Results for 'Transformative Experience'

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  1. Transformative Experience and Decision Theory.Richard Pettigrew - 2015 - Philosophy and Phenomenological Research 91 (3):766-774.
    This paper is part of a book symposium for L. A. Paul (2014) Transformative Experience (OUP).
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  2.  54
    Advance Directives and Transformative Experience: Resilience in the Face of Change.Govind C. Persad - 2020 - American Journal of Bioethics 20 (8):69-71.
    In this commentary, I critique three aspects of Emily Walsh's proposal to reduce the moral and legal weight of advance directives: (1) the ambiguity of its initial thesis, (2) its views about the ethics and legality of clinical practice, and (3) its interpretation and application of Ronald Dworkin’s account of advance directives and L.A. Paul's view on transformative experience. I also consider what Walsh’s proposal would mean for people facing the prospect of dementia. I conclude that our reasons (...)
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  3. Transformative Experience and the Knowledge Norms for Action: Moss on Paul’s Challenge to Decision Theory.Richard Pettigrew - 2020 - In Becoming Someone New: Essays on Transformative Experience, Choice, and Change. New York, NY, USA:
    to appear in Lambert, E. and J. Schwenkler (eds.) Transformative Experience (OUP) -/- L. A. Paul (2014, 2015) argues that the possibility of epistemically transformative experiences poses serious and novel problems for the orthodox theory of rational choice, namely, expected utility theory — I call her argument the Utility Ignorance Objection. In a pair of earlier papers, I responded to Paul’s challenge (Pettigrew 2015, 2016), and a number of other philosophers have responded in similar ways (Dougherty, et (...)
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  4. Epistemically Transformative Experience.Jane Friedman - manuscript
    A discussion of L.A. Paul's 'Transformative Experience' from an Author Meets Critics session at the 2015 Pacific APA.
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  5. Transformative Experience and the Problem of Religious Disagreement.Joshua Blanchard & Laurie Paul - forthcoming - In Matthew A. Benton & Jonathan L. Kvanvig (eds.), Religious Disagreement and Pluralism. Oxford, UK:
    Peer disagreement presents religious believers, agnostics, and skeptics alike with an epistemological problem: how can confidence in any religious claims (including their negations) be epistemically justified? There seem to be rational, well-informed adherents among a variety of mutually incompatible religious and non-religious perspectives, and so the problem of disagreement arises acutely in the religious domain. In this paper, we show that the transformative nature of religious experience and identity poses more than just this traditional, epistemic problem of conflicting (...)
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  6. Transformative Experience L. A. PAUL Oxford: Oxford University Press, 2014; 189 Pp.; £18.99. [REVIEW]Irena Cronin - 2016 - Dialogue 55 (3).
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  7.  34
    Suffering and Transformative Experience.Ian James Kidd & Havi Carel - 2020 - In David Bain, Michael Brady & Jennifer Corns (eds.), The Philosophy of Suffering: Metaphysics, Value, and Normativity. London: Routledge. pp. 165-179.
    In this chapter we suggest that many experiences of suffering can be further illuminated as forms of transformative experience, using the term coined by L.A. Paul. Such suffering experiences arise from the vulnerability, dependence, and affliction intrinsic to the human condition. Such features can create a variety of positively, negatively, and ambivalently valanced forms of epistemically and personally transformative experiences, as we detail here. We argue that the productive element of suffering experiences can be articulated as (...), although suffering experiences are not the type mostly discussed in the transformative experience literature. We correct for this here by developing a taxonomy of negatively valenced transformative experiences. We suggest three features that make such experiences ones of suffering, following Michael Brady’s definition: intensity, novelty, and attentional focus. Finally, we suggest that one possible explanation for the edifying capacity of suffering comes from it requiring more transformation than positive experiences. (shrink)
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  8. Religious Conversion, Transformative Experience, and Disagreement.Helen De Cruz - 2018 - Philosophia Christi 20 (1):265-276.
    Religious conversion gives rise to disagreement with one’s former self and with family and friends. Because religious conversion is personally and epistemically transformative, it is difficult to judge whether a former epistemic peer is still one’s epistemic peer post-conversion, just like it is hard for the convert to assess whether she is now in a better epistemic position than prior to her conversion. Through Augustine’s De Utilitate Credendi (The Usefulness of Belief) I show that reasoned argument should play a (...)
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  9. Transformative Choices.Ruth Chang - 2015 - Res Philosophica 92 (2):237-282.
    This paper proposes a way to understand transformative choices, choices that change ‘who you are.’ First, it distinguishes two broad models of transformative choice: 1) ‘event-based’ transformative choices in which some event—perhaps an experience—downstream from a choice transforms you, and 2) ‘choice-based’ transformative choices in which the choice itself—and not something downstream from the choice—transforms you. Transformative choices are of interest primarily because they purport to pose a challenge to standard approaches to rational choice. (...)
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  10.  49
    Mother Knows Best: Pregnancy, Applied Ethics, and Epistemically Transformative Experiences.Fiona Woollard - forthcoming - Journal of Applied Philosophy.
    L.A. Paul argues that interesting issues for rational choice theory are raised by epistemically transformative experiences: experiences which provide access to knowledge that could not be known without the experience. Consideration of the epistemic effects of pregnancy has important implications for our understanding of epistemically transformative experiences and for debate about the ethics of abortion and applied ethics more generally. Pregnancy is epistemically transformative both in Paul’s narrow sense and in a wider sense: those who have (...)
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  11. How to Rationally Approach Life's Transformative Experiences.Marcus Arvan - 2015 - Philosophical Psychology 28 (8):1199-1218.
    In a widely discussed forthcoming article, “What you can't expect when you're expecting,” L. A. Paul challenges culturally and philosophically traditional views about how to rationally make major life-decisions, most specifically the decision of whether to have children. The present paper argues that because major life-decisions are transformative, the only rational way to approach them is to become resilient people: people who do not “over-plan” their lives or expect their lives to play out “according to plan”—people who understand that (...)
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  12. Transformative Expression.Nick Riggle - forthcoming - In Enoch Lambert & John Schwenkler (eds.), Becoming Someone New: Essays on Transformative Experience, Choice, and Change. Oxford: Oxford University Press.
    The hope that art could be personally or socially transformational is an important part of art history and contemporary art practice. In the twentieth century, it shaped a movement away from traditional media in an effort to make social life a medium. Artists imagined and created participatory situations designed to facilitate potentially transformative expression in those who engaged with the works. This chapter develops the concept of “transformative expression,” and illustrates how it informs a diverse range of such (...)
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  13. Linguistic Interventions and Transformative Communicative Disruption.Rachel Katharine Sterken - 2020 - In Herman Cappelen, David Plunkett & Alexis Burgess (eds.), Conceptual Engineering and Conceptual Ethics. Oxford: Oxford University Press. pp. 417-434.
    What words we use, and what meanings they have, is important. We shouldn't use slurs; we should use 'rape' to include spousal rape (for centuries we didn’t); we should have a word which picks out the sexual harassment suffered by people in the workplace and elsewhere (for centuries we didn’t). Sometimes we need to change the word-meaning pairs in circulation, either by getting rid of the pair completely (slurs), changing the meaning (as we did with 'rape'), or adding brand new (...)
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  14. What's So Great About Experience?Antti Kauppinen - 2015 - Res Philosophica 92 (2):371-388.
    Suppose that our life choices result in unpredictable experiences, as L.A. Paul has recently argued. What does this mean for the possibility of rational prudential choice? Not as much as Paul thinks. First, what’s valuable about experience is its broadly hedonic quality, and empirical studies suggest we tend to significantly overestimate the impact of our choices in this respect. Second, contrary to what Paul suggests, the value of finding out what an outcome is like for us does not suffice (...)
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  15. What Imagination Teaches.Amy Kind - 2020 - In John Schwenkler & Enoch Lambert (eds.), Becoming Someone New: Essays on Transformative Experience, Choice, and Change.
    David Lewis has argued that “having an experience is the best way or perhaps the only way, of coming to know what that experience is like”; when an experience is of a sufficiently new sort, mere science lessons are not enough. Developing this Lewisian line, L.A. Paul has suggested that some experiences are epistemically transformative. Until an individual has such an experience it remains epistemically inaccessible to her. No amount of stories and theories and testimony (...)
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  16. Rightness as Fairness: A Moral and Political Theory.Marcus Arvan - 2016 - Palgrave MacMillan.
    This book argues that moral philosophy should be based on seven scientific principles of theory selection. It then argues that a new moral theory—Rightness as Fairness—satisfies those principles more successfully than existing theories. Chapter 1 explicates the seven principles of theory-selection, arguing that moral philosophy must conform to them to be truth-apt. Chapter 2 argues those principles jointly support founding moral philosophy in known facts of empirical moral psychology: specifically, our capacities for mental time-travel and modal imagination. Chapter 2 then (...)
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  17. On the Interest in Beauty and Disinterest.Nick Riggle - 2016 - Philosophers' Imprint 16:1-14.
    Contemporary philosophical attitudes toward beauty are hard to reconcile with its importance in the history of philosophy. Philosophers used to allow it a starring role in their theories of autonomy, morality, or the good life. But today, if beauty is discussed at all, it is often explicitly denied any such importance. This is due, in part, to the thought that beauty is the object of “disinterested pleasure”. In this paper I clarify the notion of disinterest and develop two general strategies (...)
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  18. How You Can Reasonably Form Expectations When You're Expecting.Nathaniel Sharadin - 2015 - Res Philosophica 92 (2):1-12.
    L.A. Paul has argued that an ordinary, natural way of making a decision -- by reflecting on the phenomenal character of the experiences one will have as a result of that decision -- cannot yield rational decision in certain cases. Paul's argument turns on the (in principle) epistemically inaccessible phenomenal character of certain experiences. In this paper I argue that, even granting Paul a range of assumptions, her argument doesn't work to establish its conclusion. This is because, as I argue, (...)
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  19. Expecting the Unexpected.Tom Dougherty, Sophie Horowitz & Paulina Sliwa - 2015 - Res Philosophica 92 (2):301-321.
    In an influential paper, L. A. Paul argues that one cannot rationally decide whether to have children. In particular, she argues that such a decision is intractable for standard decision theory. Paul's central argument in this paper rests on the claim that becoming a parent is ``epistemically transformative''---prior to becoming a parent, it is impossible to know what being a parent is like. Paul argues that because parenting is epistemically transformative, one cannot estimate the values of the various (...)
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  20.  46
    Risking Belief.John Schwenkler - 2020 - In Enoch Lambert & John Schwenkler (eds.), Becoming Someone New: Essays on Transformative Experience, Choice, and Change. Oxford, UK: Oxford University Press. pp. 196-211.
    This chapter discusses how we should think about experiences that threaten to radically transform our understanding of the world. While it can be rational to treat the “doxastically transformative” potential of an experience as a reason to choose against it, such a decision must be based in something more than the fact that this experience would alter one’s current beliefs. It only in light of knowledge of how things are that a person can choose rationally against (...) processes that would destroy this knowledge. (shrink)
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  21. Choosing for Changing Selves.Richard Pettigrew - 2019 - Oxford, UK: Oxford University Press.
    What we value, like, endorse, want, and prefer changes over the course of our lives. Richard Pettigrew presents a theory of rational decision making for agents who recognise that their values will change over time and whose decisions will affect those future times.
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  22. Salvaging Pascal’s Wager.Elizabeth Jackson & Andrew Rogers - 2019 - Philosophia Christi 21 (1):59-84.
    Many think that Pascal’s Wager is a hopeless failure. A primary reason for this is because a number of challenging objections have been raised to the wager, including the “many gods” objection and the “mixed strategy” objection. We argue that both objections are formal, but not substantive, problems for the wager, and that they both fail for the same reason. We then respond to additional objections to the wager. We show how a version of Pascalian reasoning succeeds, giving us a (...)
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  23. Gadamer on the Event of Art, the Other, and a Gesture Toward a Gadamerian Approach to Free Jazz".Cynthia R. Nielsen - 2016 - Journal of Applied Hermeneutics (1).
    Several prominent contemporary philosophers, including Jürgen Habermas, John Caputo, and Robert Bernasconi, have at times painted a somewhat negative picture of Gadamer as not only an uncritical traditionalist, but also as one whose philosophical project fails to appreciate difference. Against such claims, I argue that Gadamer’s reflections on art exhibit a genuine appreciation for alterity not unrelated to his hermeneutical approach to the other. Thus, by bringing Gadamer’s reflections on our experience of art into conversation with key aspects of (...)
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  24. Thinking, Acting, Considering.Daniel Muñoz - 2018 - Australasian Journal of Philosophy 96 (2):255-270.
    According to a familiar (alleged) requirement on practical reason, one must believe a proposition if one is to take it for granted in reasoning about what to do. This paper explores a related requirement, not on thinking but on acting—that one must accept a goal if one is to count as acting for its sake. This is the acceptance requirement. Although it is endorsed by writers as diverse as Christine Korsgaard, Donald Davidson, and Talbot Brewer, I argue that it is (...)
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  25. Children, Fetuses, and the Non-Existent: Moral Obligations and the Beginning of Life.Elizabeth Jackson - forthcoming - Journal of Medicine and Philosophy.
    The morality of abortion is a longstanding controversy. One may wonder whether it’s even possible to make significant progress on an issue over which so much ink has already been split and there is such polarizing disagreement (Boyle 1994). The papers in this issue show that this progress is possible—there is more to be said about abortion and other crucial beginning-of-life issues. They do so largely by applying contemporary philosophical tools to moral questions involving life’s beginning. The first two papers (...)
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  26. Technologically scaffolded atypical cognition: The case of YouTube’s recommender system.Mark Alfano, Amir Ebrahimi Fard, J. Adam Carter, Peter Clutton & Colin Klein - 2020 - Synthese:1-24.
    YouTube has been implicated in the transformation of users into extremists and conspiracy theorists. The alleged mechanism for this radicalizing process is YouTube’s recommender system, which is optimized to amplify and promote clips that users are likely to watch through to the end. YouTube optimizes for watch-through for economic reasons: people who watch a video through to the end are likely to then watch the next recommended video as well, which means that more advertisements can be served to them. This (...)
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  27.  38
    Olympians and Vampires - Talent, Practice, and Why Most of Us 'Don't Get It'.Alessandra Buccella - forthcoming - Argumenta:1-11.
    Why do some people become WNBA champions or Olympic gold medalists and others do not? What is ‘special’ about those very few incredibly skilled athletes, and why do they, in particular, get to be special? In this paper, I attempt to make sense of the relationship that there is, in the case of sports champions, between so-called ‘talent’, i.e. natural predisposition for particular physical activities and high-pressure competition, and practice/training. I will articulate what I take to be the ‘mechanism’ that (...)
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  28. Empathy, Embodiment, and the Unity of Expression.Philip J. Walsh - 2014 - Topoi 33 (1):215-226.
    This paper presents an account of empathy as the form of experience directed at embodied unities of expressive movement. After outlining the key differences between simulation theory and the phenomenological approach to empathy, the paper argues that while the phenomenological approach is closer to respecting a necessary constitutional asymmetry between first-personal and second-personal senses of embodiment, it still presupposes a general concept of embodiment that ends up being problematic. A different account is proposed that is neutral on the explanatory (...)
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  29. Virtual Subjectivity: Existence and Projectuality in Virtual Worlds.Daniel Vella & Stefano Gualeni - 2019 - Techné: Research in Philosophy and Technology 23 (2):115-136.
    This paper draws on the notion of the ‘project,’ as developed in the existential philosophy of Heidegger and Sartre, to articulate an understanding of the existential structure of engagement with virtual worlds. By this philosophical understanding, the individual’s orientation towards a project structures a mechanism of self-determination, meaning that the project is understood essentially as the project to make oneself into a certain kind of being. Drawing on existing research from an existential-philosophical perspective on subjectivity in digital game environments, the (...)
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  30.  69
    Towards an Ethics of Shame.Zlatan Filipovic - 2017 - Angelaki 22 (4):99-114.
    Departing from Levinas, this paper will address the significance of shame in contemporary discourse in order to approach what could be called its ethical intrigue. Focusing on its political, social and phenomenological implications, I intend to reconsider the experience of shame as it has been appropriated within the politics of affect and account for its relation to ethics, which alone can reveal its transformative possibilities. Shame will emerge as an affect of proximity whose basic structure of being exposed (...)
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  31.  38
    Ludonarrative Dissonance and Dominant Narratives.Leslie A. Howe - 2017 - Journal of the Philosophy of Sport 44 (1):44-54.
    This paper explores ludonarrative dissonance as it occurs in sport, primarily as the conflict experienced by participants between dominant narratives and self-generated interpretations of embodied experience. Taking self-narrative as a social rather than isolated production, the interaction with three basic categories of dominant narrative is explored: transformative, representing a spectrum from revelatory to distorting, bullying and colonising. These forms of dominant narrative prescribe interpretations of the player’s experience of play and of self that displace their own, with (...)
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  32. The Second-Person Perspective in the Preface of Nicholas of Cusa’s De Visione Dei.Andrea Hollingsworth - 2013 - European Journal for Philosophy of Religion 5 (4):145--166.
    In De visione Dei’s preface, a multidimensional, embodied experience of the second-person perspective becomes the medium by which Nicholas of Cusa’s audience, the benedictine brothers of Tegernsee, receive answers to questions regarding whether and in what sense mystical theology’s divine term is an object of contemplation, and whether union with God is a matter of knowledge or love. The experience of joint attention that is described in this text is enigmatic, dynamic, integrative, and transformative. As such, it (...)
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  33.  27
    Creativity.Peter Langland-Hassan - 2020 - In Explaining Imagination. Oxford: pp. 262-296.
    Comparatively easy questions we might ask about creativity are distinguished from the hard question of explaining transformative creativity. Many have focused on the easy questions, offering no reason to think that the imagining relied upon in creative cognition cannot be reduced to more basic folk psychological states. The relevance of associative thought processes to songwriting is then explored as a means for understanding the nature of transformative creativity. Productive artificial neural networks—known as generative antagonistic networks (GANs)—are a recent (...)
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  34. What Is A Number? Re-Thinking Derrida's Concept of Infinity.Joshua Soffer - 2007 - Journal of the British Society for Phenomenology 38 (2):202-220.
    Iterability, the repetition which alters the idealization it reproduces, is the engine of deconstructive movement. The fact that all experience is transformative-dissimulative in its essence does not, however, mean that the momentum of change is the same for all situations. Derrida adapts Husserl's distinction between a bound and a free ideality to draw up a contrast between mechanical mathematical calculation, whose in-principle infinite enumerability is supposedly meaningless, empty of content, and therefore not in itself subject to alteration through (...)
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  35. Our Toil Respite Only: Woolf, Diamond and the Difficulty of Reality.Karen Zumhagen-Yekplé - 2015 - MLN 130 (5):1-28.
    In this essay, I read Woolf’s To the Lighthouse together with philosopher Cora Diamond’s writing on literature and moral life, writing marked by her inheritance from Wittgenstein. I first attend to Woolf’s commitment (one she shares with Wittgenstein) to grappling with what I take to be signature issues of modernism: question, quest, and a longing for vision or revised understanding as a way of confronting the difficulty of reality. I then probe Woolf’s engagement with these issues by reading her novel (...)
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  36. Foucault's Overlooked Organisation - Revisiting His Critical Works.Michela Betta - 2015 - Culture Theory and Critique:1-23.
    In this essay I propose a new reading of Michel Foucault’s main thesis about biopower and biopolitics. I argue that organisation represents the neglected key to Foucault’s new conceptualisation of power as something that is less political and more organisational. This unique contribution was lost even on his closest interlocutors. Foucault’s work on power had a strong influence on organisation and management theory but interestingly not for the reasons I am proposing. In fact, although theorists in management and organisation studies (...)
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  37. Towards an Aesthetic Epistemology: Transforming Thinking Through Cybernetic Epistemology and Anthroposophy.Seth Miller - 2014 - Dissertation, California Institute of Integral Studies
    The complexity, subtlety, interlinking, and scale of many problems faced individually and collectively in today's rapidly changing world requires an epistemology--a way of thinking about our knowing--capable of facilitating new kinds of responses that avoid recapitulation of old ways of thinking and living. Epistemology, which implicitly provides the basis for engagement with the world via the fundamental act of distinction, must therefore be included as a central facet of any practical attempts at self/world transformation. We need to change how we (...)
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  38. Deliberative Transformative Moments. A New Concept as Amendment to the Discourse Quality Index.Maria Clara Jaramillo & Jurg Steiner - 2014 - Journal of Public Deliberation 10 (2):1-15.
    Deliberative Transformative Moments (DTM) is a new concept that serves as an amendment to the DQI. With this new concept it is easier to get at the quick give-and-take of discussions of small groups of ordinary citizens. As an illustration, we apply the concept to discussions about the peace process among Colombian ex-combatants, ex-guerrillas and ex-paramilitaries. Specifically, we show how personal stories can transform a discussion from a low to a high level of deliberation and how they can have (...)
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  39. A Transformative Theory of Religious Freedom: Promoting the Reasons for Rights.Corey Brettschneider - 2010 - Political Theory 38 (2):187-213.
    Religious freedom is often thought to protect, not only religious practices, but also the underlying religious beliefs of citizens. But what should be said about religious beliefs that oppose religious freedom itself or that deny the concept of equal citizenship? The author argues here that such beliefs, while protected against coercive sanction, are rightly subject to attempts at transformation by the state in its expressive capacities. Transformation is entailed by a commitment to publicizing the reasons and principles that justify the (...)
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  40. Deliberation Across Deep Divisions. Transformative Moments.Jurg Steiner, Maria Clara Jaramillo, Rousiley C. M. Maia & Simona Mameli - 2017 - Cambridge: Cambridge University Press.
    From the local level to international politics, deliberation helps to increase mutual understanding and trust, in order to arrive at political decisions of high epistemic value and legitimacy. This book gives deliberation a dynamic dimension, analysing how levels of deliberation rise and fall in group discussions, and introducing the concept of 'deliberative transformative moments' and how they can be applied to deeply divided societies, where deliberation is most needed but also most difficult to work. Discussions between ex-guerrillas and ex-paramilitaries (...)
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  41. Enabling Change: Transformative and Transgressive Learning in Feminist Ethics and Epistemology.David W. Concepción & Juli Thorson Eflin - 2009 - Teaching Philosophy 32 (2):177-198.
    Through examples of embodied and learning-centered pedagogy, we discuss transformative learning of transgressive topics. We begin with a taxonomy of types of learning our students undergo as they resolve inconsistencies among their pre-existing beliefs and the material they confront in our course on feminist ethics and epistemology. We then discuss ways to help students maximize their learning while confronting internal inconsistencies. While we focus on feminist topics, our approach is broad enough to be relevant to anyone teaching a transgressive (...)
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  42. Enabling Change: Transformative and Transgressive Learning in Feminist Ethics and Epistemology.David Concepcion & Juli Thorson Elin - 2009 - Teaching Philosophy 32 (2):177-198.
    Through examples of embodied and learning -centered pedagogy, we discuss transformative learning of transgressive topics. We begin with a taxonomy of types of learning our students undergo as they resolve inconsistencies among their pre-existing beliefs and the material they confront in our course on feminist ethics and epistemology. We then discuss ways to help students maximize their learning while confronting internal inconsistencies. While we focus on feminist topics, our approach is broad enough to be relevant to anyone teaching a (...)
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  43. Experience and Prediction.Hans Reichenbach - 1938 - University of Chicago Press.
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  44. From Experience to Metaphysics: On Experience‐Based Intuitions and Their Role in Metaphysics.Jiri Benovsky - 2015 - Noûs 49 (3):684-697.
    Metaphysical theories are often counter-intuitive. But they also often are strongly supported and motivated by intuitions. One way or another, the link between intuitions and metaphysics is a strong and important one, and there is hardly any metaphysical discussion where intuitions do not play a crucial role. In this article, I will be interested in a particular kind of such intuitions, namely those that come, at least partly, from experience. There seems to be a route from experience to (...)
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  45. Perceptual Experience and Degrees of Belief.Thomas Raleigh & Filippo Vindrola - forthcoming - Philosophical Quarterly.
    According to the recent Perceptual Confidence view, perceptual experiences possess not only a representational content, but also a degree of confidence in that content. The motivations for this view are partly phenomenological and partly epistemic. We discuss both the phenomenological and epistemic motivations for the view, and the resulting account of the interface between perceptual experiences and degrees of belief. We conclude that, in their present state of development, orthodox accounts of perceptual experience are still to be favoured over (...)
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  46. Temporal Experience and the Temporal Structure of Experience.Geoffrey Lee - 2014 - Philosophers' Imprint 14.
    I assess a number of connected ideas about temporal experience that are introspectively plausible, but which I believe can be argued to be incorrect. These include the idea that temporal experiences are extended experiential processes, that they have an internal structure that in some way mirrors the structure of the apparent events they present, and the idea that time in experience is in some way represented by time itself. I explain how these ideas can be developed into more (...)
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  47. Temporal Experience.L. A. Paul - 2010 - Journal of Philosophy 107 (7):333-359.
    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.
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  48. Experience, Seemings, and Evidence.Indrek Reiland - 2015 - Pacific Philosophical Quarterly 96 (4):510-534.
    Many people have recently argued that we need to distinguish between experiences and seemings and that this has consequences for views about how perception provides evidence. In this article I spell out my take on these issues by doing three things. First, I distinguish between mere sensations like seeing pitch black all around you and perceptual experiences like seeing a red apple. Both have sensory phenomenology in presenting us with sensory qualities like colors, being analog in Dretske's sense, and being (...)
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  49. Experience and Evidence.Susanna Schellenberg - 2013 - Mind 122 (487):699-747.
    I argue that perceptual experience provides us with both phenomenal and factive evidence. To a first approximation, we can understand phenomenal evidence as determined by how our environment sensorily seems to us when we are experiencing. To a first approximation, we can understand factive evidence as necessarily determined by the environment to which we are perceptually related such that the evidence is guaranteed to be an accurate guide to the environment. I argue that the rational source of both phenomenal (...)
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  50. The Experience of Acting and the Structure of Consciousness.Joshua Shepherd - 2017 - Journal of Philosophy 114 (8):422-448.
    I offer an account of the experience of acting that demonstrates how agentive aspects of experience associated with the execution of intentions are richly integrated with perceptual aspects associated with parts of action taking place in the publicly observable world. On the view I elucidate, the experience of acting is often both an engagement with the world and a type of intimate acquaintance with it. In conscious action the agent consciously intervenes in the world and consciously experiences (...)
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