This first volume contains discussions of the brain, methods for analyzing behavior, thought, consciousness, attention, association, time, and memory.

Can we directly experience change? Although some philosophers have denied it, the phenomenological evidence is unambiguous: we can, and do. But how is this possible? What structures or features of consciousness render such experience possible? A variety of very different answers to this question have been proposed, answers which have very different implications for the nature of consciousness itself. In this brief survey no attempt is made to engage with the often complex (and sometimes obscure) literature on this topic. Instead, (...) a largely schematic examination of the main options is conducted, with a view to determining the most promising avenues for further investigation. (shrink)

It is obvious both that some changes are too small for us to perceive and that we can perceive constant motion. Yet according to Fara, these two facts are in conflict, and one must be rejected. I show that conflict arises only from accepting a `zoëtrope conception' of change experience, according to which change experience is analysed in terms of a series of very short-lived sensory atoms, each lacking in dynamic content. On pain of denying the phenomenologically obvious, we must (...) reject the zoëtrope conception. I offer an alternative account, according to which the dynamic content of our experience at short timescales is metaphysically dependent on the content of experience over longer timescales. Moreover, at short timescales such content is purely determinable. (shrink)

In this paper I argue that causal relations between objects are represented in visual experience, and contrast my argument and its conclusion with Michotte's results from the 1960's.

The target article is an attempt to make some progress on the problem of color realism. Are objects colored? And what is the nature of the color properties? We defend the view that physical objects (for instance, tomatoes, radishes, and rubies) are colored, and that colors are physical properties, specifically types of reflectance. This is probably a minority opinion, at least among color scientists. Textbooks frequently claim that physical objects are not colored, and that the colors are "subjective" or "in (...) the mind." The article has two other purposes: first, to introduce an interdisciplinary audience to some distinctively philosophical tools that are useful in tackling the problem of color realism and, second, to clarify the various positions and central arguments in the debate. (shrink)

Physical objects are such things as stones, tables, trees, people and other animals: the persisting macroscopic constituents of the world we live in. therefore expresses a commonsense commitment to physical realism: the persisting macroscopic constituents of the world we live in exist, and are as they are, quite independently of anyone.

Since its publication in 1959, Individuals has become a modern philosophical classic. Bold in scope and ambition, it continues to influence debates in metaphysics, philosophy of logic and language, and epistemology. Peter Strawson's most famous work, it sets out to describe nothing less than the basic subject matter of our thought. It contains Strawson's now famous argument for descriptive metaphysics and his repudiation of revisionary metaphysics, in which reality is something beyond the world of appearances. Throughout, Individuals advances some highly (...) influential and controversial ideas, such as 'non-solipsistic consciousness' and the concept of a person a 'primitive concept'. (shrink)

Drawing on the findings of neuroscience, this text proposes and defends the hypothesis that the various modalities of sensation share a generic form that the author, Austen Clark, calls feature-placing.

_Stream of Consciousness_ is about the phenomenology of conscious experience. Barry Dainton shows us that stream of consciousness is not a mosaic of discrete fragments of experience, but rather an interconnected flowing whole. Through a deep probing into the nature of awareness, introspection, phenomenal space and time consciousness, Dainton offers a truly original understanding of the nature of consciousness.

Seeing, Doing, and Knowing is an original and comprehensive philosophical treatment of sense perception as it is currently investigated by cognitive neuroscientists. Its central theme is the task-oriented specialization of sensory systems across the biological domain. Sensory systems are automatic sorting machines; they engage in a process of classification. Human vision sorts and orders external objects in terms of a specialized, proprietary scheme of categories - colours, shapes, speeds and directions of movement, etc. This 'Sensory Classification Thesis' implies that sensation (...) is not a naturally caused image from which an organism must infer the state of the world beyond; it is more like an internal communication, a signal concerning the state of the world issued by a sensory system, in accordance with internal conventions, for the use of an organism's other systems. This is why sensory states are both easily understood and persuasive.Sensory classification schemes are purpose-built to serve the knowledge-gathering and pragmatic needs of particular types of organisms. They are specialized: a bee or a bird does not see exactly what a human does. The Sensory Classification Thesis helps clarify this specialization in perceptual content and supports a new form of realism about the deliverances of sensation: 'Pluralistic Realism' is based on the idea that sensory systems coevolve with an organism's other systems; they are not simply moulded to the external world. The last part of the book deals with reference in vision. Cognitive scientists now believe that vision guides the limbs by means of a subsystem that links up with the objects of physical manipulation in ways that bypass sensory categories. In a novel extension of this theory, Matthen argues that 'motion-guiding vision' is integrated with sensory classification in conscious vision. This accounts for the quasi-demonstrative form of visual states: 'This particular object is red', and so on. He uses this idea to cast new light on the nature of perceptual objects, pictorial representation, and the visual representation of space. (shrink)

Tradition has it that, although we experience darkness, we can neither hear nor hallucinate silence. At most, we hear that it is silent, in virtue of lacking auditory experience. This cognitive view is at odds with our ordinary thought and talk. Yet it is not easy to vouchsafe the perception of silence: Sorensen‘s recent account entails the implausible claim that the permanently and profoundly deaf are perpetually hallucinating silence. To better defend the view that we can genuinely hear and hallucinate (...) silence, we must reject the austere picture of conscious experience which underpins the cognitive theory. According to that picture, conscious experience is a simple relation between subjects and objects. In the absence of an object, there is no relation, and so no experience. By enriching this picture, room can be found for the experience of silence. I explore this idea in two phases. First, I defend the thought that we can hear and hallucinate certain forms of silence, such as pauses, in virtue of experiencing contrastive sounds. Second, I draw on Moore‘s analysis of sensation to suggest that simply experiencing silence is a special form of objectless consciousness. I offer two ways of fleshing out this idea. According to the first, auditory experience possesses a temporal field within which the absence of sounds can be perceived. According to the second, purely Moorean account, it is our capacity to listen in the absence of sounds that underlies the phenomenon of experiencing silence. (shrink)

What mediates between sensory input and motor output? What makes it possible to act on what you perceive? Bence Nanay argues that pragmatic representations provide the perceptual guidance for performing actions. They play a key role in our mental lives, and help explain why the majority of our mental processes are very similar to those of animals.

Modern physics has revealed the universe as a much stranger place than we could have imagined. The puzzle at the centre of our knowledge of the universe is time. Michael Lockwood takes the reader on a fascinating journey into the nature of things. He investigates philosophical questions about past, present, and future, our experience of time, and the possibility of time travel. We zoom in on the behaviour of molecules and atoms, and pull back to survey the expansion of the (...) universe. We learn about entropy and gravity, black holes and wormholes, about how it all began and where we are all headed. Things will never seem the same again after a voyage through The Labyrinth of Time. (shrink)

I examine some recent claims put forward by L. A. Paul, Barry Dainton and Simon Prosser, to the effect that perceptual experiences of movement and change involve an (apparent) experience of ‘passage’, in the sense at issue in debates about the metaphysics of time. Paul, Dainton and Prosser all argue that this supposed feature of perceptual experience – call it a phenomenology of passage – is illusory, thereby defending the view that there is no such a thing as passage, conceived (...) of as a feature of mind-independent reality. I suggest that in fact there is no such phenomenology of passage in the first place. There is, however, a specific structural aspect of the phenomenology of perceptual experiences of movement and change that can explain how one might mistakenly come to the belief that such experiences do involve a phenomenology of passage. (shrink)

Variants of the slogan that a succession of experiences does not amount to an experience of succession are commonplace in the philosophical literature on temporal experience. I distinguish three quite different arguments that might be captured using this slogan: the individuation argument, the unity argument, and the causal argument. Versions of the unity and the causal argument are often invoked in support of a particular view of the nature of temporal experience sometimes called intentionalism, and against a rival view sometimes (...) called extensionalism. I examine these arguments in light of the individuation argument. In particular, I show that the individuation argument is, at least prima facie, neutral between those two views of temporal experience; and once the individuation argument is in place, the unity and causal argument also lose their force against extensionalism. (shrink)

Early modern empiricists thought that the nature of perceptual experience is given by citing the object presented to the mind in that experience. Hallucination and illusion suggest that this requires untenable mind-dependent objects. Current orthodoxy replaces the appeal to direct objects with the claim that perceptual experience is characterized instead by its representational content. This paper argues that the move to content is problematic, and reclaims the early modern empiricist insight as perfectly consistent, even in cases of illusion, with the (...) realist contention that these direct objects of perception are the persisting mind-independent physical objects we all know and love. (shrink)

A longstanding philosophical tradition holds that the primary objects of hearing are sounds rather than sound sources. In this case, we hear sound sources by—or in virtue of—hearing their sounds. This paper argues that, on the contrary, we have good reason to believe that the primary objects of hearing are sound sources, and that the relationship between a sound and its source is much like the relationship between a color and its bearer. Just as we see objects in seeing their (...) colors, so we hear sound sources in hearing their sounds. (shrink)

Four- Dimensionalism defends the thesis that the material world is composed of temporal as well as spatial parts. This defense includes a novel account of persistence over time, new arguments in favour of the four-dimensional ontology, and responses to the challenges four- dimensionalism faces." "Theodore Sider pays particular attention to the philosophy of time, including a strong series of arguments against presentism, the thesis that only the present is real. Arguments offered in favour of four- dimensionalism include novel arguments based (...) on time travel, the debate between spacetime substantivalists and relationalists, and vagueness. Also included is a comprehensive discussion of the paradoxes of coinciding material objects, and a novel resolution of those paradoxes based on temporal counterpart theory. In conclusion Sider replies to prominent objections to four- dimensionalism, including discussion of the problem of the rotating homogenous disk. (shrink)

Precis of my book by this title, for a symposium.

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)

The question I want to explore is whether experience supports an antireductionist ontology of time, that is, whether we should take it to support an ontology that includes a primitive, monadic property of nowness responsible for the special feel of events in the present, and a relation of passage that events instantiate in virtue of literally passing from the future, to the present, and then into the past.

I argue that perception is necessarily situation-dependent. The way an object is must not just be distinguished from the way it appears and the way it is represented, but also from the way it is presented given the situational features. First, I argue that the way an object is presented is best understood in terms of external, mind-independent, but situation-dependent properties of objects. Situation-dependent properties are exclusively sensitive to and ontologically dependent on the intrinsic properties of objects, such as their (...) shape, size, and color, and the situational features, such as the lighting conditions and the perceiver’s location in relation to the perceived object. Second, I argue that perceiving intrinsic properties is epistemically dependent on representing situation-dependent properties. Recognizing situation-dependent properties yields four advantages. It makes it possible to embrace the motivations that lead to phenomenalism and indirect realism by recognizing that objects are presented a certain way, while holding on to the intuition that subjects directly perceive objects. Second, it acknowledges that perceptions are not just individuated by the objects they are of, but by the ways those objects are presented given the situational features. Third, it allows for a way to accommodate the fact that there is a wide range of viewing conditions or situational features that can count as normal. Finally, it makes it possible to distinguish perception and thought about the same object with regard to what is represented. (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)

There is a growing consensus in the philosophical literature that sounds differ rather profoundly from colors. Colors are qualities, while sounds are particulars of some sort or other, such as events or pressure waves. A key motivation for this is that sounds seem to be transient, to evolve over time, to begin and end, while colors seem like stable qualities of objects' surfaces. I argue that sounds are indeed, like colors, stable qualities of objects. Sounds are not transient, and they (...) do not seem to be, even though they are typically perceived transiently. In particular, sounds are dispositions of objects to vibrate in response to being stimulated. This stable property view of sounds aligns nicely with, and owes an inspirational debt to, reflectance physicalist accounts of color. The upshot is a unified picture of colors, sounds, and the perception thereof. (shrink)

According to the B-theory, the passage of time is an illusion. The B-theory therefore requires an explanation of this illusion before it can be regarded as fullysatisfactory; yet very few B-theorists have taken up the challenge of trying to provide one. In this paper I take some first steps toward such an explanation by first making a methodological proposal, then a hypothesis about a key element in the phenomenology of temporal passage. The methodological proposal focuses onthe representational content of the (...) element of experience by virtue of which time seems to pass. The hypothesis involves the claim that the experience of changeinvolves the representation of something enduring, rather than perduring, through any change. (shrink)

These are just some of the fundamental questions addressed in Time and Space. Writing for a primary readership of advanced undergraduate and graduate philosophy students, Barry Dainton introduces the central ideas and arguments that make space and time such philosophically challenging topics. Although recognising that many issues in the philosophy of time and space involve technical features of physics, Dainton has been careful to keep the conceptual issues accessible to students with little scientific or mathematical training. Surveying historical debates and (...) ideas at the forefront of contemporary thinking, the book is unrivaled in its coverage. Topics include McTaggart's argument for the unreality of change; static, tensed, and dynamic time; time travel and causal arrows; space as void, motion, and curved spac; as well as a non-technical introduction to the special theory of relativity and the key features of general relativity, spacetime, and strings. Dainton also addresses the relationship between the philosophy of time and broader human concerns involving actions, ethics, fatalism, and death. (shrink)

When we open our eyes, the world seems full of colored opaque objects, light sources, and transparent volumes. One historically popular view, _eliminativism_, is that the world is not in this respect as it appears to be: nothing has any color. Color _realism_, the denial of eliminativism, comes in three mutually exclusive varieties, which may be taken to exhaust the space of plausible realist theories. Acccording to _dispositionalism_, colors are _psychological_ dispositions: dispositions to produce certain kinds of visual experiences. According (...) to both _primitivism_ and _physicalism_, colors are not psychological dispositions; they differ in that primitivism says that no reductive analysis of the colors is possible, whereas physicalism says that they are physical properties. This paper is a defense of physicalism about color. (shrink)

There seems to be a "what it is like" to the experience of the flow of time in any conscious activity of ours. In this paper, I argue that the feeling that time passes should be understood as a phenomenal modifier of our mental life, in roughly the same way as the blurred or vivid nature of a visual experience can be seen as an element of the experience that modifies the way it feels, without representing the world as being (...) in a certain way. I defend my positions against the deflationary view according to which the passing of time does not have a specific phenomenal character, and the representationalist view according to which the feeling of time passing is a feature of the representational content of our experience, like being red or yellow. (shrink)

What does the passage of time consist in? There are some suggestive metaphors. âEvents approach us, pass us, and recede from us, like sticks and leaves floating on the river of time.â âWe are moving from the past into the future, like ships sailing into an unknown ocean.â There is surely something right and deep about these metaphors. But how close are they to the literal truth? In this book Bradford Skow argues that they are far from the literal truth. (...) Skowâs argument takes the form of a defense of the block universe theory of time, a theory that, in many ways, treats time as a dimension of reality that closely resembles the three dimensions of space. Opposed to the block universe theory of time are theories that take the metaphors more seriously: presentism, the moving spotlight theory, the growing block theory, and the branching time theory. These are theories of ârobustâ passage of time, or âobjective becoming.â Skow argues that the best of these theories, the block universe theoryâs most worthy opponent, is the moving spotlight theory, the theory that says that âpresentnessâ moves along the series of times from the past into the future. Skow defends the moving spotlight theory against the objection that it is inconsistent, and the objection that it cannot answer the question of how fast time passes. He also defends it against the objection that it is incompatible with Einsteinâs theory of relativity. Skow proposes several ways in which the moving spotlight theory may be made compatible with the theory of relativity. Still, this book is ultimately a defense of the block universe theory, not of the moving spotlight theory. Skow holds that the best arguments against the block universe theory, and for the moving spotlight theory, start from the idea that, somehow, the passage of time is given to us in experience. Skow discusses several different arguments that start from this idea, and argues that they all fail. (shrink)

Whatever the answer to Molyneux's question is, it is certainly not obvious that the answer is ‘yes’. In contrast, it seems clear that we should answer affirmatively a temporal variation on Molyneux's question, introduced by Gareth Evans. I offer a phenomenological explanation of this asymmetry in our responses to the two questions. This explanation appeals to the modality-specific spatial structure of perceptual experience and its amodal temporal structure. On this explanation, there are differences in the perception of spatial properties in (...) different modalities, but these differences do not stand in the way of the objectivity of perceptual experience. (shrink)

This chapter discusses the causal requirements on perceptual success in putative cases of the perception of absence – in particular, in cases of hearing silence and seeing darkness. It is argued that the key to providing the right account of the respect in which we can perceive silence and darkness lies in providing the right account of the respect in which we can have conscious perceptual contact with intervals of time and regions of space within which objects can potentially be (...) perceived. In this account, a significant explanatory role is assigned to comparatively invariant structural features of our conscious experience of regions of space and intervals of time. The chapter discusses how the explanatory role assigned to these structural features affects our view of the causal requirements on perceptual success. (shrink)

What colour does a white wall look in the pinkish light of the late afternoon? Philosophers disagree: they hold variously that it looks pink, white, both, and no colour at all. A new approach is offered. After reviewing the dispute, a reinterpretation of perceptual constancy is offered. In accordance with this reinterpretation, it is argued that perceptual features such as color must always be predicated of perceptual objects. Thus, it might be that in pinkish light, the wall looks white and (...) the light looks pink. The paper concludes by discussing some criteria for object identification in perceptual states. (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)