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  1. G. E. M. Anscombe (1965). The Intentionality of Sensation: A Grammatical Feature. In Ronald J. Butler (ed.), Analytic Philosophy. Blackwell 158-80.
  2. David M. Armstrong (2004). In Defence of the Cognitivist Theory of Perception. Harvard Review of Philosophy 12 (1):19-26.
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  3. David M. Armstrong (1991). Intentionality, Perception, and Causality. In John Searle and His Critics. Cambridge: Blackwell
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  4. David M. Armstrong (1991). John Searle and His Critics. Cambridge: Blackwell.
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  5. Clare Batty (2010). Scents and Sensibilia. American Philosophical Quarterly 47 (2):103-118.
    This paper considers what olfactory experience can tell us about the controversy over qualia and, in particular, the debate that focuses on the alleged transparency of experience. The appeal to transparency is supposed to show that there are no qualia—intrinsic, non-intentional and directly accessible properties of experience that determine phenomenal character. It is most commonly used to motivate intentionalism—namely, the view that the phenomenal character of an experience is exhausted by its representational content. Although some philosophers claim that transparency holds (...)
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  6. Aaron Ben-Ze'ev (1983). Toward a Different Approach to Perception. International Philosophical Quarterly 23 (March):45-64.
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  7. John Bengson, Enrico Grube & Daniel Z. Korman (2011). A New Framework for Conceptualism. Noûs 45 (1):167 - 189.
    Conceptualism is the thesis that, for any perceptual experience E, (i) E has a Fregean proposition as its content and (ii) a subject of E must possess a concept for each item represented by E. We advance a framework within which conceptualism may be defended against its most serious objections (e.g., Richard Heck's argument from nonveridical experience). The framework is of independent interest for the philosophy of mind and epistemology given its implications for debates regarding transparency, relationalism and representationalism, demonstrative (...)
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  8. Jacob Berger (2012). Do We Conceptualize Every Color We Consciously Discriminate? Consciousness and Cognition 21 (2):632-635.
    Mandik (2012)understands color-consciousness conceptualism to be the view that one deploys in a conscious qualitative state concepts for every color consciously discriminated by that state. Some argue that the experimental evidence that we can consciously discriminate barely distinct hues that are presented together but cannot do so when those hues are presented in short succession suggests that we can consciously discriminate colors that we do not conceptualize. Mandik maintains, however, that this evidence is consistent with our deploying a variety of (...)
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  9. Ned Block (2015). Solely Generic Phenomenology. Open MIND 2015.
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  10. Robert Briscoe (2011). Mental Imagery and the Varieties of Amodal Perception. Pacific Philosophical Quarterly 92 (2):153-173.
    The problem of amodal perception is the problem of how we represent features of perceived objects that are occluded or otherwise hidden from us. Bence Nanay (2010) has recently proposed that we amodally perceive an object's occluded features by imaginatively projecting them into the relevant regions of visual egocentric space. In this paper, I argue that amodal perception is not a single, unitary capacity. Drawing appropriate distinctions reveals amodal perception to be characterized not only by mental imagery, as Nanay suggests, (...)
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  11. Berit Brogaard (2015). Perceptual Reports. In Mohan Matthen (ed.), Oxford Handbook of the Philosophy of Perception. Oxford University Press
    Perceptual reports are utterances of sentences that contain a perceptual verb, such as ‘look’, ‘sound’, ‘feel’, ‘see’, and ‘perceive’. It is natural to suppose that at least in many cases, these types of reports reflect aspects of the phenomenal character and representational content of a subject’s perceptual experiences. For example, an utterance of ‘my chair looks red but it’s really white’ appears to reflect phenomenal properties of the speaker’s experience of a chair. Whether perceptual reports actually reflect these things is (...)
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  12. Berit Brogaard (2013). It's Not What It Seems. A Semantic Account of 'Seems' and Seemings. Inquiry 56 (2-3):210-239.
    I start out by reviewing the semantics of ?seem?. As ?seem? is a subject-raising verb, ?it seems? can be treated as a sentential operator. I look at the semantic and logical properties of ?it seems?. I argue that ?it seems? is a hyperintensional and contextually flexible operator. The operator distributes over conjunction but not over disjunction, conditionals or semantic entailments. I further argue that ?it seems? does not commute with negation and does not agglomerate with conjunction. I then show that (...)
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  13. Ben Bronner (2015). Representationalism and the Determinacy of Visual Content. Philosophical Psychology 28 (2):227-239.
    DETERMINACY is the claim that covert shifts in visual attention sometimes affect the determinacy of visual content (capital letters will distinguish the claim from the familiar word, 'determinacy'). Representationalism is the claim that visual phenomenology supervenes on visual representational content. Both claims are popular among contemporary philosophers of mind, and DETERMINACY has been employed in defense of representationalism. I claim that existing arguments in favor of DETERMINACY are inconclusive. As a result, DETERMINACY-based arguments in support of representationalism are not strong (...)
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  14. Derek H. Brown (2010). Locating Projectivism in Intentionalism Debates. Philosophical Studies 148 (1):69-78.
    Intentionalism debates seek to uncover the relationship between the qualitative aspects of experience—phenomenal character—and the intentionality of the mind. They have been at or near center stage in the philosophy of mind for more than two decades, and in my view need to be reexamined. There are two core distinct intentionalism debates that are rarely distinguished (Sect. 1). Additionally, the characterization of spectrum inversion as involving inverted qualities and constant intentional content is mistaken (Sect. 3). These confusions can be witnessed (...)
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  15. Tyler Burge (1991). Vision and Intentional Content. In Ernest LePore & Robert Van Gulick (eds.), John Searle and His Critics. Blackwell
  16. Alex Byrne (2001). Intentionalism Defended. Philosophical Review 110 (2):199-240.
  17. Alon Chasid (2013). A Case Against Representationalism. Iyyun 62 (1):29-42.
    The case of blurry vision has been cited by many as a counterexample to representationalism in the theory of perception. Specifically, it is claimed that the phenomenon of blurry vision is incompatible with the supervenience thesis which is at the root of representationalism. Michael Tye, a leading representationalist, has responded to such objections by giving an account of blurry vision in a way that, allegedly, renders it compatible with representationalism. In this paper I argue that Tye’s account of blurry vision, (...)
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  18. Robert C. Coburn (1977). Intentionality and Perception. Mind 86 (January):1-18.
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  19. Tim Crane (2009). Is Perception a Propositional Attitude? Philosophical Quarterly 59 (236):452-469.
    It is widely agreed that perceptual experience is a form of intentionality, i.e., that it has representational content. Many philosophers take this to mean that like belief, experience has propositional content, that it can be true or false. I accept that perceptual experience has intentionality; but I dispute the claim that it has propositional content. This claim does not follow from the fact that experience is intentional, nor does it follow from the fact that experiences are accurate or inaccurate. I (...)
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  20. Dan D. Crawford (1974). Bergmann on Perceiving, Sensing, and Appearing. American Philosophical Quarterly 11 (April):103-112.
    In this study I am going to present and discuss some of the central themes of Gustav Bergmann's theory of perception. I shall be concerned, however, only with "later Bergmann," that is, with the perceptual theory worked out in a series of essays in which Bergmann shifts from phenomenalism to a form of intentional realism. This label ("intentional realism") indicates the two dominant themes in Bergmann's later thought about perception: perceivings are analyzed as mental acts (thoughts) which are intentionally related (...)
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  21. Erhan Demircioglu (2016). Naïve Realism and Phenomenological Directness: Reply to Millar. Philosophical Studies 173 (7):1897-1910.
    In this paper, I respond to Millar’s recent criticism of naïve realism. Millar provides several arguments for the thesis that there are powerful phenomenological grounds for preferring the content view to naïve realism. I intend to show that Millar’s arguments are not convincing.
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  22. John Dilworth (2010). Depictive Seeing and Double Content. In Catharine Abell & Katerina Bantinaki (ed.), Philosophical Perspectives on Picturing. Oxford University Press
    A picture provides both configurational content concerning its design features, and recognitional content about its external subject. But how is this possible, since all that a viewer can actually see is the picture's own design? I argue that the most plausible explanation is that a picture's design has a dual function. It both encodes artistically relevant design content, and in turn that design content encodes the subject content of the picture--producing overall a double content structure. Also, it is highly desirable (...)
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  23. John Dilworth (2007). Representationalism and Indeterminate Perceptual Content. Phenomenology and the Cognitive Sciences 6 (3):369-387.
    Representationalists who hold that phenomenal character can be explained in terms of representational content currently cannot explain counter-examples that involve indeterminate perceptual content, such as in the case of objects seen blurrily by someone with poor eyesight, or objects seen vaguely in misty conditions. But this problem can be resolved via provision of a more sophisticated double content (DC) view, according to which the representational content of perception is structured in two nested levels. I start by outlining the DC view (...)
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  24. John Dilworth (2006). Perception, Introspection, and Functional Consonance. Theoria 72 (4):299-318.
    What is the relation between a perceptual experience of an object X as being red, and one's belief, if any, as to the nature of that experience? A traditional Cartesian view would be that, if indeed object X does seem to be red to oneself, then one's resulting introspective belief about it could only be a _conforming _belief, i.e., a belief that X perceptually seems to be _red _to oneself--rather than, for instance, a belief that X perceptually seems to be (...)
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  25. John Dilworth (2005). The Double Content of Perception. Synthese 146 (3):225-243.
    Clearly we can perceive both objects, and various aspects or appearances of those objects. But how should that complexity of perceptual content be explained or analyzed? I argue that perceptual representations normally have a double or two level nested structure of content, so as to adequately incorporate information both about contextual aspects Y(X) of an object X, and about the object X itself. On this double content (DC) view, perceptual processing starts with aspectual data Y?(X?) as a higher level of (...)
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  26. John Dilworth (2005). The Perception of Representational Content. British Journal of Aesthetics 45 (4):388-411.
    How can it be true that one sees a lake when looking at a picture of a lake, since one's gaze is directed upon a flat dry surface covered in paint? An adequate contemporary explanation cannot avoid taking a theoretical stand on some fundamental cognitive science issues concerning the nature of perception, of pictorial content, and of perceptual reference to items that, strictly speaking, have no physical existence. A solution is proposed that invokes a broadly functionalist, naturalistic theory of perception, (...)
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  27. John Dilworth (2005). A Double Content Theory of Artistic Representation. Journal of Aesthetics and Art Criticism 63 (3):249–260.
    The representational content or subject matter of a picture is normally distinguished from various non-representational components of meaning involved in artworks, such as expressive, stylistic or intentional factors. However, I show how such non subject matter components may themselves be analyzed in content terms, if two different categories of representation are recognized--aspect indication for stylistic etc. factors, and normal representation for subject matter content. On the account given, the relevant kinds of content are hierarchically structured, with relatively unconceptualized lower level (...)
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  28. John Dilworth (2002). Varieties of Visual Representation. Canadian Journal of Philosophy 32 (2):183-206.
    Pictorial representation is one species of visual representation--but not the only one, I argue. There are three additional varieties or species of visual representation--namely 'structural', 'aspect' and 'integrative' representation--which together comprise a category of 'delineative' rather than depictive visual representation. I arrive at this result via consideration of previously neglected orientational factors that serve to distinguish the two categories. I conclude by arguing that pictures (unlike 'delineations') are not physical objects, and that their multiplicity and modal narrowness motivates a view (...)
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  29. Fabian Dorsch (forthcoming). Perceptual Acquaintance and the Seeming Relationality of Hallucinations. Journal of Consciousness Studies.
    In recent years, it has become popular again to endorse relationalism about perception.1 According to this view, perceptions are essentially relational experiences and thus di er in nature from non-relational hallucinations. In this article, I assume that relationalism is true. The issue that I am generally interested in is rather which version of relationalism we should endorse, given that perceptions are relational. The standard answer to this question is Acquaintance Relationalism, the view that perceptions are relational in so far as (...)
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  30. Fabian Dorsch (2013). Transparency and Imagining Seeing. In Marcus Willaschek (ed.), Disjunctivism – Disjunctive Accounts in Epistemology and in the Philosophy of Perception. Routledge 5-32.
    In his paper, The Transparency of Experience, M.G.F. Martin has put forward a well- known – though not always equally well understood – argument for the disjunctivist, and against the intentional, approach to perceptual experiences. In this article, I intend to do four things: (i) to present the details of Martin’s complex argument; (ii) to defend its soundness against orthodox intentionalism; (iii) to show how Martin’s argument speaks as much in favour of experiential intentionalism as it speaks in favour of (...)
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  31. Fabian Dorsch (2011). Visualising as Imagining Seeing. Kongress-Akten der Deutschen Gesellschaft Für Philosophie 22:1-16.
    In this paper, I would like to put forward the claim that, at least in some central cases, visualising consists literally in imagining seeing. The first section of my paper is concerned with a defence of the specific argument for this claim that M. G. F. Martin presents in his paper 'The Transparency of Experience' (Martin 2002). This argument has been often misunderstood (or ignored), and it is worthwhile to discuss it in detail and to illus­trate what its precise nature (...)
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  32. Fabian Dorsch (2010). Transparency and Imagining Seeing. Philosophical Explorations 13 (3):173-200.
    In his paper, The Transparency of Experience, M.G.F. Martin has put forward a well- known – though not always equally well understood – argument for the disjunctivist, and against the intentional, approach to perceptual experiences. In this article, I intend to do four things: (i) to present the details of Martin’s complex argument; (ii) to defend its soundness against orthodox intentionalism; (iii) to show how Martin’s argument speaks as much in favour of experiential intentionalism as it speaks in favour of (...)
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  33. Fred Dretske (2003). The Intentionality of Perception. In Barry Smith (ed.), John Searle. Cambridge: Cambridge University Press
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  34. Santiago Echeverri (2016). Illusions of Optimal Motion, Relationism, and Perceptual Content. Pacific Philosophical Quarterly 97 (2).
    Austere relationism rejects the orthodox analysis of hallucinations and illusions as incorrect perceptual representations. In this article, I argue that illusions of optimal motion present a serious challenge for this view. First, I submit that austere-relationist accounts of misleading experiences cannot be adapted to account for IOMs. Second, I show that any attempt at elucidating IOMs within an austere-relationist framework undermines the claim that perceptual experiences fundamentally involve relations to mind-independent objects. Third, I develop a representationalist model of IOMs. The (...)
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  35. John A. Foster (2004). Reply to Armstrong. Harvard Review of Philosophy 12 (1):27-28.
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  36. Craig French (2013). Perceptual Experience and Seeing That P. Synthese 190 (10):1735-1751.
    I open my eyes and see that the lemon before me is yellow. States like this—states of seeing that $p$ —appear to be visual perceptual states, in some sense. They also appear to be propositional attitudes (and so states with propositional representational contents). It might seem, then, like a view of perceptual experience on which experiences have propositional representational contents—a Propositional View—has to be the correct sort of view for states of seeing that $p$ . And thus we can’t sustain (...)
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  37. Todd Ganson & Ben Bronner (2013). Visual Prominence and Representationalism. Philosophical Studies 164 (2):405-418.
    A common objection to representationalism is that a representationalist view of phenomenal character cannot accommodate the effects that shifts in covert attention have on visual phenomenology: covert attention can make items more visually prominent than they would otherwise be without altering the content of visual experience. Recent empirical work on attention casts doubt on previous attempts to advance this type of objection to representationalism and it also points the way to an alternative development of the objection.
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  38. Todd Ganson, Ben Bronner & Alex Kerr (2014). Burge's Defense of Perceptual Content. Philosophy and Phenomenological Research 88 (3):556-573.
    A central question, if not the central question, of philosophy of perception is whether sensory states have a nature similar to thoughts about the world, whether they are essentially representational. According to the content view, at least some of our sensory states are, at their core, representations with contents that are either accurate or inaccurate. Tyler Burge’s Origins of Objectivity is the most sustained and sophisticated defense of the content view to date. His defense of the view is problematic in (...)
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  39. Manuel Garcia-Carpintero (1999). Searle on Perception. Teorema: International Journal of Philosophy 18 (1):19-41.
    In the course of his discussion of perception, Searle criticizes representative theories in general. In this paper I will argue that, even though his criticisms may be adequate regarding a certain form of these theories, perhaps the most frequently defended by philosophers of perception, a version I will outline here scapes to them. A second issue I raise concerns Searle’s claim that his theory of perception is a form of direct realism. I will raise difficulties for Searle’s attempt to maintain (...)
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  40. James Genone (forthcoming). Review of Perception: Essays After Frege, by Charles Travis. [REVIEW] Mind.
  41. Kathrin Glüer (2009). In Defence of a Doxastic Account of Experience. Mind and Language 24 (3):297-327.
    Today, many philosophers think that perceptual experiences are conscious mental states with representational content and phenomenal character. Subscribers to this view often go on to construe experience more precisely as a propositional attitude sui generis ascribing sensible properties to ordinary material objects. I argue that experience is better construed as a kind of belief ascribing 'phenomenal' properties to such objects. A belief theory of this kind deals as well with the traditional arguments against doxastic accounts as the sui generis view. (...)
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  42. Richard Gray (2003). Tye's Representationalism: Feeling the Heat? Philosophical Studies 115 (3):245-256.
    According to Tye's PANIC theory of consciousness, perceptual states of creatures which are related to a disjunction of external contents will fail to represent sensorily, and thereby fail to be conscious states. In this paper I argue that heat perception, a form of perception neglected in the recent literature, serves as a counterexample to Tye's radical externalist claim. Having laid out Tye's absent qualia scenario, the PANIC theory from which it derives and the case of heat perception as a counterexample, (...)
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  43. Jong-Ho Ha (1988). On the Propositional Theory of Perception. Grazer Philosophische Studien 32:205-208.
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  44. Benj Hellie, Visual Form, Attention, and Binocularity.
    This somewhat odd paper argues against a representational view of visual experience using an intricate "inversion" type thought experiment involving double vision: two subjects could represent external space in the same way while differing phenomenally due to different "spread" in their double images. The spatial structure of the visual field is explained not by representation of external space but functionally, in terms of the possible locations of an attentional spotlight. -/- I'm fond of the ideas in this paper but doubt (...)
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  45. Jaakko Hintikka (1969). Models for Modalities. Dordrecht, D. Reidel.
  46. Jaakko Hintikka (1969). The Logic of Perception. In Models for Modalities. Reidel
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  47. Kenneth Hobson (2014). William Fish, Philosophy of Perception: A Contemporary Introduction. [REVIEW] Philosophy in Review 34 (1-2):56-58.
    The philosophy of perception has emerged in the past decade as a subfield in its own right and no longer merely as an episode in epistemology and philosophy of mind. In this book, William Fish provides us with a clearly written, informed, and accessible contemporary introduction to the philosophy of perception as well as an update on current debates within this field. The selection of topics is excellent and the attention devoted to each topic is always just about right. In (...)
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  48. Kenneth Hobson (2013). Bill Brewer, Perception and Its Objects. [REVIEW] Philosophy in Review 33 (6):437-439.
    In this focused and carefully argued book, Bill Brewer develops and defends the Object View (OV), a version of direct realism. Brewer appropriates for his foundational concept what he considers to be a key insight of the early modern tradition: perceptual experience is an irreducibly relational act of direct acquaintance, the direct object of which constitutes the fundamental nature of experience. While many of the early moderns held—partly as a consequence of the arguments from hallucination and illusion—that the direct objects (...)
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  49. Emmett L. Holman (2003). Sense Experience, Intentionality, and Modularity. Journal of Philosophical Research 28:143-57.
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  50. Dale Jacquette (1984). Sensation and Intentionality. Philosophical Studies 47 (3):229-40.
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