Interpretation and Intention: The Debate between Hypothetical and Actual Intentionalism

Regarded for decades as a fallacy, intentionalist interpretation is beginning to attract a following among philosophers of art. Intentionalism is the doctrine that the actual intentions of artists are relevant to the interpretation of the artworks they create – just as actual intentions are relevant to the interpretation of the everyday words and deeds of other people. Although there are several forms of actual intentionalism, I defend the form known as modest actual intentionalism, which holds that the correct interpretation of an artwork is compatible with the author's actual intention, which itself must be supported by the artwork. Looking at literary works specifically, I consider criticisms of actual intentionalism – for example, the contention that such a stance substitutes paraphrase for a reading of the text. In particular, I argue against hypothetical intentionalism, which maintains that the correct interpretation of an artwork is constrained by the best hypotheses of the artist's intentions. As I show, the methodology of this position is in fact designed to track the author's actual intentions, and furthermore, hypothetical intentionalism does not accurately depict existing interpretive practices.     

Intentionalism and Change Blindness

According to reductive intentionalism, the phenomenal character of a conscious experience is constituted by the experience's intentional (or representational) content. In this article I attempt to show that a phenomenon in visual perception called change blindness poses a problem for this doctrine. Specifically, I argue that phenomenal character is not sensitive, as it should be if reductive intentionalism is correct, to fine-grained variations in content. The standard anti-intentionalist strategy is to adduce putative cases in which phenomenal character varies despite sameness of content. This paper explores an alternative antiintentionalist tack, arguing, by way of a specific example involving change blindness, that content can vary despite sameness of phenomenal character.

Intentionalism and Pain

Pain may appear to undermine the radically intentionalist view that the phenomenal character of any experience is entirely constituted by its representational content. That appearance is illusory. After categorizing versions of pain intentionalism along two dimensions, I argue that an 'objectivist' and 'non-mentalist' version is the most promising, if it can withstand two objections concerning (a) what we say when in pain, and (b) the distinctiveness of pain. I rebut these objections, in a way available to both opponents of and adherents to the view that experiential content is entirely conceptual.     

Intentionalism and Intransitivity

I argue in this paper that the existence of sorites series of color patches – series of color patches arranged so that the patches on each end look different in color though no two adjacent patches do – shows that the relation of same phenomenal charac­ter as is not a transitive relation. I then argue that the intransitivity of same phenomenal character as conflicts with certain versions of intentionalism, the view that an experiences phenomenal character is exhausted, or fully determined by its intentional content. Lastly, I consider various objections to the arguments and reply to them.     

Explication Defended

How can formal methods be applied to philosophical problems that involve informal concepts of ordinary language? Carnap answered this question by describing a methodology that he called “explication." Strawson objected that explication changes the subject and does not address the original philosophical problem; this paper shows that Carnap’s response to that objection was inadequate and offers a better response. More recent criticisms of explication by Boniolo and Eagle are shown to rest on misunderstandings of the nature of explication. It is concluded that explication is an appropriate methodology for formal philosophy.     

The Consequences Of Intentionalism

This article explores two consequences of intentionalism. My first line of argument focuses on the impact of intentionalism on the ‚hard problem’ of phenomenal character. If intentionalism is true, the phenomenal supervenes on the intentional. Furthermore, if physicalism about the intentional is also true, the intentional supervenes on the physical. Therefore, if intentionalism and physicalism are both true, then, by transitivity of supervenience, physicalism about the phenomenal is true. I argue that this transitivity argument is not persuasive, because on any interpretation of its central terms, at least one of its premises is as controversial as its conclusion already is. My second line of argument is about the consequences of intentionalism for the error theory of color perception. I suggest that if intentionalism is true, projectivism must be true also, because under this condition there is no single concept of color that can be used for the qualification of objects as well as for the characterization of experiences.     

Pictorial Experience and Intentionalism

This article examines the compatibility of intentionalism (also called ‘representationalism’) in the philosophy of perception with the thesis that we can visually experience an object by looking at a picture of that object (the pictorial experience thesis, or PET). I begin by presenting three theses associated with intentionalism and various accounts of depiction that uphold PET. Next, I show that pictures sometimes depict an object indeterminately, thereby rendering the alleged visual experience of the depicted object partly nonintentional. I then argue that if PET is true, explaining pictorial indeterminacy on intentionalist premises is problematic. I conclude that PET is incompatible with intentionalism.     

Perceptual Content Defended

Recently, the thesis that experience is fundamentally a matter of representing the world as being a certain way has been questioned by austere relationalists. I defend this thesis by developing a view of perceptual content that avoids their objections. I will argue that on a relational understanding of perceptual content, the fundamental insights of austere relationalism do not compete with perceptual experience being representational. As it will show that most objections to the thesis that experience has content apply only to accounts of perceptual content on which perceptual relations to the world play no explanatory role. With austere relationalists, I will argue that perceptual experience is fundamentally relational. But against austere relationalists, I will argue that it is fundamentally both relational and representational.     

Well-being Monism Defended

Journal of Happiness Studies - In “Well-Being and Pluralism” (2021), Polly Mitchell and Anna Alexandrova defend conceptual pluralism about well-being. Conceptual pluralism about...     

Intentionalism,defeasibility, and justification

According to intentionalism, perceptual experience is a mental state with representational content. When it comes to the epistemology of perception, it is only natural for the intentionalist to hold that the justificatory role of experience is at least in part a function of its content. In this paper, I argue that standard versions of intentionalism trying to hold on to this natural principle face what I call the “defeasibility problem”. This problem arises from the combination of standard intentionalism with further plausible principles governing the epistemology of perception: that experience provides defeasible justification for empirical belief, and that such justification is best construed as probabilification. After exploring some ways in which the standard intentionalist could deal with the defeasibility problem, I argue that the best option is to replace standard intentionalism by what I call “phenomenal intentionalism”. Where standard intentionalism construes experiences as of p as having the content p, phenomenal intentionalism construes (visual) experiences as of p as having “phenomenal” or “looks contents”: contents of the form Lp (it looks as if p).     

Semiotic Limits to Markets Defended

Philosophia - Jason Brennan and Peter Jaworski argue in recent work that “semiotic” or “symbolic” objections to markets are unsuccessful. I counter-argue that there are...