This collection of papers (including three completely new ones) by one of the foremost philosophers in epistemology transcends two of the most widely misunderstood positions in philosophy--foundationalism and coherentism. Audi proposes a distinctively moderate, internalist foundationalism that incorporates some of the virtues of both coherentism and reliabilism. He develops important distinctions between positive and negative epistemic dependence, substantively and conceptually naturalistic theories, dispositional beliefs and dispositions to believe, episodically and structurally inferential beliefs, first and second order internalism, and rebutting as (...) opposed to refuting skepticism. These contrasts are applied not only to rational belief, but to rational action and the rationality of desires and intentions. The overall position is a pluralist, moderately rationalistic, internalist theory of justification and a partly externalist conception of knowledge. However, by virtue of offering a theory of rationality as well as an account of knowledge and justified belief, it will interest philosophers of ethics, science, and the social sciences and teachers and students of epistemology. (shrink)

Philosophers tend to assume that we have excellent knowledge of our own current conscious experience or 'phenomenology'. I argue that our knowledge of one aspect of our experience, the experience of visual imagery, is actually rather poor. Precedent for this position is found among the introspective psychologists of the late nineteenth and early twentieth centuries. Two main arguments are advanced toward the conclusion that our knowledge of our own imagery is poor. First, the reader is asked to form a visual (...) image, and it is expected that answering questions about certain basic features of that experience will be difficult. If so, it seems reasonable to suppose that people could be mistaken about those basic features of their own imagery. Second, it is observed that although people give widely variable reports about their own experiences of visual imagery, differences in report do not systematically correlate with differences on tests of skills that psychologists have often supposed to require visual imagery, such as mental rotation, visual creativity, and visual memory. (shrink)

Doctors must now take a fifth vital sign from their patients: pain reports. I use this as a case study to discuss how different schools of psychology (introspectionism, behaviorism, cognitive psychology) have treated verbal reports about the contents of consciousness. After examining these differences, I suggest that, with new methods of mapping data about neurobiological states with behavioral data and with verbal reports about conscious experience, we should reconsider some of the introspectionists' goals and methods. I discuss examples from cognitive (...) psychology, including pain researchers' attempts to develop self-reports of pain so that they can be, like other vital signs, reliable indicators of internal states. (shrink)

How should we characterize the functional role of conscious visual experience? In particular, how do the conscious contents of visual experience guide, bear upon, or otherwise inform our ongoing motor activities? According to an intuitive and (I shall argue) philosophically influential conception, the links are often quite direct. The contents of conscious visual experience, according to this conception, are typically active in the control and guidance of our fine-tuned, real-time engagements with the surrounding three-dimensional world. But this idea (which I (...) shall call the Assumption of Experience-Based Control) is hostage to empirical fortune. It is a hostage, moreover, whose safety is in serious doubt. Thus Milner and Goodale (1995) argue for a deep and abiding dissociation between the contents of conscious seeing, on the one hand, and the resources used for the on-line guidance of visuo-motor action, on the other. This ‘dual visual systems’ hypothesis, which finds many echoes in various other bodies of cognitive scientific research, poses a prima facie challenge to the Assumption of Experience-Based Control. More importantly, it provides (I shall argue) fuel for an alternative and philosophically suggestive account of the functional role of conscious visual experience. (shrink)

This book is the one to put into the hands of those who have been over-impressed by Austin 's critics....[Warnock's] brilliant editing puts everybody who is concerned with philosophical problems in his debt.

Consciousness is a mongrel concept: there are a number of very different "consciousnesses." Phenomenal consciousness is experience; the phenomenally conscious aspect of a state is what it is like to be in that state. The mark of access-consciousness, by contrast, is availability for use in reasoning and rationally guiding speech and action. These concepts are often partly or totally conflated, with bad results. This target article uses as an example a form of reasoning about a function of "consciousness" based on (...) the phenomenon of blindsight. Some information about stimuli in the blind field is represented in the brains of blindsight patients, as shown by their correct "guesses," but they cannot harness this information in the service of action, and this is said to show that a function of phenomenal consciousness is somehow to enable information represented in the brain to guide action. But stimuli in the blind field are BOTH access-unconscious and phenomenally unconscious. The fallacy is: an obvious function of the machinery of access-consciousness is illicitly transferred to phenomenal consciousness. (shrink)

In this provocative book, Fred Dretske argues that to achieve an understanding of the mind it is not enough to understand the biological machinery by means of...

Little, Brown, 1992 Review by Glenn Branch on Jul 5th 1999 Volume: 3, Number: 27.

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

In this important book, Susan Hurley sheds new light on consciousness by examining its relationships to action from various angles. She assesses the role of agency in the unity of a conscious perspective, and argues that perception and action are more deeply interdependent than we usually assume. A standard view conceives perception as input from world to mind and action as output from mind to world, with the serious business of thought in between. Hurley criticizes this picture, and considers how (...) the interdependence of perceptual experience and agency at the personal level (of mental contents and norms) may emerge from the subpersonal level (of underlying causal processes and complex dynamic feedback systems). Her two-level view has wide implications, for topics that include self-consciousness, the modularity of mind, and the relations of mind to world. The self no longer lurks hidden somewhere between perceptual input and behavioral output, but reappears out in the open, embodied and embedded in its environment. Hurley traces these themes from Kantian and Wittgensteinian arguments through to intriguing recent work in neuropsychology and in dynamic systems approaches to the mind, providing a bridge from mainstream philosophy to work in other disciplines. Consciousness in Action is unique in the range of philosophical and scientific work it draws on, and in the deep criticism it offers of centuries-old habits of thought. (shrink)

Hurley’s is a difficult book to work through—partly because of its length and the complexity of its arguments, but also because each of the ten essays of which it is composed has a rather different starting point and focus, and because few of her arguments achieve real closure. Essay 2 discusses competing interpretations of Kant, essay 4 articulates nonconceptual forms of self-consciousness, essay 5 offers fresh interpretations of commissurotomy patients’ behavior, essay 6 develops an objection to Wittgenstein on rule following, (...) essay 8 attacks an alleged assumption of externalism, and chapter 10 explores the possibility of combining a “motor theory” and a “control theory” of perception. This is a very rich brew, and at least half the challenge this book presents consists in discerning its central argument and conclusion with enough precision to bring criticism to bear. (shrink)

Reissued in its revised 1866 second edition, this work by John Stuart Mill discusses the positivist views of the French philosopher and social scientist Auguste Comte. Comte is regarded as the founder of positivism, the doctrine that all knowledge must derive from sensory experience. The two-part text was originally printed as two articles in the Westminster Review in 1865. Part 1 offers an analysis of Comte's earlier works on positivism in the natural and social sciences, while Part 2 considers its (...) application in areas such as religion and ethics. Mill states that Comte is the first philosopher who has attempted to extend positivism 'to all objects of human knowledge'. Despite being critical of a number of Comte's views, such as the exclusion of psychology from positivist science, Mill acknowledges his fellow philosopher's influence in the face of common negative perceptions of the positivist movement. (shrink)

Introspection plays an ineliminable role in affording us with self-knowledge, or so it is widely believed. It is argued here that introspective evidence, by itself, is often insufficient to ground reasonable belief about many of our mental states, and the knowledge we do have of much of our mental life is crucially dependent on other sources.

Researchers from the 1940's through the present have found that normal, sighted people can echolocate - that is, detect properties of silent objects by attending to sound reflected from them. We argue that echolocation is a normal part of our perceptual experience and that there is something 'it is like' to echolocate. Furthermore, we argue that people are often grossly mistaken about their experience of echolocation. If so, echolocation provides a counterexample to the view that we cannot be mistaken about (...) our own current phenomenology. (shrink)

This is a book about sensory states and their apparent characteristics. It confronts a whole series of metaphysical and epistemological questions and presents an argument for type materialism: the view that sensory states are identical with the neural states with which they are correlated. According to type materialism, sensations are only possessed by human beings and members of related biological species; silicon-based androids cannot have sensations. The author rebuts several other rival theories, and explores a number of important issues: the (...) forms and limits of introspective awareness of sensations, the semantic properties of sensory concepts, knowledge of other minds, and unity of consciousness. The book is a significant contribution to the philosophy of mind, and has much to say to psychologists and cognitive scientists. (shrink)

This paper starts with one of Chalmers’ basic points: first-hand experience is an irreducible field of phenomena. I claim there is no ‘theoretical fix’ or ‘extra ingredient’ in nature that can possibly bridge this gap. Instead, the field of conscious phenomena requires a rigorous method and an explicit pragmatics for its exploration and analysis. My proposed approach, inspired by the style of inquiry of phenomenology, I have called neurophenomenology. It seeks articulations by mutual constraints between phenomena present in experience and (...) the correlative field of phenomena established by the cognitive sciences. It needs to expand into a widening research community in which the method is cultivated further. (shrink)

In 1995, in my book, Ten Problems of Consciousness, I proposed a version of the theory of phenomenal consciousness now known as representationalism. The present book, in part, consists of a further development of that theory along with replies to common objections. It is also concerned with two prominent challenges for any reductive theory of consciousness: the explanatory gap and the knowledge argument. In addition, it connects representationalism with two more general issues: the nature of color and the location of (...) the phylogenetic dividing line between those creatures that are phenomenally conscious and those that are not. (shrink)

How should we characterize the functional role of conscious visual experience? In particular, how do the conscious contents of visual experience guide, bear upon, or otherwise inform our ongoing motor activities? According to an intuitive and philosophically influential conception, the links are often quite direct. The contents of conscious visual experience, according to this conception, are typically active in the control and guidance of our fine-tuned, real-time engagements with the surrounding three-dimensional world. But this idea is hostage to empirical fortune. (...) It is a hostage, moreover, whose safety is in serious doubt. Thus Milner and Goodale argue for a deep and abiding dissociation between the contents of conscious seeing, on the one hand, and the resources used for the on-line guidance of visuo-motor action, on the other. This ‘dual visual systems’ hypothesis, which finds many echoes in various other bodies of cognitive scientific research, poses a prima facie challenge to the Assumption of Experience-Based Control. More importantly, it provides fuel for an alternative and philosophically suggestive account of the functional role of conscious visual experience. (shrink)

In the 1950s, dream researchers commonly thought that dreams were predominantly a black and white phenomenon, although both earlier and later treatments of dreaming assume or assert that dreams have color. The first half of the twentieth century saw the rise of black and white film media, and it is likely that the emergence of the view that dreams are black and white was connected to this change in film technology. If our opinions about basic features of our dreams can (...) change with changes in technology, it seems to follow that our knowledge of the experience of dreaming is much less secure than we might at first have thought it to be. (shrink)

Researchers from the 1940's through the present have found that normal, sighted people can echolocate - that is, detect properties of silent objects by attending to sound reflected from them. We argue that echolocation is a normal part of our conscious, perceptual experience. Despite this, we argue that people are often grossly mistaken about their experience of echolocation. If so, echolocation provides a counterexample to the view that we cannot be seriously mistaken about our own current conscious experience.

The first book on consciousness that offers sufficient breadth and depth to serve as a stand-alone text for courses on consciousness. Also ideally organized as a supplement for instructors who discuss topics of consciousness in other courses. Journey into the fascinating world of human consciousness with this comprehensive survey that covers topics of consciousness from both a natural science and cognitive psychology viewpoint. Based on the belief that consciousness is a natural phenomenon and product of the brain's functioning, Dr. Farthing's (...) captivating book emphasizes systematic research and theoretical interpretations and also discusses clinical applications and pertinent conceptual and philosophical issues. (shrink)