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These essays bring together forty years of work in ontology. Intentionality, negation, universals, bare particulars, tropes, general facts, relations, the myth of the 'myth of the given', are among the topics covered. Bergmann, Quine, Sellars, Russell, Wittgenstein, Hume, Bradley, Hochberg, Dummett, Frege, Plato, are among the philosophers discussed. The essays criticize non-Humean notions of cause; they criticize the notion that besides simple atomic facts there are also negative facts and general facts. They defend a realism of properties as universals, against nominalism; bare particulars; a (qualified) realism with regard to logical form; a Russellian account of relations; and an account of minds and intentionality, which is opposed to materialism, but is also a form of (methodological) behaviourism. In general, the ontology is one of logical atomism and empiricist throughout, rooted in a Principle of Acquaintance.
There is a tendency, in contemporary epistemology, to treat 'perceptual knowledge' and 'self-knowledge' as labels for different and largely unconnected sets of philosophical problems. The project of this volume is to bring out how much is to be gained from treating the two topics as, on the contrary, intimately connected. One set of questions that comes into view when we do concerns the sense in which perceptual knowledge, as understood from the first-person perspective, seem to be 'direct'. In a famous passage, Austin contrasted reliance on what we call 'evidence' with the way perceptual experience 'settles' questions. How should we understand the difference? In what sense is perceptual knowledge 'direct', in contradistinction to evidence-based, inferential knowledge? A connected set of issues has to do with the relationship between the epistemic authority of perception and self-consciousness. Is the way perceptual experience 'settles' questions inherently manifest to the perceiver? Is a perceiver's awareness of (e.g.) seeing that p to be explained by reference to the very capacities at work in seeing that p? Or does it reflect the operation of some kind of second-order perceptual capacity? Consideration of these matters, in turn, prompts questions about the nature of the first-person perspective. 'I can see that p' is a first-person self-ascription. But does it express the distinctively immediate kind of knowledge commonly labelled first-person self-knowledge? How would an affirmative answer to this question bear on a philosophical understanding of the 'first-person perspective'? These are rough indications of some of the ways in which reflection on the relationship between perceptual knowledge and self-awareness promises to shed valuable light on both topics.
In Russell's Theory of Perception, Sajahan Miah re-examines and evaluates the development of Russell's concept of perception and the relation of perception to our knowledge of the external world. With the introduction of logical construction (in which physical objects are constructed from actual and possible sense-data) Russell's theory of perception seems to become a causal theory with phenomenalist overtones. The book argues that there is a consistency of purpose and direction which motivated Russell to introduce logical construction. The purpose was to strike a compromise between his empiricism and his realism and to establish a bridge between the objects of perception and the objects of physics and common sense.
Skepticism remains a central and defining issue in epistemology, and in the wider tradition of Western philosophy. To better understand the contemporary position of this important philosophical subject, Allan Hazlett introduces a range of topics, including: • Ancient skepticism • skeptical arguments in the work of Hume and Descartes • Cartesian skepticism in contemporary epistemology • anti-skeptical strategies, including Mooreanism, nonclosure, and contextualism • additional varieties of skepticism • the practical consequences of Cartesian skepticism Presenting a comprehensive survey of the key problems, arguments, and theories, together with additional readings, A Critical Introduction to Skepticism is an ideal guide for students and scholars looking to understand how skepticism is shaping epistemology today.
It is commonly held that the experiences involved in cases of perception, illusion and hallucination all have the same nature. Disjunctivists deny this. They maintain that the kind of experience you have when you perceive the world isn’t one you could be having if you were hallucinating. A number of important debates in the philosophy of mind and epistemology turn on the question of whether this disjunctivist view is tenable. This is the first book-length introduction to this contested issue. Matthew Soteriou explains the accounts of perception that disjunctivists seek to defend, such as naïve realism, and the accounts to which they are opposed, such as sense-datum theories and representationalist theories. He goes on to introduce and assess key questions that arise in these debates: Is disjunctivism consistent with what has been established by the science of perception? Does introspective reflection support naïve realism? Can disjunctivism be motivated by appeal to the role that perception plays in enabling us to think demonstratively about mind-independent objects and qualities in our environment? Does disjunctivism offer the best account of perceptual knowledge? What can disjunctivists say about the nature of hallucination and illusion? Including chapter summaries, annotated further reading and a glossary, this book is an ideal starting point for anyone studying disjunctivism for the first time, as well as for more advanced students and researchers.
Pre-reflective Consciousness: Sartre and Contemporary Philosophy of Mind delves into the relationship between the current analytical debates on consciousness and the debates that took place within continental philosophy in the twentieth century and in particular around the time of Sartre and within his seminal works. Examining the return of the problem of subjectivity in philosophy of mind and the idea that phenomenal consciousness could not be reduced to functional or cognitive properties, this volume includes twenty-two unique contributions from leading scholars in the field. Asking questions such as: Why we should think that self-consciousness is non-reflective? Is subjectivity first-personal? Does consciousness necessitate self-awareness? Do we need pre-reflective self-consciousness? Are ego-disorders in psychosis a dysfunction of pre-reflective self-awareness? How does the Cartesian duality between body and mind fit into Sartre’s conceptions of consciousness?
This book offers a provocative, clear and rigorously argued account of the nature of perception and its role in the production of knowledge. Walter Hopp argues that perceptual experiences do not have conceptual content, and that what makes them play a distinctive epistemic role is not the features which they share with beliefs, but something that in fact sets them radically apart. He explains that the reason-giving relation between experiences and beliefs is what Edmund Husserl called 'fulfilment' - in which we find something to be as we think it to be. His book covers a wide range of central topics in contemporary philosophy of mind, epistemology and traditional phenomenology. It is essential reading for contemporary analytic philosophers of mind and phenomenologists alike.
Tom Stoneham offers a clear and detailed study of Berkeley's metaphysics and epistemology, as presented in his classic work Three Dialogues between Hylas and Philonous, originally published in 1713 and still widely studied. Stoneham shows that Berkeley is an important and systematic philosopher whose work is still of relevance to philosophers today.
What is perception? What is, if any, its content? What is the contribution of perception to knowledge? Perception and Its Content: Toward the Propositional Attitude View argues that perception has conceptual, propositional, and world-dependent content. After criticizing those theories of experience that conceive it as contentless (the causal-linkage approach and naïve realism), the book examines the nature of perceptual content. Daniel Kalpokas critically scrutinizes different varieties of non-conceptualism and claims that the content of experience is partly conceptual. Perception and Its Content defends the propositional-attitude view, according to which perceptual content is propositional in nature, and explores the world-dependent character of such content. Kalpokas holds that the content of experience is composed of concepts and the presented objects, such as they appear from the subject’s point of view and determined environmental conditions. According to this view, perception provides non-inferential knowledge of the truth-makers of our judgments and beliefs. Furthermore, and importantly, that view sheds light on how the mind relates to the world.