According to sentimental perceptualism, affect grounds evaluative or normative knowledge in a similar way to the way perception grounds much of descriptive knowledge. In this paper, we present a novel challenge to sentimental perceptualism. At the centre of the challenge is the assumption that if affect is to ground knowledge in the same way as perception does, it should have a function to accurately represent evaluative properties, and if it has that function, it should also have it in its future-directed (...) imaginative use. As the data on affective forecasting errors indicates, however, the affect system does not have that function. As a result, it is doubtful if affect can do the kind of knowledge-grounding work that sentimental perceptualism assumes it does. (shrink)

This chapter argues that our self-knowledge is often mediated by our affective self-knowledge. In other words, we often know about ourselves by knowing our own emotions. More precisely, what Cassam has called “substantial self-knowledge” (SSK), such as self-knowledge of one's character, one's values, or one's aptitudes, is mediated by affective forecasting, which is the process of predicting one's emotional responses to possible situations. For instance, a person comes to know that she is courageous by predicting her own emotional reactions to (...) possible risks and dangers. This hypothesis explains why attaining substantive self-knowledge tends to be difficult. Attaining substantive self-knowledge is difficult because, first, SSK is mediated by affective forecasting and, second, we tend to be wrong about predicting the intensity and duration of our own emotional reactions. As a result, we can identify what is common to central cases of SSK: such cases require knowledge about complex dispositions whose manifestations involve affective responses that one is not sufficiently familiar with. One thus needs to resort to the highly fallible method of affective forecasting. (shrink)

It is not uncommon to think that having a desire involves taking its object to be good in some sense. This idea has been developed in two directions: either toward a view that understands the positive evaluation in terms of a judgment or belief or a view according to which the relevant evaluation is perception-like. In this article, I defend a novel proposal that takes the positive evaluation of the object of desire to be a kind of imagining.

In this essay I ask if there are reasons that count in favor of having a desire in virtue of its attitudinal nature. I call those considerations desire's own reasons. I argue that desire's own reasons are considerations that explain why a desire meets its constitutive standard of correctness and that it meets this standard when its satisfaction would also be satisfactory to the subject who has it. Reasons that bear on subjective satisfaction are fit to regulate desires through experience (...) and imagination because desires are naturally sensitive to them. I also analyze the limits of application that such reasons have and how desire's own reasons relate to other kinds of reasons. (shrink)

When we think about what others believe and want, we are usually affected by what we know about their attitudes. If I’m aware that another person believes something, I have an opportunity to agree or disagree with it. If I think that another person wants something, I can endorse or disapprove of her desire. The importance of such reactions to attributed beliefs and desires has thus far been overlooked in philosophy of mind where the focus has been on explanatory and (...) predictive roles of attitude attribution. The primary goal of this thesis is to fill this lacuna and to articulate the indispensability of such reactions – agreement/disagreement and endorsement/disapproval – for social cognition. In the process of doing it I also show how these initial reactions ground certain further possible responses in intersubjective communication: manipulation, negotiation or adoption of attributed attitudes. The second aim of this thesis is to explicate what is it about belief and desire attributions that makes the responses I’ve described possible. Because one can agree or disagree both with beliefs and assertions and endorse or disapprove both desires and requests, I argue that we should understand belief attributions in terms of assertions and desire attributions in terms of requests. When we think what someone believes and wants, we treat her as a conversation partner because her attitudes call for the same responses as speech acts do, even if she hasn’t made any explicit assertion or request herself. In short, beliefs and desires have communicative significance. Given such significance, we can also see what one needs to take into consideration when attributing these attitudes to another. My answer in the thesis is that belief and desire attributions have to be grounded in facts about the behaviour and well-being of attributees and that these facts also constitute the nature of beliefs and desires. (shrink)