the difficulties with which I am acquainted are met, so far as I can discover, by the theory which I am about to explain. (shrink)

I assess Churchland's views on folk psychology and conceptual thinking, with particular emphasis on the connection between these topics.

The ontology of (merely) intentional objects is a can of worms. If we can avoid ontological commitment to such entities, we should. In this paper, I offer a strategy for accomplishing that. This is to reject the traditional act-object account of intentionality in favor of an adverbial account. According to adverbialism about intentionality, having a dragon thought is not a matter of bearing the thinking-about relation to dragons, but of engaging in the activity of thinking dragon-wise.

How come we can represent Bigfoot even though Bigfoot does not exist, given that representing something involves bearing a relation to it and we cannot bear relations to what does not exist? This is the problem of intentional inexistence. This paper develops a two-step solution to this problem, involving an adverbial account of conscious representation, or phenomenal intentionality, and the thesis that all representation derives from conscious representation. The solution is correspondingly two-part: we can consciously represent Bigfoot because consciously representing (...) Bigfoot does not involve bearing a relation to Bigfoot, but rather instantiating a certain non-relational property of representing Bigfoot-wise; and we can non-consciously represent Bigfoot because non-consciously representing Bigfoot does not involve bearing a relation to Bigfoot, but rather bearing a relation to conscious representations of Bigfoot. (shrink)

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)

This paper argues for the reality of qualia as aspects of phenomenal experience. The argument focuses on color vision and develops a dispositionalist, subjectivist account of what it is for an object to be colored. I consider objections to dispositionalism on epistemological, metaphysical, and 'ordinary' grounds. I distinguish my representative realism from sense-data theories and from recent 'representational' or 'intentional' theories, and I argue that there is no good reason to adopt a physicalist stance that denies the reality of qualia (...) as phenomenally available intentional contents in Brentano's original sense of 'intentionality'. (shrink)

A further development of Tye's theory of phenomenal consciousness along with replies to common objections.

Consciousness and Mind presents David Rosenthal's influential work on the nature of consciousness. Central to that work is Rosenthal's higher-order-thought theory of consciousness, according to which a sensation, thought, or other mental state is conscious if one has a higher-order thought that one is in that state. The first four essays develop various aspects of that theory. The next three essays present Rosenthal's homomorphism theory of mental qualities and qualitative consciousness, and show how that theory fits with and helps sustain (...) the HOT theory. A crucial feature of homomorphism theory is that it individuates and taxonomizes mental qualities independently of the way we're conscious of them, and indeed independently of our being conscious of them at all. So the theory accommodates the qualitative character not only of conscious sensations and perceptions, but also of those which fall outside our stream of consciousness. Rosenthal argues that, because this account of mental qualities makes no appeal to consciousness, it enables us to dispel such traditional quandaries as the alleged conceivability of undetectable quality inversion, and to disarm various apparent obstacles to explaining qualitative consciousness and understanding its nature. Six further essays build on the HOT theory to explain various important features of consciousness, among them the complex connections that hold in humans between consciousness and speech, the self-interpretative aspect of consciousness, and the compelling sense we have that consciousness is unified. Two of the essays, one an extended treatment of homomorphism theory, appear here for the first time. There is also a substantive introduction, which draws out the connections between the essays and highlights their implications. (shrink)

Elements of Mind provides a unique introduction to the main problems and debates in contemporary philosophy of mind. Author Tim Crane opposes those currently popular conceptions of the mind that divide mental phenomena into two very different kinds (the intentional and the qualitative) and proposes instead a challenging and unified theory of all the phenomena of mind. In light of this theory, Crane engages students with the central problems of the philosophy of mind--the mind-body problem, the problem of intentionality (or (...) mental representation), the problem of consciousness, and the problem of perception--and attempts to find solutions to these problems. A fresh and engaging exploration of the main issues in the philosophy of mind, Elements of Mind is easily accessible to students with no background in the subject. (shrink)

Elements of Mind (EM) has two themes, one major and one minor. The major theme is intentionality, the mind’s direction upon its objects; the other is the mind–body problem. I treat these themes separately: chapters 1, and 3–5 are concerned with intentionality, while chapter 2 is about the mind–body problem. In this summary I will first describe my view of the mind–body problem, and then describe the book’s main theme. Like many philosophers, I see the mind–body problem as containing two (...) sub–problems: the problem of mental causation and the problem of consciousness. I see these problems forming the two horns of a dilemma. Just as the problem of mental causation pushes us towards physicalism, so the problem of consciousness pushes us away from it. Each problem reveals the inadequacy of the solution to the other. Essentially the problem of mental causation is the conflict between (i) the apparent fact that mental states and events have effects in the physical world and (ii) a general principle about the causal nature of the physical world, which is sometimes called the ‘causal closure’ or the ‘causal completeness’ of the physical world. This principle says that all physical effects have physical causes which are enough to bring them about. The problem then is simple: how can a mental cause have a physical effect if that effect also has a physical cause which is enough to bring it about? Barring massive overdetermination of our actions by independent causes, it seems that the best answer is to identify the mental and the physical causes. And this is traditionally how physicalists have argued for their identity theory of mind and body. However, many physicalists reject the identity theory, and therefore they have to solve the mental causation problem in some other way. At present, there is no consensus among physicalists on which of the currently proposed solutions is correct. In chapter 2 of EM I propose an alternative, which I call ‘emergentism’. Inspired by the rejection of the identity theory, Emergentism is the idea that mental properties are genu.. (shrink)

This chapter analyzes aspects of the relationship between consciousness and intentionality. It focuses on the phenomenal character and the intentional content of perceptual states, canvassing various possible relations among them. It argues that there is a good case for a sort of representationalism, although this may not take the form that its advocates often suggest. By mapping out some of the landscape, the chapter tries to open up territory for different and promising forms of representationalism to be explored in the (...) future. In particular, it argues for a nonreductive, narrow, and Fregean variety of representationalism, which contrasts strongly with more widely explored varieties. It concludes with some words about the fundamental relationship between consciousness and intentionality. (shrink)