Imaginative Attitudes

The point of this paper is to reveal a dogma in the ordinary conception of sensory imagination, and to suggest another way forward. The dogma springs from two main sources: a too close comparison of mental imagery to perceptual experience, and a too strong division between mental imagery and the traditional propositional attitudes (such as belief and desire). The result is an unworkable conception of the correctness conditions of sensory imaginings—one lacking any link between the conditions under which an imagining aids human action and inference and the conditions under which it is veridical. The proposed solution is, first, to posit a variety of imaginative attitudes—akin to the traditional propositional attitudes—which have different associated correctness (or satisfaction) conditions. The second part of the solution is to allow for imaginings with “hybrid” contents, in the sense that both mental images and representations with language‐like constituent structure contribute to the content of imaginings.     

The Contents of Perception and the Contents of Emotion

Several philosophers think there are important analogies between emotions and perceptual states. Furthermore, considerations about the rational assessibility of emotions have led philosophers—in some cases, the very same philosophers—to think that the content of emotions must be propositional content. If one finds it plausible that perceptual states have propositional contents, then there is no obvious tension between these views. However, this view of perception has recently been attacked by philosophers who hold that the content of perception is object‐like. I shall argue for a view about the content of emotions and perceptual states which will enable us to hold both that emotional content is analogous to perceptual content and that both emotions and perceptual states can have propositional contents. This will involve arguing for a pluralist view of perceptual content, on which perceptual states can have both contents which are proposition‐like and contents which are object‐like. I shall also address two significant objections to the claim that emotions can have proposition‐like contents. Meeting one of these objections will involve taking on a further commitment: the pluralist account of perceptual content will have to be one on which the contents of perception can be non‐conceptual.     

The phenomenology of propositional attitudes

Propositional attitudes are often classified as non-phenomenal mental states. I argue that there is no good reason for doing so. The unwillingness to view propositional attitudes as being essentially phenomenal stems from a biased notion of phenomenality, from not paying sufficient attention to the idioms in which propositional attitudes are usually reported, from overlooking the considerable degree to which different intentional modes can be said to be phenomenologically continuous, and from not considering the possibility that propositional attitudes may be transparent, just like sensations and emotions are commonly held to be: there may be no appropriate way of describing their phenomenal character apart from describing the properties and objects they represent.     

Sellars and Nonconceptual Content

In this paper I take up the question of whether Wilfrid Sellars has a notion of non‐conceptual perceptual content. The question is controversial, being one of the fault lines along which so‐called left and right Sellarsians diverge. In the paper I try to make clear what it is in Sellars' thought that leads interpreters to such disparate conclusions. My account depends on highlighting the importance of Sellars' little discussed thesis that perception involves a systematic form of mis‐categorization, one where perceivers mistake their sensory states to be properties of physical objects. I argue that the counterpart color and shape attributes of these states, which become ‘point of viewish’ when organized by the productive imagination, provides perceptual experience with its non‐conceptual representational content. I then argue that this content is not a form of the mythical Given because one can only have a non‐conceptual point of view on an object when an object is introduced into one's perceptual experience through the conceptual mis‐taking of one's sensory states. So, while Sellars has a notion of non‐conceptual representational content, it can only be salient in the context of a perceptual act that is conceptual overall.     

Hallucination And Imagination

What are hallucinations? A common view in the philosophical literature is that hallucinations are degenerate kinds of perceptual experience. I argue instead that hallucinations are degenerate kinds of sensory imagination. As well as providing a good account of many actual cases of hallucination, the view that hallucination is a kind of imagination represents a promising account of hallucination from the perspective of a disjunctivist theory of perception like naïve realism. This is because it provides a way of giving a positive characterisation of hallucination—rather than characterising hallucinations in negative, relational, terms as mental events that are subjectively indistinguishable from veridical perceptual experiences.     

The Relativity Of Color

C. L. Hardin led a recent development in the philosophical literature on color in which research from visual science is used to argue that colors are not properties of physical objects, but rather are mental processes. I defend J. J. C. Smart's physicalism, which claims that colors are physical properties of objects, against this attack. Assuming that every object has a single veridical (that is, nonillusory) color, it seems that physicalism must give a specification of veridical color in terms natural to physics, independently of our interests. Hardin argues that since physicalism doesn't give us any such specification of veridical color, this view is false. However, this argument assumes a mistaken account of veridical color. I show physicalism can appeal to an alternative account, according to which veridical color is characterized in terms of favored conditions of perceptual access, independently of any specification of the physical nature of color.     

The felt presence of other minds: Predictive processing,counterfactual predictions,and mentalising in autism

The mental states of other people are components of the external world that modulate the activity of our sensory epithelia. Recent probabilistic frameworks that cast perception as unconscious inference on the external causes of sensory input can thus be expanded to enfold the brain’s representation of others’ mental states. This paper examines this subject in the context of the debate concerning the extent to which we have perceptual awareness of other minds. In particular, we suggest that the notion of perceptual presence helps to refine this debate: are others’ mental states experienced as veridical qualities of the perceptual world around us? This experiential aspect of social cognition may be central to conditions such as autism spectrum disorder, where representations of others’ mental states seem to be selectively compromised. Importantly, recent work ties perceptual presence to the counterfactual predictions of hierarchical generative models that are suggested to perform unconscious inference in the brain. This enables a characterisation of mental state representations in terms of their associated counterfactual predictions, allowing a distinction between spontaneous and explicit forms of mentalising within the framework of predictive processing. This leads to a hypothesis that social cognition in autism spectrum disorder is characterised by a diminished set of counterfactual predictions and the reduced perceptual presence of others’ mental states.     

Two Grades of Internalism (Pass and Fail)

Internalism about mental content holds that microphysical duplicates must be mental duplicates full-stop. Anyone particle-for-particle indiscernible from someone who believes that Aristotle was wise, for instance, must share that same belief. Externalism instead contends that many perfectly ordinary propositional attitudes can be had only in certain sorts of physical, sociolinguistic, or historical context. To have a belief about Aristotle, for instance, a person must have been causally impacted in the right way by Aristotle himself (e.g., by hearing about him, or reading some of his works).An interesting third view, which I call ‘weak’ internalism, is a mix of what are arguably the most plausible aspects of the two extreme views. On the one hand, the weak internalist rejects the externalist’s idea that certain propositional attitudes can be had only in certain sorts of physical, socio-linguistic, or historical context; but on the other hand, she rejects the internalist’s claim that microphysical duplicates must be mental duplicates.One of the most vocal opponents of externalism, John Searle, defends a paradigm case of weak internalism. In this paper I explain his view and why it might seem like the ideal compromise: in particular, it captures intuitions underlying both sides of the debate. I then argue, however, that Searle’s view is untenable; and my objection shows the untenability of weak internalism in general. Despite the attractiveness of a compromise view, we must choose between internalism and externalism full-stop.     

IS PERCEPTION A PROPOSITIONAL ATTITUDE?

It is widely agreed that perceptual experience is a form of intentionality, i.e., that it has representational content. Many philosophers take this to mean that like belief, experience has propositional content, that it can be true or false. I accept that perceptual experience has intentionality; but I dispute the claim that it has propositional content. This claim does not follow from the fact that experience is intentional, nor does it follow from the fact that experiences are accurate or inaccurate. I end by considering the relationship between this question and the question of whether experience has non-conceptual content.     

The Intertwinement of Propositional and Doxastic Justification

One important distinction in the debate over the nature of epistemic justification is the one between propositional and doxastic justification. Roughly, while doxastic justification is a property of beliefs, propositional justification is a property of propositions. On a rather common view, which accounts for doxastic justification in terms of propositional justification plus the so-called ‘basing relation’, propositional justification is seen as the prior notion, and doxastic justification is explained in terms of it. According to the opposing view, the direction of explanation needs to be reversed, and doxastic justification should be seen as primary. I distinguish between two notions of priority, and I argue that they give different verdicts with respect to the issue of which notion of justification comes first. The lesson may be taken to be that propositional and doxastic justification are in a relation of intertwinement.     

Against Slagle’s Reading of Eliminative Materialism on Self-Defeating

Jim Slagle claims that eliminative materialism (EM) denies some of the mind’s self-evident properties, such as intentionality, qualia and the view that beliefs are real or veridical. I, herein, will argue that what EM denies is actually the folk psychological notion of belief, not belief as such. The Churchlands construe propositional belief as merely one kind of representation in the larger representational scheme. The point here is not to deny belief, but to construe it as one of the, and possibly a very recent, sorts of representations that the brain uses, not the general or fundamental form thereof.     

Two kinds of first-person-oriented content

In this paper, I will argue that two kinds of first-person-oriented content are distinguished in more ways than usually thought and I propose an account that will shed new light on the distinction. The first kind consists of contents of attitudes de se (in a broad sense); the second kind consists of contents that give rise to intuitions of relative truth. I will present new data concerning the two kinds of first-person-oriented content, together with a novel account of propositional content in general, namely based on the notion of an attitudinal object. That notion solves two major problems with Lewis’s account of contents of attitudes de se and clarifies the difference between contents of attitudes de se and contents that give rise to intuitions of relative truth. I will propose an analysis of contents of the second kind in terms of what I call first-person-based genericity, a form of genericity most explicitly expressed by sentences with generic one. I show how the overall account explains the particular semantic properties of sentences giving rise to intuitions of relative truth that distinguish them from sentences with expressions interpreted de se. I will start by introducing Lewis’s account of attitudes de se and the problems that go along with that account. Introducing the notion of an attitudinal object, I will extend the account by an account of the truth conditions of the content of attitudes de se. I then discuss the second kind of first-person-oriented content, which is associated with intuitions of relative truth, and give an account of such contents on the basis of an analysis of generic one. Again making use of attitudinal objects, I will make clear what exactly distinguishes those contents from first-person-oriented contents of the first sort.     

The nature of adaptation in distance perception based on oculomotor cues

In previous work by the senior authors, brief adaptation to glasses that changed the accommodation and convergence with which objects were seen resulted in large alterations in size perception. Here, two further effects of such adaptation are reported: alterations in stereoscopic depth perception and a change when distance is represented by a response of S’s arm. We believe that the three effects are manifestations of one primary effect, an alteration of the relation between accommodation and convergence on the one hand and the distance they represent in the nervous system (registered distance) on the other. This view was supported by the results of two experiments, each of which demonstrated that the alterations in stereoscopic depth perception could be obtained after adaptation periods which had provided no opportunity to use stereoscopic vision, and that the adaptation effect was larger for depth perception than for size perception when it was obtained under the same conditions; the latter finding was expected if both effects resulted from the same change in registered distance. In three of the five experiments here reported, the variety of cues that could represent veridical distance during the adaptation period was limited. In one condition of adaptation, only the pattern of growth of the retinal images of objects that S approached and the kinesthetic cues for S’s locomotion served as cues to veridical distance. In two other conditions S remained immobile. In one of these, only the perspective distortion in the projection of the scene that S viewed mediated veridical distance, and in the other one familiar objects of normal size were successively illuminated in an otherwise totally dark field, conditions from which opportunities to use stereoscopic vision were again absent. After exposure to each of these adaptation conditions, adaptive changes in perceived size and larger ones in perceived stereoscopic depth were obtained. Because we found that familiar size may serve as the sole indicator of veridical distance in an adaptation process, we concluded that it can function as a perceptual as distinguished from an inferential cue to distance.     

In Defense of Relational Direct Realism

Abstract: According to proponents of relational direct realism, veridical perceptual experiences are irreducibly relational mental states that include as constituents perceived physical objects or intrinsic aspects of them. One consequence of the theory is the rejection of the causal theory of perception. This paper defends the relational theory against several objections recently developed by Paul Coates. He argues that the required experiential relation is incoherent and unmotivated. The argument that it is incoherent commits a fallacy. In reply to the argument that it is unmotivated, I suggest that the relational theorist's appeal to transparency provides sufficient motive and, when properly clarified, defeasibly justifies the theory as well. Coates also argues that rejection of the causal theory leaves relational theorists without any way of determining which object is perceived or of accommodating our scientific understanding of perceptual experiences as causally dependent on physical objects. I reply that relational theorists are able to provide the required explanations and discuss how the relational theory is consistent with this scientific understanding of perceptual experience.     

Introspection and Primacy of Perception: A Critical Reflection on Naïve Realism

A fundamental issue in philosophy of perception is to understand the nature of experience and the relation of the experience with objects or states of affairs that is experienced. A prominent philosophical issue here is posed by the possibility of hallucinatory experiences, which are subjectively indistinguishable from veridical perception for the experiencer. The philosophical views in this matter can be grouped into three major positions on the basis of the nature of the subjective experience and relation of the subjective experience with the object. These are the sense-data theories—which consider that the objects of perception are mental entities; the representative theories—according to which perception is a representation of the objects in the external world; and the naïve realist theories—which proclaim that the external objects are constitutive of the very perceptual experience and not a representation of it. Naïve realism claims it is the defence of common-sense notion regarding experience i.e. how experience seems to the experiencer upon introspective reflection on it. This position has a growing number of proponents in philosophy especially in the last two decades. But it also entails radical departure of established philosophical views regarding the nature of experience, the phenomenal character of experience, and the experiencer–object relation. In this paper, we critically examine naïve realism from two crucial aspects pertaining to it—the question of introspection being basis of naïve realist thesis, and the notion of primacy of perception over non-veridical forms of experiences. We find that there are significant problems which weaken the naïve realist thesis.

     

Anticipation and variation in visual content

This article is composed of three parts. In the first part of the article I take up a question raised by Susanna Siegel (Philosophical Review 115: 355–388, 2006a). Siegel has argued that subjects have the following anticipation: (PC) If S substantially changes her perspective on o, her visual phenomenology will change as a result of this change. She has left it an open question as to whether subjects anticipate a specific kind of change. I take up this question and answer it in the affirmative. By appealing to a widely held view of perceptual content, the view that we represent ‘factual’ properties in perception, I argue that (PC) can be refined as follows: (PC’) If S substantially changes her perspective on o, her visual phenomenology will present different views of o’s factual properties. In the second part of the article I argue that (PC’) implies that there are cases in which normal perceivers have different perceptual content under identical viewing conditions. The differences in perceptual content are due to differences in the determinacy of visual anticipation. I draw the conclusion that perceptual content is rich in the sense that it includes a unique contribution from individual perceivers. In the final part of the article, I discuss some open issues regarding the way in which (PC’) relates to the personal/sub-personal distinction, empirical models, and the distinction between perception and cognition.     

Platonism and metaphor in the texts of mathematics: Gödel and Frege on mathematical knowledge

In this paper, I challenge those interpretations of Frege that reinforce the view that his talk of grasping thoughts about abstract objects is consistent with Russell's notion of acquaintance with universals and with Gödel's contention that we possess a faculty of mathematical perception capable of perceiving the objects of set theory. Here I argue the case that Frege is not an epistemological Platonist in the sense in which Gödel is one. The contention advanced is that Gödel bases his Platonism on a literal comparison between mathematical intuition and physical perception. He concludes that since we accept sense perception as a source of empirical knowledge, then we similarly should posit a faculty of mathematical intuition to serve as the source of mathematical knowledge. Unlike Gödel, Frege does not posit a faculty of mathematical intuition. Frege talks instead about grasping thoughts about abstract objects. However, despite his hostility to metaphor, he uses the notion of ‘grasping’ as a strategic metaphor to model his notion of thinking, i.e., to underscore that it is only by logically manipulating the cognitive content of mathematical propositions that we can obtain mathematical knowledge. Thus, he construes ‘grasping’ more as theoretical activity than as a kind of inner mental ‘seeing’.

     

Nonconceptualism and the cognitive impenetrability of early vision

This paper examines the relationship between cognitive impenetrability and perceptual nonconceptualism. I argue against the view, recently defended by Raftopoulos, that the (alleged) cognitive impenetrability of early vision is a necessary and sufficient condition for states of early vision and their content to be nonconceptual. I show that that view, here dubbed ‘the mutually entailing thesis’, admits two different standard interpretations depending on how we understand the property of being nonconceptual—corresponding to the distinction between the state and the content views of perceptual nonconceptualism. I first argue for the falsity of the state-nonconceptualist reading of the mutually entailing thesis, on the grounds that it mistakenly takes being nonconceptual to be a causal instead of a constitutive relationship. The content-nonconceptualist understanding of the thesis, I then argue, is disproved by plausible views regarding the content of experience. The mutually entailing thesis could only be true, I conclude, on a non-standard, causal interpretation of the notion of nonconceptual content. Yet, on that reading, the thesis would either be trivially true or would entirely fail to engage with the contemporary literature on perceptual nonconceptualism. Some potential relationships between the causal reading of the mutually entailing thesis and psychological research in this area are also briefly discussed.     

Normative Practical Reasoning: Christian Pillar

In the first part I discuss the thesis, advanced by John Broome, that intentions are normatively required by all-things-considered judgments about what one ought to do. I endorse this thesis, but remain sceptical about Broome's programme of grounding the correctness of reasoning in formal relations between contents of mental states. After discussing objections to the thesis, I concentrate in the second part on the relation between rational action and rational intention. I distinguish between content-related and attitude-related reasons for propositional attitudes like believing, wanting, and intending something. The former appeal to features of the content of the propositional attitude they are reasons for, the latter would be reasons for a propositional attitude because of features of the propositional attitude as a whole, for example the feature of its being beneficial to believe or to want that p . I try to show that the common philosophical reaction to attitude-related reasons, namely to claim that they are merely content-related reasons in disguise, is mistaken. In its most extreme form such a reaction would fail to respect the first-person character of reasoning which manifests itself in, among other things, the fact that a Moore-sentence and its analogue for intentions cannot be a conclusion of reasoning. In the third part I argue that there are attitude-related reasons for intentions, and, in showing how they influence practical deliberation, I find that their existence can be rendered compatible with the thesis that it is rational to intend to do what one thinks one ought to do.     

On the distinction between perception and cognition

To uphold the distinction between perception and cognition for certain classes of tasks or phenomena, it is proposed that three criteria must be met: (1) when perceptual and cognitive functions serve different biological purposes, (2) when stimulus information in dynamic events is necessary, but not sufficient for veridical perception, and (3) when the task emphasizes explicit retrieval, as opposed to implicit use of information. Conversely, when the three criteria have not been met, conditions for theoretical unification exist.