1. Hume e a Magna Carta: em torno do círculo da justiça, Maria Isabel Limongi; 2. Hume e o problema da justificação da resistência ao governo, Stephanie Hamdan Zahreddine; 3 O surgimento dos costumes da sociedade comercial e as paixões do trabalho, Pedro Vianna da Costa e Faria; 4. O sentido da crença: suas funções epistêmicas e implicações para a teoria política de Hume, Lilian Piraine Laranja; 5. O Status do Fideísmo na Crítica de Hume à Religião Natural, Marília Côrtes (...) de Ferraz; 6. Da imaterialidade da alma: a desconstrução mais incisiva de Hume de um pressuposto metafísico, Marcos César Seneda; 7. A “irresistibilidade” e a “inevitabilidade” das crenças naturais e o caráter normativo da epistemologia de Hume, Claudiney José de Sousa; 8. Filosofia e vida comum na epistemologia de Hume, Marcos Fonseca Ribeiro Balieiro; 9. Hume e o relativismo moral, Flávio Zimmermann; 10. Hume e a vivacidade das crenças morais, André Luiz Olivier da Silva; 11. Virtudes sociais e refinamento na filosofia moral de David Hume, Andreh Sabino Ribeiro; 12. O movimento razão-crença na interpretação da teoria da motivação de Hume, Franco Nero Antunes Soares; 13. Sentimentos e Normatividade em David Hume segundo Annette Baier, Giovani Lunardi; 14. Simpatia e aprovação moral da justiça na filosofia de David Hume, Denize Carolina da Cunha & Nivaldo Machado; 15. Do eu como feixe de percepções ao eu das paixões: Hume e a identidade pessoal no Tratado, Susie Kovalczyk dos Santos; 16. Imaginação em Hobbes e Hume: cadeias mentais reguladas e princípios de associação, Andrea Cachel; 17. Hume e o princípio fundamental da filosofia moderna, Rafael Bittencourt Santos; 18. A conexão necessária entre Hume e Malebranche, Bruna Frascolla; 19. Realismo ontológico e antirrealismo epistemológico na problemática sobre o mundo externo em Hume, Leandro Hollanda; 20. Uma possível inversão kantiana da tese humeana da inércia da razão, Carlos Eduardo Moreno Pires; Nota sobre João Paulo Monteiro, Rolf Nelson Kuntz. (shrink)

Abstract: “Paley before Hume: How Not to Teach the Design Argument” Most philosophy of religion classes discuss the classic design argument for the existence of God, and many of these treat Paley’s Natural Theology (1802) before Hume’s Dialogues Concerning Natural Religion (1779). Following the syllabus of several leading anthologies, I did this for many years, but I now think that is a mistake, because it creates the impression that Hume was responding to Paley. Not only is it obvious on chronological (...) grounds that Hume could not have been responding to Paley; it is just as obvious on textual grounds that the reverse was true: Paley was in fact responding to Hume, and, e.g., carefully crafted a non-analogical version of the argument so as to avoid Hume’s famous criticisms of analogical arguments. (shrink)

Russell Barkely describes ADHD as a disorder of one’s ability to self-regulate, i.e., to engage in internal self-directed actions. This raises a problem when considering the phenomenon of masking, in which a neurodivergent individual puts up a front to fit in situations with neurotypical norms. If masking is a form of self-regulation, and if ADHD is a disorder of self-regulation, then how can people with ADHD mask at all? I will argue that this problem prompts us to understand ADHD as (...) a disorder of a specific type of self-regulation, quasi-transcendent self-regulation, and that the German anarchist Max Stirner provides us with a new concept of immanent self-regulation that can account for ADHD masking. First, I perform a phenomenological analysis of my own experiences masking my ADHD in order to uncover the internal logic of immanent masking. I identify that this logic originates from an internalization of consistent social exclusion due to the social disruptiveness of one’s ADHD symptoms. Such an internalization constitutes one’s self as devalued in relation to the other, which allows this other to transcend them. Then, I argue that the progression of a logic of domination in Stirner’s psychological and historical accounts of two major ideological shifts—first, from Catholicism to Protestantism, and, second, from Socialism to Humanism—provides us with theoretical accounts of quasi-transcendent and immanent masking respectively. I conclude by proposing a possible solution to immanent masking. Using Stirner’s ethical notion of the insurrection, I propose my own notion of the micro-insurrection, and discuss the implementation of it in my life through the employment of subversive humor. I describe how this humor can destabilize the social expectations of a given context by strategically adopting the positions rendered absurd and impossible by the dominant ideology in order to locally undermine it. Micro-insurrections thus render the power relations of a space ambiguous so as to allow for free movement and free expression. (shrink)

Daoism and Environmental Philosophy explores ethics and the philosophy of nature in the Daodejing, the Zhuangzi, and related texts to elucidate their potential significance in our contemporary environmental crisis. This book traces early Daoist depictions of practices of embodied emptying and forgetting and communicative strategies of undoing the fixations of words, things, and the embodied self. These are aspects of an ethics of embracing plainness and simplicity, nourishing the asymmetrically differentiated yet shared elemental body of life of the myriad things, (...) and being responsively attuned in encountering and responding to things. These critical and transformative dimensions of early Daoism provide exemplary models and insights for cultivating a more expansive ecological ethos, environmental culture of nature, and progressive political ecology. This work will be of interest to students and scholars interested in philosophy, environmental ethics and philosophy, religious studies, and intellectual history. (shrink)

The very idea of promulgation has been given little to no treatment in the philosophy of law. In this exploratory essay, I introduce three possible theories of promulgation: the ‘no-theory theory’ (which treats promulgation as a matter of particular contexts), the ‘conveyance theory’ (which treats promulgation as a function of intellectual good faith interpreters), and ‘agonistic theory’ (which treats promulgation as indistinguishable from propaganda). I suggest that (at least) three kinds of models are consistent with the theories, and can potentially (...) help us understand when law is successfully promulgated in particular legal contexts: the spread model, the chain model, and the memetic model. I end the paper by comparing the two theories with respect to a case study. Throughout I will show that the conveyance and agonistic theories have a serious advantage over the no-theory theory, in that they allow us to comparatively examine the epistemic weaknesses of diverse theories about the grounding of law on the basis of their contents. (shrink)

I argue that a Kantian inspired investigation into animal morality is both a plausible and coherent research program. To show that such an investigation is possible, I argue that philosophers, such as Korsgaard, who argue that reason demarcates nonhuman animals from the domain of moral beings are equivocating in their use of the term ‘rationality’. Kant certainly regards rationality as necessary for moral responsibility from a practical standpoint, but his distinction between the noumenal and phenomenal means that he can only (...) establish it as a marker for morality from a theoretical standpoint. This means that when it comes to evaluating the moral capabilities of others, rationality can be neither necessary nor sufficient for morality, leaving open the possibility of other empirical markers for moral responsibility. I argue that the higher faculties, character, implicit knowledge of universality, and antecedent practical pleasures (which provide a way to distinguish between morally motivated behaviour and other types of socially motivated behaviour) can all serve as empirical markers for morality. There is empirical evidence that at least some animals have conceptual capabilities and therefore the empirical marker of the higher faculties. In addition, there is suggestive evidence that merits further investigation for the other three markers. While this will not provide a definitive answer on whether animals are capable of acting morally, it will provide a Kantian outlook that can be used to evaluate empirical and philosophical work on animal morality. (shrink)

PDF with introduction and front and back materials. Abstract: A provocative examination of the consequences of Levinas’s and Adorno’s thought for contemporary ethics and political philosophy. This book unfolds a dialogue between Emmanuel Levinas and Theodor W. Adorno, using their thought to address contemporary environmental and social-political situations. Eric S. Nelson explores the “non-identity thinking” of Adorno and the “ethics of the Other” of Levinas with regard to three areas of concern: the ethical position of nature and “inhuman” material (...) others such as environments and animals; the bonds and tensions between ethics and religion and the formation of the self through the dynamic of violence and liberation expressed in religious discourses; and the problematic uses and limitations of liberal and republican discourses of equality, liberty, tolerance, and their presupposition of the private individual self and autonomous subject. Thinking with and beyond Levinas and Adorno, this work examines the possibility of an anarchic hospitality and solidarity between material others and sensuous embodied life. -/- “This is an extremely impressive, original, and thorough treatment of two key twentieth-century thinkers and their applicability to the most pressing social and political issues of our time.” — Jeffrey A. Bernstein, author of Leo Strauss on the Borders of Judaism, Philosophy, and History -/- “This book is an excellent and timely contribution to political and environmental philosophy, located around a nuanced historical and philosophical approach to Levinas and Adorno. It will be of great interest to anyone concerned with these figures or with the current moment.” — Martin Shuster, author of Autonomy after Auschwitz: Adorno, German Idealism, and Modernity. (shrink)

This paper excavates the practice-oriented background and therapeutic significance of emptiness in the Madhyamaka philosophy attributed to Nāgārjuna and Sengzhao. Buddhist emptiness unravels experiential and linguistic reification through meditation and argumentation. The historical contexts and uses of the word indicate that it is primarily a practical diagnostic and therapeutic concept. Emptiness does not lead to further views or truths but, akin to yet distinct from Ajñāna and Pyrrhonian skepticism, the suspension of assertion. This sense of emptiness as a practice can (...) be traced in the intercultural transmission of Madhyamaka from Nāgārjuna, its paradigmatic philosopher, to Sengzhao 僧肇, its first pivotal indigenous Chinese representative. (shrink)

Psychiatry has witnessed a new wave of approaches to clinical phenotyping and the study of psychopathology, including the National Institute of Mental Health’s Research Domain Criteria, clinical staging, network approaches, the Hierarchical Taxonomy of Psychopathology, and the general psychopathology factor, as well as a revival of interest in phenomenological psychopathology. The question naturally emerges as to what the relationship between these new approaches is – are they mutually exclusive, competing approaches, or can they be integrated in some way and used (...) to enrich each other? In this opinion piece, we propose a possible integration between clinical staging and phenomenological psychopathology. Domains identified in phenomenological psychopathology, such as selfhood, embodiment, affectivity, etc., can be overlaid on clinical stages in order to enrich and deepen the phenotypes captured in clinical staging (‘high resolution’ clinical phenotypes). This approach may be useful both ideographically and nomothetically, in that it could complement diagnosis, enrich clinical formulation, and inform treatment of individual patients, as well as help guide aetiological, prediction, and treatment research. The overlaying of phenomenological domains on clinical stages may require that these domains are reformulated in dimensional rather than categorial terms. This integrative project requires assessment tools, some of which are already available, that are sensitive and thorough enough to pick up on the range of relevant psychopathology. The proposed approach offers opportunities for mutual enrichment: clinical staging may be enriched by introducing greater depth to phenotypes; phenomenological psychopathology may be enriched by introducing stages of severity and disorder progression to phenomenological analysis. (shrink)

What did Heidegger learn and fail to learn from Laozi and Zhuangzi? This book reconstructs Heidegger's philosophy through its engagement with Daoist and Asian philosophy and offers a Daoist transformation of Heidegger on things, nothingness, and freedom. PDF includes the introduction, bibliography, and index.

The essay operates an itemisation of the three main streams in the history of emotions: the history of individual emotions, the study of the role that emotions have in historical processes, and the reflection on the influence of emotions on history writing. The second part of the article is devoted to the methodological and theoretical status of the study of past emotions. It highlights how many studies in the history of emotions remain heavily conditioned by an idea of culture typical (...) of Western philosophy of history. (shrink)

While it is philosophically contested whether nonlinguistic animals can have conceptual capabilities, it is also philosophically contested whether one can even empirically test for such capabilities. I draw from Sellars’ work on psychological nominalism to develop an empirically tractable means of distinguishing between tasks that require conceptual capabilities and those that do not. Tasks that require conceptual capabilities are those that require awareness of abstract relations, whereas tasks that can be solved merely through Sellarsian picturing do not. I argue that (...) relational matching-to-sample tasks cannot be solved through picturing and therefore require awareness of the abstract relations of same and different. Crows and amazons have both been able to succeed at relational matching-to-sample tasks; therefore, there are at least some nonlinguistic animals that have conceptual capabilities. Finally, I consider the objection that one cannot attribute conceptual capabilities without also attributing knowledge, and Sellarsian conditions for knowledge are beyond the capabilities of any nonlinguistic animal. In response, I argue that Sellarsian conditions for knowledge only require an implicit grasp of the is/looks distinction and empirical work with chimpanzees on their understanding of the appearance/reality distinction demonstrates that they can meet this standard. Therefore, language is not necessary for meeting Sellarsian conditions for knowledge. (shrink)

What follows is an attempt to do some conceptual housekeeping around the notion of secret law as provided by Christopher Kutz (2013). First I consider low-salience (or merely obscure) law, suggesting that it fails to capture the legal and moral facts that are at stake in the case which Kutz used to motivate it. Then I outline a theoretical contrast between mere obscurity and secrecy, in contrast to the 'neutral' account of secrecy provided by Sissela Bok (1989). The upshot of (...) the two sections is that low-salience law is neither secret law nor necessarily problematic, though it closely resembles a kind of law that is both secret and problematic: namely, those legal obscurities that subvert manifest interests related to the informational needs of citizens. The ensuing argument undermines the fiction of constructive presence found in Austin and Blackstone. (shrink)

A tongue-in-cheek send-up of certain aspects of existentialism written by a well-known logician and philosopher who had a serious affair with existentialism in his youth. It was never submitted for publication and is finally being made available here posthumously with the permission of Helen Eberle. To the best of my recollection it was written some time in the mid/late 1980s. -- Gary H. Merrill.

This paper argues that it is prudentially wise to defer to groups about how they are essentially constituted and defined. After a few words situating the paper in my greater research project (§1), I articulate the kind of deference I have in mind (§2). Then I offer two conditional arguments on why it is epistemically desirable to let other people tell you how they ought to be identified (§3). The first argument is that people are owed lexical sovereignty because denying (...) it is absurd; the second is that modest skeptics ought to agree with it on the basis of some relatively anodyne and plausible epistemic considerations. (shrink)

Many philosophers have wrongly assumed that there is an asymmetry between the problem of induction and the logocentric predicament (the justification of deductive inferences). This paper will show that the demand for justification, for the very inferences that are required for justification, is deeply problematic. Using a Wittgensteinian approach, I will argue that justification has an internal relation with deductive and inductive inferences. For Wittgenstein, two concepts are internally related if my understanding of one is predicated on my understanding of (...) the other. Separating the two concepts so that one can be applied to the other is then a misunderstanding of role that these concepts play. (shrink)

This paper challenges the standard view that Kant ignored the role of prudence in moral life by arguing that there are two notions of prudence at work in his moral and political thought. First, prudence is ordinarily understood as a technical imperative of skill that consists in reasoning about the means to achieve a particular conditional end. Second, prudence functions as a secondary form of practical thought that plays a significant role in the development of applied moral and political judgment. (...) The political judgment of citizens and politicians is prudence regulatively guided by right and virtue. As informed by regulative ideas, prudential judgment negotiates the demands of these ideas in relation to the cultural, political, and social realities of a particular form of life. This sense of prudence is empirically informed and involves a context-sensitive application of morality as well as conceptions of individual and general welfare. (shrink)

Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism potentially corrects (...) both anthropocentrism and biocentrism in environmental ethics by disclosing the things themselves in the context of the selfcultivation of life. Given increasing environmental devastation and the dominance of views, practices, and institutions reducing nature to a background and/or raw material for human activity, this "ethics of encounter" discloses the life of things as inexhaustibly more than human projects and constructs, extending ethical recognition and responsibility beyond social relations and the social self. (shrink)

I shall argue that you can substantially refute the most persuasive variety of solipsism by taking its most plausible version seriously, and then showing that it is not rational to hold, once one understands the nature of actualist metaphysical commitments.1 In the first section, I argue that the only viable form of solipsism involves de dicto self-reference. In the second, I argue that this position involves a claim of contingent identity, for which some actual worlds are those where solipsism is (...) not the case. The argument turns on a conception of metaphysics that involves the study of the universal features of actually possible worlds (i.e., realistic necessity). _*Draft. Acknowledgements welcome, but please do not cite.*_. (shrink)

This contribution unfolds an existential-ontological response to the question of sexual difference in the context of Heidegger’s formally indicative concept of “Dasein.” The question of Dasein’s “neutrality” concerns how formal indication formalizes, empties, and neutralizes the givenness of factical human existence. Ostensibly “given” biological and anthropological facts, such as sexual difference, are interpreted from an emptied and neutralized perspective that appears abstract and fictional to Heidegger’s critics. How, then, is the “neutrality” of formalizing emptying related to the “facticity” of in (...) each case factically existing as a sexual and gendered being? The answer lies in Heidegger’s elucidation of the existential-ontological structure of Dasein: Dasein is always relationally instituted in its factical entangled life through “being-with.” The sexual difference of human existence is not merely biologically or anthropologically given, but disclosed and enacted according to one’s relations with others, the environment, and oneself. The formally indicating concept “Dasein” indicates, accordingly, the concrete diversity and plurality of individuated sexual and gendered ways of being. (shrink)

Considerable recent research in neurosciences has dealt with the topic of consciousness, even though there is still disagreement about how to identify and classify conscious states. Recent behavioral work on the topic also exists. We survey recent behavioral and neuroscientific literature with the aims of commenting on strengths and weaknesses of the literature and mapping new directions and recommendations for experimental psychologists. We reconcile this literature with a view of human information processing (Cowan, 1988; Cowan et al., 2024) in which (...) a capacity-limited focus of attention is embedded within the activated portion of long-term memory, with dual bottom-up and top-down control of the focus of attention. None of the many extant theories fully captures what we propose as the organization of conscious thought at cognitive and neural levels. It seems clear that information from various cognitive functions, based on signals from various brain areas, is integrated into a conscious whole. In our new proposal, the integration involves funneling information to a hub or focus of attention neurally centered in the parietal lobes and functionally connected to areas representing the currently attended information. This funneling process (bringing information from diverse sensory and frontal sources to contact a small parietal area where attended information is coordinated and combined) may be the converse of global broadcasting, from other proposals (Baars et al., 2021; Baars & Franklin, 2003; Dehaene & Changeux, 2011). The proposed system incorporates many principles from previous research and theorization and strives toward a resolution of the relation between consciousness and attention. Keywords: consciousness, attention, embedded processes model, experimental psychology, neuroscience. (shrink)

In paradigmatic Confucian (Ruist) discourses, emotion (qing) has been depicted as co-arising with human nature (xing) and an irreducible constitutive source of human practices and their interpretation. The affects are concurrently naturally arising and alterable through how individuals react and respond to them and how they are or are not cultivated. That is, emotions are relationally mediated realities given in and transformed through how they are felt, understood, interpreted, and acted upon. Confucian discourses have elucidated the ethical character of the (...) emotions and sought to understand and cultivate emotional life as a hermeneutical and ethical task in establishing expectable patterns of human flourishing that orient virtues, roles, and relations. In this chapter, I explore the extent to which classical Ruist and Neo-Confucian discourses offer hermeneutical models for interpreting the complex interconnections between moral psychology and their mediations in the ethical life world. By examining a range of Confucian sources, the author argues that Confucian “moral psychologies” clarify affective dimensions of human existence within the interpersonal nexus of ethical life and indicate ways of cultivating affective awareness for relationally understanding and interpreting others, one’s world, and oneself. (shrink)

While there has been significant philosophical debate on whether nonlinguistic animals can possess conceptual capabilities, less time has been devoted to considering 'talking' animals, such as parrots. When they are discussed, their capabilities are often downplayed as mere mimicry. The most explicit philosophical example of this can be seen in Brandom's frequent comparisons of parrots and thermostats. Brandom argues that because parrots (like thermostats) cannot grasp the implicit inferential connections between concepts, their vocal articulations do not actually have any conceptual (...) content. In contrast, I argue that Pepperberg's work with Alex (and other African grey parrots) provides evidence that the vocal articulations of at least some parrots have conceptual content. Using Frege's insight that numbers assert something about a concept, I argue that Alex's ability to answer the question "How many?" depended upon a prior grasp of conceptual content. Developing this claim, I argue that Alex's arithmetical abilities show that he was capable of using numbers as both concepts and objects. Frege's theoretical insight and Pepperberg's empirical work provide reason to reconsider the capabilities of parrots, as well as what sorts of tasks provide evidence for conceptual content. (shrink)

In this paper, I outline a theory of social kinds. A general theory of social kinds has to set out at least three conditions: existence conditions, persistence conditions, and identity conditions. For the sake of expediency, I focus on the existence and persistence conditions. The paper is organized just as life: first with existence, then persistence. I argue that anti-realism is more attractive than realism as an account of the existence conditions, despite the fact that realism has been under-appreciated. Then (...) I argue for a particular theory of the persistence conditions, which I call the basic overlapping traits theory (BOTT), based on an analogy to an approach to personal identity. The upshot of the argument is that from an anti-realist metaphysics we have the capacity to discuss a wider diversity of social phenomena. (shrink)

Absolutism—the idea that some kinds of acts are absolutely wrong and must never be done—plays an important role in medical ethics. Nicholas Denyer has defended it from some influential consequentialist critics who have alleged that absolutism is committed to “agent-relative constraints” and therefore intolerably complex and messy. Denyer ingeniously argues that, if there are problems with agent-relative constraints, then they are problems for consequentialism, since it contains agent-relative constraints, too. I show that, despite its ingenuity, Denyer’s argument does not succeed. (...) The defense of absolutism must move to other grounds. (shrink)

One critique of the early Daoist texts associated with Laozi and Zhuangzi is that they neglect the human and lack a proper sense of ethical personhood in maintaining the primacy of an impersonal dehumanizing “way.” This article offers a reconsideration of the appropriateness of such negative evaluations by exploring whether and to what extent the ethical sensibility unfolded in the Zhuangzi is aporetic, naturalistic, and/or religious. As an ethos of cultivating life and free and easy wandering by performatively enacting openness (...) and responsiveness to things in an immanent this-worldly context, the Zhuangzi is oriented toward the relational attunement of disposition and practice rather than toward metaphysics or religion in a transcendent sense. It consequently suggests an immanent anarchic ethics without principles while neither forgetting nor reifying the sacred and the mundane in its playful illumination of the biospiritual dynamics of cultivating life. (shrink)

PDF includes the introduction. Abstract: In this wide-ranging and authoritative volume, leading scholars engage with the philosophy and writings of Wilhelm Dilthey, a key figure in nineteenth-century thought. Their chapters cover his innovative philosophical strategies and explore how they can be understood in relation to their historical situation, as well as presenting incisive interpretations of Dilthey's arguments, including their development, their content, and their influence on later thought. A key focus is on how Dilthey's work remains relevant to current debates (...) around art and literature, the biographical and autobiographical self, knowledge, language, science, culture, history, society, and psychology and the embodied mind. The volume will be important for researchers in hermeneutics, aesthetics, practical philosophy, and the history of German philosophy, providing a valuable introduction to Dilthey's work as well as detailed critical analysis of its ongoing significance. (shrink)

Central to this chapter is a basic philosophical concept of the nature of modern science which exists amongst positivists, like Auguste Comte, who rejects as illegitimate all that cannot be directly observed in the investigation and study of any subject. Our daily experience of the nature of science continues to give us reasons to unlearn what can be considered as prejudices and errors in our conception of the nature of science. Consequently, the question "what is the nature of modern science?" (...) still perplexes us, and the answers we provide to this question often reveal how distorted our vision of history and thought has become over the years. This chapter shall, via the method of critical analysis in philosophy pass through Comte's three stages of arriving at the truth. This approach rejects as non-scientific all that cannot be directly observed in the investigation and study of any subject against Whitehead's approach in which he tries to make a “dispassionate consideration of the nature of things, antecedently to any special investigation into their details”. This is a standpoint Whitehead terms “metaphysical.” This explains why he developed a comprehensive metaphysical system for the understanding of science, society, and self as found in his major texts. In this light, science cannot be done without taking metaphysics into account. (shrink)

The primary intention of this book is to elucidate the relations between sensory perception and art as a form of knowledge. This enables us to understand how different kinds of art are given their meaning not only from observation, resemblance and reason but also from an artist’s sensitivity to the inner form of sensory experience as it is realized in perception, reflection, memory and imagination. By assuming a number of different points of view, Part 1 shows how the physical object (...) and the act of sensory perception are logically interdependent, and I give my elaboration of this argument two kinds of emphasis. In the first place, it opposes all arguments that support a merging of the mental and physical, as in idealism, materialism, neutral monism and panpsychism. A conceptual distinction is observed because sensory perception gives the physical object its identity. This idea also implies that the physical object is only realized by sentient life - self-aware inner life and a world become possible simultaneously. The second emphasis concerns the mind-body problem, and towards the end of Part 1 I offer an argument which places this problem in a certain light by representing the brain not as a physical counterpart to inner experience but as essentially instrumental to perception and self-awareness, and related experience. The argument in Part 2 is distinguished by a sense of continuity between the nature of sensory perception and the formal resources of artists in both physical and literary media. Hence, in a discussion of Titian’s Assumption of the Virgin, I indicate ways in which the painter conveys the inner experience and character of the figures in the painting by means of compositional design, light and colour, and thereby uses these and other sensuous resources to portray human life and experience. This is followed by a discussion of two sonnets by Shakespeare, in which the same general aim is pursued by using the literary resources of figurative language. Finally, a discussion of Hamlet shows how, in this work, the augmentation of figurative language by dramatic form strengthens the view that art can provide a form of knowledge that is based as completely upon intuition about our sensory experience as it is upon reason and observation. Just as my (true) perception of a cup as a vessel for drinking tea or coffee arises immediately from past experience, so the dramatist can see immediately from his or her past experience how a character might perceive things and behave. -/- . (shrink)