Exploring Subjective Representationalism

Representationalism is, roughly, the view that experiencing is to be analyzed wholly in terms of representing. But what sorts of properties are represented in experience? According to a prominent form of representationalism, objective representationalism , experiences represent only objective (i.e. suitably mind‐independent) properties. I explore subjective representationalism , the view that experiences represent at least some subjective (i.e. suitably mind‐dependent) properties. Subjective representationalists, but not objective representationalists, can accommodate cases of illusion‐free phenomenal inversion. Moreover, subjective representationalism captures the so‐called transparency of experience , as it is standardly articulated, just as well as objective representationalism.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/94928/1/papq1439.pd

The hybrid contents of memory

This paper proposes a novel account of the contents of memory. By drawing on insights from the philosophy of perception, I propose a hybrid account of the contents of memory designed to preserve important aspects of representationalist and relationalist views. The hybrid view I propose also contributes to two ongoing debates in philosophy of memory. First, I argue that, in opposition to eternalist views, the hybrid view offers a less metaphysically-charged solution to the co-temporality problem. Second, I show how the hybrid view conceives of the relationship between episodic memory and other forms of episodic thinking. I conclude by considering some disanalogies between perception and memory and by replying to objections. I argue that, despite there being important differences between memory and perception, those differences do not harm my project

Metanormative Theory and the Meaning of Deontic Modals

Philosophical debate about the meaning of normative terms has long been pulled in two directions by the apparently competing ideas: (i) ‘ought’s do not describe what is actually the case but rather prescribe possible action, thought, or feeling, (ii) all declarative sentences deserve the same general semantic treatment, e.g. in terms of compositionally specified truth conditions. In this paper, I pursue resolution of this tension by rehearsing the case for a relatively standard truth-conditionalist semantics for ‘ought’ conceived as a necessity modal and proposing a revision to it motivated by the distinctively prescriptive character of some deontic modals. In my view, this puts pressure on a popular conception of one of the core debates of metanormative theory between realists and antirealists. To make good on this claim, I go on to explore two very general ways we might interpret the results of compositional semantics—“representationalism” and “inferentialism”—in order to argue that, contrary to what is generally assumed, both can capture the special prescriptivity of ‘ought’ and both can countenance compositionally specified and informative truth-conditions for ought-sentences. Hence, my main thesis is that the deciding factor between them should not be which of ideas (i) and (ii) we are more impressed by but rather what we think of the relative merits of how representationalism and inferentialism respect these ideas. I’m inclined to favor an antirealist form of inferentialism, but the task I’ve set myself here is mainly to articulate the view in the context of metanormative theory and the semantics of deontic modals rather than try to defend it fully. To this purpose, towards the end I also briefly compare and contrast inferentialism with a third “ideationalist” metasemantic view, which may be an attractive home for some sophisticated versions of metanormative expressivism. Depending on how expressivism is worked out, it may be completely compatible with and so perhaps usefully combined with inferentialism or it may offer a competing way to respect ideas (i) and (ii)

From sensorimotor dependencies to perceptual practices: making enactivism social

Proponents of enactivism should be interested in exploring what notion of action best captures the type of action-perception link that the view proposes, such that it covers all the aspects in which our doings constitute and are constituted by our perceiving. This article proposes and defends the thesis that the notion of sensorimotor dependencies is insufficient to account for the reality of human perception, and that the central enactive notion should be that of perceptual practices. Sensorimotor enactivism is insufficient because it has no traction on socially dependent perceptions, which are essential to the role and significance of perception in our lives. Since the social dimension is a central desideratum in a theory of human perception, enactivism needs a notion that accounts for such an aspect. This article sketches the main features of the Wittgenstein-inspired notion of perceptual practices as the central notion to understand perception. Perception, I claim, is properly understood as woven into a type of social practices that includes food, dance, dress, music, etc. More specifically, perceptual practices are the enactment of culturally structured, normatively rich techniques of commerce of meaningful multi- and inter-modal perceptible material. I argue that perceptual practices explain three central features of socially dependent perception: attentional focus, aspects’ saliency, and modal-specific harmony-like relations

The Transcendental Character of Temporality and the Buddhist Contribution to Time-Consciousness

Enriching the parallel between transcendental phenomenology and enactivism, I briefly discuss the compatibility of the Buddhist perspective with Gallagher\u2019s contribution to time-consciousness. Grounded in his meditative practice and heartfelt engagement with Buddhist philosophy, Varela de-constructed representationalism and its underpinning metaphysical dualism, building up the generative concept of enaction. His approach has been deeply inspired by Madhyamika Buddhism, which describes time-consciousness as that double illusion that frames phenomena as either becoming or permanent

Creationism and evolution

In Tower of Babel, Robert Pennock wrote that “defenders of evolution would help their case immeasurably if they would reassure their audience that morality, purpose, and meaning are not lost by accepting the truth of evolution.” We first consider the thesis that the creationists’ movement exploits moral concerns to spread its ideas against the theory of evolution. We analyze their arguments and possible reasons why they are easily accepted. Creationists usually employ two contradictive strategies to expose the purported moral degradation that comes with accepting the theory of evolution. On the one hand they claim that evolutionary theory is immoral. On the other hand creationists think of evolutionary theory as amoral. Both objections come naturally in a monotheistic view. But we can find similar conclusions about the supposed moral aspects of evolution in non-religiously inspired discussions. Meanwhile, the creationism-evolution debate mainly focuses — understandably — on what constitutes good science. We consider the need for moral reassurance and analyze reassuring arguments from philosophers. Philosophers may stress that science does not prescribe and is therefore not immoral, but this reaction opens the door for the objection of amorality that evolution — as a naturalistic world view at least — supposedly endorses. We consider that the topic of morality and its relation to the acceptance of evolution may need more empirical research

Helmholtz’s Physiological Psychology

Hermann von Helmholtz (1821-1894) established results both controversial and enduring: analysis of mixed colors and of combination tones, arguments against nativism, and the analysis of sensation and perception using the techniques of natural science. The paper focuses on Helmholtz’s account of sensation, perception, and representation via “physiological psychology”. Helmholtz emphasized that external stimuli of sensations are causes, and sensations are their effects, and he had a practical and naturalist orientation toward the analysis of phenomenal experience. However, he argued as well that sensation must be interpreted to yield representation, and that representation is geared toward objective representation (the central thesis of contemporary intentionalism). The interpretation of sensation is based on “facts” revealed in experiment, but extends to the analysis of the quantitative, causal relationships between stimuli and responses. A key question for Helmholtz’s theory is the extent to which mental operations are to be ascribed a role in interpreting sensation

Thinking About Events: A Pragmatist Account of the Objects of Episodic Hypothetical Thought

The debate over the objects of episodic memory has for some time been stalled, with few alternatives to familiar forms of direct and indirect realism being advanced. This paper moves the debate forward by building on insights from the recent psychological literature on memory as a form of episodic hypothetical thought (or mental time travel) and the recent philosophical literature on relationalist and representationalist approaches to perception. The former suggests that an adequate account of the objects of episodic memory will have to be a special case of an account of the objects of episodic hypothetical thought more generally. The latter suggests that an adequate account of the objects of episodic hypothetical thought will have to combine features of direct realism and representationalism. We develop a novel pragmatist-inspired account of the objects of episodic hypothetical thought that has the requisite features

Synchronous Online Philosophy Courses: An Experiment in Progress

There are two main ways to teach a course online: synchronously or asynchronously. In an asynchronous course, students can log on at their convenience and do the course work. In a synchronous course, there is a requirement that all students be online at specific times, to allow for a shared course environment. In this article, the author discusses the strengths and weaknesses of synchronous online learning for the teaching of undergraduate philosophy courses. The author discusses specific strategies and technologies he uses in the teaching of online philosophy courses. In particular, the author discusses how he uses videoconferencing to create a classroom-like environment in an online class

Experiential fantasies, prediction, and enactive minds

A recent surge of work on prediction-driven processing models--based on Bayesian inference and representation-heavy models--suggests that the material basis of conscious experience is inferentially secluded and neurocentrically brain bound. This paper develops an alternative account based on the free energy principle. It is argued that the free energy principle provides the right basic tools for understanding the anticipatory dynamics of the brain within a larger brain-body-environment dynamic, viewing the material basis of some conscious experiences as extensive--relational and thoroughly world-involving