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Recently, it has been objected that naïve realism is inconsistent with an empirically well-supported claim that mental states of the same fundamental kind as ordinary conscious seeing can occur unconsciously (SFK). The main aim of this paper is to establish the following conditional claim: if SFK turns out to be true, the naïve realist can and should accommodate it into her theory. Regarding the antecedent of this conditional, I suggest that empirical evidence renders SFK plausible but not obvious. For it (...) |
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Medicine involves specific practical expertise as well as more general context-independent medical knowledge. This raises the question, what is the nature of the expertise involved? Is there a model of clinical judgement or understanding that can accommodate both elements? This paper begins with a summary of a published account of the kinds of situation-specific skill found in anaesthesia. It authors claim that such skills are often neglected because of a prejudice in favour of the ‘technical rationality’ exemplified in evidence-based medicine (...) |
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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 (...) |
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Call the idea that states of perceptual awareness have intentional content, and in virtue of that aim at or represent ways the world might be, the ‘Content View.’ I argue that though Kant is widely interpreted as endorsing the Content View there are significant problems for any such interpretation. I further argue that given the problems associated with attributing the Content View to Kant, interpreters should instead consider him as endorsing a form of acquaintance theory. Though perceptual acquaintance is controversial (...) |
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Reading Nietzsche’s many remarks on freedom and free will, we face a dilemma. On the one hand, Nietzsche levels vehement attacks against the idea of the freedom of the will in several places throughout his writing. On the other hand, he frequently describes the sorts of people he admires as ‘free’ in various respects, as ‘free spirits’, or as in possession of a ‘free will’. So does Nietzsche think that we are or perhaps could be free, or not? I argue (...) |
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I open my eyes and see that the lemon before me is yellow. States like this—states of seeing that $p$ —appear to be visual perceptual states, in some sense. They also appear to be propositional attitudes (and so states with propositional representational contents). It might seem, then, like a view of perceptual experience on which experiences have propositional representational contents—a Propositional View—has to be the correct sort of view for states of seeing that $p$ . And thus we can’t sustain (...) |
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This paper articulates and argues for the plausibility of the Presentation View of Perceptual Knowledge, an under-discussed epistemology of perception. On this view, a central epistemological role of perception is that of making subjects aware of their surroundings. By doing so, perception affords subjects with reasons for world-directed judgments. Moreover, the very perceived concrete entities are identified as those reasons. The former claim means that the position is a reasons-based epistemology; the latter means that it endorses a radically anti-psychologist conception (...) No categories |
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I discuss three understandings of the idea of “Knowledge First Epistemology”, i.e. Timothy Williamson’s suggestion that we should take knowledge as a starting point, rather than trying to analyze it. Some have taken this to be a suggestion about the role of the concept of knowledge, but Williamson also seems to be concerned with intuition-based metaphysics. As an alternative, I develop the idea that knowledge may be a social kind that can be understood through a functional analysis in the tradition (...) |
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When we perceive we are under the impression of being directly aware of concrete, mindindependent objects. We also consider perception as a basic, reliable source for acquiring beliefs and an effective means for coping with the environment. In the philosophical literature, this direct and basic character of perception is sometimes captured by saying that perception is openness to the world. Articulating, refining and vindicating as far as possible this commonsensical view of perception as openness to the world is the main (...) No categories |
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