This book is a defense of modal realism; the thesis that our world is but one of a plurality of worlds, and that the individuals that inhabit our world are only a few out of all the inhabitants of all the worlds. Lewis argues that the philosophical utility of modal realism is a good reason for believing that it is true.

Tim Bayne and Susanna Siegel have recently offered interesting arguments in favor of the view that we can experience high-level properties like being a pine tree or being a stethoscope (Bayne 2009, Siegel 2006, 2011). We argue first that Bayne’s simpler argument fails. However, our main aim in this paper is to show that Siegel’s more sophisticated argument for her version of the high-level view can also be resisted if one adopts a view that distinguishes between perceptual experiences and seemings.

The Eleatic philosophers argued that it was impossible for anything to change, since that would require something to differ from itself. Although this line of reasoning is unpersuasive, it challenges us to provide an account of temporal predication, which is the focus of much recent work on change. This paper surveys various approaches to change and temporal predication and addresses related questions about identity, persistence, properties, time, tense, and temporal logic.

Our world is a world of change. Children are born and grow into adults. Material possessions rust and decay with age and ultimately perish. Yet scepticism about change is as old as philosophy itself. Heraclitus, for example, argued that nothing could survive the replacement of parts, so that it is impossible to step into the same river twice. Zeno argued that motion is paradoxical, so that nothing can alter its location. Parmenides and his followers went even further, arguing that the (...) very concept of qualitative change is inconsistent. Change in any respect is impossible, they argued, since change requires difference and nothing differs from itself.1 Few today would accept the Eleatic conclusion that change is impossible. But the topic of change continues to be a source of much debate, as it brings together various issues that are central to metaphysics, language and logic – including identity, persistence, time, tense, and temporal logic. As we consider various approaches to our topic, it will become clear that one’s perspective on change is often determined by one’s position in the broader philosophical landscape. (shrink)

The terms `endurance' and `perdurance' are commonly thought to denote distinct ways for an object to persist, but it is surprisingly hard to say what these are. The common approach, defining them in terms of temporal parts, is mistaken, because it does not lead to two coherent philosophical alternatives: endurance so understood becomes conceptually incoherent, while perdurance becomes not just true but a conceptual truth. Instead, we propose a different way to articulate the distinction, in terms of identity rather than (...) temporal parts: an object endures if its identity is determined at every moment at which it exists. We make precise what it means for the identity of an object to be determined at a moment. We also discuss what role the endurance / perdurance distinction, so understood, should play in the debates about time, material objects and personal identity. (shrink)

Because the visual system cannot process all of the objects, colors, and features present in a visual scene, visual attention allows some visual stimuli to be selected and processed over others. Most research on visual attention has focused on spatial or location-based attention, in which the locations occupied by stimuli are selected for further processing. Recent research, however, has demonstrated the importance of objects in organizing (or segregating) visual scenes and guiding attentional selection. Because of the long history of spatial (...) attention research, theories of spatial attention are more mature than theories of other visual processes, such as object segregation and object attention. In the present paper, I outline a biased competition account of object segregation and attention, following similar accounts that have been developed for spatial attention (Desimone and Duncan, 1995). In my biased competition account, I seek to understand how some objects can be segregated and selected over other objects in a complex visual scene. Under this account, there are two sources of visual information that allow an object to be processed over other objects: bottom-up information carried by the physical stimulus and top-down information based on an observer's goals. I use the biased competition account to combine many diverse findings from the object segregation and attention literatures into a common framework. (shrink)

Persistence through time is like extension through space. A road has spatial parts in the subregions of the region of space it occupies; likewise, an object that exists in time has temporal parts in the various subregions of the total region of time it occupies. This view — known variously as four dimensionalism, the doctrine of temporal parts, and the theory that objects “perdure” — is opposed to “three dimensionalism”, the doctrine that things “endure”, or are “wholly present”.1 I will (...) attempt to resolve this dispute in favor of four dimensionalism by means of a novel argument based on considerations of vagueness. But before argument in this area can be productive, I believe we must become much clearer than is customary about exactly what the dispute is, for the usual ways of formulating the dispute are flawed, especially where three dimensionalism is concerned. (shrink)

What makes an object the same persisting individual over time? Philosophers and psychologists have both grappled with this question, but from different perspectives—philosophers conceptually analyzing the criteria for object persistence, and psychologists exploring the mental mechanisms that lead us to experience the world in terms of persisting objects. It is striking that the same themes populate explorations of persistence in these two very different fields—e.g. the roles of spatiotemporal continuity, persistence through property change, and cohesion violations. Such similarities may reflect (...) an underlying connection, in that psychological mechanisms of object persistence (especially relevant parts of mid-level visual object processing) may serve to underlie the intuitions about persistence that fuel metaphysical theories. This would be a way for cognitive science to join these two disparate fields, helping to explain the possible origins and reliability of some metaphysical intuitions, and perhaps leading to philosophical progress. (shrink)

The ‘paradoxes of coincidence’ are generally taken as an important factor for deciding between rival views on persistence through time. In particular, the ability to deal with apparent cases of temporary coincidence is usually regarded as a good reason for favouring perdurantism (or ‘four-dimensionalism’) over endurantism (or ‘three-dimensionalism’). However, the recent work of Gilmore ( 2007 ) and McGrath ( 2007 ) challenges this standard view. For different reasons, both Gilmore and McGrath conclude that perdurantism does not really obtain support (...) from the puzzles of temporary coincidence. In this paper, I will evaluate their arguments and defend the opposite view: that the paradoxes of coincidence do give some support to perdurantism. However, the way in which they do so is rather unexpected. As we will see, there are different ways in which coincidence scenarios may be thought to support perdurantism, some of which have not yet been sufficiently explored. Thus, my immediate goal is to explore one of those directions, bringing into focus a new argument from coincidence to perdurantism. And although I motivate my discussion by examining the arguments in the work of Gilmore and McGrath, the merits of this argument can be independently assessed. More generally, my overall purpose is to contribute to our general understanding of how the topics of coincidence and persistence bear on each other. (shrink)

The following quotation, from Frank Jackson, is the beginning of a typical exposition of the debate between those metaphysicians who believe in temporal parts, and those who do not: The dispute between three-dimensionalism and four-dimensionalism, or more precisely, that part of the dispute we will be concerned with, concerns what persistence, and correllatively, what change, comes to. Three-dimensionalism holds that an object exists at a time by being wholly present at that time, and, accordingly, that it persists if it is (...) wholly present at more than one time. For short, it persists by enduring. Four-dimensionalism holds that an object exists at a time by having a temporal part at that time, and it persists if it has distinct temporal parts at more than one time. For short, it persists by perduring. In the light of these comments, some readers will perhaps find the question that forms the title of this paper a little puzzling. They may have learned to use the terms ‘fourdimensionalism’ ‘perdurantism’ and ‘belief in temporal parts’ interchangeably; or perhaps even to define one in terms of the other. Such a usage, however, is inapposite. We might imagine a Flatland-like world of two spatial dimensions and one temporal, whose philosophers are divided between a theory of persistence on which they persist by having temporal parts, and a theory on which they persist by being wholly located in each of several times. This is just the same issue we face, but at least the label ‘four-dimensionalism’ seems inapposite: the four-dimensionalist Flatlanders believe in only three dimensions! (shrink)

What is a temporal part? Most accounts explain it in terms of timeless parthood: a thing's having a part without temporal qualification. Some find this hard to understand, and thus find the view that persisting things have temporal parts--fourdimensionalism--unintelligible. T. Sider offers to help by defining temporal parthood in terms of a thing's having a part at a time. I argue that no such account can capture the notion of a temporal part that figures in orthodox four-dimensionalism: temporal parts must (...) be timeless parts. This enables us to state four-dimensionalism more clearly. (shrink)

... ISBN0199215928 ... -/- Abstract: Vision dominates philosophical thinking about perception, and theorizing about experience in cognitive science traditionally has focused on a visual model. This book presents a systematic treatment of sounds and auditory experience. It demonstrates how thinking about audition and appreciating the relationships among multiple sense modalities enriches our understanding of perception. It articulates the central questions that comprise the philosophy of sound, and proposes a novel theory of sounds and their perception. Against the widely accepted philosophical (...) view that sounds are among the secondary or sensible qualities, and against the scientific view that sounds are waves that propagate through a medium such as air or water, the book argues that sounds are events in which objects or interacting bodies disturb a surrounding medium. This does not imply that sounds propagate through a medium, such as air or water. Rather, sounds are events that take place in one's environment at or near their sources. This account captures the way in which sounds essentially are creatures of time and situates sounds in the world. Sounds are not ethereal, mysterious entities. It also provides a powerful account of echoes, interference, reverberation, Doppler effects, and perceptual constancies that surpasses the explanatory richness of alternative theories. Investigating sounds and audition demonstrates that considering other sense modalities teaches what we could not otherwise learn from thinking exclusively about the visual. This book concludes by arguing that a surprising class of cross-modal perceptual illusions demonstrates that the perceptual modalities cannot be completely understood in isolation, and that a visuocentric model for theorizing about perception — according to which perceptual modalities are discrete modes of experience and autonomous domains of philosophical and scientific inquiry — ought to be abandoned. -/- . (shrink)

Sounds are audible, and sound sources are audible. What is the audible relation between audible sounds and audible sources? Common talk and philosophy suggest three candidates. The first is that sounds audibly are properties instantiated by their sources. I argue that sounds are audible individuals and thus are not audibly instantiated by audible sources. The second is that sounds audibly are effects of their sources. I argue that auditory experience presents no compelling evidence that sounds audibly are causally related to (...) audible sources. The third is that sounds audibly are related mereologically to their sources. I present and offer a defence of this third candidate. (shrink)

Recent work on non-visual modalities aims to translate, extend, revise, or unify claims about perception beyond vision. This paper presents central lessons drawn from attention to hearing, sounds, and multimodality. It focuses on auditory awareness and its objects, and it advances more general lessons for perceptual theorizing that emerge from thinking about sounds and audition. The paper argues that sounds and audition no better support the privacy of perception’s objects than does vision; that perceptual objects are more diverse than an (...) exclusively visual perspective suggests; and that multimodality is rampant. In doing so, it presents an account according to which audition affords awareness as of not just sounds, but also environmental happenings beyond sounds. (shrink)

Vision has been the primary focus of naturalistic philosophical research concerning perception and perceptual experience. Guided by visual experience and vision science, many philosophers have focused upon theoretical issues dealing with the perception of objects. Recently, however, hearing researchers have discussed auditory objects. I present the case for object perception in vision, and argue that an analog of object perception occurs in auditory perception. I propose a notion of an auditory object that is stronger than just that of an intentional (...) object of audition, but that does not identify auditory objects with the ordinary material objects we see. (shrink)

Our auditory experience involves the experience of auditory objects—sequences of distinct sounds, or parts of continuous sounds—that are experienced as grouped together into a single sound or “stream” of sounds. In this paper I argue that it is not possible to explain what it is to experience an auditory object as such—i.e. to experience a sequence of sounds as grouped—in purely auditory terms; rather, to experience an auditory object as such is to experience a sequence of sounds as having been (...) (apparently) produced by the same source. (shrink)

It might be suggested that in auditory experience elements of the material world are not apparent to us in the way they are in vision and touch, and that this constitutes a shortcoming in the kind of cognitive contact with the world provided by auditory perception. I develop this suggestion, and then set out a way of thinking about the appearances of sound-producing events that might provide a response.

This paper presents the strongest version of a non-perdurantist four-dimensionalism: a theory according to which persisting objects are four-dimensionally extended in space-time, but not in virtue of having maximal temporal parts. The aims of considering such a view are twofold. First, to evaluate whether such an account could provide a plausible middle ground between the two main competitor accounts of persistence: three-dimensionalism and perdurantist four-dimensionalism. Second, to see what light such a theory sheds on the debate between these two competitor (...) theories. I conclude that despite prima facie reasons to suppose that non-perdurantist four-dimensionalism might be a credible alternative to either other account of persistence, ultimately the view is unsuccessful. The reasons for its failure illuminate the sometimes stagnant debate between three-dimensionalists and perdurantists, providing new reasons to prefer a perdurantist metaphysics. (shrink)

This paper presents the strongest version of a non-perdurantist four-dimensionalism: a theory according to which persisting objects are four-dimensionally extended in space-time, but not in virtue of having maximal temporal parts. The aims of considering such a view are twofold. First, to evaluate whether such an account could provide a plausible middle ground between the two main competitor accounts of persistence: three-dimensionalism and perdurantist four-dimensionalism. Second, to see what light such a theory sheds on the debate between these two competitor (...) theories. I conclude that despite prima facie reasons to suppose that non-perdurantist four-dimensionalism might be a credible alternative to either other account of persistence, ultimately the view is unsuccessful. The reasons for its failure illuminate the sometimes stagnant debate between three-dimensionalists and perdurantists, providing new reasons to prefer a perdurantist metaphysics. (shrink)

This paper defends two theses about sensory objects. The more general thesis is that directly sensed objects are those delivered by sub-personal processes. It is shown how this thesis runs counter to perceptual atomism, the view that wholes are always sensed indirectly, through their parts. The more specific thesis is that while the direct objects of audition are all composed of sounds, these direct objects are not all sounds—here, a composite auditory object is a temporal sequence of sounds (whereas a (...) composite visual object is a spatial composite). Many composite objects are directly heard in the sense just mentioned. There is a great variety of such composite auditory objects—melodies, harmonies, sequences of phonemes, individual voices, meaning-carrying sounds, and so on. This diversity of auditory objects has an important application to aesthetics. Perceivers do not naturally or easily attend simultaneously to auditory objects that overlap in time. Yet, aesthetic appreciation depends on such an allocation of attention to overlapping objects. (shrink)

: I present an argument for the existence of nonconceptual representational content. The argument is compatible with McDowell's defence of conceptualism against those arguments for nonconceptual content that draw upon claims about the fine‐grainedness of experience. I present a case for nonconceptual content that concentrates on the idea that experience can possess representational content that cannot perform the function of conceptual content, namely figure in the subject's reasons for belief and action. This sort of argument for nonconceptual content is best (...) achieved with examples from auditory perception, especially our perception of music. (shrink)

I present an argument for the existence of nonconceptual representational content. The argument is compatible with McDowell's defence of conceptualism against those arguments for nonconceptual content that draw upon claims about the fine‐grainedness of experience. I present a case for nonconceptual content that concentrates on the idea that experience can possess representational content that cannot perform the function of conceptual content, namely figure in the subject's reasons for belief and action. This sort of argument for nonconceptual content is best achieved (...) with examples from auditory perception, especially our perception of music. (shrink)

John Searle has argued that all perceptual experiences are token-reflexive, in the sense that they are constituents of their own veridicality conditions. Many philosophers have found the kind of token-reflexivity he attributes to experiences, which I will call _causal_ token-reflexivity, unfaithful to perceptual phenomenology. In this paper, I develop an argument for a different sort of token-reflexivity in perceptual (as well as some non- perceptual) experiences, which I will call _temporal_ token-reflexivity, and which ought to be phenomenologically unobjectionable.

We have two aims in this paper. The first is to provide the reader with a critical guide to recent work on relativity and persistence by Balashov, Gilmore and others. Much of this work investigates whether endurantism can be sustained in the context of relativity. Several arguments have been advanced that aim to show that it cannot. We find these unpersuasive, and will add our own criticisms to those we review. Our second aim, which complements the first, is to demarcate (...) the most defensible form of relativistic endurantism. A recurring theme of this paper is that even those philosophers who do worry about relativity have not taken it seriously enough. (shrink)

There is little doubt that we perceive the world as tensed—that is, as consisting of a past, present and future each with a different ontological status—and transient—that is, as involving a passage of time. We also have the ability to execute precisely timed behaviors that appear to depend upon making correct temporal judgments about which changes are truly present and which are not. A common claim made by scientists and philosophers is that our experiences of entities enduring through transient changes (...) are illusory and that our apparently accurately timed behaviors do not reflect dynamical time. We argue that our experiences of objects enduring through transient changes need not be thought of as illusory even if time is not dynamic at the fundamental level of reality. For, the dynamic properties we experience objects as having need not be fundamental properties. They could be weakly emergent from static, temporal properties. Temporal properties, on this view, are similar to ordinary properties like that of being solid, which are correctly experienced as properties of medium-sized material bodies even though they are not instantiated at the fundamental level of reality. (shrink)

In this paper, I focus on three issues intertwined in current debates between endurantists and perdurantists—(i) the dimension of persisting objects, (ii) whether persisting objects have timeless, or only time-relative, parts, and (iii) whether persisting objects have proper temporal parts. I argue that one standard endurantist position on the first issue is compatible with standard perdurantist positions on parthood and temporal parts. I further argue that different accounts of persistence depend on the claims about objects' dimensions and not on the (...) auxiliary claims about parthood and temporal parts. (shrink)

Miller (1956) summarized evidence that people can remember about seven chunks in short-term memory (STM) tasks. However, that number was meant more as a rough estimate and a rhetorical device than as a real capacity limit. Others have since suggested that there is a more precise capacity limit, but that it is only three to five chunks. The present target article brings together a wide variety of data on capacity limits suggesting that the smaller capacity limit is real. Capacity limits (...) will be useful in analyses of information processing only if the boundary conditions for observing them can be carefully described. Four basic conditions in which chunks can be identified and capacity limits can accordingly be observed are: (1) when information overload limits chunks to individual stimulus items, (2) when other steps are taken specifically to block the recoding of stimulus items into larger chunks, (3) in performance discontinuities caused by the capacity limit, and (4) in various indirect effects of the capacity limit. Under these conditions, rehearsal and long-term memory cannot be used to combine stimulus items into chunks of an unknown size; nor can storage mechanisms that are not capacity-limited, such as sensory memory, allow the capacity-limited storage mechanism to be refilled during recall. A single, central capacity limit averaging about four chunks is implicated along with other, noncapacity-limited sources. The pure STM capacity limit expressed in chunks is distinguished from compound STM limits obtained when the number of separately held chunks is unclear. Reasons why pure capacity estimates fall within a narrow range are discussed and a capacity limit for the focus of attention is proposed. Key Words: attention; enumeration; information chunks; memory capacity; processing capacity; processing channels; serial recall; short-term memory; storage capacity; verbal recall; working memory capacity. (shrink)

John Campbell investigates how consciousness of the world explains our ability to think about the world; how our ability to think about objects we can see depends on our capacity for conscious visual attention to those things. He illuminates classical problems about thought, reference, and experience by looking at the underlying psychological mechanisms on which conscious attention depends.

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)

On stage theory, ordinary continuants are instantaneous stages which persist by exduring—by bearing temporal counterpart relations to other such stages. Exduring objects lack temporal extension and there is a sense in which they are wholly present at multiple instants. How then is exdurance different from endurance? I offer a definition of ‚exdurance’ that clearly sets it apart from other modes of persistence.

On stage theory, ordinary continuants are instantaneous stages which persist by exduring—by bearing temporal counterpart relations to other such stages. Exduring objects lack temporal extension and there is a sense in which they are wholly present at multiple instants. How then is exdurance different from endurance? I offer a definition of 'exdurance' that clearly sets it apart from other modes of persistence.

In "Things and Places," Zenon Pylyshyn argues that the process of incrementally constructing perceptual representations, solving the binding problem (determining which properties go together), and, more generally, grounding perceptual ...

Hud Hudson offers a fascinating examination of philosophical reasons to believe in hyperspace. He explores non-theistic reasons in the first chapter and theistic ones towards the end; in the intervening sections he inquires into a variety of puzzles in the metaphysics of material objects that are either generated by the hypothesis of hyperspace or else informed by it, with discussions of receptacles, boundaries, contact, occupation, and superluminal motion. Anyone engaged with contemporary metaphysics, and many philosophers of religion, will find much (...) to stimulate them here. (shrink)

In discussions of perception and its relation to knowledge, it is common to distinguish what one comes to believe on the basis of perception from the distinctively perceptual basis of one's belief. The distinction can be drawn in terms of propositional contents: there are the contents that a perceiver comes to believe on the basis of her perception, on the one hand; and there are the contents properly attributed to perception itself, on the other. Consider the content.

What is the relationship between sounds and time? More specifically, is there something essentially or distinctively temporal about sounds that distinguishes them from, say, colors, shapes, odors, tastes, or other sensible qualities? And just what might this distinctive relation to time consist in? Apart from their independent interest, these issues have a number of important philosophical repercussions. First, if sounds are temporal in a way that other sensible qualities are not, then this would mean that standard lists of paradigm secondary (...) qualities offered by Locke, Galileo, and other modern philosophers — lists which include colors, odors and sounds without any significant distinctions — overlook significant metaphysical differences. This, in turn, would threaten to undermine the coherence of the modern understanding of secondary qualities itself. Moreover, a number of authors have recently urged that the essential temporality of sounds makes it impossible to understand sounds as properties (except on a trope theory of properties; see note 3). If true, and given the more or less universal view that colors are properties, this last conclusion would make potentially inapplicable to sounds much of the comparatively well-developed philosophical taxonomy and apparatus that has arisen in philosophical disputes over the status of colors (for presentations of this taxonomy and apparatus see, for example, Byrne and Hilbert (2003); Cohen (2008b)).1 Therefore, the conclusion that sounds are distinctively temporal would be a serious blow to hopes for a theoretically unified treatment of the sensory qualities.2 For all these reasons, quite a lot seems to hang on the question of the temporality of sounds. (shrink)

An introduction to the theories of endurantism and perdurantism, and persistence more broadly.

Forthcoming publication in Auditory Perception and Sounds.