In discussions of perception and its relation to knowledge, it is common to distinguish what one comes to believe on the basis of perception from the distinctively perceptual basis of one's belief. The distinction can be drawn in terms of propositional contents: there are the contents that a perceiver comes to believe on the basis of her perception, on the one hand; and there are the contents properly attributed to perception itself, on the other. Consider (...) the content. (shrink)

Outside of philosophy, ‘intuition’ means something like ‘knowing without knowing how you know’. Intuition in this broad sense is an important epistemological category. I distinguish intuition from perception and perception from perceptual experience, in order to discuss the distinctive psychological and epistemological status of evaluative property attributions. Although it is doubtful that we perceptually experience many evaluative properties and also somewhat unlikely that we perceive many evaluative properties, it is highly plausible that we intuit many instances (...) of evaluative properties as such. The resulting epistemological status of evaluative property attributions is very much like it would be if we literally perceived such properties. (shrink)

Event concepts are unstructured atomic concepts that apply to event types. A paradigm example of such an event type would be that of diaper changing, and so a putative example of an atomic event concept would be DADDY'S-CHANGING-MY-DIAPER.1 I will defend two claims about such concepts. First, the conceptual claim that it is in principle possible to possess a concept such as DADDY'S-CHANGING-MY-DIAPER without possessing the concept DIAPER. Second, the empirical claim that we actually possess such concepts and that they (...) play an important role in our cognitive lives. The argument for the empirical claim has the form of an inference to the best explanation and is aimed at those who are already willing to attribute concepts and beliefs to infants and nonhuman animals. Many animals and prelinguistic infants seem capable of re-identifying event-types in the world, and they seem to store information about things happening at particular times and places. My account offers a plausible model of how such organisms are able to do this without attributing linguistically structured mental states to them. And although language allows adults to form linguistically structured mental representations of the world, there is no good reason to think that such structured representations necessarily replace the unstructured ones. There is also no good reason for a philosopher who is willing to explain the behavior of an organism by appealing to atomic concepts of individuals or kinds to not use a similar form of explanation when explaining the organism's capacity to recognize events. -/- We can form empirical concepts of individuals, kinds, properties, event-types, and states of affairs, among other things, and I assume that such concepts function like what François Recanati calls ‘mental files’ or what Ruth Millikan calls ‘substance concepts’ (Recanati 2012; Millikan 1999, 2000, 2017). To possess such a concept one must have a reliable capacity to re-identify the object in question, but this capacity of re-identification does not fix the reference of the concept. Such concepts allow us to collect and utilize useful information about things that we re-encounter in our environment. We can distinguish between a perception-action system and a perception-belief system, and I will argue that empirical concepts, including atomic event concepts, can play a role in both systems. The perception-action system involves the application of concepts in the service of (often skilled) action. We can think of the concept as a mental file containing motor-plans that can be activated once the individual recognizes that they are in a certain situation. In this way, recognizing something (whether an object or an event) as a token of a type, plays a role in guiding immediate action. The perception-belief system, in contrast, allows for the formation of beliefs that can play a role in deliberation and planning and in the formation of expectations. I distinguish between two particular types of belief which I call where-beliefs and when-beliefs, and I argue that we can model the formation of such perceptual beliefs in nonlinguistic animals and human infants in terms of the formation of a link between an empirical concept and a position on a cognitive map. According to the account offered, seemingly complex beliefs, such as a baby's belief that Daddy changed her diaper in the kitchen earlier, will not be linguistically structured. If we think that prelinguistic infants possess such concepts and are able to form such beliefs, it is likely that adults do too. The ability to form such beliefs does not require the capacity for public language, and we can model them in nonlinguistic terms; thus, we have no good reason to think of such beliefs as propositional attitudes. Of course, we can use sentences to refer to such beliefs, and thus it is possible to think of such beliefs as somehow relations to propositions. But it is not clear to me what is gained by this as we have a perfectly good way to think about the structure of such beliefs that does not involve any appeal to language. (shrink)

The idea that concepts play a significant role in some perceptions is widespread but everybody seems to differ as to where to draw the line. Some researchers say that the difference between direct and indirect, concept driven acts of perception manifests itself whenever we perceive abstract or general properties. Others point at second order properties or causal properties. I call this inability to precisely differentiate between acts of direct and indirect perception “The Division Problem”. Furthermore (...) there is always a question as to how widespread indirect perceptions are. Can we attribute them to prelingual cognitive systems? I call this second problem “The Distribution Problem”. -/- The main aim of the paper is providing a solution to both problems by proposing a naturalistic explication of the notion of “concept”. -/- I propose to identify the role concepts were supposed to play in perception with a mechanism of “soft detection”. Unlike hard detectors which react to a specific target in virtue of their constitution and placement in the system, soft detectors are understood as dynamic categorization devices enabling the cognitive system to selectively react to an undetectable property via flexible exploitation of data from hard detectors. -/- I conclude by showing how the notion of soft detection retains some of the aspects traditionally attributed to concepts and how does it differ from similar accounts known from contemporary literature. (shrink)

Perceptual representations pick out individuals and attribute properties to them. This paper considers the role of perceptual attribution in determining or guiding perceptual reference to objects. We consider three extant models of the relation between perceptual attribution and perceptual reference–all attribution guides reference, no attribution guides reference, or a privileged subset of attributions guides reference–and argue that empirical evidence undermines all three. We then defend a flexible-attributives model, on which the range of perceptual attributives used to guide reference shifts (...) adaptively with context. This model underscores the remarkable and dynamic intelligence of our perceptual capacities. We elucidate implications of the model for the boundary between perception and propositional thought. (shrink)

The goal of the dissertation is, first, to develop in the tradition of conventional quantum mechanics what I call a propensity view of quantum properties, and to examine its coherence. Conventional quantum mechanics assumes the completeness of quantum mechanics. Taking the ontic version of the completeness assumption, which says that a state vector completely describes an individual quantum system as it is, I argue that the propensity view of quantum properties, i.e., the attribution of certain irreducible propensities to (...) a quantum system, is not only demanded but also can be coherently maintained. ;Second, I evaluate the relation between a propensity view of quantum properties and the demands of Einstein's program of realism, the backbone of which is the requirement that physical systems, as described by a theory, have properties independently of measurement. In doing so, I argue for a non-relational version of the quantum propensity view, which amounts to attributions propensities to individual quantum systems, and claim that conventional quantum mechanics together with the non-relational propensity view of quantum properties realizes physical realism, which is a particular version of Einstein's realist thesis and which reads that a physical system, as described by a theory, has at least some of its extrinsic properties independently of measurement. ;Third, quantum mechanics, in spite of its empirical success, has suffered from certain well-known conceptual puzzles, viz., the measurement problem and the problem of nonlocality as it arises in the Einstein-Podolsky-Rosen paradox. So we ask whether the propensity view of quantum properties can help us the resolve these problems. I argue that the so-called reduction of the wave packet is the source of both problems and suggest that there is a sense in which the propensity view of quantum properties explains the reduction of the wave packet and its nonlocal nature. On the other hand, the propensity view by itself fails to resolve the question of when or in what circumstances the reduction of the wave packet occurs, indicating that we do not as yet possess a complete understanding of quantum propensities. (shrink)

When I am looking at an apple, I perceptually attribute certain properties to certain entities. Two questions arise: what are these entities (what is it that I perceptually represent as having properties) and what are these properties (what properties I perceive this entity as having)? This paper is about the former, less widely explored, question: what does our perceptual system attribute properties to? In other words, what are these ‘sensory individuals’. There have been important debates (...) in philosophy of perception about what sensory individuals would be the most plausible candidates for which sense modalities. The aim of this paper is to ask a related question about picture perception: what is the sensory individual of picture perception? When we look at a picture and see an apple depicted in it, what kind of entity do we see? What do we perceptually attribute properties to? I argue that the most straightforward candidates (ordinary objects, sui generis sensory individuals, no sensory individuals) are all problematic and that the most plausible candidate for the sensory individuals of picture perception are spatiotemporal regions. (shrink)

To see whether the mental and the neural have common attributes that could resolve some of the traditional dichotomies, we review neuroscientific data on the visual system. The results show that neuronal and perceptual function share a parallel and hierarchical architecture which is manifest not only in the anatomy and physiology of the visual system, but also in normal perception and in the deficits caused by lesions in different parts of the system. Based on the description of parallel hierarchical (...) levels of active information processing in the visual brain, we suggest a concept of dissociable levels of perception, advocating that the phenomenal perception and recognition is realized in the functional integrity of a network of reciprocal cortico-cortical connections. The properties shared by neuronal and perceptional functions provide a basis for a neuromental monism in which both functions are attributed a causal role. (shrink)

It is widely agreed upon that aesthetic properties, such as grace, balance, and elegance, are perceived. I argue that aesthetic properties are experientially attributed to some non‐perceptible objects. For example, a mathematical proof can be experienced as elegant. In order to give a unified explanation of the experiential attribution of aesthetic properties to both perceptible and non‐perceptible objects, one has to reject the idea that aesthetic properties are perceived. I propose an alternative view: the affective (...) account. I argue that the standard case of experiential aesthetic property attribution is affective experience. (shrink)

Philosophers have long debated whether, if determinism is true, we should hold people morally responsible for their actions since in a deterministic universe, people are arguably not the ultimate source of their actions nor could they have done otherwise if initial conditions and the laws of nature are held fixed. To reveal how non-philosophers ordinarily reason about the conditions for free will, we conducted a cross-cultural and cross-linguistic survey (N = 5,268) spanning twenty countries and sixteen languages. Overall, participants tended (...) to ascribe moral responsibility whether the perpetrator lacked sourcehood or alternate possibilities. However, for American, European, and Middle Eastern participants, being the ultimate source of one’s actions promoted perceptions of free will and control as well as ascriptions of blame and punishment. By contrast, being the source of one’s actions was not particularly salient to Asian participants. Finally, across cultures, participants exhibiting greater cognitive reflection were more likely to view free will as incompatible with causal determinism. We discuss these findings in light of documented cultural differences in the tendency toward dispositional versus situational attributions. (shrink)

Visual percepts frequently appear chromatically rich, yet their paucity in reportable information has led to widely accepted minimalist models of vision. The discrepancy may be resolved by positing that the richness of natural scenes is reflected in phenomenal consciousness but not in detail in the phenomenal judgments upon which reports about qualia are based. Conceptual awareness (including phenomenal judgments) arises from neural mechanisms that categorize objects, and also from mechanisms that conceptually characterize textural properties of pre-categorically segmented regions in (...) the visual field. Experimental evidence suggests that complex images instigate the generation of so-called ensemble phenomenal judgments. These involve concepts that categorize global attributes of segmented areas but carry no information pertaining to details. It is then argued that there are cogent reasons for believing that phenomenal percepts (i.e. qualia) arising from chromatically complex stimuli cohere in this ensemble sense with both the stimulus and with the resulting ensemble phenomenal judgments. Thus, spatially detailed retinal images are deemed to yield correspondingly detailed phenomenal experiences that are in turn conceptually apprehended via a relatively small number of ensemble phenomenal judgments. Lastly, it is suggested that the bridge locus for chromatically rich phenomenal experiences is most plausibly located early in the cortical visual pathway. (shrink)

There has been a recent surge in interest in two questions concerning the nature of perceptual experience; viz. the question of whether perceptual experience is sometimes cognitively penetrated and that of whether high-level properties are presented in perceptual experience. Only rarely have thinkers been concerned with the question of whether the two phenomena are interestingly related. Here we argue that the two phenomena are not related in any interesting way. We argue further that this lack of an interesting connection (...) between the two phenomena has potentially devastating consequences for naïve realism. Finally, we consider the possibility of a disunified view of experience that takes perceptual experience to be a matter of both being directly perceptually related to mind-independent objects and property instances as well as consciously representing these entities. (shrink)

Action is a means of acquiring perceptual information about the environment. Turning around, for example, alters your spatial relations to surrounding objects and, hence, which of their properties you visually perceive. Moving your hand over an object’s surface enables you to feel its shape, temperature, and texture. Sniffing and walking around a room enables you to track down the source of an unpleasant smell. Active or passive movements of the body can also generate useful sources of perceptual information (Gibson (...) 1966, 1979). The pattern of optic flow in the retinal image produced by forward locomotion, for example, contains information about the direction in which you are heading, while motion parallax is a “cue” used by the visual system to estimate the relative distances of objects in your field of view. In these uncontroversial ways and others, perception is instrumentally dependent on action. According to an explanatory framework that Susan Hurley (1998) dubs the “Input-Output Picture”, the dependence of perception on action is purely instrumental: "Movement can alter sensory inputs and so result in different perceptions… changes in output are merely a means to changes in input, on which perception depends directly" (1998: 342). -/- The action-based theories of perception, reviewed in this entry, challenge the Input-Output Picture. They maintain that perception can also depend in a noninstrumental or constitutive way on action (or, more generally, on capacities for object-directed motor control). This position has taken many different forms in the history of philosophy and psychology. Most action-based theories of perception in the last 300 years, however, have looked to action in order to explain how vision, in particular, acquires either all or some of its spatial representational content. Accordingly, these are the theories on which we shall focus here. -/- We begin in Section 1 by discussing George Berkeley’s Towards a New Theory of Vision (1709), the historical locus classicus of action-based theories of perception, and one of the most influential texts on vision ever written. Berkeley argues that the basic or “proper” deliverance of vision is not an arrangement of voluminous objects in three-dimensional space, but rather a two-dimensional manifold of light and color. We then turn to a discussion of Lotze, Helmholtz, and the local sign doctrine. The “local signs” were felt cues for the mind to know what sort of spatial content to imbue visual experience with. For Lotze, these cues were “inflowing” kinaesthetic feelings that result from actually moving the eyes, while, for Helmholtz, they were “outflowing” motor commands sent to move the eyes. -/- In Section 2, we discuss sensorimotor contingency theories, which became prominent in the 20thcentury. These views maintain that an ability to predict the sensory consequences of self-initiated actions is necessary for perception. Among the motivations for this family of theories is the problem of visual direction constancy—why do objects appear to be stationary even though the locations on the retina to which they reflect light change with every eye movement?—as well as experiments on adaptation to optical rearrangement devices (ORDs) and sensory substitution. -/- Section 3 examines two other important 20th century theories. According to what we shall call the motor component theory, efference copies generated in the oculomotor system and/or proprioceptive feedback from eye-movements are used together with incoming sensory inputs to determine the spatial attributes of perceived objects. Efferent readiness theories, by contrast, look to the particular ways in which perceptual states prepare the observer to move and act in relation to the environment. The modest readiness theory, as we shall call it, claims that the way an object’s spatial attributes are represented in visual experience can be modulated by one or another form of covert action planning. The bold readiness theory argues for the stronger claim that perception just is covert readiness for action. -/- In Section 4, we move to the disposition theory, most influentially articulated by Gareth Evans (1982, 1985), but more recently defended by Rick Grush (2000, 2007). Evans’ theory is, at its core, very similar to the bold efferent readiness theory. There are some notable differences, though. Evans’ account is more finely articulated in some philosophical respects. It also does not posit a reduction of perception to behavioral dispositions, but rather posits that certain complicated relations between perceptual input and behavioral provide spatial content. Grush proposes a very specific theory that is like Evans’ in that it does not posit a reduction, but unlike Evans’ view, does not put behavioral dispositions and sensory input on an undifferentiated footing. (shrink)

In this paper, I challenge a specific claim by Tyler Burge that perception delineates the lower border of representational mind and exhibits the most basic form of objectivity. According to this claim, perception is the most primitive type of representation that, when veridical, accurately attributes properties to non-perspective, mind-independent subject-matters. I argue that perception of the external world, especially vision, is not the most primitive type of objective representation. My approach will be interdisciplinary. After presenting Burge’s (...) theory of perception, I show that the current best empirical accounts strongly suggest that how perceivers represent their bodily conditions plays a key role in the biological functions of perception. Then, I argue that the lower border of objective representation is not given by perception, but by body representation. Objective representation does not begin with perception. (shrink)

Colour has long been a source of fascination to both scientists and philosophers. In one sense, colours are in the mind of the beholder, in another sense they belong to the external world. Colours appear to lie on the boundary where we have divided the world into 'objective' and 'subjective' events. They represent, more than any other attribute of our visual experience, a place where both physical and mental properties are interwoven in an intimate and enigmatic way. -/- The (...) last few decades have brought fascinating changes in the way that we think about 'colour' and the role 'colour' plays in our perceptual architecture. In Colour Perception: Mind and the physical world, leading scholars from cognitive psychology, philosophy, neurophysiology, and computational vision provide an overview of the contemporary developments in our understanding of colours and of the relationship between the 'mental' and the 'physical'. With each chapter followed by critical commentaries, the volume presents a lively and accessible picture of the intellectual traditions which have shaped research into colour perception. -/- Written in a non-technical style and accessible to an interdisciplinary audience, the book will provide an invaluable resource for researchers in colour perception and the cognitive sciences. (shrink)

I aim to give a new account of picture perception: of the way our visual system functions when we see something in a picture. My argument relies on the functional distinction between the ventral and dorsal visual subsystems. I propose that it is constitutive of picture perception that our ventral subsystem attributes properties to the scene, whereas our dorsal subsystem attributes properties to the surface. Keywords: picture perception; dorsal subsystem;.

If artworks and their aesthetic properties stand in constitutive relationships to historical context and circumstances, so that some understanding of relevant facts is involved in responding to a work, what becomes of the intuitive view that we see artworks and at least some of their aesthetic properties? This question is raised by arguments in both aesthetics and art history for the historical nature of works of art. The paper argues that the answer needs to take philosophy of (...) class='Hi'>perception into account. The principal development that has shaped philosophy of perception in the last thirty years—explaining perceptual experience in terms of contents that represent that such-and-such is the case—is directly relevant to key arguments for the historical nature of art because contents can represent complex kinds and properties. Conceptual realism is especially well-suited for explaining perception of artworks and aesthetic properties because it emphasizes that forms of understanding—in the sense of capacities, abilities and techniques—are involved in perceptual engagement with individual objects and instances of properties. To make this case, the paper examines influential arguments for the historical nature of art and aesthetic properties by Arthur C. Danto and Kendall L. Walton; and examines art-historical discussions by Michael Baxandall, Linda Nochlin and T. J. Clark. The paper argues that the aesthetic properties of an artwork depend on human intentional uses of properties, colours and contours among them, and such uses may themselves be aesthetic. The Wittgensteinian notion of use is contextual and historical, and uses are perceptible. (shrink)

Recent philosophical and empirical contributions strongly suggest that perception attributes determinable properties to its objects. But a characterisation of determinability via attributed properties is restricted to the level of content and does not capture the difference between perceptual belief and perception on this score. In this paper, I propose a formal way of cashing out the difference between determinable belief and perception. On the view presented here, determinability in perception distinctively involves homogeneous representation (...) or representation that exhibits special sorts of formal type variability. This formal characterisation, I suggest, goes beyond traditional approaches to analog representation and parallels a baseline notion of analog computation. (shrink)

We reconsider the nonlocal aspects of quantum mechanics with special reference to the EPR argument. We first confine our considerations to the correlations between the outcomes of measurements on spatially distant constituents, without worrying about the measurement problem. We pay particular attention to the relativistic aspects of the problem. Our first conclusion is that, when developed along the lines we follow, the EPR inference that quantum correlations and locality together imply incompleteness, is appropriate. We then investigate whether the other common (...) conclusion from the EPR argument, i.e. that standard quantum theory implies a spooky action at a distance, is correct. We emphasize the crucial role played by the locality assumption and we discuss the use of counterfactuals in the ‘relativistic’ reformulation of the EPR argument. We show that the above conclusion is false if understood as saying that standard quantum theory exhibits, at least with reference to possessed elements of physical reality, some sort of parameter dependence. Thus, in a sense, the coexistence of quantum mechanics with relativity is even more peaceful than commonly thought. We then go through a similar analysis by taking explicitly into account the measurement process. We point out the difficulties which one meets when confronting reduction mechanisms with relativistic requirements. This leads us to recognize the necessity of reconsidering the criteria for attributing objective properties to individual physical systems. Our final conclusion is that, in principle, it is perfectly possible to build up theories leading to the objectification of macroscopic properties which do not imply any spooky action at a distance. (shrink)

Are the divine attributes intrinsic or relational properties of God? That is, can we ascribe the attributes to God, without relation to the things which God produces;or can we ascribe them to God only in relation to those things? In discussing the various aspects of this very old question, I argue that both views find strong support in the Ethics and other works. Spinoza’s “pantheism” removes the apparent contradiction between the two conceptions.

This chapter contains sections titled: Canary Wine and Beyond Wine, the Analogy with Art, and Expression Dewey Seeing As and Seeing In Critical Rhetoric The Institutional Theories Attention, Attitude and Appreciation Aesthetic Attributes and Experiences Aesthetic Experience: What Is It? Functionalist Theories The Necessity of Aesthetic Competency Aesthetic Emergence Aesthetic Competency Notes.

According to proponents of the sensorimotor contingency theory of perception (Hurley & Noë 2003, Noë 2004, O’Regan 2011), active control of camera movement is necessary for the emergence of distal attribution in tactile-visual sensory substitution (TVSS) because it enables the subject to acquire knowledge of the way stimulation in the substituting modality varies as a function of self-initiated, bodily action. This chapter, by contrast, approaches distal attribution as a solution to a causal inference problem faced by the subject’s perceptual (...) systems. Given all of the available endogenous and exogenous evidence available to those systems, what is the most probable source of stimulation in the substituting modality? From this perspective, active control over the camera’s movements matters for rather different reasons. Most importantly, it generates proprioceptive and efference-copy based information about the camera’s body-relative position necessary to make use of the spatial cues present in the stimulation that the subject receives for purposes of egocentric object localization. (shrink)

Aesthetic evaluations of human bodies have important implications for moral recognition and for individuals’ access to social and material goods. Unfortunately, there is a widespread aesthetic disregard for non-white bodies. Aesthetic evaluations depend on the aesthetic properties we regard objects as having. And it is widely agreed that aesthetic properties are directly accessed in our experience of aesthetic objects. How, then, might we explain aesthetic evaluations that systematically favour features associated with white identity? Critical race philosophers, like Alia (...) Al-Saji, Mariana Ortega, Paul C. Taylor, and George Yancy, argue that this is because the perception of racialized bodies is affected by the social structures in which they are appreciated. The aim of this paper is to propose how social structures can affect aesthetic perception. I argue that mental imagery acquired through the interaction with aesthetic phenomena structures the perception of non-aesthetic properties of bodies, so that aesthetic properties consistent with racist stereotypes are attributed to individuals. (shrink)

A straightforward way of thinking about perception is in terms of perceptual representation. Perception is the construction of perceptual representations that represent the world correctly or incorrectly. This way of thinking about perception has been questioned recently by those who deny that there are perceptual representations. This article examines some reasons for and against the concept of perceptual representation and explores some potential ways of resolving this debate. Then it analyzes what perceptual representations may be: if they (...) attribute properties to entities, what are these attributed properties, and what are the entities they are attributed to. (shrink)

Consider the distinctive qualitative property grass visually appears to have when it visually appears to be green. This property is an example of what I call sensuous color. Whereas early modern mechanists typically argue that bodies are not sensuously colored, Margaret Cavendish (1623–73) disagrees. In cases of veridical perception, she holds that grass is green in precisely the way it visually appears to be. In defense of her realist approach to sensuous colors, Cavendish argues that (i) it is impossible (...) to conceive of colorless bodies, (ii) the very possibility of color experience requires that bodies are sensuously colored, and (iii) the attribution of sensuous colors to bodies provides the best explanation of color constancy. Although some passages might suggest that Cavendish endorses a reductive account of sensuous color, according to which sensuous color reduces to a body's microscopic surface texture (or some other mechanistically respectable property), I argue that she accepts a nonreductive account, on which sensuous color is not thus reducible. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:94 HUME ON THE PERCEPTION OF CAUSALITY Introduction Few issues in philosophy have generated as much debate and as little agreement as Hume's controversial theory of causality. The theory itself has been notoriously difficult to pin down, and not surprisingly empirical evidence has played a very minor role in the issue of what is meant by 'cause'. This is not, however, due to the fact that empirical tests (...) of the theory are hard to devise, but rather because such tests have usually been undertaken by experimental psychologists addressing slightly different issues and unaware of the philosophical implications of their work. However, recent signs of agreement on the overall nature of the theory (reviewed in Beauchamp and Rosenberg, chapter 1) allow a profitable integration of the theory with psychological research on the nature and importance of the perception of causal relations in conditioning. The significance of some of these experiments will be discussed later, and it will be argued that the factors Hume cited as being the essential determinants of causality, when complemented by the additional factor of the degree of contingency between the cause and the effect, correspond exactly with the factors known to affect conditioning; and therefore, that the laws of conditioning specify the properties that define causal relationships. Hume's Theory of Causality Hume was well aware of the importance of causal connections between events as a source of associations in the mind: 95 'Tis sufficient to observe, that there is no relation, which produces a stronger connexion in the fancy, and makes one idea more readily recall another, than the relation of cause and effect betwixt their objects (T II).2 In other words, if we believe a causal relationship exists between two events, then one of these events, the cause, will readily recall the other, the effect. The problem comes, of course, when we ask how it is that we know that a causal relationship exists. Obviously, a distinction must be made between causation as a physical property and causality as a mental idea. Traditionally, the following definitions have been made: causation is the physical property of one event causing another, such as one ball colliding with and causing the movement of a second ball. This property is part of the realm of mechanics and physics. Causality, on the other hand, describes the attribution by an organism of an effect to a cause. Such a distinction is supported by dictionary definitions. These two ways of thinking of what is meant by the term 'cause' are explicitly discussed by Hume. On the notion of physical causation, he says: We may define a CAUSE to be 'An object precedent and contiguous to another, and where all the objects resembling the former are plac'd in like relations of precedency and contiguity to those objects, that resemble the latter.' Of the mental idea of a causal relationship, on the other hand, he says: A CAUSE is an object precedent and contiguous to another, and so united with it, that the idea of the one determines the mind to form the idea of the other, and the impression of the one to form a more lively idea of the other. (T 170) Unfortunately, Hume was never less than imprecise in maintaining this dissociation, and often 96 he plainly confused the two definitions. Hence the academic controversy, between those who, like Kemp Smith, believe that the second definition represents a misguided attempt by Hume to analyse the causal relation on a mental level, 3 and those who see both definitions as essential (e.g. Beauchamp and Rosenberg). But surely the first definition simply represents Hume's view of causality as a philosophical relation, while the second represents his view of it as a psychological fact. And it is as much his intention to explain this fact, that ideas do not simply come into our heads for no apparent reason, but on the contrary are summoned up by preceding thoughts which they are associated, as it is to elucidate the philosophical relation. The extent of Hume's commitment to a psychological explanation of causal attribution has been recognised by Beauchamp and Rosenberg: 5 Hume plainly did develop a theory of causal... (shrink)

I develop a seeming antinomy in relation to the question, Do natural kind properties, strictly speaking, characterize the phenomenology of experience? Or, in Peacockean terms, Are natural kind concepts observational? On the one hand, naïve descriptions of experience are rich descriptions, often characterizing our experience in terms of the presence of natural kinds. Thus, negative answers to such questions falsify how our experience seems to us. On the other hand, attributing rich contents to experience forces us to treat certain (...) matching experiences as illusions or, in Peacockean terms, purely perceptual errors. In both cases this is an implausible application of these notions, for, in such cases, all the properties seemingly being picked up on by the visual system are instantiated. The intractability of this apparent antinomy motivates a contextualist resolution: How rich a description it is appropriate to give of a stretch of someone’s experiential life depends on the context we are in. (shrink)

In my thesis I develop a theory of our mental, physiological and emotional involvement with motion pictures that accounts for the distinct role of perception in our cinematic experiences. In particular, I present a resemblance view of cinematic perception and depiction that begins with an analysis of motion picture screenings as events in the world to which audience members share perceptual access and to which we can attribute complex visual and auditory properties. By understanding the precise nature (...) of these properties and by understanding the mind's rich and dynamic relationship to visual and auditory stimuli, we can meet the demand of explaining the essential contribution of perception to our cinematic experiences. This positive theory is introduced through a philosophical and empirical critique of the work of several contemporary "cognitivist" film theorists who can been faulted for falling into the traps of traditional illusion accounts, failing to account for the perceptual nature of our film experiences, or incorrectly characterizing the nature of our perceptual relationship to cinematic content. (shrink)

One of the main targets of Barry Stroud’s criticism in his recent book ‚The Quest for Reality. Subjectivism and the Metaphysics of Colour’ are eliminativist theories of colour which he regards as a version of the metaphysical project of the unmasking of colours (Stroud, 2000). According to this view, no physical objects have any of the colours we see them or believe them to have. However, although this error theory describes all our colour perceptions as illusory, and all our colour (...) beliefs as false, it cannot deny that we actually perceive colours and that we do believe that physical objects are coloured. Therefore, it has to account for these psychological facts without relying on any assumptions about the colours of things. Thus, the central question for the unmasking project is whether it is possible to acknowledge someone’s perceiving a certain colour or having beliefs about the colours of things without holding that anything anywhere has any colour at all. Contrary to Stroud, this paper defends the view that we can acknowledge that people believe in colours without having ourselves to accept their existence. (shrink)

Sentences such as 'Chocolate tastes good' have been widely discussed as sentences that give rise to faultless disagreement. As such, they actually belong to the more general class of impersonal perception reports, which include 'The violin sounds / looks strange' as well sentences that are about an agent-centered situation such as 'It feels / seems like it is going to rain'. I maintain the view that faultless disagreement is due to first person-based genericity, which, roughly, consists in attributing a (...) property to anyone the speaker (or described agent) identifies with (which generally requires a first-person experience) (Moltmann 2010). Unlike my previous analysis (and similar analyses), this paper no longer makes use of experiencers or judges as implicit arguments of taste predicates, but argues that impersonal perception verbs (taste, look, feel, seem), have a logophoric character. More precisely, such verbs describe perceptual occurrences whose experiencer is identical to the agent of the utterance situation, described attitudinal situation, or the situations a generic operator may range over. Perceptual occurrences are sharply distinguished ontologically from perceptual experiences as well as perceptual objects, entities we refer to as ‘the taste of chocolate’, ‘the sound of the violin’, ‘the look of the violin’. Sentences about perceptual objects ('the taste of chocolate is good', 'the sound of the violin is great', 'the look of the violin is beautiful') also give rise to faultless disagreement, but the source of that is a first-person-based attribution of an evaluative predicate to an (objective) perceptual object. (shrink)

Aesthetic evaluations of human bodies have important implications for moral recognition and for individuals’ access to social and material goods. Unfortunately, there is a widespread aesthetic disregard for non-white bodies. Aesthetic evaluations depend on the aesthetic properties we regard objects as having. And it is widely agreed that aesthetic properties are directly accessed in our experience of aesthetic objects. How, then, might we explain aesthetic evaluations that systematically favour features associated with white identity? Critical race philosophers, like Alia (...) Al-Saji, Mariana Ortega, Paul C. Taylor, and George Yancy, argue that this is because the perception of racialized bodies is affected by the social structures in which they are appreciated. The aim of this paper is to propose how social structures can affect aesthetic perception. I argue that mental imagery acquired through the interaction with aesthetic phenomena structures the perception of non-aesthetic properties of bodies, so that aesthetic properties consistent with racist stereotypes are attributed to individuals. (shrink)

Colour is, according to prevailing orthodoxy in perceptual psychology, a kind of autonomous and unitary attribute. It is regarded as unitary or homogeneous by assuming that its core properties do not depend on the type of ‘perceptual object’ to which it pertains and that‘colour per se’ constitutes a natural attribute in the functional architecture of the perceptual system. It is regarded as autonomous by assuming that it can be studied in isolation of other perceptual attributes. These assumptions also provide (...) the pillars for the technical field of colorimetry, and have proved very fruitful for neurophysiological investigations into peripheral colour coding. They also have become, in a technology-driven cultural process of abstraction, part of our common-sense conception of colour. With respect to perception theory, however, both assumptions are grossly inadequate, on both empirical and theoretical grounds. All the same, the idea of an internal homogeneous and autonomous attribute of ‘colour per se’, mostly taken not as an empirical hypothesis but as a kind of truism, became a guiding idea in perceptual psychology. Here, it has impeded the identification of relevant theoretical issues and consequently has become detrimental for the development of explanatory frameworks for the role of ‘colour’ within the structure of our perceptual system. The chapter argues that enquiries into colour perception cannot be divorced from general enquiries into the structure of the conceptual forms underlying perception. (shrink)

I offer an explanation of how subjects are able to perceive the intrinsic spatial properties of objects, given that subjects always perceive from a particular location. The argument proceeds in two steps. First, I argue that a conception of space is necessary to perceive the intrinsic spatial properties of objects. This conception of space is spelled out by showing that perceiving intrinsic properties requires perceiving objects as the kind of things that are perceivable from other locations. Second, (...) I show that having such a conception of space presupposes that a subject represent her location in relation to perceived objects. More precisely the thesis is that a subject represents her location as the location from which she both perceives objects and would act in relation to objects were she to act. So I argue that perception depends on the capacity to know what it would be to act in relation to objects. (shrink)

When “divided attention” methods were discovered in the 1950s their implications for conscious experience were not widely appreciated. Yet when people process competing streams of sensory input they show both selective processesandclear contrasts between conscious and unconscious events. This paper suggests that the term “attention” may be best applied to theselection and maintenanceof conscious contents and distinguished from consciousness itself. This is consistent with common usage. The operational criteria for selective attention, defined in this way, are entirely different from those (...) used to assess consciousness. To illustrate the scientific usefulness of the distinction it is applied to Posner's brain model of visual attention. It seems that features that are often attributed to attention—like limited capacity—may more accurately be viewed as properties of consciousness. (shrink)

Participants in the cognitive phenomenology debate have proceeded by (a) proposing a bifurcation of theoretical options into inflationary and non-inflationary theories, and then (b) providing arguments for/against one of these theories. I suggest that this method has failed to illuminate the commonalities and differences among conscious intentional states of different types, in the absence of a theory of the structure of these states. I propose such a theory. In perception, phenomenal-intentional properties combine with somatosensory properties to form (...) P-I property clusters that serve as phenomenal modes of presentations of particulars. In imagination, somatosensory properties are replaced with phenomenal-intentional properties whose intentional objects are somatosensory properties, thus resulting in imaginative facsimiles of perceptual P-I property clusters. Such structures can then be used as phenomenal prototypes that pick out individuals and kinds. Sets of such prototypes constitute a subject’s conception of individuals and kinds. Combined with a few additional elements, these imaginative P-I property clusters serve as the building-blocks of conscious cognitive states. Different ways of carving up theoretical space classify my theory either as inflationary or as non-inflationary. I conclude that the theory is anti-inflationary in letter but inflationary in spirit. (shrink)

Five experiments are reported that concern selective perception and representation following dichotic presentations of competing word pairs differing only in their initial consonants . Only one word from each pair tended to be subjectively perceived, even when participants were encouraged to guess two words. Robust selective perception effects were evidenced as a function of stimulus affective valence. Control tasks showed that these effects could not be attributed to report biases or to the acoustic properties of the (...) stimuli. The unreported words were not recognized on a two-alternative forced-choice task but were recognized with a more sensitive ranking task. Additional cognitive activity during the intertrial interval weakened memory only for the words reported as perceived. Moreover, negative affective valence decreased the recognition of words reported as consciously perceived but increased recognition of unreported words. The implications of these findings for theories of unconscious processing are discussed. (shrink)

According to high-levelism, one can perceptually be aware of high-level properties such as natural kind properties. Against high-levelism, the Gestalt proposal suggests that instead of high-level properties, one can have a perceptual experience as of Gestalt properties, i.e., determinables of determinate low-level properties. When one looks at a bird, the high-levelist argues that one can perceive the property of being a bird, and the proponent of the Gestalt proposal argues that one first perceives the property (...) of having the bird Gestalt (shared by all and only birds) and only post-perceptually recognizes that it is a bird. In the present study, to resolve the dispute between high-levelism and the Gestalt proposal, I aim to test their abilities to explain the attribution of multiple perceptible properties to the same object by making use of various empirical studies on high-level aftereffects. I conclude that the Gestalt proposal fails the test and hence shall not be a viable alternative to high-levelism. (shrink)

ABSTRACT The philosophical tradition approaches to morals have their grounds predominantly on metaphysical and theological concepts and theories. Among the traditional ethics concepts, the most prominent is the Divine Command Theory (DCT). As per the DCT, God gives moral foundations to the humankind by its creation and through Revelation. Morality and Divinity are inseparable since the most remote civilization. These concepts submerge in a theological framework and are largely accepted by most followers of the three Abrahamic traditions: Judaism, Christianity, and (...) Islam: the greatest part of the human population. Holding faith and Revelation for its grounds, the Divine Command Theories are not strictly subject to the demonstration. The opponents to the Divine Command conception of morals, grounded in the impossibility of demonstration of its metaphysical and religious assumptions, have tried for many centuries (albeit unsuccessfully) to devalue its importance. They held the argument that it does not show material evidence and logical coherence and, for this reason, cannot be taken into account for scientific nor philosophical purposes. It is just a belief and, as so, should be understood. Besides these extreme oppositions, many other concepts contravene the Divine Command theories, in one or another way, in part or in full. Many philosophers and social scientists, from the classic Greek philosophy up to the present date, for instance, sustain that morality is only a construct, and thus culturally relative and culturally determined. However, this brings many other discussions and imposes the challenge to determine what is the meaning of culture, which elements of culture are morally determinant, and finally, what are the boundaries of such relativity. Moral determinists claim that everything related to human behavior, including morality, is determined, once free will does not exist. More recently, modern thinkers argued that there is a strict science of morality. However, the scientific method alone, despite explaining several facts and evidence, cannot enlighten the entire content and full meaning of ethics. Morals’ understanding requires a broader perception, and an agreement among philosophers, which they have never achieved. All of these questions have many different configurations depending on each philosophical strand, and start complex analysis and endless debates, as long as many of them are reciprocally conflictive. The universe and the atmosphere involving this thesis are the dominions of all these conceptual conflicts, observed from an objective and evolutionary standpoint. Irrespective of this circumstance and its intrinsic importance, however, these questions are far distant from the methodological approach of an analytical discussion on objective morals, what is, indeed, the aim and scope of this work. We should briefly revisit these prominent traditional theories because this thesis shelters a comparative study, and its assumptions at least differ profoundly from all traditional theories. Therefore, it becomes necessary offering direct and specific elements of comparison to the reader, for the right criticism, dispensing interruptive researches. However, even revisiting the traditional theories, for this comparative and critical exposure purpose, they will be kept by the side of our main concerns, as “aliena materia.” Irrespective of the validity of any or all of the elements of this discussion, and their meaning as the philosophical universe of this thesis, the purpose of this work is demonstrating and justifying the existence and meaning of prehistoric moral archetypes arisen directly from the very first social needs and efforts for survival. These archetypes are the definition of the essential foundation of ethics, its aggregation to the collective unconscious and corresponding logic organization and transmission to evolutionary stages of the human genome and different relations space-time, irrespective of any contemporary experience of the individuals. The system defined by these archetypes composes an evolutionary human social model. Is this a metaethical position? Yes, it is. Moreover, as in any metaethical reasoning, we should look carefully for the best and coherent routes, as the Analytical Philosophy offers them. Thus, this work should reasonably demonstrate that morals are not a cultural product of the civilized men or modern societies and that despite being subject to several cultural relative aggregations and subtractions, its essential foundations are archetypal and have never structurally changed. This reasoning induces that morality is an original attribute of the “homo sapiens”; it is not a property and nor an accident: it integrates the human essence and belongs to the realm of the ontological human identity. The human phenomena is a continuing process, playing its role between random determination and free will, and we need to question how morality began and how did it come to us in the present. (shrink)

Philosophers of perception widely agree that sensory properties, like color, are represented in perceptual experience. Arguments are usually needed to establish that something other than sensory properties, for example three-dimensional objects or kind properties, are part of perceptual content. Call the idea that sensory properties are represented in perceptual experience the Sensation View (SV). Given its widespread acceptance, we may expect to find strong reasons for holding SV. In this paper, I argue that we lack (...) such reasons: SV is largely unjustified. We have surprisingly poor justification for thinking that sensory properties are represented in perception. By focusing on the case of vision, I show that an embedded understanding of visual perception, and empirical evidence in cognitive psychology, indicate that SV is far from warranted. (shrink)

This dissertation aims to revive wave theory in the philosophy of sound. Wave theory identifies sounds with compression waves. Despite its wide acceptance in the scientific community as the default position, many philosophers have rejected wave theory and opted for different versions of distal theory instead. According to this current majority view, a sound has its stationary location at its source. I argue against this and other alternative philosophical theories of sound and develop wave theory into a more defensible form. (...) Philosophers of sound tend to emphasise how sounds are experienced to be in their arguments. Most often, it is assumed that that which appears to be a distally located bearer of auditory properties in an auditory experience is a sound. Chapter 1 argues that if this distal entity is the sound source instead, many of the existing theories of sound will be severely affected. Chapter 2 discusses auditory perception and criticises the common assumption that we hear non-sound entities in virtue of hearing sounds. I show that this assumption begs the question against certain theories of sound and that the contrary view that sound sources can be directly heard is more plausible. If sound sources can be directly heard, then features commonly attributed to sounds based on auditory experiences might rather be features of sound sources. I examine eight of such features in Chapter 3. Only four of them survive. Chapters 4 and 5 review the existing theories of sound. After a taxonomy of existing theories of sound, each theory is criticised one-by-one. Some of them are problematic precisely because they rely on the implausible assumption that that which appears to be distally located in an auditory experience is a sound rather than a sound source. Lastly, Chapter 6 focuses on wave theory. It begins with two positive arguments for wave theory in general, followed by my replies to two common objections in the literature. I then move on to develop my version of wave theory. There are two core aspects of my view. The first one is a metaphysics of compression waves; the second is an account of what it is to hear compression waves. After comparing my view with a similar theory, I demonstrate the explanatory power of my view in two steps. First, the eight commonly accepted features of sounds examined in Chapter 3 are revisited. It turns out that my view can accommodate all of them. Second, explanations for four special sound-related phenomena are offered at the end of the chapter. I conclude in the last chapter with the suggestion that, as a philosopher, the best way to defend wave theory is to offer a better understanding of auditory perception which explains how compression waves are experienced. (shrink)

Suppose that you are looking at a vase of flowers on the table in front of you. You can visually attend to the vase and to the flowers, noticing their different features: their colour, their shape and the way they are arranged. In attending to the vase, the flowers and their features, you are attending to mind-independent objects and features. Suppose, now, that you introspectively reflect on the visual experience you have when looking at the vase of flowers. In doing (...) so, you might notice various features of your experience, for example that individual petals on the flowers are difficult to distinguish. Although in introspection your interest is in the character of your experience, your attention is still to the objects of your experience – to the mind-independent vase and the flowers. Since attending to your experience involves attending to the mind-independent objects and features of your experience, your experience seems introspectively to involve those mind-independent objects and features. 2In general, then, when we introspect a visual experiential episode, it seems that we are related to some mind-independent object or feature that is present and is a part, or a constituent, of the experience. We can call this property – the property of having some mind-independent object or feature as a constituent – the naïve realist property of experiences. It is widely accepted that visual experiences seem to have the NR property; 3 naïve realism is the view that some experiences – the veridical ones – actually do have it: " veridical experiential episodes have mind-independent objects and features as constituents."On a plausible conception of phenomenal character, the phenomenal character of a perceptual experience just is those properties of the experience that explain the way it introspectively seems. Naïve realism is then the view that veridical …. (shrink)

This paper explores anthropomorphism in human-animal interactions from the theoretical perspectives of pragmatism and anthropology of communication. Its aim is to challenge the conception of anthropomorphism as the attribution/inference of human properties to a nonhuman animal, i.e. as a special case of the theory of mind, and to articulate and make plausible an alternative conception of anthropomorphism as a situated direct perception of human properties by someone who is engaged in a given situation, and let themselves be (...) affected by the animal. The paper offers an original perspective for in depth ethnographic and empirical studies of anthropomorphism-in-situation. Such studies could bring new insights in the study of how ordinary people make sense of animal’s behaviors in real-life situations. (shrink)

I argue that there are two meanings of ‘attribute’ for Spinoza. It can refer to 1) an essential feature of substance, or 2) a perception by the infinite intellect of such a feature. I put this forth as a reading of Spinoza’s definition of ‘attribute’ (E1d4), which is notoriously framed in terms of the perceptions of the intellect. The primary benefit of this reading is that it provides a uniquely powerful and much-needed answer to the puzzle of how the (...) mentalistic character of E1d4 is consistent with an “objectivist” picture of Spinoza’s metaphysics and epistemology. (shrink)

Research on children’s ability to attribute false mental states to others has focused exclusively on false beliefs. We developed a novel paradigm that focuses instead on another type of false mental state: false perceptions. From approximately 4 years of age, children begin to recognize that their perception of an illusory object can be at odds with its true properties. Our question was whether they also recognize that another individual viewing the object will similarly experience a false perception. (...) We tested 33 preschool children with a task in which distorting lenses caused a small object to appear large and a large object to appear small. To succeed, children needed to recognize that a naive agent would falsely perceive the relative size of the objects and to correctly anticipate the agent’s actions on that basis. Children performed significantly better than chance in our false perception test, and there was a developmental progression in performance from 4 to 5 years of age similar to that seen in standard false belief tests. Our findings demonstrate that preschool children are capable of understanding that other individuals will be perceptually misled by illusory objects and that these false perceptions will influence their actions in predictable ways. (shrink)

Part of a symposium on Christopher Hill's book, Perceptual experience. Hill argues that perceptual experiences typically represent objects as having exotic properties that he calls Thouless properties. This and his representational pluralism allow him to attribute less perceptual error than the view that experiences represent simple relational properties (only). However, I think it is plausible that perceptual systems do make these sorts of errors, which although pervasive and systematic, are relatively subtle and perfectly explicable. I also express (...) some concerns about representational pluralism, especially in the context of a representationalist view of the phenomenal character of experience. (shrink)