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  1. Frederick R. Adams & Laura A. Dietrich (2004). Swampman's Revenge: Squabbles Among the Representationalists. Philosophical Psychology 17 (3):323-40.
    There are both externalist and internalist theories of the phenomenal content of conscious experiences. Externalists like Dretske and Tye treat the phenomenal content of conscious states as representations of external properties (and events). Internalists think that phenomenal conscious states are reducible to electrochemical states of the brain in the style of the type-type identity theory. In this paper, we side with the representationalists and visit a dispute between them over the test case of Swampman. Does Swampman have conscious phenomenal (...)
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  2. Lilian Alweiss (2009). Between Internalism and Externalism: Husserl's Account of Intentionality. Inquiry 52 (1):53 – 78.
    There is a strong consensus among analytic philosophers that Husserl is an internalist and that his internalism must be understood in conjunction with his methodological solipsism. This paper focuses on Husserl's early work the, Logical Investigations , and explores whether such a reading is justified. It shows that Husserl is not a methodological solipsist: He neither believes that meaning can be reduced to the individual, nor does he assign an explanatory role for meaning to the subject. Explanatory priority is assigned (...)
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  3. David Bain (2007). Color, Externalism, and Switch Cases. Southern Journal of Philosophy 45 (3):335-362.
    I defend externalism about color experiences and color thoughts, which I argue color objectivism requires. Externalists face the following question: would a subject’s wearing inverting lenses eventually change the color content of, for instance, those visual experiences the subject reports with “red”? From the work of Ned Block, David Velleman, Paul Boghossian, Michael Tye, and Fiona Macpherson, I extract problems facing those who answer “Yes” and problems facing those who answer “No.” I show how these problems can be overcome, leaving (...)
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  4. Gary Bartlett (2008). On the Correct Treatment of Inverted Earth. Pacific Philosophical Quarterly 89 (3):294-311.
    Abstract: The Inverted Earth case has seen fierce debate between Ned Block, who says it defeats the causal-covariational brand of wide representationalism about qualia, and Michael Tye and Bill Lycan, who say it does not. The debate has generated more heat than light because of a failure to get clear on who is supposed to be proving what, and what premises can be deployed in doing so. I argue that a correct understanding of the case makes it clear that the (...)
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  5. John I. Biro (1996). Dretske on Phenomenal Externalism. Philosophical Issues 7:171-178.
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  6. Alex Byrne & Michael Tye (2006). Qualia Ain't in the Head. Noûs 40 (2):241-255.
    Qualia internalism is the thesis that qualia are intrinsic to their subjects: the experiences of intrinsic duplicates (in the same or different metaphysically possible worlds) have the same qualia. Content externalism is the thesis that mental representation is an extrinsic matter, partly depending on what happens outside the head.1 Intentionalism (or representationalism) comes in strong and weak forms. In its weakest formulation, it is the thesis that representationally identical experiences of subjects (in the same or different metaphysically (...)
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  7. Tim Crane (2006). Comment on Ted Honderich's Radical Externalism. Journal of Consciousness Studies 13 (s 7-8):28-43.
    Ted Honderich's theory of consciousness as existence, which he here calls Radical Externalism, starts with a good phenomenological observation: that perceptual experience appears to involve external things being immediately present to us. As P.F. Strawson once observed, when asked to describe my current perceptual state, it is normally enough simply to describe the things around me (Strawson, 1979, p. 97). But in my view that does not make the whole theory plausible.
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  8. Martin Davies (1997). Externalism and Experience. In Ned Block & Owen J. Flanagan (eds.), The Nature of Consciousness: Philosophical Debates. Mit Press.
    In this paper, I shall defend externalism for the contents of perceptual experience. A perceptual experience has representational properties; it presents the world as being a certain way. A visual experience, for example, might present the world to a subject as containing a surface with a certain shape, lying at a certain distance, in a certain direction; perhaps a square with sides about 30 cm, lying about one metre in front of the subject, in a direction about 20 degrees to (...)
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  9. Martin Davies (1993). Aims and Claims of Externalist Arguments. Philosophical Issues 4:227-249.
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  10. Martin Davies (1992). Perceptual Content and Local Supervenience. Proceedings of the Aristotelian Society 66:21-45.
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  11. Martin Davies (1991). Individualism and Perceptual Content. Mind 100 (399):461-84.
  12. Willem A. de Vries (1996). Experience and the Swamp Creature. Philosophical Studies 82 (1):55-80.
  13. Fred Dretske (1996). Phenomenal Externalism. Philosophical Issues 7.
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  14. Fred Dretske (1996). Phenomenal Externalism, or If Meanings Ain't in the Head, Where Are Qualia? Philosophical Issues 7:143-158.
  15. Andy Egan & James John, A Puzzle About Perception.
    experience supervene on the intrinsic properties of the experience.
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  16. Jonathan Ellis, Can an Externalist About Concepts Be an Internalist About Phenomenal Character.
    Many philosophers today believe that what an individual is thinking does not depend entirely on the individual.
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  17. Jonathan Ellis (2010). Phenomenal Character, Phenomenal Concepts, and Externalism. Philosophical Studies 147 (2).
    A celebrated problem for representationalist theories of phenomenal character is that, given externalism about content, these theories lead to externalism about phenomenal character. While externalism about content is widely accepted, externalism about phenomenal character strikes many philosophers as wildly implausible. Even if internally identical individuals could have different thoughts, it is said, if one of them has a headache, or a tingly sensation, so must the other. In this paper, I argue that recent work on phenomenal concepts reveals that, contrary (...)
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  18. Jonathan Ellis (2007). Content Externalism and Phenomenal Character: A New Worry About Privileged Access. Synthese 159 (1):47 - 60.
    A central question in contemporary epistemology concerns whether content externalism threatens a common doctrine about privileged access. If the contents of a subject.
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  19. Katalin Farkas (2008). Phenomenal Intentionality Without Compromise. The Monist 91 (2):273-93.
    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 (...)
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  20. Jordi Fernandez (forthcoming). Objects of Memory. In Hal Pashler (ed.), Encyclopedia of the Mind. Sage Publications.
  21. Jordi Fernandez (2008). Memory and Time. Philosophical Studies 141 (3):333 - 356.
    The purpose of this essay is to clarify the notion of mnemonic content. Memories have content. However, it is not clear whether memories are about past events in the world, past states of our own minds, or some combination of those two elements. I suggest that any proposal about mnemonic content should help us understand why events are presented to us in memory as being in the past. I discuss three proposals about mnemonic content and, eventually, I put forward a (...)
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  22. Jordi Fernandez (2008). Memory, Past and Self. Synthese 160 (1):103-121.
    The purpose of this essay is to determine how we should construe the content of memories. First, I distinguish two features of memory that a construal of mnemic content should respect. These are the ‘attribution of pastness’ feature (a subject is inclined to believe of those events that she remembers that they happened in the past) and the ‘attribution of existence’ feature (a subject is inclined to believe that she existed at the time that those events that she remembers took (...)
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  23. Graeme R. Forbes (1997). Externalism and Scientific Cartesianism. Mind and Language 12 (2):196-205.
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  24. Robert Francescotti (1991). Externalism and Marr's Theory of Vision. British Journal for the Philosophy of Science 42 (June):227-38.
  25. Anthony Freeman (2006). Radical Externalism: Honderich's Theory of Consciousness Discussed. Exeter: Imprint Academic.
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  26. Anthony Freeman (2006). Special Issue on Radical Externalism - Editorial Preface. Journal of Consciousness Studies 13 (7-8):1-1.
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  27. John Hawthorne (2004). Why Humeans Are Out of Their Minds. Noûs 38 (2):351-58.
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  28. Benj Hellie (forthcoming). It's Still There! In Richard Brown (ed.), Proceedings of Consciousness Online 3. Springer.
    The view concerning perception developed in ‘There it is’ (Hellie 2011) involves, most centrally, the following theses: I. A. One brings a within the scope of attention only if a is an aspect of one’s perceptual (or sense-perceptual) condition; B. If one sees veridically, one ordinarily brings within the scope of attention such an a partly constituted by the condition of the bodies surrounding one; C. The perceptual condition of a dreaming subject is never partly constituted by the bodies surrounding (...)
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  29. Benj Hellie (2010). An Extenalist's Guide to Inner Experience. In Bence Nanay (ed.), Perceiving the World. Oxford University Press.
    Let's be externalists about perceptual consciousness and think the form of veridical perceptual consciousness includes /seeing this or that mind-independent particular and its colors/. Let's also take internalism seriously, granting that spectral inversion and hallucination can be "phenomenally" the same as normal seeing. Then perceptual consciousness and phenomenality are different, and so we need to say how they are related. It's complicated!<br><br>Phenomenal sameness is (against all odds) /reflective indiscriminability/. I build a "displaced perception" account of reflection on which indiscriminability stems (...)
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  30. Ted Honderich (2006). Radical Externalism. Journal of Consciousness Studies 13 (7-8):3-13.
    If you want a philosophically diligent exposition of a theory, something that has got through review by conventional peers, go elsewhere (Honderich, 2004). If you want an understanding made more immediate by brevity and informality, read on. The theory is a Radical Externalism about the nature of consciousness. If it is not a complete departure from the cranialism of most of the philosophy and science of consciousness, it is a fundamental departure.
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  31. Paul Horwich (1996). Comment on Dretske. Philosophical Issues 7:167-170.
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  32. Solomon Igel (1995). A Few Remarks Concerning a Science of Sensory Phenomena. Axiomathes 6 (1).
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  33. Michael Jacovides (2010). Experiences as Complex Events. Southern Journal of Philosophy 48 (2):141-159.
    It is argued that experiences are complex events that befall their subjects. Each experience has a single subject and depends on the state or the event that it is of. The constituents of an experience are (or underlie) its subject, its grounding event or state, and everything that the subject is aware of during that time that's relevant to the telling of the story of how it was to participate in that event or be put in that state. The experience (...)
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  34. Jaegwon Kim (1996). Dretske's Qualia Externalism. Philosophical Issues 7:159-165.
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  35. Robert Kirk (1998). Consciousness, Information, and External Relations. Communication and Cognition 30 (3-4):249-71.
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  36. Robert Kirk (1996). Why Ultra-Externalism Goes Too Far. Analysis 56 (2):73-79.
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  37. Robert Kirk (1994). The Trouble with Ultra-Externalism. Proceedings of the Aristotelian Society 68:293-307.
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  38. Uriah Kriegel (2006). Review of M. Rowlands, Externalism: Putting Mind and World Back Together Again. [REVIEW] Philosophy and Phenomenological Research 72 (2):487-490.
  39. Brendan J. Lalor (1999). Intentionality and Qualia. Synthese 121 (3):249-290.
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  40. Stephen Law (2006). Honderich and the Curse of Epiphenomenalism. Journal of Consciousness Studies 13 (7-8):61-70.
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  41. Charles Lenay & Pierre Steiner (2010). Beyond the Internalism/Externalism Debate: The Constitution of the Space of Perception. Consciousness and Cognition 19 (4):938-952.
  42. E. J. Lowe (2006). Radical Externalism or Berkeley Revisited? Journal of Consciousness Studies 13 (s 7-8):78-94.
    Ted Honderich's 'Radical Externalism' concerning the nature of consciousness is a refreshing, and in many ways very appealing, approach to a long- standing and seemingly intractable philosophical conundrum. Although I sympathize with many of his motivations in advancing the theory and share his hostility for certain alternative approaches that are currently popular, I will serve him better by playing devil's advocate than by simply recording my points of agreement with him. If his theory is a good one, it should be (...)
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  43. William G. Lycan (2001). The Case for Phenomenal Externalism. Philosophical Perspectives 15 (s15):17-35.
    Since Twin Earth was discovered by American philosophical-space explorers in the 1970s, the domain of.
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  44. Fiona Macpherson (2005). Colour Inversion Problems for Representationalism. Philosophy and Phenomenological Research 70 (1):127-152.
    In this paper I examine whether representationalism can account for various thought experiments about colour inversions. Representationalism is, at minimum, the view that, necessarily, if two experiences have the same representational content then they have the same phenomenal character. I argue that representationalism ought to be rejected if one holds externalist views about experiential content and one holds traditional exter- nalist views about the nature of the content of propositional attitudes. Thus, colour inver- sion scenarios are more damaging to externalist (...)
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  45. Fiona Macpherson (2000). Representational Theories of Phenomenal Character. Dissertation, University of Stirling
    This thesis is an examination and critique of naturalistic representational theories of phenomenal character. Phenomenal character refers to the distinctive quality that perceptual and sensational experiences seem to have; it is identified with 'what it is like' to undergo experiences. The central claims of representationalism are that phenomenal character is identical with the content of experience and that all representational states, bearing appropriate relations to the cognitive system, are conscious experiences. These claims are taken to explain both how conscious experiential (...)
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  46. Michael Madary (forthcoming). Showtime at the Cartesian Theater? Vehicle Externalism and Dynamical Explanations. In Fabio Paglieri (ed.), Consciousness in Interaction: The role of the natural and social context in shaping consciousness. John Benjamins.
    Vehicle externalists hold that the physical substrate of mental states can sometimes extend beyond the brain into the body and environment. In a particular variation on vehicle externalism, Susan Hurley (1998) and Alva Noë (2004) have argued that perceptual states, states with phenomenal qualities, are among the mental states that can sometimes spread beyond the brain. Their vehicle externalism about perceptual states will be the main topic of this article. In particular, I will address three strong objections to their vehicle (...)
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  47. Gregory McCulloch (2003). The Life of the Mind: An Essay on Phenomenological Externalism. Routledge.
    The Life of the Mind presents an original and striking conception of the mind and its place in nature. In a spirited and rigorous attack on most of the orthodox positions in contemporary philosophy of mind, McCulloch connects three of the orthodoxy's central themes-- externalism, phenomenology and the relation between science and commonsense psychology in a defense of a thoroughly anti-Cartesian conception of mental life. McCulloch argues that the life of the mind will never be understood until we properly understand (...)
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  48. Gregory McCulloch (2002). Phenomenological Externalism. In Nicholas Smith (ed.), Reading McDowell. Routledge.
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  49. Gregory McCulloch (1994). Not Much Trouble for Ultra-Externalism. Analysis 54 (4):265-9.
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  50. Gregory McCulloch (1990). Externalism and Experience. Analysis 50 (October):244-50.
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  51. Thomas Nadelhoffer, Richard Brown, Derek H. Brown & Penny Munn (2007). Reviews. [REVIEW] Philosophical Psychology 20 (3):393 – 411.
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  52. Yujin Nagasawa, Review of Mark Rowland's Externalism. [REVIEW]
    The book has two di sti ncti ve features. One is that while philosophers’discussions of externalism tend to be very technical, Rowlands presents his own discussion in an accessible manner. The second, more distinctive than the first, is that Rowlands treats the concept of externalism as a topic in both analytic and continental traditions of philosophy. In Chapter 2 Rowlands introduces the Cartesian internalist conception of the mind, which appears inconsistent with externalism. Rowlands claims that Cartesianism consists of three types (...)
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  53. Alva Noë (2006). Experience Without the Head. In Tamar Gendler & John Hawthorne (eds.), Perceptual Experience. Oxford University Press.
    Some cognitive states — e.g. states of thinking, calculating, navigating — may be partially external because, at least sometimes, these states depend on the use of symbols and artifacts that are outside the body. Maps, signs, writing implements may sometimes be as inextricably bound up with the workings of cognition as neural structures or internally realized symbols (if there are any). According to what Clark and Chalmers [1998] call active externalism, the environment can drive and so partially constitute cognitive processes. (...)
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  54. Adam Pautz, Sensory Awareness as Irreducible: From Internalist Intentionalism to Primitivism.
    I am going to develop an argument against Physicalism concerning qualitative mental properties. Unlike most arguments against Physicalism, it is not based on the usual _a priori_ considerations, such as what Mary learns when she comes out of her black and white room or the apparent conceivability of Zombies. Rather, it is based on two broadly _a posteriori_ premises about the structure of experience and its physical basis.
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  55. Adam Pautz, Tracking Intentionalism and Optimal Conditions: A Reply to Byrne and Tye.
    In the mid-nineties, Fred Dretske, William Lycan and Michael Tye published books defending an ambitious new reductive program. The program came in two stages. The first was to defend Intentionalism. The second was to reduce the secondary qualities to external physical properties and then to explain sensory representation in terms of tracking under optimal conditions or biological function. The old reductive program was internalist: the idea used to be that we could reduce experiences to brain states. The new reductive program (...)
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  56. Adam Pautz (2006). Sensory Awareness is Not a Wide Physical Relation: An Empirical Argument Against Externalist Intentionalism. Noûs 40 (2):205-240.
  57. Stephen Priest (2006). Radical Internalism. In Anthony Freeman (ed.), Radical Externalism: Honderich's Theory of Consciousness Discussed. Exeter: Imprint Academic.
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  58. Howard M. Robinson (1993). Physicalism, Externalism and Perceptual Representation. In Edmond Leo Wright (ed.), New Representationalisms: Essays in the Philosophy of Perception. Brookfield: Avebury.
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  59. Howard M. Robinson (1992). Experience and Externalism: A Reply to Peter Smith. Proceedings of the Aristotelian Society 92:221-223.
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  60. Peter W. Ross (1999). An Externalist Approach to Understanding Color Experience. Behavioral and Brain Sciences 22 (6):968-969.
    Palmer demarcates the bounds of our understanding of color experience by symmetries in the color space. He claims that if there are symmetries, there can be functionally undetectable color transformations. However, even if there are symmetries, Palmer's support for the possibility of undetectable transformations assumes phenomenal internalism. Alternatively, phenomenal externalism eliminates Palmer's limit on our understanding of color experience.
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  61. Mark Rowlands (2002). Two Dogmas of Consciousness. Journal of Consciousness Studies 9 (5-6):158-80.
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  62. Robert D. Rupert (forthcoming). The Sufficiency of Objective Representation. In Uriah Kriegel (ed.), Current Controversies in Philosophy of Mind. Routledge.
  63. Crispin Sartwell (1995). Radical Externalism Concerning Experience. Philosophical Studies 78 (1):55-70.
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  64. Susanna Schellenberg (2013). Externalism and the Gappy Content of Hallucination. In D. Platchias & F. E. Macpherson (eds.), Hallucination. MIT Press.
  65. Susanna Schellenberg (2011). Ontological Minimalism About Phenomenology. Philosophy and Phenomenological Research 83 (1):1-40.
    I develop a view of the common factor between subjectively indistinguishable perceptions and hallucinations that avoids analyzing experiences as involving awareness relations to abstract entities, sense-data, or any other peculiar entities. The main thesis is that hallucinating subjects employ concepts (or analogous nonconceptual structures), namely the very same concepts that in a subjectively indistinguishable perception are employed as a consequence of being related to external, mind-independent objects or property-instances. These concepts and nonconceptual structures are identified with modes of presentation types. (...)
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  66. Robert Schroer (2009). Does the Phenomenality of Perceptual Experience Present an Obstacle to Phenomenal Externalism? Philosophical Papers 39 (1):93-110.
    : Although Externalism is widely accepted as a thesis about belief, as a thesis about experience it is both controversial and unpopular. One potential explanation of this difference involves the phenomenality of perceptual experience—perhaps there is something about how perceptual experiences seem that straightforwardly speaks against Externalist accounts of their individuation conditions. In this paper, I investigate this idea by exploring the role that the phenomenality of color experience plays in a prominent argument against Phenomenal Externalism: Ned Block’s Inverted Earth (...)
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  67. Barry C. Smith (2006). Consciousness: An Inner View of the Outer World. Journal of Consciousness Studies 13 (7-8):175-86.
    Right now my conscious experience is directed at part of the world. It takes in some aspects of things around me and not others. Some bits of the world occupy my attention, other worldly goings on condition or colour the character of my current perceptual experience. I experience buildings in view through the window, the clothes in the corner of the room, the colour of the walls, the plate with breads, the coffee mugs, the smell of fresh laundry, the muffled (...)
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  68. Paul F. Snowdon (2006). Radical Externalisms. Journal of Consciousness Studies 13 (7-8):187-198.
    Professor Honderich presents his account of consciousness boldly and informally, and his presentation merits a response in similar terms. I conceive of this response as simply the first move in a conversation, in the course of which misunderstandings might be removed and, just possibly, criticisms sharpened, and positions modified. I want to concentrate on two questions that his very interesting paper prompts me to ask. The first question is; what exactly is the thesis about consciousness that Professor Honderich is proposing? (...)
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  69. Jeff Speaks (2009). Transparency, Intentionalism, and the Nature of Perceptual Content. Philosophy and Phenomenological Research 79 (3):539-573.
    I argue that the transparency of experience provides the basis of arguments both for intentionalism -- understood as the view that there is a necessary connection between perceptual content and perceptual phenomenology -- and for the view that the contents of perceptual experiences are Russellian propositions. While each of these views is popular, there are apparent tensions between them, and some have thought that their combination is unstable. In the second half of the paper, I respond to these worries by (...)
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  70. Priest Stephen (2006). Radical Internalism. Journal of Consciousness Studies 13 (s 7-8):147-174.
    Honderich claims that for a person to be perceptually conscious is for a world to exist. I decide what this means, and whether it could be true, in the opening section Consciousness and Existence. In Honderich's Phenomenology, I show that Honderich's theory is essentially anticipated in the ideas and Ideas of Husserl. In the third section, Radical Interiority, I argue that although phenomenology putatively eschews ontology of mind, and Honderich construes his position as near- physicalism, Honderich's insights are only truths (...)
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  71. Tom Stoneham (1992). Comment on Davies: A General Dilemma? Proceedings of the Aristotelian Society 92:225-231.
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  72. Paul Tappenden (1996). The Roundsquare Copula: A Semantic Internalist's Rejoinder. Proceedings of the Aristotelian Society 96:395-400.
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  73. F. Tonneau (2004). Consciousness Outside the Head. Behavior and Philosophy 32 (1):97-123.
    Brain-centered theories of consciousness seem to face insuperable difficulties. While some philosophers now doubt that the hard problem of consciousness will ever be solved, others call for radically new approaches to conscious experience. In this article I resurrect a largely forgotten approach to consciousness known as neorealism. According to neorealism, consciousness is merely a part, or cross-section, of the environment. Neorealism implies that all conscious experiences, veridical or otherwise, exist outside of the brain and are wholly independent of being perceived (...)
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  74. Michael Tye (forthcoming). Phenomenal Externalism, Lolita, and the Planet Xenon. In Terence E. Horgan & David Sosa (eds.), Collection on the Philosophy of Jaegwon Kim. Mit Press.
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  75. Johan Veldeman (2001). Externalism and Phenomenal Content. Communication and Cognition 34 (1-2):155-177.
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  76. Max Velmans, Where Experiences Are: Dualist, Physicalist, Enactive and Reflexive Accounts of Phenomenal Consciousness.
    Dualists believe that experiences have neither location nor extension, while reductive and ‘non-reductive’ physicalists (biological naturalists) believe that experiences are really in the brain, producing an apparent impasse in current theories of mind. Enactive and reflexive models of perception try to resolve this impasse with a form of “externalism” that challenges the assumption that experiences must either be nowhere or in the brain. However, they are externalist in very different ways. Insofar as they locate experiences anywhere, enactive models locate conscious (...)
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  77. Max Velmans (1992). Reply to Gillett's Consciousness, Intentionality and Internalism. Philosophical Psychology 5 (2):181-182.
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  78. Brian Weatherson (2007). Humeans Aren't Out of Their Minds. Noûs 41 (3):529–535.
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  79. Kenneth R. Westphal (2011). ‘Self-Consciousness, Anti-Cartesianism and Cognitive Semantics in Hegel’s 1807 Phenomenology’. In S. Houlgate & M. Baur (eds.), The Blackwell Companion to Hegel, pp. 68–90. Blackwell.
    If Hegel’s 1807 Phenomenology is to justify our capacity to know the world as it is, by examining a complete series of forms of consciousness, why and with what justification does he omit the Cartesian ego-centric predicament? By augmenting Franco Chiereghin’s explication of Hegel’s concept of thought, and of why Hegel provides it only at the start of the second half of ‘Self-Consciousness’, this paper shows how Hegel showed that Pyrrhonian, Cartesian and Humean scepticism, and also mental content internalism, all (...)
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