Shoemaker, Self–Blindness and Moore's Paradox

I show how the 'inner–sense' (quasi–perceptual) view of introspection can be defended against Shoemaker's influential 'argument from self–blindness'. If introspection and perception are analogous, the relationship between beliefs and introspective knowledge of them is merely contingent. Shoemaker argues that this implies the possibility that agents could be self–blind, i.e., could lack any introspective awareness of their own mental states. By invoking Moore's paradox, he rejects this possibility. But because Shoemaker's discussion conflates introspective awareness and self–knowledge, he cannot establish his conclusion. There is third–person evidence available to the self–blind which Shoemaker ignores, and it can account for the considerations from Moore's paradox that he raises.     

Self–Objectification and its Psychological Outcomes for College Women

The objectification of women by our society can become internalized by women, resulting in negative psychological outcomes. Using Fredrickson and Roberts' (1997) objectification theory, we tested a model of the relationships between self–objectification and disordered eating and depressive symptoms in a sample of undergraduate women ( n = 384). One postulate of self–objectification theory is that self–objectification can lead to a lack of internal awareness, which may mediate the relationship between self–objectification and restrictive eating, bulimic, and depressive symptoms. Results of structural equation modeling suggest that self–objectification has a direct relationship to restrictive eating, bulimic, and depressive symptoms. The mediational role of internal awareness was relevant for depressive symptoms but not for restrictive eating or bulimic symptoms. Depressive symptoms did, however, mediate the relationship between self–objectification and bulimic symptoms. The relevance of our findings to the understanding of objectification theory are discussed and future areas of research recommended.     

Emotion and Full Understanding

Aristotle has famously made the claim that having the right emotion at the right time is an essential part of moral virtue. Why might this be the case? I consider five possible relations between emotion and virtue and argue that an adequate answer to this question involves the epistemic status of emotion, that is, whether the perceptual awareness and hence the understanding of the object of emotion is like or unlike the perceptual awareness of an unemotional awareness of the same object. If an emotional awareness does not have a unique character, then it is unlikely that emotions provide an understanding that is different from unemotional states of awareness: they are perhaps little more than “hot-blooded” instances of the same understanding. If, on the other hand, an emotional state involves a perceptual awareness that is unique to the emotion, then emotions are cognitively significant, providing an understanding of the object of the emotion that is absent in a similar but unemotional episode of awareness. I argue the latter and substantiate the claim that emotions are essential to moral virtue because they can be essential to a full understanding of the situations that they involve. In such cases, emotions are not merely a symptom of the possession of an adequate understanding, but are rather necessary for having an adequate understanding.     

Everything is clear: All perceptual experiences are transparent

The idea that perceptual experience is transparent is generally used by naïve realists and externalist representationalists to promote an externalist account of the metaphysics of perceptual experience. It is claimed that the phenomenal character of our perceptual experience can be explained solely with reference to the externally located objects and properties which (for the representationalist) we represent, or which (for the naïve realist) partly constitute our experience. Internalist qualia theorists deny this and claim that the phenomenal character of our perceptual experience is internally constituted. However, my concern in this paper is not with the metaphysical debate but with transparency as a phenomenological feature of perceptual experience. Qualia theorists have presented a number of examples of perceptual experiences which, they claim, do not even seem to be transparent; these experiences involve objects or properties which seem to be internally realized. I argue, contrary to the qualia theorist's claim, that the phenomenal character of perceptual experience can in fact be characterized solely with reference to externally located objects and properties, and the sense in which some features of our perceptual experiences do not seem external is due to cognitive, not perceptual, phenomenology.     

Emotivism and Deflationary Truth

The paper investigates different ways to understand the claim that non–cognitivists theories of morality are incoherent. According to the claim, this is so because, on one theory of truth, non–cognitivists are not able to deny objective truth to moral judgments without taking a substantive normative position. I argue that emotivism is not self–defeating in this way. The charge of incoherence actually only amounts to a claim that emotivism is incompatible with deflationary truth, but this claim is based upon a mistake. It relies upon a problematic understanding of both emotivism and the deflationary theory of truth.     

Editorial Notice

Abstract

John McDowell has claimed that the rational link between perceptions and empirical judgements allows us to perceive objects as belonging to a wider reality, one which extends beyond the objects perceived. In this way, we can be said to have a perceptual awareness of the world. I argue that McDowell's account of this perceptual awareness does not succeed. His account as it stands does not have the resources to explain how our perceptions can present objects as belonging to a wider reality, regardless of the judgements we make about that reality. I suggest that we can give a better account of this perceptual awareness of the world by appealing to transcendental phenomenology. A phenomenological study of perceptual experiences describes how they are structured by a sense of the perceived objects as belonging to a world containing other objects of possible perception. I shall outline this sense we have of the world, and argue that it allows us to perceive objects as belonging to a wider reality. Transcendental phenomenology can thus help to explain our perceptual awareness of the world.     

On A. D. Smith’s constancy based defence of direct realism

This paper presents an argument against A D Smith’s Direct Realist theory of perception, which attempts to defend Direct Realism against the argument from illusion by appealing to conscious perceptual states that are structured by the perceptual constancies. Smith’s contention is that the immediate objects of perceptual awareness are characterised by these constancies, which removes any difficulty there may be in identifying them with the external, or normal, objects of awareness. It is here argued that Smith’s theory does not provide an adequate defence of Direct Realism because it does not adequately deal with the difficulties posed by the possibility of perceptual illusion. It is argued that there remain possible illusory experiences where the immediate objects of awareness, which in Smith’s account are those characterised by perceptual constancies, cannot be identified with the external objects of awareness, contrary to Direct Realism. A further argument is offered to extend this conclusion to all non-illusory cases, by adapting an argument of Smith’s own for the generalising step of the Argument from Illusion. The result is that Smith’s theory does not provide an adequate Direct Realist account of the possibility of perceptual illusion.     

Lessons from beyond vision (sounds and audition)

Recent work on non-visual modalities aims to translate, extend, revise, or unify claims about perception beyond vision. This paper presents central lessons drawn from attention to hearing, sounds, and multimodality. It focuses on auditory awareness and its objects, and it advances more general lessons for perceptual theorizing that emerge from thinking about sounds and audition. The paper argues that sounds and audition no better support the privacy of perception’s objects than does vision; that perceptual objects are more diverse than an exclusively visual perspective suggests; and that multimodality is rampant. In doing so, it presents an account according to which audition affords awareness as of not just sounds, but also environmental happenings beyond sounds.     

The Paradox of Self–Consciousness Revisited

The so–called paradox of self–consciousness suggests that self–consciousness, understood as the capacity to think about oneself in a first–person way, cannot be explained. The author of the paradox contends that the only way to avert this result is by invoking the notion of nonconceptual first–person thought. This contention is rooted in adherence to the Linguistic Priority Principle, which dictates that pre–and nonlinguistic creatures lack concepts. I argue that the latter claim is dubious, and that the paradox of self–consciousness can be better disarmed by denying the dependence of first–person conceptual thought on first–person language.     

Object-Based Visual Selection: Evidence From Perceptual Completion

A large body of evidence suggests that visual attention selects objects as well as spatial locations. If attention is to be regarded as truly object based, then it should operate not only on object representations that are explicit in the image, but also on representations that are the result of earlier perceptual completion processes. Reporting the results of two experiments, we show that when attention is directed to part of a perceptual object, other parts of that object enjoy an attentional advantage as well. In particular, we show that this object-specific attentional advantage accrues to partly-occluded objects and to objects defined by subjective contours. The results corroborate the claim that perceptual completion precedes object-based attentional selection.     

Nietzsche and Murdoch on the Moral Significance of Perceptual Experience

Abstract: This paper examines a claim defended by an unlikely pair: Friedrich Nietzsche and Iris Murdoch. The claim is that perceptual experience itself—as distinct from perceptually based judgments and beliefs—can be morally significant. In particular, Nietzsche and Murdoch hold that two agents in the same circumstances attending to the same objects can have experiences with different contents, depending on the concepts that they possess and employ. Moreover, they maintain that this renders perception an object of moral concern. This paper explicates these claims, examines the way in which we might distinguish between better and worse perceptual experiences, and argues that if some version of the Murdochian/Nietzschean claim is accepted, then certain influential accounts of moral epistemology and agency must be rejected.     

Integration without awareness: expanding the limits of unconscious processing

Human conscious awareness is commonly seen as the climax of evolution. However, what function-if any-it serves in human behavior is still debated. One of the leading suggestions is that the cardinal function of conscious awareness is to integrate numerous inputs-including the multitude of features and objects in a complex scene-across different levels of analysis into a unified, coherent, and meaningful perceptual experience. Here we demonstrate, however, that integration of objects with their background scenes can be achieved without awareness of either. We used a binocular rivalry technique known as continuous flash suppression to induce perceptual suppression in a group of human observers. Complex scenes that included incongruent objects escaped perceptual suppression faster than normal scenes did. We conclude that visual awareness is not needed for object-background integration or for processing the likelihood of an object to appear within a given semantic context, but may be needed for dealing with novel situations.     

What could have been done (but wasn’t). On the counterfactual status of action in Alva Noë’s theory of perception

Alva Noë’s strategy to solve the puzzle of perceptual presence entirely relies on the principle of presence as access. Unaccessed or unattended parts or details of objects are perceptually present insofar as they are accessible, and they are accessible insofar as one possesses sensorimotor skills that can secure their access. In this paper, I consider several arguments that can be opposed to this claim and that are chiefly related to the modal status of action, i.e. the fact that the action that would secure access to the absent aspects is a possibility, something that can (or maybe could) be done. The main difficulty Noë’s account must face is –as several situations demonstrate– that the action that should be performed for the absent aspects to be actually accessed does not have to be itself available for these aspects to be perceptually present. What matters for the absent aspects to be present is not their de facto (i.e. effective) accessibility, but their de jure accessibility. To overcome those difficulties, I propose to rely on a ternary model of the role of action possibilities in perceptual awareness. This model builds on Husserl’s analysis of the role of perceptual circumstances in perception and connection between sense (Sinn) registering and horizontal intentionality.     

Object-based attentional selection and awareness of objects

This study examined whether object-based attentional selection depends on the observer's awareness of objects, using objects defined by perceptual completion. As an indicator of object-based attention, we studied the same-object advantage, where observers respond faster to a target within a cued object than within a noncued object. The same-object advantage was not found in the condition where observers were unaware of the objects (inattentional blindness). On the other hand, the same-object advantage was observed in the condition where observers were aware of the objects. These results suggest that the intensity of object representations can be influenced by observers’ awareness of objects, which affects the occurrence of object-based effects. We propose that attention/inattention (or awareness/unawareness) is graded and observers’ awareness of the objects might serve to boost an otherwise noisy/low signal representation for obtaining object-based effects.     

Absent Aspects,Possible Perceptions and Open Intersubjectivity: A Critical Analysis of Dan Zahavi’s Account of Horizontal Intentionality

The aim of this narrow-focused text is to argue against the claim that the appresentation of unperceived features of objects that is implied in perceptual intentionality presupposes a reference to perceptions other subjects could have of these objects. This claim, as it has been defended by Dan Zahavi, rests upon an erroneous supposition about the modal status of the perceptual possibilities to which the perceived object refers, which shall not be interpreted as effectively realizable but as mere de jure possibilities, perceptions that could have been realized in principle, but that are maybe beyond one’s reach considering one’s concrete factual powers and opportunities. Horizontal intentionality is better accounted for in terms of perceptions that one could have had because of one’s embodied character and the always open possibility of occupying another position with respect to the object. This modal ubiquity which is inherent to one’s being-in-space is what supports the field of de jure possibilities that is implied in horizontal intentionality. The co-presence of the parts and features one does not perceive from here is a counterpoint to one’s being-possibly-there.     

Qualia and the Senses

In his paper 'Some Remarks about the Senses' H.P. Grice argues that our distinction among perceptual modalities requires that the modalities must be characterized in terms of the introspectable character of experience. I first show that Grice's argument provides support for the claim that perceptual experiences have qualia , namely, mental qualitative properties of experience which are what it is like to be conscious of perceived properties such as colour. I then defend intentionalism about experience, which rejects qualia , by showing that we need not appeal to differences in qualia in order to distinguish the senses. Rather I claim that we can appeal to, among other factors, differences in the physical properties of physical objects which experience represents.     

ACADEMIC ARGUMENTS FOR THE INDISCERNIBILITY THESIS

Abstract:  The Academics offered an argument from twins or perceptually indiscernible objects and an argument from dreams or madness in support of the indiscernibility thesis: that every true perceptual impression is such that some false impression just like it is possible. I claim that these arguments, unlike modern sceptical arguments, are supposed to establish mere counterfactual rather than epistemic possibilities. They purport to show that for any true perceptual impression j, there are a number of alternative causal histories j might have had which would not have resulted in any change in the way in which j represents its object.     

Perception and its objects

Early modern empiricists thought that the nature of perceptual experience is given by citing the object presented to the mind in that experience. Hallucination and illusion suggest that this requires untenable mind-dependent objects. Current orthodoxy replaces the appeal to direct objects with the claim that perceptual experience is characterized instead by its representational content. This paper argues that the move to content is problematic, and reclaims the early modern empiricist insight as perfectly consistent, even in cases of illusion, with the realist contention that these direct objects of perception are the persisting mind-independent physical objects we all know and love.

Perceptual Content,Information, and the Primary/Secondary Quality Distinction

Our perceptual systems make information about the world available to our cognitive faculties. We come to think about the colors and shapes of objects because we are built somehow to register the instantiation of these properties around us. Just how we register the presence of properties and come to think about them is one of the central problems with understanding perceptual cognition. Another problem in the philosophy of perception concerns the nature of the properties whose presence we register. Among the perceptible properties are colors and shapes, for example, and there is a long philosophical tradition of drawing and refusing to draw metaphysical distinctions between them. This paper makes a claim about the information-theoretic approach to perceptual cognition in order to argue for a fundamentally epistemological distinction between colors and shapes. What makes shapes and colors seem so different to us is how we carry information about their presence around us. In particular, we can come to know more about the shapes on the basis of perceiving them than we can come to know about the colors. One interesting feature of how this distinction is drawn is that it partially vindicates Locke’s claim that our ideas of primary qualities like shapes resemble them in ways our ideas of colors do not.     

The ecological approach to perception: the place of perceptual content

The kind of perceptual systems that human beings possess enables each of us to respond in highly adaptive deliberate ways that take into account the suitability of particular behaviors to what we are aware of ourself as experiencing perceptually here and now. In deciding what to do next under the perceived circumstances, content is the dimension of perceptual experience that we consult. For perceptual content is how whatever the perceiver is now having perceptual experience of is given in or taken by the respective perceptual experience. Perceptual content includes presentational content, which is all the ways that what you are perceptually experiencing may be appearing to you, and intentional content, which is all the ways that your stream of perceptual experience may take to be that of which you have perceptual awareness in the environment or self. Therefore, perceptual content must be distinguished from the intentional object of perceptual awareness, which is that property, event, or entity of which you have perceptual awareness. Gibson proposed that there is no perceptual content independent of the particular intentional objects that one perceptually apprehends, which are always part of the ecological environment. This externalization of perceptual content was due, no doubt, to Gibson's conception of perceptually apprehending anything at all as not mediated by awareness of anything else, such as something immanent in perceptual experience itself. However, perceptual content need not be, theoretically, a replacement for what the perceiver has perceptual awareness of. During straightforward perceiving, the perceiver does not have awareness of perceptual content but of parts of the ecological environment including the perceiver. Perceptual content is how the external intentional object perspectivally appears from moment to moment and how it is perceptually taken to be, veridically or not. Perceptual taking of an ecological property is always in one or another of the latter's instantiations, and perceptual taking of an ecological entity or event is always with properties. The perceptual intentional object's appearing in a particular manner is distinct from perceptually taking the intentional object. For example, an ecological property may be taken quite veridically yet through a flow of varying appearance. And even when the property appears in a constant way, perceptual awareness may take it differently from one moment to the next. For example, a perceiver may have visual awareness of a surface without noticing the surface's color-texture, though the color-texture may appear to the perceiver throughout looking at the surface, before and after he or she stops noticing the color-texture.(ABSTRACT TRUNCATED AT 400 WORDS)