EXPERIENCE AND CONTENT

The 'content view', in slogan form, is 'Perceptual experiences have representational content'. I explain why the content view should be reformulated to remove any reference to 'experiences'. I then argue, against Bill Brewer, Charles Travis and others, that the content view is true. One corollary of the discussion is that the content of perception is relatively thin (confined, in the visual case, to roughly the output of 'mid-level' vision). Finally, I argue (briefly) that the opponents of the content view are partially vindicated, because perceptual error is due to false belief.     

早期经验和人类的发展

经验对行为的发展起着多么大的作用?这个问题是传统的先天论者和经验论者论战的中心。一方认为婴儿在生物学上已经具备能够适应感觉刺激的能力,并以一种有系统的方式与外在环境交互作用。这种观点认为儿童随着年龄的增长所完成的较复杂技能是来自成熟而不是来自经验。经验论者的观点可以William James的论述为代表:“婴儿用     

EXPERIENCE AND CONCEPTUALIZATION IN MYSTICAL KNOWLEDGE

Abstract. The purpose of this article is to explore certain parallels and divergencies between contemporary philosophy of science and the comparative study of mysticism. Two types of mystical experiences, "depth-mystical" and "nature-mystical," are first differentiated. Next, the role of both experience and doctrine in the development and justification of mystical knowledge is defended. Finally, the issue of whether one mystical system can be established as superior to others is discussed.     

ANTISTRUCTURE AND THE ROOTS OF RELIGIOUS EXPERIENCE

The cognitive and evolutionary sciences of religion offer a standard model of religious representations, but no equivalent paradigm for investigating religiously interpreted altered states of consciousness (religious ASCs). Here, I describe a neo-Durkheimian framework for studying religious ASCs that centralizes social predictive cognition. Within a processual model of ritual, ritual behaviors toggle between reinforcing normative social structures and downplaying them. Specifically, antistructural ritual shifts cognitive focus away from conventional affordances, collective intentionality, and social prediction, and toward physical affordances and behavioral motivations that make few references to others’ intentional states. Using synchrony and dance as paradigmatic examples of antistructural ritual that stimulate religious ASCs, I assemble literature from anthropology, cognitive neuroscience, and philosophy of language to offer fruitful empirical predictions and opportunities for testing based on this framework. Among the empirical predictions is that antistructural ritual may provide for cultural change in religions when religions are construed as complex adaptive systems.     

BLURRED VISION AND THE TRANSPARENCY OF EXPERIENCE

Abstract:  This paper considers an objection to intentionalism (the view that the phenomenal character of experience supervenes on intentional content) based on the phenomenology of blurred vision. Several intentionalists, including Michael Tye, Fred Dretske, and Timothy Crane, have proposed intentionalist explanations of blurred vision phenomenology. I argue that their proposals fail and propose a solution of my own that, I contend, is the only promising explanation consistent with intentionalism. The solution, however, comes at a cost for intentionalists; it involves rejecting the "transparency of experience", a doctrine that has been the basis for the central argument in favor of intentionalism.     

EXPERIENCE AND THE WATER-LEVEL TASK REVISITED:

Abstract— A recently published study (Hecht & Proffitt, 1995) reported that adults in Munich, Germany, whose occupations involved considerable experience with liquids in containers, were less accurate on Piaget's water-level task than were comparable adults in other occupations. The present study attempted to replicate that experiment with a North American sample, but using lighter controls. The resulting data and conclusions contrast with those of the original study and indicate instead, that individuals in occupations that provide much experience with liquids in containers (bartenders, waiters and waitresses) are, in fact, more accurate on two versions of the water level task than individuals of equivalent gender, age, and education in control occupations (salespeople, clerical worker). The data are discussed in terms of both the impact and the limit s of experience on spatial-task performance.