Abstract: What are intuitions? According to doxastic views, they are doxastic attitudes or dispositions, such as judgments or inclinations to make judgments. According to perceptualist views, they are—like perceptual experiences—pre-doxastic experiences that—unlike perceptual experiences—represent abstract matters as being a certain way. In this paper I argue against doxasticism and in favor of perceptualism. I describe two features that militate against doxasticist views of perception itself: perception is belief-independent and perception is presentational. Then I argue that intuitions also have both features. The upshot is that intuitions are importantly similar to perceptual experiences, and so should not be identified with doxastic attitudes or dispositions. I consider a popular argument from the introspective absence of sui generis intuition experiences in favor of doxasticism. I develop a conception of intuition experiences that helps to defuse this argument.

Abstract: In this paper we consider, and reject, Harold Langsams defenceof the Theory of Appearing, in this journal (1997), in the faceof three standard arguments against it. These arguments are:the argument from hallucination; the argument from the samecause-same effect principle; and the argument from perceptualtime-gap

Abstract: It is argued that both neuroscience and physics point towards a similar re-assessment of our concepts of space, time and 'reality', which, by removing some apparent paradoxes, may lead to a view which can provide a natural place for consciousness and language within biophysics. There are reasons to believe that relationships between entities in experiential space and time and in modern physicists' space and time are quite different, neither corresponding to our geometric schooling. The elements of the universe may be better described not as 'particles' but as dynamic processes giving rise, where they interface with each other, to the transfer, and at least in some cases experience, of 'pure'or 'active'information, the mental and physical just reflecting different standpoints. Although this analy-sis draws on general features of quantum dynamics, it is argued that purely quantum level events (and their 'interpretations') are unlikely to be relevant to the understanding of consciousness. The processes that might be able to give rise, within brain cells, to an experience like ours are briefly reviewed. It is suggested that the elementary signals that are integrated to generate a spatial experience may have features more in common with words than pixels. It is further suggested that the laws of integration of words in language may provide useful clues to the way biophysical integration of signals in neurons relates to integration of elements in experiential space

Abstract: As our chief aim is a comprehensive theory of perception which will cover all the facts, ... JR Smythies' Analysis of Perception I discuss in Ch. VI, § 6. ...

Abstract: I present a view of conscious perception that supposes a processual unity between the activity in the brain and the perceived event in the external world. I use the rainbow to provide a first example, and subsequently extend the same rationale to more complex examples such as perception of objects, faces and movements. I use a process-based approach as an explanation of ordinary perception and other variants, such as illusions, memory, dreams and mental imagery. This approach provides new insights into the problem of conscious representation and phenomenal consciousness. It is a form of anti- cranialism different from but related to other kinds of externalism

Abstract: What sort of an episode is perception? What are the objects of such episodes? What is the grammatical and logical form of perceptual reports, direct and indirect? Each of these questions has been the subject of recent discussion. In what follows I set out one answer to each of them and explore some of the ways these answers support and complement each other. The answers adopted are: to perceive - and I shall normally only have in mind visual perception - is not to judge or to conceptualize but a sui generis mental mode or activity involving non-conceptual content; perception is of particulars only; the complements of perceptual verbs are, with one exception, non-propositional and indirect perceptual reports are made true by direct perceptual relations between subjects and particulars of various sorts

Abstract: In this paper I consider one of the influential challenges to the notion that perceptual experience might be completely conceptually structured, a challenge that rests on the idea that conceptual structure cannot do justice to the fineness of grain of perceptual experience. In so doing, I canvass John McDowell’s attempt to meet this challenge by appeal to the notion of demonstrative concepts and review some criticisms recently leveled at McDowell’s deployment of demonstrative concepts for this purpose by Sean D. Kelly. Finally, I suggest that, though Kelly’s criticisms might challenge McDowell’s original presentation of demonstrative concepts, a modified notion of demonstrative concept is available to the conceptualist that is proof against Kelly’s criticisms.

Abstract: In this paper we shall address some issues concerning the relation between the content and the nature of perceptual experiences. More precisely, we shall ask whether the claim that perceptual experiences are by nature relational implies that they cannot be intentional. As we shall see, much depends in this respect on the way one understands the possibility for one to be wrong about the phenomenal nature of one's own experience. We shall describe and distinguish a series of errors that can occur in our introspective access to our perceptual experiences. We shall argue that once the nature of these different kinds of error are properly understood, the metaphysical claim that perceptual experiences are relational can be seen to be compatible with the view that they are intentional

Abstract: In examining the puzzle of experience, and its possible solutions, Valberg discusses relevant views of Hume, Kant, Heidegger, Wittgenstein, and Strawson, as well as ideas from the recent philosophy of perception. Finally, he describes and analyzes a manifestation of the puzzle outside philosophy, in everyday experience