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  1. Archibald Alexander (1910). The Paradox of Voluntary Attention. Journal of Philosophy, Psychology and Scientific Methods 7 (11):291-298.
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  2. H. G. Alexander (1953). Paying Heed. Mind 62 (248):518-520.
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  3. P. Sven Arvidson (2003). Moral Attention in Encountering You: Gurwitsch and Buber. [REVIEW] Husserl Studies 19 (1):71-91.
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  4. Kent Bach (1993). Emotional Disorder and Attention. In George Graham (ed.), Philosophical Psychopathology. Cambridge: MIT Press.
    Some would say that philosophy can contribute more to the occurrence of mental disorder than to the study of it. Thinking too much does have its risks, but so do willful ignorance and selective inattention. Well, what can philosophy contribute? It is not equipped to enumerate the symptoms and varieties of disorder or to identify their diverse causes, much less offer cures (maybe it can do that-personal philosophical therapy is now available in the Netherlands). On the other hand, the scientific (...)
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  5. Carla Bagnoli (2003). Respect and Loving Attention. Canadian Journal of Philosophy 33 (4):483-516.
    On Kant's view, the feeling of respect is the mark of moral agency, and is peculiar to us, animals endowed with reason. Unlike any other feeling, respect originates in the contemplation of the moral law, that is, the idea of lawful activity. This idea works as a constraint on our deliberation by discounting the pretenses of our natural desires and demoting our selfish maxims. We experience its workings in the guise of respect. Respect shows that from the agent's subjective perspective, (...)
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  6. I. M. Bentley (1904). The Psychological Meaning of Clearness. Mind 13 (50):242-253.
  7. D. H. Blanchard (1899). Some Deterministic Implications of the Psychology of Attention. Philosophical Review 8 (1):23-39.
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  8. Peta Bowden (1998). Ethical Attention: Accumulating Understandings. European Journal of Philosophy 6 (1):59–77.
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  9. F. H. Bradley (1902). On Active Attention. Mind 11 (41):1-30.
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  10. Michael S. Brady (2010). Virtue, Emotion, and Attention. Metaphilosophy 41 (1):115-131.
    The perceptual model of emotions maintains that emotions involve, or are at least analogous to, perceptions of value. On this account, emotions purport to tell us about the evaluative realm, in much the same way that sensory perceptions inform us about the sensible world. An important development of this position, prominent in recent work by Peter Goldie amongst others, concerns the essential role that virtuous habits of attention play in enabling us to gain perceptual and evaluative knowledge. I think that (...)
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  11. Bill Brewer (1992). Unilateral Neglect and the Objectivity of Spatial Representation. Mind and Language 7 (3):222-39.
    Patients may show a more-or-less complete deviation of the head and eyes towards the right (ipsilesional) side [that is, to the same side of egocentric space as the brain lesion responsible for their disorder]. If addressed by the examiner from the left (contralesional) side [the opposite side to their lesion], patients with severe extrapersonal neglect may fail to respond or may look for the speaker in the right side of the room, turning head and eyes more and more to the (...)
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  12. Ingar Brinck (2005). Critical Review of John Campbell: Reference and Consciousness. Theoria 3:266-276.
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  13. Ingar Brinck (2003). The Objects of Attention: Causes and Targets. Behavioral and Brain Sciences 26 (3):287-288.
    The objects of attention can be located anywhere along the causal link from the source of stimuli to the final output of the vision system. As causes, they attract and control attention, and as products, they constitute targets of analysis and explicit comments. Stimulus-driven indexing creates pointers that support fast and frugal cognition.
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  14. Ingar Brinck (2003). The Objects of Attention: Causes and Targets: Commentary on Hurford's "The Neural Basis of Predicate-Argument Structure&Quot. Behavioral and Brain Sciences 26:287-288.
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  15. Nicolas Bullot, Attention, Information and Epistemic Perception.
    (in press, under contract with MIT Press, accepted on June 30th, 2006). Attention, Information and Epistemic Perception. In Terzis, G. & Arp, R. (Eds) Information and the Living Systems: Essays in the Philosophy of Biology. The MIT Press. (14,000 words).
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  16. Nicolas Bullot (2009). Toward a Theory of the Empirical Tracking of Individuals: Cognitive Flexibility and the Functions of Attention in Integrated Tracking. Philosophical Psychology 22 (3):353-387.
  17. J. Campbell (2004). Reference as Attention. Philosophical Studies 120 (1-3):265-76.
  18. J. Campbell (2002). Reference and Consciousness. Oxford University Press.
    John Campbell investigates how consciousness of the world explains our ability to think about the world; how our ability to think about objects we can see depends on our capacity for conscious visual attention to those things. He illuminates classical problems about thought, reference, and experience by looking at the underlying psychological mechanisms on which conscious attention depends.
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  19. John Campbell (forthcoming). Visual Attention and the Epistemic Role of Attention. In Christopher Mole, Declan Smithies & Wayne Wu (eds.), Attention: Philosophical and Psychological Essays. Oxford University Press.
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  20. John Campbell (1997). Sense, Reference and Selective Attention. Proceedings of the Aristotelian Society 71 (71):55-98.
    Proceedings of the Aristotelian Society Supplementary Volume 71 (1997), 55-74, with a reply by Michael Martin.
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  21. John Campbell (1997). Attention and Frames of Reference in Spatial Reasoning: A Reply to Bryant. Mind and Language 12 (3&4):265–277.
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  22. Austen Clark (2006). Attention and Inscrutability: A Commentary on John Campbell, Reference and Consciousness. Philosophical Studies 127:167-193.
  23. G. A. Cogswell (1894). Attention: Is It Original or Derivative? Philosophical Review 3 (4):462-469.
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  24. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question Two.
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: How can we train our attention, and what are the benefits of doing so?
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  25. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report.
    This report highlights and explores five questions that arose from the workshop on mind and attention in Indian philosophy at Harvard University, September 21st to 22nd, 2013: 1. How does the understanding of attention in Indian philosophy bear on contemporary western debates? 2. How can we train our attention, and what are the benefits of doing so? 3. Can meditation give us moral knowledge? 4. What can Indian philosophy tell us about how we perceive the world? 5. Are there cross-cultural (...)
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  26. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question One.
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This part of the report explores the question: How does the understanding of attention in Indian philosophy bear on contemporary western debates?
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  27. Thomas Crowther (2010). The Agential Profile of Perceptual Experience. Proceedings of the Aristotelian Society 110 (2pt2):219-242.
    Reflection on cases involving the occurrence of various types of perceptual activity suggests that the phenomenal character of perceptual experience can be partly determined by agential factors. I discuss the significance of these kinds of case for the dispute about phenomenal character that is at the core of recent philosophy of perception. I then go on to sketch an account of how active and passive elements of phenomenal character are related to one another in activities like watching and looking at (...)
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  28. Imogen Dickie (2011). Visual Attention Fixes Demonstrative Reference By Eliminating Referential Luck. In Christopher Mole, Declan Smithies & Wayne Wu (eds.), Attention: Philosophical and Psychological Essays. Oxford University Press.
  29. L. Doughney (2013). Folk, Theory, and Feeling: What Attention Is. Dissertation, La Trobe University
    In this thesis three independent answers to the question ‘what is attention?’ are provided. Each answer is a description of attention given through one of the perspectives that people have on the mental phenomenon. The first answer is the common-sense answer to the question, and is an account of the folk psychology of attention. The understanding of attention put forward here is of attention as a limited, divisible resource that is used in mental acts. The second answer is the empirical (...)
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  30. Robert Dunn (1995). Motivated Irrationality and Divided Attention. Australasian Journal of Philosophy 73 (3):325 – 336.
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  31. Daniel J. Dwyer (2007). Husserl's Appropriation of the Psychological Concepts of Apperception and Attention. Husserl Studies 23 (2):83-118.
    In the sixth Logical Investigation, Husserl thematizes the surplus (Überschuß) of the perceptual intention whereby the intending goes beyond the partial givenness of a perceptual object to the object as a whole. This surplus is an apperceptive surplus that transcends the purely perceptual substance (Gehalt) or sensed content (empfundene Inhalt) available to a perceiver at any one time. This surplus can be described on the one hand as a synthetic link to future, possible, active experience; to intend an object is (...)
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  32. H. Ebbinghaus & M. F. Meyer (1908). Psychology: An Elementary Text-Book. Dc Heath.
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  33. Naomi Eilan (2001). Consciousness, Acquaintance and Demonstrative Thought. [REVIEW] Philosophy and Phenomenological Research 63 (2):433–440.
  34. Luc Faucher & Christine Tappolet (2002). Fear and the Focus of Attention. Consciousness and Emotion 3 (2):105-144.
    Philosophers have not been very preoccupied by the link between emotions and attention. The few that did (de Sousa, 1987) never really specified the relation between the two phenomena. Using empirical data from the study of the emotion of fear, we provide a description (and an explanation) of the links between emotion and attention. We also discuss the nature (empirical or conceptual) of these links.
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  35. Christopher D. Frith (2002). Attention to Action and Awareness of Other Minds. Consciousness and Cognition 11 (4):481-487.
  36. Hans-Helmuth Gander (2007). On Attention: From a Phenomenological Analysis Towards an Ethical Understanding of Social Attention. Research in Phenomenology 37 (3):287-302.
  37. Margaret Gilbert (1989). Rationality and Salience. Philosophical Studies 57 (1):61-77.
    A number of authors, Including Thomas Schelling and David Lewis, have envisaged a model of the generation of action in coordination problems in which salience plays a crucial role. Empirical studies suggest that human subjects are likely to try for the salient combination of actions, a tendency leading to fortunate results. Does rationality dictate that one aim at the salient combination? Some have thought so, Thus proclaiming that salience is all that is needed to resolve coordination problems for agents who (...)
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  38. Gabriel Gottlieb (forthcoming). “Know-How, Procedural Knowledge, and Choking Under Pressure”. Phenomenology and the Cognitive Sciences:1-18.
    I examine two explanatory models of choking: the representationalist model and the anti-representationalist model. The representationalist model is based largely on Anderson's ACT model of procedural knowledge and is developed by Masters, Beilock and Carr. The antirepresentationalist model is based on dynamical models of cognition and embodied action and is developed by Dreyfus who employs an antirepresentational view of know-how. I identify the models' similarities and differences. I then suggest that Dreyfus is wrong to believe representational activity requires reflection and (...)
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  39. Sean Greenberg (2008). 'Things That Undermine Each Other': Occasionalism, Freedom, and Attention in Malebranche. In Daniel Garber & Steven Nadler (eds.), Oxford Studies in Early Modern Philosophy, Vol. 4. Oxford University Press.
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  40. Christopher Hamilton (2008). Simone Weil: An Apprenticeship in Attention – by Mario Von der Ruhr. Philosophical Investigations 31 (4):374-379.
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  41. Gary Hatfield (1998). Attention in Early Scientific Psychology. In Richard D. Wright (ed.), Visual Attention. Oxford University Press. 1--3.
  42. Rowland Haynes (1907). Attention Fatigue and the Concept of Infinity. Journal of Philosophy, Psychology and Scientific Methods 4 (22):601-606.
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  43. James R. Hurford (2003). The Neural Basis of Predicate-Argument Structure. Behavioral and Brain Sciences 26 (3):261-283.
    Neural correlates exist for a basic component of logical formulae, PREDICATE(x). Vision and audition research in primates and humans shows two independent neural pathways; one locates objects in body-centered space, the other attributes properties, such as colour, to objects. In vision these are the dorsal and ventral pathways. In audition, similarly separable “where” and “what” pathways exist. PREDICATE(x) is a schematic representation of the brain's integration of the two processes of delivery by the senses of the location of an arbitrary (...)
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  44. George L. Jackson (1906). The Telephone and Attention Waves. Journal of Philosophy, Psychology and Scientific Methods 3 (22):602-604.
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  45. Carolyn Dicey Jennings & Bence Nanay (forthcoming). Action Without Attention. Analysis.
    Wayne Wu argues that attention is necessary for action: since action requires a solution to the ‘Many-Many Problem’, and since only attention can solve the Many-Many Problem, attention is necessary for action. We question the first of these two steps and argue that it is based on an oversimplified distinction between actions and reflexes. We argue for a more complex typology of behaviors where one important category is action that does not require a solution to the Many-Many Problem, and so (...)
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  46. Sean D. Kelly (2004). Reference and Attention: A Difficult Connection. [REVIEW] Philosophical Studies 120 (1-3):277-86.
    I am very much in sympathy with the overall approach of John Campbell’s paper, “Reference as Attention”. My sympathy extends to a variety of its features. I think he is right to suppose, for instance, that neuropsychological cases provide important clues about how we should treat some traditional philosophical problems concerning perception and reference. I also think he is right to suppose that there are subtle but important relations between the phenomena of perception, action, consciousness, attention, and reference. I even (...)
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  47. Joseph Levine (2010). Demonstrative Thought. Mind and Language 25 (2):169-195.
    In this paper I propose a model of demonstrative thought. I distinguish token-demonstratives, that pick out individuals, from type-demonstratives, that pick out kinds, or properties, and provide a similar treatment for both. I argue that it follows from my model of demonstrative thought, as well as from independent considerations, that demonstration, as a mental act, operates directly on mental representations, not external objects. That is, though the relation between a demonstrative and the object or property demonstrated is semantically direct, the (...)
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  48. Richard W. Lind (1980). Attention and the Aesthetic Object. Journal of Aesthetics and Art Criticism 39 (2):131-142.
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  49. David Loy (2008). Awareness Bound and Unbound: Realizing the Nature of Attention. Philosophy East and West 58 (2):223-243.
    : This essay takes seriously the many Buddhist admonitions about ‘‘not settling down in things’’ and the importance of wandering freely ‘‘without a place to rest.’’ The basic thesis is that delusion (samsāra, ignorance) is awareness trapped (stuck), and liberation (nirvāna, enlightenment) is awareness freed from grasping. The familiar words ‘‘attention’’ and ‘‘awareness’’ are used to emphasize that the distinction being drawn refers not to some abstract metaphysical entity but simply to how our everyday awareness functions. This way of distinguishing (...)
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  50. Michael Luntley (2003). Attention, Time & Purpose. Philosophical Explorations 6 (1):2 – 17.
    Action explanations that cite dynamic beliefs and desires cannot be modelled as causal explanations. The contents of dynamic psychological states cannot be treated as the causal antecendents to behaviour. Behavioural patterns cannot be explained in virtue of the patterns of operations performed upon the intentional antecedents to behaviour. Dynamic intentional states are persisting regulatory devices for behaviour that provide couplings with the environment. Behavioural patterns emerge from choice couplings rather than being produced by patterns for operating upon intentional antecendents to (...)
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