According to Pylyshyn, depictive representations can be explanatory only if a certain kind of first-order isomorphism exists between the mental representations and real-world displays. What about a system with second-order isomorphism (similarities between different mental representations corresponding with similarities between different real-world displays)? Such a system may help to address whether “depictive” representations contribute to the visual nature of imagery.

The human visual system is capable of learning both abstract and specific mappings to underlie shape recognition. How could dissimilar shapes be mapped to the same location in visual representation space, yet similar shapes be mapped to different locations? Without fundamental changes, Chorus, like other single-system models, could not accomplish both mappings in a manner that accounts for recent evidence.

Implementational-level evidence of dissociable neural subsystems is a critical element that is missing from the analysis in the Schyns et al. target article. The question of whether fixed or flexible features are used in visual form recognition may have different answers for different subsystems; the evidence that features typically are created during category learning may apply most directly to a specific visual form subsystem.

Implicit memory refers to a change in task performance due to an earlier experience that is not consciously remembered. The topic of implicit memory has been studied from two quite different perspectives for the past 20 years. On the one hand, researchers interested in memory have set out to characterize the memory system underlying implicit memory, and see how they relate to those underlying other forms of memory. The alternative framework has considered implicit memory as a by-product of perceptual, conceptual, (...) or motor systems that learn. That is, on this view the systems that support implicit memory are heavily constrained by pressures other than memory per se. Both approaches have yielded results that have been valuable in helping us to understand the nature of implicit memory, but studied somewhat in isolation and with little collaboration. This volume is unique in explicitly contrasting these approaches, bringing together world class scientists from both camps in an attempt to forge a new approach to understanding one of the most exciting and important issues in psychology and neuroscience. Written for postgraduate students and researchers in cognitive psychology and cognitive neuroscience, this is a book that will have an important influence on the direction that future research in this field takes. (shrink)

Dienes & Perner argue that the explicit representation of an individual to which a property is attributed requires explicit representation of the attributed property. The reasons for this conclusion are similar to the reasons why another of their conclusions may be considered suspect: A property may be explicit without an explicit representation of an individual or the predication of the property to an individual. We question the latter conclusion and draw connections to neurophysiological and cognitive evidence.

Studies with humans have failed to produce evidence that any direct causal relation exists between the asymmetry of one function in an individual and the asymmetry of a different function in that individual. Without such evidence, factors external to an individual's nervous system, such as social interactions, may play crucial roles in explaining the directions of all asymmetries at all levels.

The value of anthropocentric indirect arguments, as stated by Elliott, is to focus on non-environmental benefits that derive from actions or policies that also benefit the environment...

Political corruption imposes substantial costs on shareholders in the U.S. Yet, we understand little about the basic factors that exacerbate or mitigate the value consequences of political corruption. Using federal corruption convictions data, we find that firm-level economic rents and monitoring mechanisms moderate the negative relation between corruption and firm value. The value consequences of political corruption are exacerbated for firms operating in low-rent product markets and mitigated for firms subject to external monitoring by state governments or monitoring induced by (...) disclosure transparency. Our results should inform managers and policymakers of the tradeoffs imposed on firms operating in politically corrupt districts. (shrink)

Purpose: to characterize ethics course content, structure, resources, pedagogic methods, and opinions among academic administrators and course directors at U.S. medical schools. Method: An online questionnaire addressed to academic deans and ethics course directors identified by medical school websites was emailed to 157 Association of American Medical Colleges member medical schools in two successive waves in early 2022. Descriptive statistics were utilized to summarize responses. Results: Representatives from 61 (39%) schools responded. Thirty-two (52%) respondents were course directors; 26 (43%) were (...) deans of academic affairs, medical education, or curriculum; and 3 with other roles also completed the survey (5%). All 61 schools reported some form of formal ethics education during the first year of medical school, with most (n = 54, 89%) reporting a formal mandatory introductory course during preclinical education. Schools primarily utilized lecture and small-group teaching methods. Knowledge-based examinations, attendance, and participation were most commonly used for assessment. A large majority regarded ethics as equally or more important than other foundational courses, but fewer (n = 37, 60%) provided faculty training for teaching ethics. Conclusions: Despite a response rate of 39 percent, the authors conclude that medical schools include ethics in their curricula in small-group and lecture formats with heterogeneity regarding content taught. Preclinical curricular redesigns must innovate and implement best practices for ensuring sound delivery of ethics content in future curricula. Additional large-scale research is necessary to determine said best practices. (shrink)

The manufacturing industry faces a trend in which employees’ work processes are being redesigned into simple, repetitive tasks that maximize performance and efficiency. This neo-Tayloristic business model reduces social interactions and stifles relationship building, leading to disgruntled employees and raising questions about leaders’ moral obligation as to the mechanisms they use to enhance employees’ performance at work. As an alternative to redesigning work processes, we contend that servant leaders can enhance employees’ overall performance by cultivating positive interpersonal dynamics at work (...) where social connectedness flourishes. Integrating insights from self-determination theory with servant leadership’s moral foundations, we investigate the degree to which servant leadership fosters two elements of a relationally supportive social context, interactional justice climate and coworker support, that facilitate its influence on followers’ intrinsic motivation and, subsequently, their voice and in-role performance. Temporally-separated data collected from a sample of 296 employees and their supervisors situated in 44 teams yielded results that support our hypotheses. Results underscore the importance of servant leadership cultivating a positive relational context to increase employees’ intrinsic motivation and improve their behaviors at work. (shrink)

Environmental problems often outstrip the abilities of any single scientist to understand, much less address them. As a result, collaborations within, across, and beyond the environmental sciences are an increasingly important part of the environmental science landscape. Here, we explore an insufficiently recognized and particularly challenging barrier to collaborative environmental science: value pluralism, the presence of non-trivial differences in the values that collaborators bring to bear on project decisions. We argue that resolving the obstacles posed by value pluralism to collaborative (...) environmental science requires detecting and coordinating the underlying problematic value differences. We identify five ways that a team might coordinate their problematic value differences and argue that, whichever mode is adopted, it ought to be governed by participatory virtues, pragmatic resolve, and moral concern. Relying on our experiences with the Toolbox Dialogue Initiative, as well as with other dialogical approaches that support team inquiry, we defend the claim that philosophical dialogue among collaborators can go a long way towards helping teams of environmental scientists and fellow travelers detect their problematic value differences. Where dialogical approaches fare less well is in helping teams coordinate these differences. We close by describing several principles for augmenting philosophical dialogue with other methods, and we list several of these methods in an appendix with brief descriptions and links for further learning. Overall, the article makes three main contributions to the research collaboration and values in science literatures: It deepens our understanding of problematic value pluralism in team science; It provides actionable guidance and methods for improving values-oriented philosophical dialogue interventions; and It demonstrates one way of doing engaged philosophy. (shrink)

It is argued that core areas of philosophy can benefit from reflection on cross-disciplinary research (CDR). We start by giving a brief account of CDR, describing its variability and some of the ways in which philosophers can interact with it. We then provide an argument in principle for the conclusion that CDR is philosophically fecund, arguing that since CDR highlights fundamental differences among disciplinary research worldviews, it can be used to motivate new philosophical problems and supply new insights into old (...) problems. We close by providing an argument by example that uses the epistemology of peer disagreement to establish the potential of CDR for core philosophical areas. With this argument, we aim to demonstrate how the complex research contexts that CDR affords can point the way toward important avenues of epistemological research by highlighting potential limitations of key epistemological components, such as peerage and uniqueness. (shrink)

The University of Hawai’i at Mānoa’s Uehiro Academy for Philosophy and Ethics in Education (UHM Uehiro Academy) prepares, supports and sustains philosophy for children Hawai‘i (p4cHI) educators, researchers, and students in Hawai‘i and beyond. This paper documents the impact of the Uehiro Academy’s philosophy outreach program at Kailua High School (KHS), a public secondary school on the Hawaiian Island of O’ahu. It describes the twenty year partnership between the University and KHS, which built a foundation for p4cHI to become integrated (...) across the curriculum and within the school culture. To better understand the overall impact of the UHM Uehiro Academy philosophy outreach program on KHS, researchers asked, ‘How has the UHM Uehiro Academy philosophy outreach program impacted the school culture at KHS?’ Qualitative methods were applied to design and conduct a research study, which included interviewing 68 members of the KHS community. Data analysis revealed four main themes: (1) a schoolwide learner-centred pedagogy, (2) a place for learning more than just academics, (3) a community of diverse and connected individuals, (4) a commitment to professional growth for the purpose of a better world. The paper ends with conclusions, implications of the findings, and the researchers reflecting on the findings, including the benefits and challenges of university philosophy outreach programs in the secondary school setting. (shrink)

This book examines influential conceptions of sport and then analyses the interplay of challenging borderline cases with the standard definitions of sport. It is meant to inspire more thought and debate on just what sport is, how it relates to other activities and human endeavors, and what we can learn about ourselves by studying sport.

The anticipated social capabilities of robots may allow them to serve in authority roles as part of human-machine teams. To date, it is unclear if, and to what extent, human team members will comply with requests from their robotic teammates, and how such compliance compares to requests from human teammates. This research examined how the human-likeness and physical embodiment of a robot affect compliance to a robot's request to perseverate utilizing a novel task paradigm. Across a set of two studies, (...) participants performed a visual search task while receiving ambiguous performance feedback. Compliance was evaluated when the participant requested to stop the task and the coach urged the participant to keep practicing multiple times. In the first study, the coach was either physically co-located with the participant or located remotely via a live-video. Coach type varied in human-likeness and included either a real human, a Nao robot, or a modified Roomba robot. The second study expanded on the first by including a Baxter robot as a coach and replicated the findings in a different sample population with a strict chain of command culture. Results from both studies showed that participants comply with the requests of a robot for up to 11 min. Compliance is less than to a human and embodiment and human-likeness on had weak effects on compliance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviews 91 A SURVEY OF FREE THOUGHT Chad Trainer 1006 Davids Run Phoenixville, pa 19460, usa stratof{[email protected] Paul Edwards. God and the Philosophers. Edited by Timothy J. Madigan. New York: Prometheus Books, 2009. Pp. 330. isbn 978-1-59102-618-1 (hb). us$28.98. zaul Edwards (1923–2004) is most famous as the editor of the magisterial PEncyclopedia of Philosophy. He was one of three coauthors of its lengthy entry on Bertrand Russell. In (...) 1957, Edwards also edited Bertrand Russell’s Why I Am Not a Christian. A collection of his writings entitled God and the Philosophersz has been recently published, edited by Tim Madigan. Timothy Madigan is a previous editor of Free Inquiry who would visit Ed­ wards when travelling to New York City and who had the privilege over the years of reading several drafts of God and the Philosophers, which Edwards knew would be his Wnal project (p. 8). Madigan explains: “Never one to hide his own unbelief, Edwards often com­ mented that his two main goals were to demolish the inXuence of Heidegger and keep alive the memory of William Reich, the much-reviled psychoanalyst whose critiques of religion Edwards felt still remained valid” (p. 10). God and the Philosophersz is probably best appreciated as a very readable survey that is basically a patchwork of Edwards’ various musings on some of the West’s more iconoclastic philosophers. The work is not a systematic compendium and is probably of most value to those inclined to free thought and making their ini­ tial forays into the history of philosophy. The order in which Edwards discusses the thinkers is chronological, but his method of selection is idiosyncratic, especially in the earlier chapters. It is un­ clear why medieval Wgures like Maimonides and Aquinas are includedz in this col­ lection and great ancient independent thinkers like Xenophanes of Colophon and Strato of Lampsacus are excludedz. In any case, Edwards nowhere explains his criteria, or method, for selecting the thinkers he discusses. Edwards credits Russell with being “probably the most inXuential unbeliever of the twentieth century” (p. 253). And the personal inXuence of Russell on Ed­ wards is clear from Edwards’ mention that, while he himself was already “mov­ ing in the direction of unbeliefz”, reading three of Russell’s critiques of religion “Wxed me for good” (p. 253). Not only does Edwards devote an entire chapter to Russell but he cites him December 2, 2009 (5:28 pm) E:\CPBR\RUSSJOUR\TYPE2901\russell 29,1 060 red.wpd E:\CPBR\RUSSJOUR\TYPE2901\russell 29,1 060 red.wpd 92 Reviews throughout the book. In the chapter on Hume, Edwards presents the Natural History of Religion’s observation of “religionists’z” insecurity regarding their own beliefs as corresponding to Russell’s view that “believers hate and persecute their critics because they dimly realize that their own beliefs are myths” (p. 96). Ed­ wards takes both Schopenhauer (p. 179) and Spencer (p. 242) to task for assum­ ing that something has no value if it is not permanent and, on both occasions, credits Russell with having a superior rival view. The one occasion where Russell evidently stuns Edwards as being more in the camp of the believers rather than the non-believers is Russell’s discussion of Spinoza’s equation of a mind conceiving something “under a form” of eternity with that mind being eternal. As Edwards sees it, Russell was “apparently under such a spell of Spinoza that he [Russell] reports this view without one word of dissent. My own dissent is very simple: if consciousness cannot exist without the body, no part of it can survive and be Wlled with ‘eternal thoughts’ of God or Nature or anything else” (p. 37). Perhaps Edwards’ most poignant invocation of Russell is at the close of the chapter on Nietzsche. After detailing the “romantic cult of war” and “transition to modern totalitarianism”asamong Nietzsche’s legacies, Edwards illustrates the moral high ground with which German and Austrian establishmentarians could counter contrarian claims that “God is dead”, whereas “[i]n Anglo-Saxon coun­ tries intelligent adolescents have the great fortune of having Bertrand Russell as their guide to unbelief minus... (shrink)

ABSTRACT:Drawing upon the collective action model of institutional change, I reconceptualize moral imagination as both a social process and a cognitive one. I argue that moral outcomes are not produced by individual actors alone; rather, they emerge from collective action processes that are influenced by political conditions and involve behaviors that include issue framing and resource mobilization. I also contend that individual moral imagination involves the integration of moral sensitivity with consideration of collective action dynamics. I illustrate my arguments with (...) a case study of the Chad-Cameroon oil project. The paper suggests new directions in teaching and research on moral imagination. (shrink)

In this essay, I argue in favor of a novel interpretation of the semantic theory that can be found in the Later Mohist writings. Recent interpretations by Chad Hansen and Chris Fraser cast the Later Mohist theory as a realist theory; this includes attributing to the Later Mohists what we can call “kind-realism,” the idea that there is some correct scheme of kind-terms that carves the world at its joints. While I agree with Hansen and Fraser that the Later (...) Mohist theory is realist in various ways, I offer challenges to their kind-realist interpretations, and argue instead for a kind-conventionalist interpretation on which there is no fixed, correct set of kinds, leaving schemes of kind terms to be determined by conventional decisions that occur during disputation. (shrink)

This is a short introduction to a book symposium on Paul Gowder's recent book, _The Rule of Law in thee Real World_ (Cambridge University Press, 2016). The book symposium will appear in the St. Luis University Law Journal, 62 St. Louis U. L.J., -- (2018), with commentaries on Gowder's book by colleen Murphy, Robin West, Chad Flanders, and Matthew Lister, along with replies by Paul Gowder.

After one has read for a while in the history of Western thought, one becomes cognizant of how many great intellects, believers and non-believers alike, have presented compelling examinations of Christian theism. And until recently, religious skeptics, following in the wake of David Hume, assumed that the ship of Christian philosophy of religion was too damaged to sail again. However, something unexpectedly emerged recently from the weathered ship, even after many pilots advised cautious hugging the shores, especially in light of (...) the ‘death of God’ storms of the 1960’s. Many abandoned the ancient mother ship, some escaping on rafts, lifeboats, or flotsam, transferring to modern vessels, such as SS Darwin, Freud, Marx, or Nietzsche. Still, a number of sailors stayed on board the ancient craft, and responded to the latter secularist fleet, honing their skills as navigators, first mates, and lookouts, so as to safeguard the ancient ship from secularist vessel forays.The anthology under re .. (shrink)

In this chapter, I make the case for platonic realism, the thesis that there are properties that lack spatial locations. After criticizing the one-over-many argument for realism and Lewis's argument for realism, I endorse a modal argument that derives the existence of platonic properties from considerations involving necessary truth. I then defend this argument from various objections. Finally, I argue that epistemic considerations and considerations of parsimony favor a weak form of platonic realism on which there are platonic properties, but (...) each property could have had an instance, and would have been located in its instances if it had any. (shrink)

The special composition question is the question, ‘When do some things compose something?’ The answers to this question in the literature have largely been at odds with common sense, either by allowing that any two things compose something, or by denying the existence of most ordinary composite objects. I propose a new ‘series-style’ answer to the special composition question that accords much more closely with common sense, and I defend this answer from van Inwagen's objections. Specifically, I will argue that (...) the proposed answer entails the transitivity of parthood, that it is non-circular, and that it casts some light on the ancient puzzle about the Ship of Theseus. (shrink)

We present the findings of a worldwide survey that was administered to business ethic scholars to better understand journal quality within the business ethics academic community. Based upon the data from the survey, we provide a ranking of the top 10 business ethics journals. We then provide a comparison of business ethics journals to other mainstream management journals in terms of journal quality. The results of the study suggest that, within the business ethics academic community, many scholars prefer to publish (...) in the top business ethics academic journals over other mainstream management journals. Furthermore, the results of the study suggest that within the business ethics academic field there are two dominant academic communities: one in Europe and one in North America. Each of these academic communities has its own preferred publication outlets, suggesting a potentially problematic bifurcation of business ethics scholarship. (shrink)

Abstract:This essay performs an anticolonial and poetic methodology of combining Black and Native feminists' deconstruction of metaphor and metaphysics in order to argue for the centrality of colonial metaphor to colonial metaphysics. I combine their analyses of the separate gendered metaphors of Blackness and Indianness and the centrality of these metaphors to the development of a global metaphysics as well as the transference of the terms of metaphysics to whiteness. I then apply this method of combined terms and readings to (...) white colonial writing that compares Black and Native America, which transforms both communities not only into individually potent, gendered metaphors but into an essential poetic pairing, a poetic couplet. Drawing on the work of Black and Native feminists, I further argue that when we take this paired model to evaluate the political concerns of Black and Native America, we come to a more complete and global understanding and refutation of whiteness. The creation, connection, and comparison of the gendered metaphors and archetypical figures of the "African Slave" and "Indian Savage" are important to each other and to the creation of a Western conception of the globe. Colonialism uses gender to compound metaphor's ability to create, by combining metaphors of gender with metaphors of race and colonialism to develop new symbolic amalgamations. This gestalt of metaphors comes together in order to create a fictive European metaphysics used to ameliorate white fears of the diversity of life on planet Earth and to satisfy white desires to control it. In this coupled metaphoric form, Blackness and Indianness are not connected by analogy but by the open-ended cut, the caesura, of poetry and the violence of slavery and conquest. I offer this anticolonial and poetic pairing as a model for political imagining between Black and Native theory. (shrink)

Modern analytical political philosophy—characterized most notably by the work of John Rawls—has had very little to say about how punishment in particular and criminal law more generally might be justified. This is a puzzling omission, as punishment can be seen as the most serious use of coercive state power and therefore the one in greatest need of philosophical justification. With the idea of filling this gap, this chapter analyzes several major political theories of recent decades and examines how criminal justice (...) might fit into their thought. After discussing the various political theories of libertarianism, liberalism, communitarianism, Marxism, and republicanism, I offer a limited defense of one such theory, Rawls’s “political liberalism,” as offering a suitable way to approach issues of criminal justice and punishment in modern society. More broadly, my chapter invites political philosophers to speak more often and more specifically about how criminal justice fits within their theories. (shrink)

While Nozick and his sympathizers assume there is a widespread anti-hedonist intuition to prefer reality to an experience machine, hedonists have marshalled empirical evidence that shows such an assumption to be unfounded. Results of several experience machine variants indicate there is no widespread anti-hedonist intuition. From these findings, hedonists claim Nozick's argument fails as an objection to hedonism. This article suggests the argument surrounding experience machines has been misconceived. Rather than eliciting intuitions about what is prudentially valuable, these intuitive judgements (...) are instead calculations about prudential pay-offs and trade-offs. This position can help explain the divergence of intuitions people have about experience machines. (shrink)

In this paper, we investigate a large-scale financial statement fraud to better understand the process by which individuals are recruited to participate in financial statement fraud schemes. The case reveals that perpetrators often use power to recruit others to participate in fraudulent acts. To illustrate how power is used, we propose a model, based upon the classical French and Raven taxonomy of power, that explains how one individual influences another individual to participate in financial statement fraud. We also provide propositions (...) for future research. (shrink)

Two principles in epistemology are apparent examples of the close connection between rationality and truth. First, adding a disjunct to what it is rational to believe yields a proposition that’s also rational to believe. Second, what’s likely if believed is rational to believe. While these principles are accepted by many, it turns out that they clash. In light of this clash, we must relinquish the second principle. Reflecting on its rationale, though, reveals that there are two distinct ways to understand (...) the connection between rationality and truth. Rationality is fundamentally a guide to the belief-independent truth, rather than a guide to acquiring true beliefs. And this in turn has important implications for current discussions of permissivism, epistemic reasons, and epistemic consequentialism. (shrink)

The ancient puzzle of Dion and Theon has given rise to a surprising array of apparently implausible views. For example, in order to solve the puzzle, several philosophers have been led to deny the existence of their own feet, others have denied that objects can gain and lose parts, and large numbers of philosophers have embraced the thesis that distinct objects can occupy the same space, having all their material parts in common. In this paper, I argue for an alternative (...) approach: I claim that human beings have ordinary parts—hands, heads, feet, and so on—but no extraordinary parts, such as ‘foot-complements’, the existence of which is essential to the puzzle. I rebut three objections to this approach: an objection that it is unacceptably metaphysically arbitrary, an objection that the view is incompatible with versions of the puzzle involving decapitation, and an objection concerning masses of matter. If we can believe that there are such things as hands and feet without involving ourselves in paradox, and without accepting large numbers of co-located material objects that share all their material parts, then that is what we should do. My view is the only known alternative which allows this. (shrink)

This ambitious book presents a new interpretation of Chinese thought guided both by a philosopher's sense of mystery and by a sound philosophical theory of meaning. That dual goal, Hansen argues, requires a unified translation theory. It must provide a single coherent account of the issues that motivated both the recently untangled Chinese linguistic analysis and the familiar moral-political disputes. Hansen's unified approach uncovers a philosophical sophistication in Daoism that traditional accounts have overlooked. The Daoist theory treats the imperious intuitionism (...) that alienates critical thinkers as a feature of Confucianism alone. Freed from the view that Confucianism is the core of Chinese thought and from myopic Confucian interpretations, Chinese thinkers emerge as unmistakably philosophical. (shrink)

According to the traditional bundle theory, particulars are bundles of compresent universals. I think we should reject the bundle theory for a variety of reasons. But I will argue for the thesis at the core of the bundle theory: that all the facts about particulars are grounded in facts about universals. I begin by showing how to meet the main objection to this thesis (which is also the main objection to the bundle theory): that it is inconsistent with the possibility (...) of distinct qualitative indiscernibles. Here, the key idea appeals to a non-standard theory of haecceities as non-well-founded properties of a certain sort. I will then defend this theory from a number of objections, and finally argue that we should accept it on the basis of considerations of parsimony about the fundamental. (shrink)

It is widely held that for a life to be conferred meaning it requires the appropriate type of agency. Call this the agency requirement. The agency requirement is primarily motivated in the philosophical literature by the assumption that there is a widespread pre-theoretical intuition that humans have the capacity for meaning whereas animals do not; and that difference must come down to their agency or lack thereof. This paper aims to undercut the motivation for the agency requirement by arguing our (...) pre-theoretical intuitions actually run opposite; that animals, and even objects, can have meaningful lives/existences. The argument is twofold. First, I extend an existing argument for animals as having a capacity for meaning to objects. Second, I argue maintaining that only humans have the capacity for meaning results in the more counterintuitive upshot that all animals and objects have, by definition, meaningless existences. Since we pre-theoretically believe that anything can be meaningful—even things which by definition lack agency—then we have strong reason for being sceptical about an agency requirement for meaning in life. (shrink)

In this paper, I argue that there are universals. I begin (Sect. 1) by proposing a sufficient condition for a thing’s being a universal. I then argue (Sect. 2) that some truths exist necessarily. Finally, I argue (Sects. 3 and 4) that these truths are structured entities having constituents that meet the proposed sufficient condition for being universals.

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)