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Perception is, at least sometimes, something we do. This paper is concerned with how to account for perceptual agency (i.e., the active aspect of perception). Eilan divides accounts of perceptual agency up into two camps: enactivist theories hold that perceptual agency is accounted for by the involvement of bodily action, while mental theories hold that perceptual agency is accounted for by the involvement of mental action in perception. In Structuring Mind (2017), Sebastian Watzl aligns his 'activity view' with the mental action route and develops the view that the mental activity of attending infuses perceptual experience with agency. Moreover, Watzl claims that his view can accommodate enactivist intuitions, while rejecting their claims about embodiment. In this paper, we scrutinize the relevant notion of mental action involved in the mental action route. We analyze the involvement of the body in overt acts of attention (like sniffing and smelling) and argue that a constitutively embodied account of mental action provides a better analysis of overt attention than a conjunctive account in which overt attention involves a bodily and a (separate) mental action. Furthermore, we argue that the standard cases of covert attention (such as the Posner paradigm) involve the body in multiple ways. In closing, we discuss the relevance of our analysis for the debate on perceptual agency and the embodied mind thesis. We conclude that the embodied mental action route to theorizing perceptual agency provides the best analysis of perceptual agency but comes with significant commitments about the embodiment of attention. [ABSTRACT FROM AUTHOR]

It is easy to imagine being someone else from the first-person point of view. Such imaginings give rise to a puzzle. In this paper I explain what the puzzle is and then consider several existing attempts of solving the puzzle. I argue that these attempts are unsuccessful. I propose a Lewisian account of first-person imagination and make the case that this account solves the puzzle [ABSTRACT FROM AUTHOR]

The goal of this paper is to explore forms of metacognition that have rarely been discussed in the extensive psychological and philosophical literatures on the topic. These would comprise explicit (as opposed to merely implicit or procedural) instances of meta-representation of some set of mental states or processes in oneself, but without those representations being embedded in anything remotely resembling a theory of mind, and independent of deployment of any sort of concept-like representation of the mental. Following a critique of some extant suggestions made by Nicholas Shea, the paper argues that appraisals of the value of cognitive effort involve the most plausible instances of this kind of metacognition. [ABSTRACT FROM AUTHOR]

Ambitious higher-order theories of consciousness aim to account for conscious states when these are understood in terms of what-it-is-like-ness. This paper considers two arguments concerning this aim, and concludes that ambitious theories fail. The misrepresentation argument against HO theories aims to show that the possibility of radical misrepresentation—there being a HO state about a state the subject is not in—leads to a contradiction. In contrast, the awareness argument aims to bolster HO theories by showing that subjects are aware of all their conscious states. Both arguments hinge on how we understand two related notions which are ubiquitous in discussions of consciousness: those of what-it-is-like-ness and there being something it is like for a subject to be in a mental state. This paper examines how HO theorists must understand the two crucial notions if they are to reject the misrepresentation argument but assert the awareness argument. It shows that HO theorists can and do adopt an understanding—the HO reading—which seems to give them what they want. But adopting the HO reading changes the two arguments. On this reading, the awareness argument tells us nothing about those states there is something it is like to be in, and so offers no support to ambitious HO theories. And to respond to the misrepresentation understood according to the HO reading is to simply ignore the argument presented, and so to give no response at all. As things stand, we should deny that HO theories can account for what-it-is-like-ness. [ABSTRACT FROM AUTHOR]

Mathematical cognition is widely regarded as the epitome of the kind of cognition that systematically eludes enactivist treatment. It is the parade example of abstract, disembodied cognition if ever there was one. As it is such an important test case, this paper focuses squarely on what Gallagher has to say about mathematical cognition in Enactivist Interventions. Gallagher explores a number of possible theories that he holds could provide useful fodder for developing an adequate enactivist account of mathematical cognition. Yet if the analyses of this paper prove sound, then some of the central approaches he considers are simply not fit for such service. That said, in the final analysis, if crucial additions and subtractions are made, there is a real chance of fashioning a promising enactivist account of mathematical cognition. [ABSTRACT FROM AUTHOR]

This paper raises a principled objection against the idea that Bayesian confirmation theory can be used to explain the conjunction fallacy. The paper demonstrates that confirmation-based explanations are limited in scope and can only be applied to cases of the fallacy of a certain restricted kind. In particular; confirmation-based explanations cannot account for the inverse conjunction fallacy, a more recently discovered form of the conjunction fallacy. Once the problem has been set out, the paper explores four different ways for the confirmation theorist to come to terms with the problem, and argues that none of them are successful. [ABSTRACT FROM AUTHOR]

Aphantasia is a recently discovered disorder characterised by the total incapacity to generate visual forms of mental imagery. This paper proposes that aphantasia raises important theoretical concerns for the ongoing debate in the philosophy and science of consciousness over the nature of dreams. Recent studies of aphantasia and its neurobehavioral correlates reveal that the majority of aphantasics, whilst unable to produce visual imagery while awake, nevertheless retain the capacity to experience rich visual dreams. This finding constitutes a novel explanandum for theories of dreaming. Specifically, I argue that the recent dream reports of aphantasics constitute an empirical challenge to the emerging family of views which claim that dreams are essentially imaginative experiences, constitutively involving the kinds of mental imagery which aphantasics, ex-hypothesi, lack. After presenting this challenge in the context of Jonathan Ichikawa's recent arguments for this view, I argue that this empirical challenge may be overcome if the imagination theorist abandons Ichikawa's account of dreaming in favour of a modified version. This involves the claim that dreams are essentially inactive and constitutively involve non voluntary forms of imagination. I conclude with a suggestion for further research which can test the viability of this alternative hypothesis, and move the debate forward. [ABSTRACT FROM AUTHOR]

Cognition is not, and could not possibly be, entirely representational in character. There is also a phenomenal form of cognitive expression that registers the intrinsic properties of mental states themselves. Arguments against the reality of this intrinsic phenomenal dimension to mental experience have focused either on its supposed impossibility (since the brain possesses no such properties), or secondly, the non-appearance of any such qualities to introspection. This paper argues to the contrary, that the registration of cognitive state properties does take place independently of representational content; and necessarily so, since it supports an independent function—self-management. Given the fact that unlike a computer, the brain must, of necessity, operate itself, it needs to be in touch with itself to do so. Intrinsic phenomenal forms of cognitive expression allow the brain to do just that by registering characteristics of the cognitive states themselves. Self-management might well prove to constitute the prime reason for the emergence of subjectivity itself. [ABSTRACT FROM AUTHOR]

According to one picture of the mind, decisions and actions are largely the result of automatic cognitive processing beyond our ability to control. This picture is in tension with a foundational principle in ethics that moral responsibility for behavior requires the ability to control it. The discovery of implicit attitudes contributes to this tension. According to the ability argument against moral responsibility, if we cannot control implicit attitudes, and implicit attitudes cause behavior, then we cannot be morally responsible for that behavior. The purpose of this paper is to refute the ability argument. Drawing on both scientific evidence in cognitive science and philosophical arguments in ethics and action theory, I argue that it is invalid and unsound because current evidence is insufficient to establish the premises that (1) implicit attitudes are uncontrollable, (2) that they significantly cause behavior, (3) that responsibility always requires ability, and (4) that even if uncontrollable attitudes did fully cause behavior, this entails that the behavior they cause is uncontrollable. The rejection of the ability argument questions the priority of the unconscious over the conscious mind in cognitive science, deprioritizes ability in theories of moral responsibility in ethics, and provides a strong reason to uphold moral responsibility for implicitly biased behavior. [ABSTRACT FROM AUTHOR]

Although mind-wandering occupies up to half of our waking thoughts, it is seldom discussed in philosophy. My paper brings these neglected thoughts into focus. I propose that mind-wandering is unguided attention. Guidance in my sense concerns how attention is monitored and regulated as it unfolds over time. Roughly speaking, someone's attention is guided if she would feel pulled back, were she distracted from her current focus. Because our wandering thoughts drift unchecked from topic to topic, they are unguided. One motivation for my theory is what I call the 'Puzzle of the Purposeful Wanderer'. On the one hand, mind-wandering seems essentially purposeless; almost by definition, it contrasts with goal-directed cognition. On the other hand, empirical evidence suggests that our minds frequently wander to our goals. My solution to the puzzle is this: mind-wandering is purposeless in one way-it is unguided-but purposeful in another-it is frequently caused, and thus motivated, by our goals. Another motivation for my theory is to distinguish mind-wandering from two antithetical forms of cognition: absorption (e.g. engrossment in an intellectual idea) and rumination (e.g. fixation on one's distress). Surprisingly, previous theories cannot capture these distinctions. I can: on my view, absorption and rumination are guided, whereas mind-wandering is not. My paper has four parts. Section 1 spells out the puzzle. Sections 2 and 3 explicate two extant views of mind-wandering-the first held by most cognitive scientists, the second by Thomas Metzinger. Section 4 uses the limitations of these theories to motivate my own: mind-wandering is unguided attention. [ABSTRACT FROM AUTHOR]

This paper develops a novel defense of the non-sensory phenomenology of desires, and more broadly, of attitudes. I argue that the way to defend this type of phenomenology is to: (i) offer a defense of the view that attitudes are states that realize the causal role of attitude types and (ii) argue that what realizes the causal role of attitudes are, in certain cases, states that possess non-sensory phenomenology. I carry out this approach with respect to desires by developing the view that desires play the causal role of motivating action, and in some cases, the states that play this role are states that possess the non-sensory phenomenology of attraction. I proceed to argue that if this way of defending the non-sensory phenomenology of desires, and more broadly, of attitudes, is unsuccessful, we should be eliminativists about this type of phenomenology. [ABSTRACT FROM AUTHOR]

Disagreement is a hot topic right now in epistemology, where there is spirited debate between epistemologists who argue that we should be moved by the fact that we disagree and those who argue that we need not. Both sides to this debate often use what is commonly called “the method of cases,” designing hypothetical cases involving peer disagreement and using what we think about those cases as evidence that specific normative theories are true or false, and as reasons for believing as such. With so much weight being given in the epistemology of disagreement to what people think about cases of peer disagreement, our goal in this paper is to examine what kinds of things might shape how people think about these kinds of cases. We will show that two different kinds of framing effect shape how people think about cases of peer disagreement, and examine both what this means for how the method of cases is used in the epistemology of disagreement and what this might tell us about the role that motivated cognition is playing in debates about which normative positions about peer disagreement are right and wrong. [ABSTRACT FROM AUTHOR]

It’s often thought that the phenomenon of risk aggregation poses a problem for multi-premise closure but not for single-premise closure (either with respect to knowledge or with respect to justified belief). But recently, Lasonen-Aarnio and Schechter have challenged this thought. Lasonen-Aarnio argues that, insofar as risk aggregation poses a problem for multi-premise closure, it poses a similar problem for single-premise closure. For she thinks that, there being such a thing as deductive risk, risk may aggregate over a single premise and the deduction itself. Schechter argues that single-premise closure succumbs to risk aggregation outright. For he thinks that there could be a long sequence of competent single-premise deductions such that, even though we are justified in believing the initial premise of the sequence, intutively, we are not justified in believing the final conclusion. This intuition, Schechter thinks, vitiates single-premise closure. In this paper, I defend single-premise closure against the arguments offered by Lasonen-Aarnio and Schechter. [ABSTRACT FROM AUTHOR]

There are two different varieties of question concerning the unity of consciousness: questions about unity at a time, and unity over time. A recent trend in the debate about unity has been to attempt to provide a 'generalized' account that purports to solve both problems in the same way. This attempt can be seen in the accounts of Barry Dainton and Michael Tye. In this paper, I argue that there are crucial differences between unity over time and unity at a time that make it impossible to provide a generalized account of unity. The source of these crucial differences is the phenomenon of the 'continuity of consciousness'. I argue that accounts of unity over time have to provide an account of this continuity, and that there is no phenomenon analogous to continuity in the case of unity at a time. Attention to the continuity of consciousness reveals crucial structural differences between the two varieties of unity. These structural differences make it impossible to provide a generalized account of unity. I show that the problems faced by Dainton's and Tye's accounts in the light of the structural differences make their accounts of unity appear far less appealing than they might initially have looked. I conclude by noting that, in the light of the important differences between the two varieties of unity, it is a mistake to attempt to model accounts of unity over time on accounts of unity at a time. [ABSTRACT FROM AUTHOR]

My concern in this paper is with the intentionality of emotions. Desires and cognitions are the traditional paradigm cases of intentional attitudes, and one very direct approach to the question of the intentionality of emotions is to treat it as sui generis—as on a par with the intentionality of desires and cognitions but in no way reducible to it. A more common approach seeks to reduce the intentionality of emotions to the intentionality of familiar intentional attitudes like desires and cognitions. In this paper, I argue for the sui generis approach. [ABSTRACT FROM AUTHOR]

Naive Russellianism entails that substitution of co-referring names in a sentence preserves the proposition expressed. Many philosophers have objected to Naive Russellianism for reasons having to do with cognitive significance and attitude ascriptions. This paper presents Naive Russellian replies to these objections; the replies appeal to different ways of believing a single proposition. This paper also criticizes Naive Russellian replies that either appeal to pragmatics or deny the existence of ways of believing. [ABSTRACT FROM AUTHOR]

In this paper I consider the uses to which certain psychological phenomena-e.g. cases of seeing as, and linguistic understanding-are put in the debate about cognitive phenomenology. I argue that we need clear definitions of the terms 'sensory phenomenology' and 'cognitive phenomenology' in order to understand the import of these phenomena. I make a suggestion about the best way to define these key terms, and, in the light of it, show how one influential argument against cognitive phenomenology fails. [ABSTRACT FROM AUTHOR]

This paper draws attention to a fundamental problem for a version of the tracing strategy defended by a number of theorists in the current literature (Rosen in Philos Perspect 18(1):295-313, 2004; Fischer and Tognazzini in Noûs, 43(3):531-556, 2009). I argue that versions of the tracing strategy that require reasonable foreseeability (rather than actual foresight) are in tension with the view that blameless ignorance excuses. A stronger version of the tracing strategy (i.e., one that requires actual foresight) is consistent with the view that blameless ignorance excuses and is therefore preferable for those tracing theorists who wish to continue maintaining that it does. [ABSTRACT FROM AUTHOR]

In this paper, I propose a new nonconceptual reading of the B-Deduction. As Hanna correctly remarks (Int J Philos Stud 19(3):399-415, 2011: 405), the word 'cognition' ( Erkenntnis/cognitio) has in both editions of the first Critique a wide sense, meaning nonconceptual cognition, and a narrow meaning, in Kant's own words 'an objective perception' (A320/B377). To be sure, Kant assumes the first meaning to account for why the Deduction is unavoidable. And if we take this meaning as a premise of the B-Deduction, then there is a gap in the argument since the categories are certainly not conditions for non-conceptual cognition (Kantian nonconceptualism). Still, I believe it is not this wide meaning but rather the narrow one that figures in any premise of the B-Deduction. Thus, in the reading that I am proposing, categories are not conditions for representing something (I call this the intentionality thesis), or even conditions for representing something objectively (I call this the objectivity thesis). Instead, they are conditions for the recognition that what we represent through the senses exists mind-independently. In the first step of the B-Deduction, this cognition in the narrow sense takes the form of the propositional thinking (transcendental apperception) that the nonconceptually represented object of the sensible intuition exists objectively. In contrast, in the second step of the B-Deduction, this cognition in the narrow sense takes the form of the apprehension (figurative synthesis) of what our human senses represent nonconceptually as existing objectively. [ABSTRACT FROM AUTHOR]

Let us call 'veridicalism' the view that perceptual beliefs and observational reports are largely truthful. This paper aims to make a case for veridicalism by, among other things, examining in detail and ultimately deflating in import what many consider to be the view's greatest threat, the so-called 'theory-ladenness' of perception and/or observation. In what follows, it is argued that to the extent that theoretical factors influence the formation of perceptual beliefs and observational reports, as theory-ladenness demands, that influence is typically not detrimental to their veridicality or at least not irreversibly so. Central to the defence of veridicalism are two principles: that of internal similarities and that of internal dissimilarities. [ABSTRACT FROM AUTHOR]

There have recently been a number of strong claims that normative considerations, broadly construed, influence many philosophically important folk concepts and perhaps are even a constitutive component of various cognitive processes. Many such claims have been made about the influence of such factors on our folk notion of causation. In this paper, we argue that the strong claims found in the recent literature on causal cognition are overstated, as they are based on one narrow type of data about a particular type of causal cognition; the extant data do not warrant any wide-ranging conclusions about the pervasiveness of normative considerations in causal cognition. Of course, almost all empirical investigations involve some manner of ampliative inference, and so we provide novel empirical results demonstrating that there are types of causal cognition that do not seem to be influenced by moral considerations. [ABSTRACT FROM AUTHOR]

Experiences-visual, emotional, or otherwise-play a role in providing us with justification to believe claims about the world. Some accounts of how experiences provide justification emphasize the role of the experiences' distinctive phenomenology, i.e. 'what it is like' to have the experience. Other accounts emphasize the justificatory role to the experiences' etiology. A number of authors have used cases of cognitively penetrated visual experience to raise an epistemic challenge for theories of perceptual justification that emphasize the justificatory role of phenomenology rather than etiology. Proponents of the challenge argue that cognitively penetrated visual experiences can fail to provide the usual justification because they have improper etiologies. However, extant arguments for the challenge's key claims are subject to formidable objections. In this paper, I present the challenge's key claims, raise objections to previous attempts to establish them, and then offer a novel argument in support of the challenge. My argument relies on an analogy between cognitively penetrated visual and emotional experiences. I argue that some emotional experiences fail to provide the relevant justification because of their improper etiologies and conclude that analogous cognitively penetrated visual experiences fail to provide the relevant justification because of their etiologies, as well. [ABSTRACT FROM AUTHOR]

While there is now considerable anxiety about whether the psychological theory presupposed by virtue ethics is empirically sustainable, analogous issues have received little attention in the virtue epistemology literature. This paper argues that virtue epistemology encounters challenges reminiscent of those recently encountered by virtue ethics: just as seemingly trivial variation in context provokes unsettling variation in patterns of moral behavior, trivial variation in context elicits unsettling variation in patterns of cognitive functioning. Insofar as reliability is a condition on epistemic virtue, we have reason to doubt that human beings possess the cognitive materials required for epistemic virtue, and thereby reason to think that virtue epistemology is threatened by skepticism. We conclude that while virtue epistemology has resources for addressing this challenge, exploiting these resources forces tradeoffs between empirical and normative adequacy. [ABSTRACT FROM AUTHOR]

Concepts are the constituents of thoughts. Therefore, concepts are vital to any theory of cognition. However, despite their widely accepted importance, there is little consensus about the nature and origin of concepts. Thanks to the work of Lawrence Barsalou, Jesse Prinz and others concept empiricism has been gaining momentum within the philosophy and psychology literature. Concept empiricism maintains that all concepts are copies, or combinations of copies, of perceptual representations-that is, all concepts are couched in the codes of perceptual representation systems. It is widely agreed that any satisfactory theory of concepts must account for how concepts semantically compose (the compositionality requirement) and explain how their intentional content is determined (the content determination requirement). In this paper, I argue that concept empiricism has serious problems satisfying these two requirements. Therefore, although stored perceptual representations may facilitate some traditionally conceptual tasks, concepts should not be identified with copies of perceptual representations. [ABSTRACT FROM AUTHOR]

This paper considers an orectic penetration hypothesis (OPH) which says that desires and desire-like states may influence perceptual experience in a non-externally mediated way. This hypothesis is clarified with a definition, which serves further to distinguish the interesting target phenomenon from trivial and non-genuine instances of desire-influenced perception. Orectic penetration is an interesting possible case of the cognitive penetrability of perceptual experience. The OPH is thus incompatible with the more common thesis that perception is cognitively impenetrable. It is of importance to issues in the philosophy of mind and cognitive science, epistemology, and general philosophy of science. The plausibility of orectic penetration can be motivated by some classic experimental studies, and some new experimental research inspired by those same studies. The general suggestion is that orectic penetration thus defined, and evidenced by the relevant studies, cannot be deflected by the standard strategies of the cognitive impenetrability theorist. [ABSTRACT FROM AUTHOR]

This paper investigates whether there is an acceptable version of Functionalism that avoids commitment to second-order properties. I argue that the answer is 'no'. I consider two reductionist versions of Functionalism, and argue that both are compatible with multiple realization as such. There is a more specific type of multiple realization that poses difficulties for these views, however. The only apparent Functionalist solution is to accept second-order properties. [ABSTRACT FROM AUTHOR]

The logic of 'being informed' gives a formal analysis of a cognitive state that does not coincide with either belief, or knowledge. To Floridi, who first proposed the formal analysis, the latter is supported by the fact that unlike knowledge or belief, being informed is a factive, but not a reflective state. This paper takes a closer look at the formal analysis itself, provides a pure and an applied semantics for the logic of being informed, and tries to find out to what extent the formal analysis can contribute to an information-based epistemology. [ABSTRACT FROM AUTHOR]

Cognitivist motivational internalism is the thesis that, if one believes that 'It is right to ϕ', then one will be motivated to ϕ. This thesis—which captures the practical nature of morality—is in tension with a Humean constraint on belief: belief cannot motivate action without the assistance of a conceptually independent desire. When defending cognitivist motivational internalism it is tempting to either argue that the Humean constraint only applies to non-moral beliefs or that moral beliefs only motivate ceteris paribus. But succumbing to the first temptation places one under a burden to justify what is motivationally exceptional about moral beliefs and succumbing to the second temptation saddles one with a thesis that fails to do justice to the practicality intuition that cognitivist motivational internalism is suppose to capture. In this paper, I offer a way of defending cognitivist motivational internalism, which does not require accepting that there is anything motivationally unusual about moral beliefs. I argue that no belief satisfies the Humean constraint: all beliefs are capable of motivating without the assistance of a conceptually independent desire. [ABSTRACT FROM AUTHOR]

The philosophy of emotion has long been divided over the cognitive nature of emotion. In this paper I argue that this debate suffers from deep confusion over the meaning of “cognition” itself. This confusion has in turn obscured critical substantive agreement between the debate’s principal opponents. Capturing this agreement and remedying this confusion requires re-conceptualizing “the cognitive” as it functions in first-order theories of emotion. Correspondingly, a sketch for a new account of cognitivity is offered. However, I also argue that this new account, despite tacit acceptance by all major theories of emotion, in fact rules out some of the most fundamental and controversial claims of one side of the nature-of-emotion debate, emotional cognitivism. [ABSTRACT FROM AUTHOR]

In this paper I put forward a representationalist theory of conscious experience based on Robert Stalnaker’s version of two-dimensional modal semantics. According to this theory the phenomenal character of an experience correlates with a content equivalent to what Stalnaker calls the diagonal proposition. I show that the theory is closely related both to functionalist theories of consciousness and to higher-order representational theories. It is also more compatible with an anti-Cartesian view of the mind than standard representationalist theories. [ABSTRACT FROM AUTHOR]

Despite recent efforts to improve on counterfactual theories of causation, failures to explain how effects depend on their causes are still manifest in a variety of cases. In particular, theories that do a decent job explaining cases of causal preemption have problems accounting for cases of causal intransitivity. Moreover, the increasing complexity of the counterfactual accounts makes it difficult to see why the concept of causation would be such a central part of our cognition. In this paper, I propose an account of our causal thinking that not only explains the hitherto puzzling variety of causal judgments, but also makes it intelligible why we would employ such an elusive concept. [ABSTRACT FROM AUTHOR]

This paper is a discussion of Michael Thau’s interesting critique in Chapter 2 of Consciousness and Cognition, Oxford: Oxford University Press, 2002, of the common view that beliefs are internal states. [ABSTRACT FROM AUTHOR]

In their paper "Mary, Mary, Quite Contrary" (2000), George Graham and Terence Horgan argue, contrary to a widespread view, that the so-called Knowledge Argument may after all pose a problem for certain materialist accounts of perceptual experience. I propose a reply to Graham and Horgan on the materialist's behalf, making use of a distinction between knowing what it's like to see something F and knowing how F things look. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

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. [ABSTRACT FROM AUTHOR]

This paper argues that it is possible for suffering to occur in the absence of phenomenal consciousness - in the absence of a certain sort of experientialsubjectivity, that is. (‘‘Phenomenal’’ consciousness is the property that some mental states possess, when it islikesomething to undergo them, or when they have subjectivefeels, or possessqualia.) So even if theories of phenomenal consciousness that would withhold such consciousness from most species of non-human animal are correct, this needn’t mean that those animals don’t suffer, and aren’t appropriate objects of sympathy and concern. [ABSTRACT FROM AUTHOR]

It is often assumed that consciousness and intentionality are two mutually independent aspects of mental life. When the assumption is denounced, it usually gives way to the claim that consciousness is somehow dependent upon intentionality. The possibility that intentionality may be dependent upon consciousness is rarely entertained. Recently, however, John Searle and Colin McGinn have argued for just such dependence. In this paper, I reconstruct and evaluate their argumentation. I am in sympathy both with their view and with the lines of argument they employ in its defense. Unlike Searle and McGinn, however, I am quite attached to a naturalist approach to intentionality. It will turn out to be somewhat difficult to reconcile naturalism with the notion that intentionality is dependent upon consciousness, although, perhaps surprisingly, I will argue that McGinn's case for such dependence is compatible with naturalism. [ABSTRACT FROM AUTHOR]

The stage theory is a four-dimensional account of persistence motivated by the worm theory's inability to account for our intuitions in the cases involving coinciding objects. Like the worm theory, it claims that there are objects spread out in time, but unlike the worm theory, it argues that these spacetime worms are not familiar particulars like tables and chairs. Rather, familiar particulars are the instantaneous temporal slices of worms. In order to explain our intuitions that particulars persist for more than an instant, the stage theory draws on the counterpart theory of modal possibilism, which it is supposed to parallel. In this paper I show how the stage theory presupposes that time can be divided into instants, which I call the atomistic view of time. I do this by laying out an alternative theory of the nature of time, the gunky view, and show that if time is gunky the stage theory collapses into the worm theory. The deeper problem is that the mere possibility of gunky time would cause the stage theory's parallels to possibilism to break down. I therefore conclude that the stage theory is committed to the view that time is necessarily atomistic. Finally, in the last section I argue that the fact that the stage theory rules out a priori the possibility of time being gunky gives us reason to reject it as an account of persistence. [ABSTRACT FROM AUTHOR]

According to Tye's PANIC theory of consciousness, perceptual states of creatures which are related to a disjunction of external contents will fail to represent sensorily, and thereby fail to be conscious states. In this paper I argue that heat perception, a form of perception neglected in the recent literature, serves as a counterexample to Tye's radical externalist claim. Having laid out Tye's `absent qualia' scenario, the PANIC theory from which it derives and the case of heat perception as a counterexample, I defend the putative counterexample against three possible responses: (1) that heat perception represents general (i.e. non-disjunctive) intrinsic properties of objects, (2) that heat perception represents the non-specific heat energy that is transferred between a subject's body and another body and (3) that heat perception exclusively represents heat properties of the subject's own body. [ABSTRACT FROM AUTHOR]

The article presents information about the British philosopher Bertrand Russell's theory of "description." The current paper proposes an implementation of Russell's theory within a framework that accommodates these intuitions. The general framework adopted is one according to which quantifiers, including definite descriptions, are to be interpreted relative to a contextually determined domain of individuals. The article author has indicated where he has found weaknesses in the explicit approach. These weaknesses concern what he has called the identification problem and the uniformity problem.

This article presents pain as mental object. It explicitly defends the thesis that pain is a mental object, and it is a major goal of this paper to dispute this view, and argue that pain is more accurately described adverbially as the way that one perceive or sense something, rather than something we perceive or sense. Furthermore the author believe that the mental object view of pain is the source of other problems and disputes in this area. Perhaps to clearly establish the difference between the connate and the alien accusative it would help to consider some other similar cases.

The author offers a response to an article "How to Think about Mental Content" by Mohan Matthen, citing the failure of the researcher to understand the position of mentality though he often misconstrues passages that are clear in context. He argues on the particular construal of the role of representational content in computational models of cognition. He also cites that view of Matthen of computation is not sensitive to actual practice of representationalism.

Jerome Neu has been one of the most prominent voices in the philosophy of emotions for more than twenty years, that is, before the field was even a field. His Emotions, Thought, and Therapy (1977) was one of its most original and ground-breaking books. Neu is an uncompromising defender of what has been called the ``cognitive'' theory of emotions (as am I). But the ambiguity, controversy, and confusion sown by the notion of a ``cognitive'' theory of emotion is what I would like to focus on here. In so doing I will indicate some of the ways in which my own theory has developed. [ABSTRACT FROM AUTHOR]

Presents an argument on the problem of the essential indexical which poses a problem for the view that belief is a relation between subjects and propositions conceived as bearers of truth and falsity. Reactions of the defenders of the view under attack labeled as the doctrine of propositions; Offer of accounts of propositions and the relations between propositions and subjects; Connection of an indexical belief to a motivational force to account for why belief-tokens with the same propositional content can play different cognitive roles in a single subject at a given time.

Jerry Fodor deemed informational encapsulation 'the essence' of a system's modularity and argued that human perceptual processing comprises modular systems, thus construed. Nowadays, his conclusion is widely challenged. Often, this is because experimental work is seen to somehow demonstrate the cognitive penetrability of perceptual processing, where this is assumed to conflict with the informational encapsulation of perceptual systems. Here, I deny the conflict, proposing that cognitive penetration need not have any straightforward bearing on (a) the conjecture that perceptual processing is composed of nothing but informationally encapsulated modules, (b) the conjecture that each and every perceptual computation is performed by an informationally encapsulated module, and (c) the consequences perceptual encapsulation was traditionally expected to have for a perception-cognition border, the epistemology of perception and cognitive science. With these points in view, I propose that particularly plausible cases of cognitive penetration would actually seem to evince the encapsulation of perceptual systems rather than refute/problematize this conjecture. [ABSTRACT FROM AUTHOR]

Normative cognition seems rather important, even ineliminable. Communities that lack normative concepts like SHOULD, IS A REASON TO, JUSTIFIES, etc. seem cognitively handicapped and communicatively muzzled. And yet a popular metaethic, normative naturalism, has a hard time accommodating this felt ineliminability. Here, I press the argument against normative naturalism, consider some replies on behalf of normative naturalists, and suggest that a version of sophisticated subjectivism does the best job preserving the importance and ineliminability of the special, normative way of thinking. [ABSTRACT FROM AUTHOR]

While we can judge and believe things by merely accepting testimony, we cannot make inferences by merely accepting testimony. A good theory of inference should explain this. The theories that are best suited to explain this fact seem to be theories that accept a so-called intuitional construal of Boghossian's Taking Condition. [ABSTRACT FROM AUTHOR]