Phenomenal intentionality is supposed to be a kind of directedness of the mind onto the world that is grounded in the conscious feel of mental life. This book of new essays explores a number of issues raised by the notion of phenomenal intentionality.

In this paper, I offer a third way in debates over the scope of phenomenal consciousness, in the form of a novel synthesis of liberal and conservative introspective observations. My primary claim is that at least some liberal observations arise due to the existence of a heretofore unrecognized type of phenomenal concepts, liberal phenomenal concepts, while conservative observations arise by virtue of the nonexistence of at least some types of liberal phenomenal contents. Liberal phenomenal concepts, (...) when deployed in direct introspection on phenomenal consciousness, misrepresent consciousness as including high-level, liberal contents. The misattribution of these contents to consciousness is partly defeasible, however: by using a more methodical, stringent heuristic for cataloging the introspected contents of consciousness, it is possible to note the nonexistence of liberal phenomenal contents. Thus, at least in some cases, conservatives are right and liberals are wrong about the scope of phenomenal consciousness. However, liberals have picked up on something conservatives have missed: an inaccurate introspective appearance caused by liberal phenomenal concepts. The structure of the paper is as follows. I begin by defending the faithfulness to introspection of liberal and conservative observations in the context of the debate over the existence of cognitive phenomenology. I then show how liberal phenomenal concepts can explain these observations, and discuss three jointly sufficient conditions whose collective truth serves to establish that a type of liberal content is misattributed to phenomenal consciousness by such concepts. Before concluding, I briefly consider an explanation for why liberal phenomenal concepts might exist. (shrink)

How can one investigate phenomenal consciousness? As in other areas of science, the investigation of consciousness aims for a more precise knowledge of its phenomena, and the discovery of general truths about their nature. This requires the development of appropriate first-person, second-person, and third-person methods. This book introduces some of the creative ways in which these methods can be applied to different purposes, e.g. to understand the relation of consciousness to brain, to examining or changing consciousness as such, and (...) to the way consciousness is influenced by social, clinical and therapeutic contexts. To clarify the strengths and weaknesses of different methods and to demonstrate the interplay of methodology and epistemology, the book also suggests a number of "maps" of the consciousness studies terrain that places different approaches to the study of consciousness into a broader, interdisciplinary context. (shrink)

Some mental states seem to be "of" or "about" things, or to "say" something. For example, a thought might represent that grass is green, and a visual experience might represent a blue cup. This is intentionality. The aim of this book is to explain this phenomenon. -/- Once we understand intentionality as a phenomenon to be explained, rather than a posit in a theory explaining something else, we can see that there are glaring empirical and in principle difficulties with currently (...) popular tracking and functional role theories of intentionality, which aim to account for intentionality in terms of tracking relations and functional roles. -/- This book develops an alternative theory, the phenomenal intentionality theory (PIT), on which the source of intentionality is none other than phenomenal consciousness, the subjective, felt, or qualitative aspect of mental life. While PIT avoids the problems that plague tracking and functional role theories, it faces its own challenges in accounting for the rich and complex contents of thoughts and the contents of nonconscious states. In responding to these challenges, this book proposes a novel version of PIT, on which all intentionality is phenomenal intentionality, though we in some sense represent many non-phenomenal contents by ascribing them to ourselves. This book further argues that phenomenal consciousness is an intrinsic feature of mental life, resulting in a view that is radically internalistic in spirit: Our phenomenally represented contents are literally in our heads, and any non-phenomenal contents we in some sense represent are expressly targeted by us. (shrink)

Phenomenal intentionality is a kind of intentionality, or aboutness, that is grounded in phenomenal consciousness, the subjective, experiential feature of certain mental states. The phenomenal intentionality theory (PIT), is a theory of intentionality according to which there is phenomenal intentionality, and all other kinds of intentionality at least partly derive from it. In recent years, PIT has increasingly been seen as one of the main approaches to intentionality.

Externalist theories of justification create the possibility of cases in which everything appears to one relevantly similar with respect to two propositions, yet one proposition is justified while the other is not. Internalists find this difficult to accept, because it seems irrational in such a case to affirm one proposition and not the other. The underlying internalist intuition supports a specific internalist theory, Phenomenal Conservatism, on which epistemic justification is conferred by appearances.

Phenomenal conservatism holds, roughly, that if it seems to S that P, then S has evidence for P. I argue for two main conclusions. The first is that phenomenal conservatism is better suited than is proper functionalism to explain how a particular type of religious belief formation can lead to non-inferentially justified religious beliefs. The second is that phenomenal conservatism makes evidence so easy to obtain that the truth of evidentialism would not be a significant obstacle to (...) justified religious belief. A natural objection to phenomenal conservatism is that it makes evidence too easy to obtain, but I argue this objection is mistaken. (shrink)

In “Compassionate Phenomenal Conservatism” (2007), “Phenomenal Conservatism and the Internalist Intuition” (2006), and Skepticism and the Veil of Perception (2001), Michael Huemer endorses the principle of phenomenal conservatism, according to which appearances or seemings constitute a fundamental source of (defeasible) justification for belief. He claims that those who deny phenomenal conservatism, including classical foundationalists, are in a self-defeating position, for their views cannot be both true and justified; that classical foundationalists have difficulty accommodating false introspective beliefs; (...) and that phenomenal conservatism is most faithful to the central internalist intuition. I argue that Huemer’s self-defeat argument fails, that classical foundationalism is able to accommodate fallible introspective beliefs, and that classical foundationalism captures a relatively clear internalist intuition. I also show that the motivation for phenomenal conservatism is less than clear. (shrink)

In this chapter, I argue for the thesis that phenomenal consciousness is the basis of epistemic justification. More precisely, I argue for the thesis of phenomenal mentalism, according to which epistemic facts about which doxastic attitudes one has justification to hold are determined by non-epistemic facts about one’s phenomenally individuated mental states. I begin by providing intuitive motivations for phenomenal mentalism and then proceed to sketch a more theoretical line of argument according to which phenomenal mentalism (...) provides the best explanation of the independently motivated thesis of access internalism. The result is a theory of epistemic justification that brings intuition and theory into reflective equilibrium. (shrink)

This paper criticizes phenomenal conservatism––the influential view according to which a subject S’s seeming that P provides S with defeasible justification for believing P. I argue that phenomenal conservatism, if true at all, has a significant limitation: seeming-based justification is elusive because S can easily lose it by just reflecting on her seemings and speculating about their causes––I call this the problem of reflective awareness. Because of this limitation, phenomenal conservatism doesn’t have all the epistemic merits attributed (...) to it by its advocates. If true, phenomenal conservatism would constitute a unified theory of epistemic justification capable of giving everyday epistemic practices a rationale, but it wouldn’t afford us the means of an effective response to the sceptic. Furthermore, phenomenal conservatism couldn’t form the general basis for foundationalism. (shrink)

Phenomenal transparency was once widely believed to be necessary for cognitive extension. Recently, this claim has come under attack, with a new consensus coalescing around the idea that transparency is neither necessary for internal nor extended cognitive processes. We take these recent critiques as an opportunity to refine the concept of transparency relevant for cognitive extension. In particular, we highlight that transparency concerns an agent’s employment of a resource – and that such employment is compatible with an agent consciously (...) apprehending (or attending to) a resource. This means it is possible for an object to be transparent and opaque to an agent, even at a single moment in time. Once we understand transparency in this way, the detractors’ claims lose their bite, and existing arguments for transparency’s necessity for cognitive extension return to apply with full force. (shrink)

I review recent work on Phenomenal Conservatism, the position introduced by Michael Huemer according to which if it seems that P to a subject S, in the absence of defeaters S has thereby some degree of justification for believing P.

In this paper, I argue against the claim recently defended by Josh Weisberg that a certain version of the self-representational approach to phenomenal consciousness cannot avoid a set of problems that have plagued higher-order approaches. These problems arise specifically for theories that allow for higher-order misrepresentation or—in the domain of self-representational theories—self-misrepresentation. In response to Weisberg, I articulate a self-representational theory of phenomenal consciousness according to which it is contingently impossible for self-representations tokened in the context of a (...) conscious mental state to misrepresent their objects. This contingent infallibility allows the theory to both acknowledge the (logical) possibility of self-misrepresentation and avoid the problems of self-misrepresentation. Expanding further on Weisberg’s work, I consider and reveal the shortcomings of three other self-representational models—put forward by Kreigel, Van Gulick, and Gennaro—in order to show that each indicates the need for this sort of infallibility. I then argue that contingent infallibility is in principle acceptable on naturalistic grounds only if we attribute (1) a neo-Fregean kind of directly referring, indexical content to self-representational mental states and (2) a certain ontological structure to the complex conscious mental states of which these indexical self-representations are a part. In these sections I draw on ideas from the work of Perry and Kaplan to articulate the context-dependent semantic structure of inner-representational states. (shrink)

In recent years, several philosophers have defended the idea of phenomenal intentionality : the intrinsic directedness of certain conscious mental events which is inseparable from these events’ phenomenal character. On this conception, phenomenology is usually conceived as narrow, that is, as supervening on the internal states of subjects, and hence phenomenal intentionality is a form of narrow intentionality. However, defenders of this idea usually maintain that there is another kind of, externalistic intentionality, which depends on factors external (...) to the subject. We may ask whether this concession to content externalism is obligatory. In this paper, I shall argue that it isn’t. I shall suggest that if one is convinced that narrow phenomenal intentionality is legitimate, there is nothing stopping one from claiming that all intentionality is narrow. (shrink)

This article is about the special, subjective concepts we apply to experience, called “phenomenal concepts”. They are of special interest in a number of ways. First, they refer to phenomenal experiences, and the qualitative character of those experiences whose metaphysical status is hotly debated. Conscious experience strike many philosophers as philosophically problematic and difficult to accommodate within a physicalistic metaphysics. Second, PCs are widely thought to be special and unique among concepts. The sense that there is something special (...) about PCs is very closely tied up with features of the epistemic access they afford to qualia. When we deploy phenomenal concepts introspectively to some phenomenally conscious experience as it occurs, we are said to be acquainted with our own conscious experiences. Accounts of PCs either have to explain the acquaintance relation, or acquaintance with our phenomenal experiences has to be denied. PCs have received much attention in recent philosophy of mind mainly because they figure in arguments for dualism and in physicalist responses to these arguments. The main topic of this paper is to explore different accounts of phenomenal concepts and their role in recent debates over the metaphysical status of phenomenal consciousness. (shrink)

As an important view in the epistemology of perception, dogmatism proposes that for any experience, if it has a distinctive kind of phenomenal character, then it thereby provides us with immediate justification for beliefs about the external world. This paper rejects dogmatism by looking into the epistemology of imagining. In particular, this paper first appeals to some empirical studies on perceptual experiences and imaginings to show that it is possible for imaginings to have the distinctive phenomenal character dogmatists (...) have in mind. Then this paper argues that some of these imaginings fail to provide us with immediate justification for beliefs about the external world at least partly due to their inappropriate etiology. Such imaginings constitute counterexamples to dogmatism. (shrink)

According to proponents of irreducible cognitive phenomenology some cognitive states put one in phenomenal states for which no wholly sensory states suffice. One of the main approaches to defending the view that there is irreducible cognitive phenomenology is to give a phenomenal contrast argument. In this paper I distinguish three kinds of phenomenal contrast argument: what I call pure—represented by Strawson's Jack/Jacques argument—hypothetical—represented by Kriegel's Zoe argument—and glossed—first developed here. I argue that pure and hypothetical phenomenal (...) contrast arguments face significant difficulties, but that there is a sound glossed phenomenal contrast argument for irreducible cognitive phenomenology. (shrink)

I defend the principle of Phenomenal Conservatism, on which appearances of all kinds generate at least some justification for belief. I argue that there is no reason for privileging introspection or intuition over perceptual experience as a source of justified belief; that those who deny Phenomenal Conservatism are in a self-defeating position, in that their view cannot be both true and justified; and that thedemand for a metajustification for Phenomenal Conservatism either is an easily met demand, or (...) is an unfair or question-begging one. (shrink)

Recently, Michael Huemer has defended the Principle of Phenomenal Conservatism: If it seems to S that p, then, in the absence of defeaters, S thereby has at least some degree of justification for believing that p. This principle has potentially far-reaching implications. Huemer uses it to argue against skepticism and to defend a version of ethical intuitionism. I employ a reductio to show that PC is false. If PC is true, beliefs can yield justification for believing their contents in (...) cases where, intuitively, they should not be able to do so. I argue that there are cases where a belief that p can behave like an appearance that p and thereby make it seem to one that p. (shrink)

Proponents of the extended mind have suggested that phenomenal transparency may be important to the way we evaluate putative cases of cognitive extension. In particular, it has been suggested that in order for a bio-external resource to count as part of the machinery of the mind, it must qualify as a form of transparent equipment or transparent technology. The present paper challenges this claim. It also challenges the idea that phenomenological properties can be used to settle disputes regarding the (...) constitutional status of bio-external resources in episodes of extended cognizing. Rather than regard phenomenal transparency as a criterion for cognitive extension, we suggest that transparency is a feature of situations that support the ascription of certain cognitive/mental dispositional properties to both ourselves and others. By directing attention to the forces and factors that motivate disposition ascriptions, we arrive at a clearer picture of the role of transparency in arguments for extended cognition and the extended mind. As it turns out, transparency is neither necessary nor sufficient for cognitive extension, but this does not mean that it is entirely irrelevant to our understanding of the circumstances in which episodes of extended cognizing are apt to arise. (shrink)

How can phenomenal consciousness exist as an integral part of a physical universe? How can the technicolour phenomenology of our inner lives be created out of the complex neural activities of our brains? Many have despaired of finding answers to these questions; and many have claimed that human consciousness is inherently mysterious. Peter Carruthers argues, on the contrary, that the subjective feel of our experience is fully explicable in naturalistic terms. Drawing on a variety of interdisciplinary resources, he develops (...) and defends a novel account in terms of higher-order thought. He shows that this can explain away some of the more extravagant claims made about phenomenal consciousness, while substantively explaining the key subjectivity of our experience. Written with characteristic clarity and directness, and surveying a wide range of extant theories, this book is essential reading for all those within philosophy and psychology interested in the problem of consciousness. (shrink)

I discuss the apparent discrepancy between the qualitative diversity of consciousness and the relative qualitative homogeneity of the brain's basic constituents, a discrepancy that has been raised as a problem for identity theorists by Maxwell and Lockwood (as one element of the ‘grain problem’), and more recently as a problem for panpsychists (under the heading of ‘the palette problem’). The challenge posed to panpsychists by this discrepancy is to make sense of how a relatively small ‘palette’ of basic qualities could (...) give rise to the bewildering diversity of qualities we, and presumably other creatures, experience. I argue that panpsychists can meet this challenge, though it requires taking contentious stands on certain phenomenological questions, in particular on whether any familiar qualities are actual examples of ‘phenomenal blending’, and whether any other familiar qualities have a positive ‘phenomenologically simple character’. Moreover, it requires accepting an eventual theory most elements of which are in a certain explicable sense unimaginable, though not for that reason inconceivable. Nevertheless, I conclude that there are no conclusive reasons to reject such a theory, and so philosophers whose prior commitments motivate them to adopt it can do so without major theoretical cost. (shrink)

Phenomenal Conservatism (the view that an appearance that p gives one prima facie justification for believing that p) is a promising, and popular, internalist theory of epistemic justification. Despite its popularity, it faces numerous objections and challenges. For instance, epistemologists have argued that Phenomenal Conservatism is incompatible with Bayesianism, is afflicted by bootstrapping and cognitive penetration problems, does not guarantee that epistemic justification is a stable property, does not provide an account of defeat, and is not a complete (...) theory of epistemic justification. This book shows that Phenomenal Conservatism is actually immune to some of these problems, though not all of them. Accordingly, it explores the prospects of integrating Phenomenal Conservatism with Explanationism (the view that epistemic justification is a matter of explanatory relations between one’s evidence and propositions supported by that evidence). The resulting theory, Phenomenal Explanationism, has advantages over Phenomenal Conservatism and Explanationism taken on their own. Phenomenal Explanationism is a highly unified, comprehensive internalist theory of epistemic justification that delivers on the promises of Phenomenal Conservatism while avoiding its pitfalls. (shrink)

One of Brian Loar’s most central contributions to contemporary philosophy of mind is the notion of phenomenal intentionality: a kind of intentional directedness fully grounded in phenomenal character. Proponents of phenomenal intentionality typically also endorse the idea of cognitive phenomenology: a sui generis phenomenal character of cognitive states such as thoughts and judgments that grounds these states’ intentional directedness. This combination creates a challenge, though: namely, how to account for the manifest phenomenological difference between perception and (...) cognition. In this paper, I argue that there is in fact no obvious account of this difference. I consider three main approaches: in terms of high-level vs. low-level contents, of conceptual vs. nonconceptual content, and of propositional vs. objectual content. After arguing against each, I conclude by considering the phenomenal-intentionalist’s options moving forward. (shrink)

What are phenomenal qualities, the qualities of conscious experiences? Are phenomenal qualities subjective, belonging to inner mental episodes of some kind, or should they be seen as objective, belonging in some way to the physical things in the world around us? Are they physical properties at all? And to what extent do experiences represent the things around us, or the states of our own bodies? Fourteen original papers, written by a team of distinguished philosophers and psychologists, explore the (...) ways in which phenomenal qualities fit in with our understanding of mind and reality. This volume offers an indispensable resource for anyone wishing to understand the nature of conscious experience. (shrink)

• Conventional data mining infers relations among e.g. the fraction of supermarket baskets with diapers also contain beer. • Phenomenal data mining concerns relations between data and the phenomena underlying the data, e.g. y married couples keeping old friends buy diapers and • Example: The sales receipts of a supermarket usually not identify the customers. Grouping baskets by customer is possible and useful but requires new techniques.

Evolutionary explanations of psychological phenomena have become widespread. This paper examines a recent attempt by Nichols and Grantham (2000) to circumvent the problem of epiphenomenalism in establishing the selective status of consciousness. Nichols and Grantham (2000) argue that a case can be made for the view that consciousness is an adaptation based on its complexity. I set out this argument and argue that it fails to establish that phenomenal consciousness is a complex system. It is suggested that the goal (...) of establishing consciousness as an adaptation may be better served by rejecting the distinction between access consciousness and phenomenal consciousness. (shrink)

Phenomenal concepts are the concepts that we deploy when – but arguably not only when – we introspectively examine, focus on, or take notice of the phenomenal character of our experiences. They refer to phenomenal properties (or qualities) and they do so in a subjective (first-personal) and direct (non-relational) manner. It is through the use of such concepts that the phenomenal character of our experiences is made salient to us. Discourse about the nature of phenomenal (...) concepts plays an important role in the philosophy of mind. For one, phenomenal concepts have been used to explain the epistemological relation that holds between a subject and her conscious mental states. Most prominently, however, discussions of phenomenal concepts figure in the on-going and multifaceted debate concerning the metaphysical status of consciousness. Even though some theorists have utilized phenomenal concepts in arguments purporting to show that consciousness is ontologically distinct from physical entities and processes, most accounts of phenomenal concepts are advanced having the opposite objective in mind: a proper articulation of the nature of phenomenal concepts, it is held, can defend the view that consciousness is physical against epistemic arguments to the contrary. The present entry focuses on the nature of phenomenal concepts as this is articulated and developed in attempts to defend the contention that conscious states are identical to (realized by, metaphysically necessitated by, or supervenient upon) physical states. (shrink)

According to phenomenal transparency, phenomenal concepts are transparent where a transparent concept is one that reveals the nature of that to which it refers. What is the connection between phenomenal transparency and our concept of a subject of experience? This paper focuses on a recent argument, due to Philip Goff, for thinking that phenomenal transparency entails transparency about subjecthood. The argument is premissed on the idea that subjecthood is related to specific phenomenal properties as a (...) determinable of more specific determinates. I argue that the argument fails, which opens the door for one to endorse phenomenal transparency while denying transparency about the concept of a subject of experience. I draw out the consequences of this for certain versions of the combination problem for panpsychist metaphysics and moreover argue that rejecting the transparency of subjecthood does not undermine anti-physicalist arguments premissed on considerations relating to phenomenal transparency. (shrink)

Le terme de « rationalisation », qui renvoie à un processus menant de l’« irrationnel » au « rationnel », prend deux valeurs opposées, selon que le processus en question est considéré comme objectif ou subjectif, légitime ou non. Le développement d’une nouvelle forme de rationalité en Grèce ancienne (la philosophie) et son historiographie postérieure présentent souvent des tensions intéressantes entre les deux options. Avons-nous affaire au « phénomèn » originel, dont la raison, malgré qu’elle en ait, doit s’accommoder, ou (...) déjà à des utilisations et transpositions, qui font « référence » à des prétentions ou des types de pensée traditionnels ? L’article étudie sous ce rapport deux cas célèbres : la description fantastique que donne Parménide de son voyage chez la Déesse dans le proème de son poème et l’autoportrait d’Empédocle en « magicien » dans un de ses fragments, pour suggérer, contre certaines tendances récentes de l’interprétation, qu’ils répondent tous deux à la seconde hypothèse. (shrink)

Are corporations and other complex groups ever morally responsible in ways that do not reduce to the moral responsibility of their members? Christian List, Phillip Pettit, Kendy Hess, and David Copp have recently defended the idea that they can be. For them, complex groups (sometimes called collectives) can be irreducibly morally responsible because they satisfy the conditions for morally responsible agency; and this view is made more plausible by the claim (made by Theiner) that collectives can have minds. In this (...) paper I give a new argument against the idea that collectives can be irreducibly morally responsible in the ways that individuals can be. Drawing on recent work in the philosophy of mind (what Uriah Kriegel calls "the phenomenal intentionality research program") and moral theory (David Shoemaker's tripartite theory of moral responsibility), I argue that for something to have a mind, it must be phenomenally conscious, and that the fact that collectives lack phenomenal consciousness implies that they are incapable of accountability, an important form of moral responsibility. (shrink)

According to the phenomenal intentionality research program, a state’s intentional content is fixed by its phenomenal character. Defenders of this view have little to say about just how this grounding is accomplished. I argue that without a robust account of representation, the research program promises too little. Unfortunately, most of the well-developed accounts of representation – asymmetric dependence, teleosemantics, and the like – ground representation in external relations such as causation. Such accounts are inconsistent with the core of (...) the phenomenal intentionality program. I argue that, however counter-intuitive it may seem, the best prospect for explaining how phenomenal character represents appeals to resemblance. (shrink)

John DePoe has criticized the self-defeat argument for Phenomenal Conservatism. He argues that acquaintance, rather than appearance, may form the basis for non-inferentially justified beliefs, and that Phenomenal Conservatism conflicts with a central motivation for internalism. I explain how Phenomenal Conservatism and the self-defeat argument may survive these challenges.

Any theory that analyses personal identity in terms of phenomenal continuity needs to deal with the ordinary interruptions of our consciousness that it is commonly thought that a person can survive. This is the bridge problem. The present paper offers a novel solution to the bridge problem based on the proposal that dreamless sleep need not interrupt phenomenal continuity. On this solution one can both hold that phenomenal continuity is necessary for personal identity and that persons can (...) survive dreamless sleep. (shrink)

This paper describes and defends in detail a novel account of belief, an account inspired by Ryle's dispositional characterization of belief, but emphasizing irreducibly phenomenal and cognitive dispositions as well as behavioral dispositions. Potential externalist and functionalist objections are considered, as well as concerns motivated by the inevitably ceteris paribus nature of the relevant dispositional attributions. It is argued that a dispositional account of belief is particularly well-suited to handle what might be called "in-between" cases of believing - cases (...) in which it is neither quite right to describe a person as having a particular belief nor quite right to describe her as lacking it. (shrink)

The phenomenal concept strategy (PCS) is widely regarded as the most promising physicalist defence against the so-called epistemic arguments—the anti-physicalist arguments that establish an ontological gap between physical and phenomenal facts on the basis of the occurrence of epistemic gaps in our descriptions of these facts. The PCS tries to undercut the force of the epistemic arguments by attributing the occurrence of the epistemic gaps to the special character of phenomenal concepts—the concepts by means of which we (...) think about our phenomenal experiences. In this essay, the author examines David Chalmers' master argument against the PCS and the objections raised against this argument by Peter Carruthers, Bénédicte Veillet and Katalin Balog in defending the PCS. While the author finds these objections to be successful defences of the PCS, the author shares Balog's belief that in this regard, the debate between the physicalists and anti-physicalists is a stalemate. (shrink)

Barry Dainton presents a fascinating new account of the self, the key to which is experiential or phenomenal continuity. Provided our mental life continues we can easily imagine ourselves surviving the most dramatic physical alterations, or even moving from one body to another. It was this fact that led John Locke to conclude that a credible account of our persistence conditions - an account which reflects how we actually conceive of ourselves - should be framed in terms of mental (...) rather than material continuity. But mental continuity comes in different forms. Most of Locke's contemporary followers agree that our continued existence is secured by psychological continuity, which they take to be made up of memories, beliefs, intentions, personality traits, and the like. Dainton argues that that a better and more believable account can be framed in terms of the sort of continuity we find in our streams of consciousness from moment to moment. Why? Simply because provided this continuity is not lost - provided our streams of consciousness flow on - we can easily imagine ourselves surviving the most dramatic psychological alterations. Phenomenal continuity seems to provide a more reliable guide to our persistence than any form of continuity. The Phenomenal Self is a full-scale defence and elaboration of this premise. The first task is arriving at an adequate understanding of phenomenal unity and continuity. This achieved, Dainton turns to the most pressing problem facing any experience-based approach: losses of consciousness. How can we survive them? He shows how the problem can be solved in a satisfactory manner by construing ourselves as systems of experiential capacities. He then moves on to explore a range of further issues. How simple can a self be? How are we related to our bodies? Is our persistence an all-or-nothing affair? Do our minds consist of parts which could enjoy an independent existence? Is it metaphysically intelligible to construe ourselves as systems of capacities? The book concludes with a novel treatment of fission and fusion. (shrink)

In this paper we argue that Michael Huemer’s phenomenal conservatism—the internalist view according to which our beliefs are prima facie justified if based on how things seems or appears to us to be—doesn’t fall afoul of Michael Bergmann’s dilemma for epistemological internalism. We start by showing that the thought experiment that Bergmann adduces to conclude that is vulnerable to his dilemma misses its target. After that, we distinguish between two ways in which a mental state can contribute to the (...) justification of a belief: the direct way and the indirect way. We identify a straightforward reason for claiming that the justification contributed indirectly is subject to Bergmann’s dilemma. Then we show that the same reason doesn’t extend to the claim that the justification contributed directly is subject to Bergmann’s dilemma. As is the view that seemings or appearances contribute justification directly, we infer that Bergmann’s contention that his dilemma applies to is unmotivated. In the final part, we suggest that our line of response to Bergmann can be used to shield other types of internalist justification from Bergmann’s objection. We also propose that seeming-grounded justification can be combined with justification of one of these types to form the basis of a promising version of internalist foundationalism. (shrink)

This paper explores the relationship between phenomenal properties and intentional properties. In recent years a number of philosophers have argued that intentional properties are sometimes necessitated by phenomenal properties, but have not explained why or how. Exceptions can be found in the work of Katalin Farkas and Farid Masrour, who develop versions of reductionism regarding phenomenally-necessitated intentionality (or "phenomenal intentionality"). I raise two objections to reductive theories of the sort they develop. Then I propose a version of (...) primitivism regarding phenomenal intentionality. I argue that primitivism avoids the pitfalls of reductionism while promising broad explanatory payoffs. (shrink)

The objective of this paper is to defend the non-reductive thesis of phenomenal consciousness. This paper will give an overview of the arguments for the non-reductive explanation of phenomenal consciousness and justify why the reductionist approach is implausible in the context of explaining phenomenal subjective experience. The debate between reductionist and non-reductionist on the project of demystifying and mystifying phenomenal consciousness is driven by two fundamental assumptions-1) Reductive-Naturalistic Objectivism, 2) Phenomenal Realism. There are several arguments (...) for the irreducibility of phenomenal consciousness; this paper will focus on the inverted spectrum argument, knowledge argument, and the conceivability argument. (shrink)

This is the first in a series of instalments aiming at a minimal model explanation for conscious experience, taking the phenomenal character of “pure consciousness” or “pure awareness” in meditation as its entry point. It develops the concept of “minimal phenomenal experience” as a candidate for the simplest form of consciousness, substantiating it by extracting six semantic constraints from the existing literature and using sixteen phenomenological case-studies to incrementally flesh out the new working concept. One empirical hypothesis is (...) that the phenomenological prototype of “pure awareness”, to which all such reports refer, really is the content of a predictive model, namely, a Bayesian representation of tonic alertness. On a more abstract conceptual level, it can be described as a model of an unpartitioned epistemic space. (shrink)

This is an introduction to a special issue on the history of phenomenal intentionality.

The phenomenal powers view claims that phenomenal properties metaphysically necessitate their effects in virtue of how they feel, and thereby constitute non-Humean causal powers. For example, pain necessitates that subjects who experience it try to avoid it in virtue of feeling bad. I argue for this view based on the inconceivability of certain phenomenal properties necessitating different effects than their actual ones, their ability to predict their effects without induction, and their ability to explain their effects without (...) appeal to laws or regularities. I also offer a harmony argument according to which the view offers the best explanation for otherwise seemingly fortunate psychophysical regularities. I then outline the view’s main implications for the metaphysics of causation and philosophy of mind. (shrink)

In the philosophy of mind, revelation is the claim that the nature of qualia is revealed in phenomenal experience. In the literature, revelation is often thought of as intuitive but in tension with physicalism. While mentions of revelation are frequent, there is room for further discussion of how precisely to formulate the thesis of revelation and what it exactly amounts to. Drawing on the work of David Lewis, this paper provides a detailed discussion on how the thesis of revelation, (...) as well as its incompatibility with physicalism, is to be understood. (shrink)

Doxasticism about our awareness of normative (i.e. justifying) reasons – the view that we can recognise reasons for forming attitudes or performing actions only by means of normative judgements or beliefs – is incompatible with the following triad of claims: -/- (1) Being motivated (i.e. forming attitudes or performing actions for a motive) requires responding to and, hence, recognising a relevant reason. -/- (2) Infants are capable of being motivated. -/- (3) Infants are incapable of normative judgement or belief. -/- (...) It should be clear that (3) is true, given that infants lack the required reflective and conceptual capacities. So doxasticists have to reject either (1) or (2) (or both). But this forced choice may be understood as a dilemma for doxasticism. On the hand, doxasticists may adopt a Kantian approach and reject (2), precisely because they think that motivation presupposes the doxastic recognition of reasons, and because infants lack the capacity to doxastically recognise reasons. But this choice seems to wrongly reduce the responses of infants to mere reflexes or instinctive reactions. On the other hand, doxasticists may choose a Humean route and deny (1) by espousing a purely causal or teleological account of motivation. But this would mean detrimentally ignoring the normative nature of (some instances of) motivation. -/- One elegant way of avoiding this dilemma is to give up doxasticism and instead endorse experientialism – the view that we enjoy some experiential access to reasons, which is independent of, and perhaps more fundamental than, our capacity to form normative judgements and beliefs. In this talk, I would like to provide an argument for the existence of such a non-doxastic form of access to reasons. More specifically, I aim to defend the claim that our basic awareness of reasons is phenomenal in nature. What this means is that it forms part of our access from the inside to those of our mental episodes that provide us with access to reasons. In other words, when we introspectively attend to reason-giving mental episodes and what they are about, we have the impression of the presence of a reason for us. My defence of this experientialist alternative to doxasticism will primarily focus on perceptual reasons for first-order beliefs about the external world. (shrink)

Definitions of phenomenal types (Nelson Goodman’s definition of qualia, Sydney Shoemaker’s phenomenal types, Austen Clark’s physicalist theory of qualia) imply that numerically distinct experiences can be type-identical in some sense. However, Goodman also argues that objects cannot be replicated in respect of continuous and densely ordered types. In that case, how can phenomenal types be defined for sizes, shapes and colours, which appear to be continuously ordered types? Concentrating on size, I will argue for the following points. (...) (§2) We cannot deny the possibility of replication in respect of dense types, because this would imply that particulars have determinable sizes, shapes and colours. (§3) Phenomenal sizes and shapes are determinable types; objective, or super-determinate, sizes and shapes are unknowable. (§4) We can define and know, prior to verification, groupings of objective sizes for which indiscriminability is transitive. (§5) Phenomenal identity has to be defined on the basis of these transitive groupings, because finer-grained criteria (such as Goodman’s) lead to definition of objective identity. The quality space of phenomenal types consists of overlapping but not dense types, and this prevents a collapse of phenomenal types. (shrink)

We experience the intuition of distinctness when, for example, we attend introspectively to the phenomenal redness of a current visual sensation and it seems to us that that very property could not literally be a physical property of neural activity in a certain tiny region of our brain. The book begins by arguing that the intuition of distinctness underlies certain otherwise puzzling attitudes manifested in debates both inside and outside philosophy about whether physicalism (or materialism) can accommodate phenomenal (...) properties (or qualia). It then argues systematically against the dualist suggestion that the intuition of distinctness gives us reason to reject the physicalist view that phenomenal properties are physical, and to adopt property dualism instead. In the course of the argument, it defends an unorthodox version of representationalism and offers positive accounts of what makes our introspective knowledge of phenomenal properties special, how introspection could tell us that an introspected property is physical, and what the subjectivity of phenomenal properties could be. Finally, after critically surveying previous attempts to account for the intuition of distinctness consistently with physicalism, it elaborates a novel explanation of the intuition of distinctness. The intuition arises because introspection is, in a certain way, conceptually encapsulated, as a result of which we are unable to do something that we can do in the case of every other kind of identity claim that we believe or entertain, and therefore unable to believe, or even to imagine believing, that an introspected phenomenal property is physical. (shrink)