Colour constancy and Fregean representationalism

All representationalists maintain that there is a necessary connection between an experience’s phenomenal character and intentional content; but there is a disagreement amongst representationalists regarding the nature of those intentional contents that are necessarily connected to phenomenal character. Russellian representationalists maintain that the relevant contents are composed of objects and/or properties, while Fregean representationalists maintain that the relevant contents are composed of modes of presentation of objects and properties. According to Fregean representationalists such as David Chalmers and Brad Thompson, the Fregean variety of the view is preferable to the Russellian variety because the former can accommodate purported counterexamples involving spectrum inversion without illusion and colour constancy while the latter cannot. I maintain that colour constancy poses a special problem for the Fregean theory in that the features of the theory that enable it handle spectrum inversion without illusion cannot be extended to handle colour constancy. I consider the two most plausible proposals regarding how the Fregean view might be developed in order to handle colour constancy—one of which has recently been defended by Thompson (Australas J Philos 87:99–117, 2009)—and argue that neither is adequate. I conclude that Fregean representationalism is no more able to accommodate colour constancy than is Russellian representationalism and, as such, ought to be rejected.     

The problem of empty names and Russellian Plenitude

‘Ahab is a whaler’ and ‘Holmes is a whaler’ express different propositions, even though neither ‘Ahab’ nor ‘Holmes’ has a referent. This seems to constitute a theoretical puzzle for the Russellian view of propositions. In this paper, I develop a variant of the Russellian view, Plenitudinous Russellianism. I claim that ‘Ahab is a whaler’ and ‘Holmes is a whaler’ express distinct gappy propositions. I discuss key metaphysical and semantic differences between Plenitudinous Russellianism and Traditional Russellianism and respond to objections that stem from those differences.     

How representationalism can account for the phenomenal significance of illumination

In this paper, I defend a representationalist account of the phenomenal character of color experiences. Representationalism, the thesis that phenomenal character supervenes on a certain kind of representational content, so-called phenomenal content, has been developed primarily in two different ways, as Russellian and Fregean representationalism. While the proponents of Russellian and Fregean representationalism differ with respect to what they take the contents of color experiences to be, they typically agree that colors are exhaustively characterized by the three dimensions of the color solid: hue, saturation, and lightness. I argue that a viable version of representationalism needs to renounce this restriction to three dimensions and consider illumination to be a genuine phenomenal dimension of color. My argument for this thesis falls into two parts. I first consider the phenomenon of color constancy in order to show that neither Russellian nor Fregean representationalism can do justice to the phenomenal significance of local illumination. I subsequently formulate a version of representationalism that accounts for illumination by taking it as a phenomenal dimension of color.     

NEO‐MEINONGIAN NEO‐RUSSELLIANS

Neo‐Russellianism, which incorporates both Millianism (with regard to proper names) and the thesis of singular Russellian propositions, has widely been defended after the publication of Kripke's Naming and Necessity. The view, however, encounters various problems regarding empty names, names that do not have semantic referents. Nathan Salmon and Scott Soames have defended neo‐Russellianism against such problems in a novel way; to account for various intuitions of competent and rational speakers regarding utterances of sentences containing empty names, Salmon and Soames appeal neither to entities similar to Fregean senses, e.g. propositional guises or modes of presentation, nor to Gricean implicatures. In this paper, however, I argue that their view slips into neo‐Meinongianism; it is committed to nonexistent objects, assigns various properties to them, and allows quantifiers range over such entities. This, I conclude, makes Salmon and Soames' view less appealing, if not implausible.     

Senses for senses

If two subjects have phenomenally identical experiences, there is an important sense in which the way the world appears to them is precisely the same. But how are we to understand this notion of ‘ways of appearing’? Most philosophers who have acknowledged the existence of phenomenal content have held that the way something appears is simply a matter of the properties something appears to have. On this view, the way something appears is simply the way something appears to be. This identification supports a Russellian theory of phenomenal content, according to which phenomenal content is exhausted by facts about what specific properties are represented by an experience. The present paper motivates and develops an alternative Fregean theory of phenomenal colour content. According to Fregean theories, the phenomenal content that is shared by any two phenomenally identical experiences is a matter of how the world is represented, and need not involve sameness in what is represented. It is argued that ways of appearing are modes of presentations of external properties and objects, and a detailed theory is presented about the nature of the modes of presentation involved in colour experience.     

Shoemaker on Phenomenal Content

Sydney Shoemaker has given a sophisticated theory of phenomenal content, motivated by the transparency of experience and by the possibility of spectrum inversion without illusion (1994, 2000, 2001, 2002). It centers on the idea that color experiences represent what he calls “appearance properties”. I consider the different sorts of appearance properties that Shoemaker has suggested might enter into phenomenal content – occurrent appearance properties, dispositional appearance properties, and higher-order dispositional appearance properties – and argue that none of them are plausibly represented by color experiences. I argue that Shoemaker's theory faces a dilemma – either it makes misperception too difficult, or it does not truly accommodate veridical spectrum inversion. I then examine some alternative Russellian theories of phenomenal content that might be consistent with Shoemaker's motivations, including a different sort of proposal recently suggested by Shoemaker (forthcoming). I argue that these views are also lacking, for similar reasons as the appearance property view. Finally, I conclude that in order for a representationalist theory to properly accommodate spectrum inversion without illusion, phenomenal content must include an indexical element. Such a view requires the adoption of a broadly Fregean theory of phenomenal content, according to which sameness of phenomenal character does not entail sameness in extension. What phenomenally identical experiences have in common is not what they represent, but how they represent.     

Paradise Regained: A Non-Reductive Realist Account of the Sensible Qualities

This paper defends a non-reductive realist view of the sensible qualities—roughly, the view that the sensible qualities are (i) really instantiated by the external objects of perception, and (ii) not reducible to response-independent physical properties or response-dependent relational properties. I begin by clarifying and motivating the non-reductive realist view. I then consider some familiar difficulties for the view. Addressing these difficulties leads to the development and defence of a general theory, inspired by Russellian Monist theories of consciousness, of how the sensible qualities (especially the so-called ‘secondary qualities’) relate to physical reality. I conclude by showing how this theory, which I call ‘Secondary Quality Russellian Monism’, resolves the most significant difficulties for the non-reductive realist view of the sensible qualities.     

Kant on the Content of Cognition

I present an argument for an interpretation of Kant's views on the nature of the ‘content [Inhalt]’ of ‘cognition [Erkenntnis]’. In contrast to one of the longest standing interpretations of Kant's views on cognitive content, which ascribes to Kant a straightforwardly psychologistic understanding of content, and in contrast as well to the more recently influential reading of Kant put forward by McDowell and others, according to which Kant embraces a version of Russellianism, I argue that Kant's views on this topic are of a much more Fregean bent than has traditionally been admitted or appreciated. I conclude by providing a sketch of how a better grasp of Kant's views on cognitive content in general can help bring into sharper relief what is, and what is not, at stake in the recent debates over whether Kant accepts a particular kind of cognitive content—namely, non‐conceptual content.     

Perceptual Experience and Cognitive Penetrability

This paper starts by distinguishing three views about the phenomenal character of perceptual experience. ‘Low‐level theorists’ argue that perceptual experience is reducible to the experience of low‐level properties (textures, shapes, colors), ‘high‐level theorists’ argue that we have perceptual experiences of high‐level properties (functional properties, causal relations, etc.), while ‘disunified view theorists’ argue that perceptual seemings can present high‐level properties. The paper explores how cognitive states can penetrate perceptual experience and provides an interpretation of cognitive penetration that offers some support for the high‐level view.     

Sartre and the Doctors

Abstract

This paper considers how the experience of illness fits within Sartre’s account of embodiment in Being and Nothingness. Sartre makes some remarks about illness, but does not develop a full account. I show that the anti‐naturalistic ontological framework in which Sartre’s discussion of the body is placed, which opposes my ‘being‐for‐Others’ to my ‘being‐for‐myself’, imposes a revisionary account of illness, and how Sartre’s model of interpersonal relations affects his view of doctors, and their role in the illness experience. I note and discuss the connection Sartre draws between illness and bad faith. I also point out that recent phenomenologically inspired criticisms of the medical establishment that draw on Sartre’s account of the body are limited by their failure to engage with Sartre’s ontology.     

Heidegger on Assertion,Method and Metaphysics

In Sein und Zeit Heidegger makes several claims about the nature of ‘assertion’ [Aussage]. These claims are of particular philosophical interest: they illustrate, for example, important points of contact and divergence between Heidegger's work and philosophical movements including Kantianism, the early Analytic tradition and contemporary pragmatism. This article provides a new assessment of one of these claims: that assertion is connected to a ‘present‐at‐hand’ ontology. I also indicate how my analysis sets the stage for a new reading of Heidegger's further claim that assertion is an explanatorily derivative phenomenon. I begin with a loose overview of Heidegger's position and then develop a sharper formulation of the key premises. I go on to argue that existing treatments of the supposed link between assertion and the ‘present‐at‐hand’ are unsatisfactory, and advance a new, ‘methodological’, interpretation of that link. Finally, I sketch the implications of my interpretation for the further claim that assertion is explanatorily derivative.     

What is it to Depsychologize Psychology?

In this essay, I distinguish two ways of depsychologizing psychology: ‘anti‐psychologism’ and ‘non‐psychologism’. Both positions are responses to the Fregean sharp distinction between the logical and the psychological. But where anti‐psychologism, which I find in John McDowell, attempts to overcome the sharp distinction by arguing that psychological states and their expressions are apt to be articulated into judgments, Stanley Cavell's non‐psychologism, a powerful and neglected alternative, wants to overcome the sharp distinction by abandoning judgment as the paradigm expression of thought and communication.     

Action and Variation in Perception

In her paper, ‘Action and Self‐location in Perception’, Susanna Schellenberg argues that perceptual experience of an object's intrinsic spatial properties, such as its size and shape, requires a capacity to act. More specifically, Schellenberg argues that, to have a perceptual experience of an object's intrinsic spatial properties, a subject needs to have a certain practical conception of space, or a spatial know‐how. That, in turn, requires self‐locating representations, which locate the subject, relative to the perceptual object, as a perceiver and an agent, viz., someone who has a capacity for actions. She also makes two objections, viz., the unification objection and the sentient statue objection, to Alva Noë's sensorimotor view, a different account of how perceptual experience depends on actions. I will argue that her objections jointly render problematic not only Noë's but also her own view.     

Can Subjects Be Proper Parts of Subjects? The De‐Combination Problem

Growing concern with the panpsychist's ostensive inability to solve the ‘combination problem’ has led some authors to adopt a view titled ‘Cosmopsychism’. This position turns panpsychism on its head: rather than many tiny atomic minds, there is instead one cosmos‐sized mind. It is supposed that this view voids the combination problem, however I argue that it does not. I argue that there is a ‘de‐combination problem’ facing the cosmopsychist, which is equivalent to the combination problem as they are both concerned with subjects being proper parts of other subjects. I then propose two methods for both theorists to avoid the problem of subject‐subject proper parthood relations: a distinction between absolute and relative phenomenal unity, and a modification of the essential nature of subjects. Of these two options, I find the latter option wanting and propose that the first should be adopted.     

Mathematical models in Newton's Principia: A new view of the ‘Newtonian Style’

In this essay I argue against I. Bernard Cohen's influential account of Newton's methodology in the Principia: the ‘Newtonian Style’. The crux of Cohen's account is the successive adaptation of ‘mental constructs’ through comparisons with nature. In Cohen's view there is a direct dynamic between the mental constructs and physical systems. I argue that his account is essentially hypothetical‐deductive, which is at odds with Newton's rejection of the hypothetical‐deductive method. An adequate account of Newton's methodology needs to show how Newton's method proceeds differently from the hypothetical‐deductive method. In the constructive part I argue for my own account, which is model based: it focuses on how Newton constructed his models in Book I of the Principia. I will show that Newton understood Book I as an exercise in determining the mathematical consequences of certain force functions. The growing complexity of Newton's models is a result of exploring increasingly complex force functions (intra‐theoretical dynamics) rather than a successive comparison with nature (extra‐theoretical dynamics). Nature did not enter the scene here. This intra‐theoretical dynamics is related to the ‘autonomy of the models’.     

The Affective Experience of Aesthetic Properties

It is widely agreed upon that aesthetic properties, such as grace, balance, and elegance, are perceived. I argue that aesthetic properties are experientially attributed to some non‐perceptible objects. For example, a mathematical proof can be experienced as elegant. In order to give a unified explanation of the experiential attribution of aesthetic properties to both perceptible and non‐perceptible objects, one has to reject the idea that aesthetic properties are perceived. I propose an alternative view: the affective account. I argue that the standard case of experiential aesthetic property attribution is affective experience.