Nowadays cognitive science often views sensorial presentations and mental presentations as mutually exclusive, and they are also given separate treatment by neurophysiologists and by cognitive scientists, and some phenomena (like anomalous surfaces or various types of imagery) are reduced to either the former or the latter. Since no adequate methods for its investigation have been developed, the level of perceptual experiences analysed by Gestaltists and magnificently illustrated by Metzger in his Laws of Seeing remains unexplored. Starting from Metzger’s analyses the (...) paper deals with the question of the theoretical value of experimental phenomenology to the theory of knowledge and ontology. (shrink)

I argue that Merleau-Ponty’s use of the case of Schneider in his arguments for the existence of non-conconceptual and non-representational motor intentionality contains a problematic methodological ambiguity. Motor intentionality is both to be revealed by its perspicuous preservation and by its contrastive impairment in one and the same case. To resolve the resulting contradiction I suggest we emphasize the second of Merleau-Ponty’s two lines of argument. I argue that this interpretation is the one in best accordance both with Merleau-Ponty’s general (...) methodology and with the empirical case of Schneider as it was described by Gelb and Goldstein. (shrink)

Cognitive impenetrability is really two assertions: (1) perception and cognition have access to different knowledge bases; and (2) perception does not use cognitive-style processes. The first leads to the unusual corollary that cognition is itself cognitively impenetrable. The second fails when it is seen to be the claim that reasoning is available only in conscious processing.

Some have claimed that people with very different beliefs literally see the world differently. Thus Thomas Kuhn: ‘what a man sees depends both upon what he looks at and also upon what his previous visual—conceptual experience has taught him to see’ (Kuhn 1970, p. ll3). This view — call it ‘Perceptual Relativism’ — entails that a scientist and a child may look at a cathode ray tube and, in a sense, the first will see it while the second won’t. The (...) claim is not, of course, that the child’s experience is ‘empty’; but that, unlike the scientist, it does not see the tube as a cathode ray tube. One way of supporting this claim is to say that one cannot see something as an F unless one has the concept F. Since the child plainly lacks the concept of a cathode ray tube, it cannot see it as a cathode ray tube. Although Perceptual Relativism is hard to believe, this supporting suggestion is not so implausible. After all, when we see (and more generally, perceive) the world, the world is presented to us in a particular way; so how can we see it as being that way unless we have some idea or conception of the way it is presented? We need not be committed to a representative theory of perception to think that perceptions in some sense represent the world. We can express this by saying that perceptions have content. Now it is a commonplace that the contents of beliefs and the other propositional attitudes involve concepts. The belief that this thing is a cathode ray tube involves, in some sense, the concept cathode ray tube. So the line of thought behind Perceptual Relativism may be expressed thus: seeing an F as an F is a state with content. (shrink)

Following the “modularity” orthodoxy of some years ago, it has traditionally been assumed that there is a clear and obvious separation between perception and cognition. Close examination of this concept, however, fails to reveal the join. Ballard et al.'s contention that the two “cannot be easily separated” is consistent with nonmodular views of the way that symbol grounding might be achieved in situated systems. Indeed, the traditional separation is viewed as unhelpful.

Pylyshyn argues that many of the methods used to study perception are too coarse to detect the distinction between perceptual and cognitive processing. We suggest that the reason for this is that the theories used to guide research in perception are at fault. More powerful theories – for instance, computer simulations – will be required to identify where perception ends and where cognition begins.

Jaap Mansfeld and Frans de Haas bring together in this volume a distinguished international team of ancient philosophers, presenting a systematic, chapter-by-chapter study of one of the key texts in Aristotle's science and metaphysics: the first book of On Generation and Corruption. In GC I Aristotle provides a general outline of physical processes such as generation and corruption, alteration, and growth, and inquires into their differences. He also discusses physical notions such as contact, action and passion, and mixture. These notions (...) are fundamental to Aristotle's physics and cosmology, and more specifically to his theory of the four elements and their transformations. Moreover, references to GC elsewhere in the Aristotelian corpus show that in GC I Aristotle is doing heavy conceptual groundwork for more refined applications of these notions in, for example, the psychology of perception and thought, and the study of animal generation and corruption. Ultimately, biology is the goal of the series of enquiries in which GC I demands a position of its own immediately after the Physics. The contributors deal with questions of structure and text constitution and provide thought-provoking discussions of each chapter of GC I. New approaches to the issues of how to understand first matter, and how to evaluate Aristotle's notion of mixture are given ample space. Throughout, Aristotle's views of the theories of the Presocratics and Plato are shown to be crucial in understanding his argument. (shrink)

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 (...) green to oneself instead. On such a Cartesian view, our introspective certainly about our own thoughts extends also to our perceptual experiences as to how things seem to be to us, so that our resulting introspective beliefs about our phenomenal states also count as knowledge of them. (shrink)

This collection of essays by eminent philosopher Fred Dretske brings together work on the theory of knowledge and philosophy of mind spanning thirty years. The two areas combine to lay the groundwork for a naturalistic philosophy of mind. The fifteen essays focus on perception, knowledge, and consciousness. Together, they show the interconnectedness of Dretske's work in epistemology and his more contemporary ideas on philosophy of mind, shedding light on the links which can be made between the two. The first section (...) of the book argues the point that knowledge consists of beliefs with the right objective connection to facts; two essays discuss this conception of knowledge's implications for naturalism. The next section articulates a view of perception, attempting to distinguish conceptual states from phenomenal states. A naturalized philosophy of mind, and thus a naturalized epistemology, is articulated in the third section. This collection will be a valuable resource for a wide range of philosophers and their students, and will also be of interest to cognitive scientists, psychologists, and philosophers of biology. (shrink)

During the last fifteen years or so there has been much debate, among philosophers interested in perception, on the question of whether the representational content of perceptual experience is conceptual or nonconceptual. Recently, however, a number of philosophers have challenged the terms of this debate, arguing that one of its most basic assumptions is mistaken. Experience, they claim, does not have representational content at all. On the kind of approach they suggest, having a perceptual experience is not to be understood (...) on the model of thought or belief, as a matter of the subject's taking things in the world to be this or that way, or of having this or that feature. Nor is it to be understood on the model of receiving testimony about how things are in the world, as a matter of its being represented to us that things are this or that way. Rather, it is simply a matter of our being presented with things. Having a perceptual experience of an object is a matter of our standing in a certain kind of relation to it which makes it available to us to be represented in thought or belief, but which does not itself involve our representing it, or its being represented to us.1 Much of the motivation for rejecting the view that experience has representational content springs from a concern to do justice to what is distinctive about perceptual experience in contrast to thought and belief. In particular, perceptual experience seems to be more "primitive" than thought, in that it seems natural to appeal to the character of perceptual experience to explain the possibility of thought about objects rather than the other way around. There is thus a concern that we will deprive.. (shrink)

We are able to think of empirical objects as capable of existing unperceived. What explains our grasp of this conception of objects? In this paper I examine the claim that experience explains our understanding of objects as capable of existing unperceived with reference to Kant’s Critique of Pure Reason. I argue that standard accounts of experience’s explanatory role are unsatisfactory, but that an alternative account can be extracted from the first Critique – one which relies on Kant’s transcendental idealism.

Our perceptual systems make information about the world available to our cognitive faculties. We come to think about the colors and shapes of objects because we are built somehow to register the instantiation of these properties around us. Just how we register the presence of properties and come to think about them is one of the central problems with understanding perceptual cognition. Another problem in the philosophy of perception concerns the nature of the properties whose presence we register. Among the (...) perceptible properties are colors and shapes, for example, and there is a long philosophical tradition of drawing and refusing to draw metaphysical distinctions between them. This paper makes a claim about the information-theoretic approach to perceptual cognition in order to argue for a fundamentally epistemological distinction between colors and shapes. What makes shapes and colors seem so different to us is how we carry information about their presence around us. In particular, we can come to know more about the shapes on the basis of perceiving them than we can come to know about the colors. One interesting feature of how this distinction is drawn is that it partially vindicates Locke’s claim that our ideas of primary qualities like shapes resemble them in ways our ideas of colors do not. (shrink)

Perceptual states represent the world as being certain ways, as having certain properties. Which ways and properties are these? When I hold out my hand and look at it, it seems that I have a visual experience of a hand. One traditional view has held that my perceptual state is not of a hand but merely of an array of color patches, or the like, which disposes me to believe that there’s a hand without itself actually representing anything as being (...) a hand; the perceptual state, that is, is not actually of a hand. A very different sort of view might allow into the contents of perceptual states not just hands, but perhaps even psychological states, semantic properties, causal relations, such counterfactual properties as Gibsonian affordances, and maybe even highly specific properties like that of being a pileated woodpecker. Either view purports to express a deep fact about the nature of (human) perception, one that is not merely a matter of one’s individual circumstances. Given my cognitive and perceptual apparatus, what ways can perception represent the world as being? What sorts of properties are represented in perception? What are the contents of perceptual states? (shrink)

How things look (or sound, taste, smell, etc.) plays two important roles in the epistemology of perception.1 First, our perceptual beliefs are episte- mically justified, at least in part, in virtue of how things look. Second, whether a given belief is a perceptual belief, as opposed to, say, an infer- ential belief, is also at least partly a matter of how things look. Together, these yield an epistemically significant sense of looks. A standard view is that how things look, in (...) this epistemically significant sense, is a matter of ones present perceptual phenomenology, of what nondoxastic experiential state one is in. On this standard view, these experiential states (a) determine which of my beliefs are perceptual beliefs and (b) are centrally involved in justifying these beliefs. (shrink)

Can the phenomenal character of perceptual experience be altered by the states of one’s cognitive system, for example, one’s thoughts or beliefs? Ifone thinks that this can happen [at least in certain ways that are identWed in the paper] then one thinks that there can be cognitive penetration of perceptual experience; otherwise, one thinks that perceptual experience is cognitivelv impenetrable. I claim that there is one alleged case ofcognitive penetration that cannot be explained away by the standard strategies one can (...) typicallv use to explain away alleged cases. The case is one in which it seems subjects’ beliefs about the typical colour of objects ajfects their colour experience. I propose a two-step mechanism of indirect cognitive penetration that explains how cognitive penetration may occur. I show that there is independent evidence that each step in this process can occur. I suspect that people who are opposed to the idea that perceptual experience is cognitivelv penetrable will be less opposed to the idea when they come to consider this indirect mechanism and that those who are generallv sympathetic to the idea ofcognitive penetrability will welcome the elucidation ofthis plausible mechanism. (shrink)

Discussions of the relationship between perception and cognition often proceed without a definition of these terms. The sensory-modality specific nature of low-level perceptual processes provides a means of distinguishing them from cognitive processes. A more explicit definition of terms provides insight into the nature of the evidence that can resolve questions about the relationship between perception and cognition.

In chapter 7 of the third book of De anima Aristotle is concerned with the activity of the intellect (nous), which, here as elsewhere in the work, he explores by developing parallels with his account of sense-perception. In this chapter his principal interest appears to be the notion of judgement, and in particular intellectual judgements about the value of some item on a scale of good and bad. In this paper I shall argue, firstly that there is in fact a (...) coherent structure and focus to this chapter, which has therefore unjustly been criticized as disorganized or corrupt; and secondly that, in the light of such a coherent understanding of the chapter as a whole, we can resolve the difficulties in interpreting the central passage concerned with cross-modal perceptual judgements, and thereby also throw some further light on the related passages in the second chapter of De anima 3, which had been directly concerned with that topic. (shrink)

My main thesis is this paper is that, although Dretske's distinction between simple perception and cognitive perception constitutes an important milestone in contemporary theorizing on perception, it remains too coarse to account for a number of phenomena that do not seem to fall squarely on either side of the divide. I argue that what is needed in order to give a more accurate account of perceptual phenomena is not a twofold distinction of the kind advocated by Dretske but a threefold (...) distinction allowing for an intermediate level of perceptual content that is structured and yet non-conceptual. In the first section, I discuss Dretske's distinction between sensory perception and cognitive perception as well as a number of attendant notions. In section 2, two sets of phenomena that seem neither to constitute instances of sensory perception nor instances of cognitive perception as defined by Dretske are presented. I argue that they are evidence in favor of the existence of an intermediate level of perception. In section 3, I defend the view that this intermediate level of content is a level of structured non-conceptual perceptual content and I attempt to provide criteria for distinguishing among the three levels of content. (shrink)

According to classical theories of language and cognition, human cognition is characterized by strong universal commonalities built around notions such as object, space, agency, number, time, and event (Clark, 1973; Miller & Johnson‐Laird, 1976). Languages select from this prelinguistic conceptual repertoire the concepts that become encoded in their lexical and grammatical stock. Language acquisition, on this view, is a mapping process in which the learner needs to figure out which sounds in the language spoken in the environment correspond to which (...) concepts from the ones already in the mind (Fodor, 1975; Gleitman, 1990; Pinker, 1994). (shrink)

For example, suppose you believe squirrels can live an extremely long time, like parrots and tortoises. You think to yourself, The oldest mammal in this town is probably a squirrel. Contrast that case to:

(2b) believing some animal you seean animal that happens to be the oldest mammal in
townto be a squirrel

I said theres a philosophically important di?erence between the (a) examples and the (b) examples. In fact these examples illustrate more than one di?erence. Lets try (...) to disentangle the di?erent di?erences. (shrink)

Although the study of visual perception has made more progress in the past 40 years than any other area of cognitive science, there remain major disagreements as to how closely vision is tied to general cognition. This paper sets out some of the arguments for both sides (arguments from computer vision, neuroscience, Psychophysics, perceptual learning and other areas of vision science) and defends the position that an important part of visual perception, which may be called early vision or just vision, (...) is prohibited from accessing relevant expectations, knowledge and utilities - in other words it is cognitively impenetrable. That part of vision is complex and articulated and provides a representation of the 3-D surfaces of objects sufficient to serve as an index into memory, with somewhat different outputs being made available to other systems such as those dealing with motor control. The paper also addresses certain conceptual and methodological issues, including the use of signal detection theory and event-related potentials to assess cognitive penetration of vision. A distinction is made among several stages in visual processing. These include, in addition to the inflexible early-vision stage, a pre-perceptual attention allocation stage and a post-perceptual evaluation, memory-accessing, and inference stage which provide several different highly constrained ways in which cognition can affect the outcome of visual perception. The paper discusses arguments that have been presented in both computer vision and psychology showing that vision is "intelligent" and involves elements of problem solving". It is suggested that these cases do not show cognitive penetration, but rather they show that certain natural constraints on interpretation, concerned primarily with optical and geometrical properties of the world, have been compiled into the visual system. The paper also examines a number of examples where instructions and "hints" are alleged to affect. (shrink)

An argument that there are perceptual mechanisms that retrieve information in cognitively and conceptually unmediated ways and that this sheds light on various ...

Sellars and Dewey each isolated and critiqued different aspects of the atomistic epistemology of the logical positivists: Dewey labeled his target "Sensationalistic Empiricism", and Sellars labeled his "the Myth of the Given." The main theme of this paper will be the similarity and differences in their responses to this kind of philosophy, and how both responses can be clarified and strengthened by considering recent discoveries in Cognitive Neuroscience. What we have recently learned about neural architecture accounts for a distinction between (...) knowledge and experience that is a recurrent theme in both Sellars and Dewey. Dewey, however, made a sharper break from the positivists by seeing all experience as shaped by skills and abilities which were designed to acheive certain goals and were colored by emotions. The connectionist architecture used in Cognitive Neuroscience supports this view, as does the psychological research of J.J. Gibson. Once we consider the ways in which connectionist cognitive abilities differ from linguistic ones, Sellars' distinction between thoughts and sensations, and Dewey's distinction between knowledge and experience, can both be plausibly accounted for. (shrink)

In discussions of perception and its relation to knowledge, it is common to distinguish what one comes to believe on the basis of perception from the distinctively perceptual basis of one's belief. The distinction can be drawn in terms of propositional contents: there are the contents that a perceiver comes to believe on the basis of her perception, on the one hand; and there are the contents properly attributed to perception itself, on the other. Consider the content.

Descartes is often thought to bifurcate sensory experience into two distinct cognitive components: the sensing of secondary qualities and the more or less intellectual perceiving of primary qualities. A closer examination of his analysis of sensory perception in the Sixth Replies and his treatment of sensory processing in the Dioptrics and Treatise on Man teIls a different story. I argue that Descartes offers a unified cognitive account of sensory experience according to which the senses and intellect operate together to produce (...) a fundamentally imagistic representation of the world in both its primary and secondary quality aspects. At stake here is not only our understanding of the cognitive structure of sensory experience but the relation of sense and intellect more generally in the Cartesian mind. The deep bifurcation in the Cartesian mind is not between the sensory perception of primary and secondary qualities but between sensory perception and purely intellectual perception. (shrink)

An attempt is made to pinpoint the way in which perception is related to belief. Although, for familiar reasons, it is not true to say that we necessarily believe in the existence of the objects we perceive, nor that they actually have their ostensible characteristics, it is argued that the relation between perception and belief is more than merely contingent There are two main issues to address. The first is that `collateral' beliefs may impede perceptual belief. It is argued that (...) this still assigns an essential role to belief in perception, though the belief may be of an attenuated form. The second is Fred Dretske's claim that even attenuated belief may be entirely absent from perception. It is argued that (a) `non-epistemic' perception can be understood only by employing the concept of `epistemic' perception; (b) that the former can occur only partially-i.e., within perceptions that are otherwise epistemic; and (c) that by switching attention from the perception of objects to the Phenomenological tradition's concern with the perception of world, we can see that perception must be entirely permeated with `doxastic' force. (shrink)

Perception enables us to think demonstrative thoughts about the world around us, but what must perception be like in order to play this role? Does perception enable demonstrative thought only if it is conscious? This paper examines three accounts of the role of consciousness in demonstrative thought, which agree that consciousness is essential for demonstrative thought, but disagree about why it is. First, I consider and reject the accounts proposed by Gareth Evans in The Varieties of Reference and by John (...) Campbell in Reference and Consciousness before offering an alternative proposal of my own. My proposal is that consciousness plays an essential epistemic role in explaining the capacity for demonstrative thought about an object by enabling the subject to form immediately justified beliefs about the object. (shrink)

Perception is typically distinguished from cognition. For example, seeing is importantly different from believing. And while what one sees clearly influences what one thinks, it is debateable whether what one believes and otherwise thinks can influence, in some direct and non-trivial way, what one sees. The latter possible relation is the cognitive penetration of perception. Cognitive penetration, if it occurs, has implications for philosophy of science, epistemology, philosophy of mind, and cognitive science. This paper offers an analysis of the phenomenon, (...) its theoretical consequences, and a variety of experimental results and possible interpretations of them. The paper concludes by proposing some constraints for analyses and definitions of cognitive penetrability. (shrink)

This paper considers an orectic penetration hypothesis which says that desires and desire-like states may influence perceptual experience in a non-externally mediated way. This hypothesis is clarified with a definition, which serves further to distinguish the interesting target phenomenon from trivial and non-genuine instances of desire-influenced perception. Orectic penetration is an interesting possible case of the cognitive penetrability of perceptual experience. The orectic penetration hypothesis is thus incompatible with the more common thesis that perception is cognitively impenetrable. It is of (...) importance to issues in the philosophy of mind and cognitive science, epistemology, and general philosophy of science. The plausibility of orectic perception can be motivated by some classic experimental studies, and some new experimental research inspired by those same studies. The general suggestion is that orectic penetration thus defined, and evidenced by the relevant studies, cannot be deflected by the standard strategies of the cognitive impenetrability theorist. (shrink)

In specifying the sensory evidence for perceptual belief, thinkers have either chosen a common perceptual idiom or have invented one of their own as a starting-point for their enquiries. It is becoming clearer that the choice harbours crucial, often disputable, assumptions. I compare two sorts of constructions, a variety of propositional ones and an objectual one, and I argue that the objectual idiom is indispensable in order to explain how a perceptual belief can arise out of what is not already (...) a belief. This has implications not only for the question of how belief is generated from perceptual evidence, but also for various other controversies. I discuss two of these implications: the character of inferences from evidence, and basic belief. (shrink)

Obviously perception is embodied. After all, if creatures were entirely disembodied, how could physical processes in the environment, such as the propagation of light or sound, be transduced into a neurobiological currency capable of generating experience? Is there, however, any deeper, more subtle sense in which perception is embodied? Perhaps. Alva Nos (2004) theory of enactive perception provides one proposal. Where it is commonly thought that.

Throughout the text, fundamental questions concerning the nature of visual perception are addressed.

The scientific community has debated the importance of “return” activities after ethnobiological studies. This issue has provoked debate because it touches on the ethics of research and the relationships with the people involved in these studies. This case study aimed to investigate community perception of an ethnobotany research project that was carried out in the semi-arid region of northeastern Brazil. Furthermore, we reported how the residents of this rural community felt about participating in the activities of “return” that arose from (...) the projects. Our findings demonstrate that “return” activities should be planned from the design phase of the research until its closure as a lifelong process that allows the communities involved to gradually take ownership of the information and actions that are being generated. Similarly, we argue that such activities must be negotiated with the people of the community so that they have decision-making power and autonomy to decide what is most relevant to their lives. (shrink)

The frequency of earnings restatements has been increasing over the last decade. Restating previous earnings erodes perceived trustworthiness and competence of management, giving firms strong incentives to take actions to enhance perceived credibility of future financial reports [Farber, D. B.: 2005, The Accounting Review 80(2), 539–561.]. Using an experimental case, we examine the ability of post-restatement actions taken by a firm to positively influence non-professional investors’ perceptions of management’s financial reporting credibility. Our examination considers credibility judgments following two types of (...) restatements – those resulting from fraud in which the character, ethics, and values of an organization may be called into question [cf. Copeland, Jr., J. E.: 2005, Accounting Horizons 19(1), 35–43.], and those resulting from non-fraud (i.e., aggressive accounting). Based on the information in the experimental case, non-professional investors take the role of potential equity investors and make a judgment about management’s financial reporting credibility after reviewing a set of post-restatement actions taken by a firm. The possible actions include changes in four corporate governance mechanisms (i.e., internal audit function, external audit firm, board of directors, CFO) and a buyback of company stock. Our results provide an important contribution to the literature by demonstrating that among non-professional investors, perceptions of management’s financial reporting credibility are affected both by the post-restatement action taken and the nature of the restatement. These results offer insight into the formation of a key credibility judgment made by non-professional investors following a trust-destroying event, an earnings restatement. (shrink)

b>. The current essay introduces the guidance theory of representation, according to which the content and intentionality of representations can be accounted for in terms of the way they provide guidance for action. The guidance theory offers a way of fixing representational content that gives the causal and evolutionary history of the subject only an indirect (non-necessary) role, and an account of representational error, based on failure of action, that does not rely on any such notions as proper functions, ideal (...) conditions, or normal circumstances. Moreover, because the notion of error is defined in terms of failure of action, the guidance theory meets the. (shrink)

Recognizing the growing interdependence of the European Union and the importance of codes of conduct in companies’ operations, this research examines the effect of a country’s culture on the implementation of a code of conduct in a European context. We examine whether the perceptions of an activity’s ethicality relates to elements found in company codes of conduct vary by country or according to Hofstede’s (1980, Culture’s Consequences (Sage Publications, Beverly Hills, CA)) cultural constructs of: Uncertainty Avoidance, Masculinity/Femininity, Individualism, and Power (...) Distance. The 294 individuals, who participated in our study, were from 8 Western European countries. Their responses to our 13 scenarios indicate that differences in the perceptions of ethicality associate primarily with the participants’ country as opposed to their employer (i.e., accounting firm), employment level, or gender. The evidence also indicates that these country differences associate with Hofstede constructs of Individualism and Masculinity. (shrink)

Where in cognitive architecture do experiences of agency lie? This chapter defends the claim that such states qualify as a species of perception. Reference to ‘the sense of agency’ should not be taken as a mere façon de parler but picks out a genuinely perceptual system. The chapter begins by outlining the perceptual model of agentive experience before turning to its two main rivals: the doxastic model, according to which agentive experience is really a species of belief, and the telic (...) model, according to which agentive experience is really a species of agency. I conclude by defending the perceptual model against a number of objections to it, and by briefly exploring its implications for the question of how to approach the study of perception. (shrink)

The phenomenology of agency has, until recently, been rather neglected, overlooked by both philosophers of action and philosophers of consciousness alike. Thankfully, all that has changed, and of late there has been an explosion of interest in what it is like to be an agent. 1 This burgeoning field crosses the traditional boundaries between disciplines: philosophers of psychopathology are speculating about the role that unusual experiences of agency might play in accounting for disorders of thought and action; cognitive scientists are (...) developing models of how the phenomenology of agency is generated; and philosophers of mind are drawing connections between the phenomenology of agency and the nature of introspection, phenomenal character, and agency itself. My aim in this paper is not to provide an exhaustive survey of this recent literature, but to provide a.. (shrink)

This paper examines faculty perceptions regarding ethical behavior among colleagues and students, and faculty practices with regard to teaching ethics in three institutions over a 4-year period. Faculty reported an uneven pattern of unethical behavior among colleagues over the period. A majority of business courses included ethics, however as both a specific topic on the syllabus and within course discussions. The percentage of courses with ethics discussions increased in 2006, however, the time allocated to these discussions decreased. These results suggest (...) that faculty are approaching ethics instruction less formally, raising concerns over the success of curriculum integration. (shrink)

Evidence is presented for the notion that selection-for-perception and selection-for-action progress in parallel to become tightly coupled at the saccade target before the execution of the movement. Such a conception might be incorporated in the E-Z Reader model of eye-movement control in reading.

Though many philosophers of mind have taken an interest in the great developments in the brain sciences, the interest is seldom reciprocated by scientists, who frequently ignore the contributions philosophers have made to our understanding of the mind and brain. In a rare collaboration, a world famous brain scientist and an eminent philosopher have joined forces in an effort to understand how our brain interacts with the world. Does the brain behave as a calculator, combining sensory data before deciding how (...) to act? Or does it behave as an emulator endowed with innate models of the world, which it corrects according to the results of experiences obtained by the senses? The two authors come from very different backgrounds - the philosopher Jean-Luc Petit belongs to the philosophical tradition of Husserlian phenomenology. Alain Berthoz has long been interested in the physiology of action (movement, posture, decision-making, perception, etc.). Drawing on cutting-edge research from the cognitive sciences, the authors have produced a highly original volume showing how phenomenology and physiology can interact to further our understanding of the brain and the mind. (shrink)

Sight and Embodiment in the Middle Ages breaks new ground by bringing postmodern writings on vision and embodiment into dialogue with medieval texts and images: an interdisciplinary strategy that illuminates and complicates both cultures. This is an invaluable reference work for anyone interested in the history and theory of visuality, and it is essential reading or scholars of art, science, or spirituality in the medieval period.

This is a charming and engaging book that combines careful attention to the phenomenology of experience with an appreciation of the psychology and neuroscience of perception. In some of its aimsfor example, to show problems with a rigid version of a view of visual perception as an inverse optics process of constructing a static 3-D representation from static 2-D information on the retina--it succeeds admirably. As No points out, vision is a process that depends on interactions between the perceiver and (...) the environment and involves contributions from sensory systems other than the eye. He is at pains to note that vision is not passive. His analogy with touch is to the point: touch involves skillful probing and movement, and so does vision, although less obviously and in my view less centrally so. This much is certainly widely accepted among vision scientistsalthough mainstream vision scientists (represented, for example, by Stephen Palmers excellent textbook²) view these points as best seen within a version of the inverse optics view that takes inputs as non-static and as including motor instructions (for example, involving eye movements and head movements).³ The kind of point that No raises is viewed as important at the margins, but as not disturbing the main lines of the picture of vision that descendswith many changesfrom the pioneering work of David Marr in the 1980s (and before him, from Helmholtz). But No shows little interest in mainstream vision science, focusing on non-mainstream ideas in the science of perception, specifically ideas from the anti-representational psychologist J.J. Gibson, and also drawing on Wittgenstein and the phenomenology tradition. There is a sense throughout the book of revolution, of upsetting the applecart. This is a review from the point of view of the applecart. (shrink)

I here present some doubts about whether Mandik’s (2010) proposed intermediacy and recurrence constraints are necessary and sufficient for agentive experience. I also argue that in order to vindicate the conclusion that agentive experience is an exclusively perceptual phenomenon (Prinz, 2007), it is not enough to show that the predictions produced by forward models of planned motor actions are conveyed by mock sensory signals. Rather, it must also be shown that the outputs of “comparator” mechanisms that compare these predictions against (...) actual sensory feedback are also coded in a perceptual representational format. (shrink)

Neuropsychological findings used to motivate the “two visual systems” hypothesis have been taken to endanger a pair of widely accepted claims about spatial representation in conscious visual experience. The first is the claim that visual experience represents 3-D space around the perceiver using an egocentric frame of reference. The second is the claim that there is a constitutive link between the spatial contents of visual experience and the perceiver’s bodily actions. In this paper, I review and assess three main sources (...) of evidence for the two visual systems hypothesis. I argue that the best interpretation of tbe evidence is in fact consistent with both claims. I conclude with some brief remarks on the relation between visual consciousness and rational agency. (shrink)

In this paper, I critically assess the enactive account of visual perception recently defended by Alva Noë (2004). I argue inter alia that the enactive account falsely identifies an object’s apparent shape with its 2D perspectival shape; that it mistakenly assimilates visual shape perception and volumetric object recognition; and that it seriously misrepresents the constitutive role of bodily action in visual awareness. I argue further that noticing an object’s perspectival shape involves a hybrid experience combining both perceptual and imaginative elements (...) – an act of what I call ‘make-perceive.’. (shrink)

David Milner and Melvyn Goodale’s dissociation hypothesis is commonly taken to state that there are two functionally specialized cortical streams of visual processing originating in striate (V1) cortex: a dorsal, action-related “unconscious” stream and a ventral, perception-related “conscious” stream. As Milner and Goodale acknowledge, findings from blindsight studies suggest a more sophisticated picture that replaces the distinction between unconscious vision for action and conscious vision for perception with a tripartite division between unconscious vision for action, conscious vision for perception, and (...) unconscious vision for perception. The combination excluded by the tripartite division is the possibility of conscious vision for action. But are there good grounds for concluding that there is no conscious vision for action? There is now overwhelming evidence that illusions and perceived size can have a significant effect on action (Bruno & Franz, 2009; Dassonville & Bala, 2004; Franz & Gegenfurtner, 2008; McIntosh & Lashley, 2008). There is also suggestive evidence that any sophisticated visual behavior requires collaboration between the two visual streams at every stage of the process (Schenk & McIntosh, 2010). I nonetheless want to make a case for the tripartite division between unconscious vision for action, conscious vision for perception, and unconscious vision for perception. My aim here is not to refute the evidence showing that conscious vision can affect action but rather to argue (a) that we cannot gain cognitive access to action-guiding dorsal stream representations, and (b) that these representations do not correlate with phenomenal consciousness. This vindicates the semi-conservative view that the dissociation hypothesis is best understood as a tripartite division. (shrink)

This volume provides an up to date and comprehensive overview of the philosophy and neuroscience movement, which applies the methods of neuroscience to traditional philosophical problems and uses philosophical methods to illuminate issues in neuroscience. At the heart of the movement is the conviction that basic questions about human cognition, many of which have been studied for millennia, can be answered only by a philosophically sophisticated grasp of neuroscience's insights into the processing of information by the human brain. Essays in (...) this volume are clustered around five major themes: data and theory in neuroscience; neural representation and computation; visuomotor transformations; color vision; and consciousness. (shrink)

This is the first book to explore the cognitive science of effortless attention and action. Attention and action are generally understood to require effort, and the expectation is that under normal circumstances effort increases to meet rising demand. Sometimes, however, attention and action seem to flow effortlessly despite high demand. Effortless attention and action have been documented across a range of normal activities--from rock climbing to chess playing--and yet fundamental questions about the cognitive science of effortlessness have gone largely unasked. (...) -/- This book draws from the disciplines of cognitive psychology, neurophysiology, behavioral psychology, genetics, philosophy, and cross-cultural studies. Starting from the premise that the phenomena of effortless attention and action provide an opportunity to test current models of attention and action, leading researchers from around the world examine topics including effort as a cognitive resource, the role of effort in decision making, the neurophysiology of effortless attention and action, the role of automaticity in effortless action, expert performance in effortless action, and the neurophysiology and benefits of attentional training. -/- Contributors: Joshua M. Ackerman, James H. Austin, John A. Bargh, Roy F. Baumeister, Sian L. Beilock, Chris Blais, Matthew M. Botvinick, Brian Bruya, Mihaly Csikszentmihalyi, Marci S. DeCaro, Arne Dietrich, Yuri Dormashev, László Harmat, Bernhard Hommel, Rebecca Lewthwaite, Örjan de Manzano, Joseph T. McGuire, Brian P. Meier, Arlen C. Moller, Jeanne Nakamura, Evgeny N. Osin, Michael I. Posner, Mary K. Rothbart, M. R. Rueda, Brandon J. Schmeichel, Edward Slingerland, Oliver Stoll, Yiyuan Tang, Töres Theorell, Fredrik Ullén, Robert D. Wall, Gabriele Wulf. (shrink)

This exploratory study examines how managers and professionals regard the ethical and social responsibility reputations of 60 well-known Australian and International companies, and how this in turn influences their attitudes and behaviour towards these organisations. More than 350 MBA, other postgraduate business students, and participants in Australian Institute of Management (Western Australia) management education programmes were surveyed to evaluate how ethical and socially responsible they believed the 60 organisations to be. The survey sought to determine what these participants considered ‘ethical’ (...) and ‘socially responsible’ behaviour in organisations to be. The survey also examined how the participants’ beliefs influenced their attitudes and intended behaviours towards these organisations. The results of this survey indicate that many managers and professionals have clear views about the ethical and social responsibility reputations of companies. This affects their attitudes towards these organisations which in turn has an impact on their intended behaviour towards them. These findings support the view in other research studies that well-educated managers and professionals are, to some extent, taking into account the ethical and social responsibility reputations of companies when deciding whether to work for them, use their services or buy shares in their companies. (shrink)

Little is known about distance processing in patients with posterior brain damage. Although many investigators have claimed that distance estimates are normal or abnormal in some of these patients, many of these observations were made informally and the examiners often asked for relative, and not absolute, distance estimates. The present investigation served two purposes. First, we wanted to contrast the use of distance information in peripersonal space for perceptual report as opposed to visuomotor control in our visual form agnosic patient, (...) DF. Second, we wanted to see to what extent her abilities to process distance cues were dependent on binocular vision, in light of Milner et al.'s (1991) observations of preserved stereopsis in DF, and Dijkerman et al.'s (1996) and Marotta et al.'s (1997) observations that her visual guidance of grasping may be particularly dependent on binocular vision of the target. We hypothesized that DF's visuomotor responses would show normal sensitivity to target distance, while her perceptual estimates would not. In the first experiment, we required DF and two age- and sex-matched control subjects to reach out and grasp black cubes placed at varying distances, or to estimate the distance of the cubes from the hand starting position without making a reaching movement. In the second experiment, we required DF and two age-matched control subjects to point as rapidly and accurately as possible to small LED targets which differed in spatial location, under binocular and monocular conditions. The results showed that, relative to the control subjects, DF's grasping movements produced normal peak velocity-distance scaling-when she reached for blocks which varied in depth or pointed to LED targets which were presented at different distances in depth. In contrast, in the cube experiment, her verbal estimates of object distance were poorly scaled, although they improved slightly under the binocular conditions. The results are discussed in terms of current theories of processing streams in extrastriate visual cortex and the distinction between categorical and coordinate spatial processing. (shrink)

This article offers an overview of the structure and significance of Merleau-Ponty's phenomenology. Neither a psychological nor an epistemological theory, Merleau-Ponty's Phenomenology of Perception is instead an attempt to describe perceptual experience as we experience it. Although he was influenced heavily by Husserl, Heidegger, and Gestalt psychology, his work departs significantly from all three. Particularly original is his account of our bodily, precognitive experience of other persons, which he argues is essentially more primitive than any belief or doubt we can (...) raise concerning the contents or even the existence of their minds. I conclude with a discussion of the differences between Merleau-Ponty's phenomenology and Alva Noë's more recent 'enactive' theory of perception. (shrink)

I distinguish between two kinds of sensorimotor expectations: agent- and object-active ones. Alva Noë's answer to the problem of how perception acquires volumetric content illicitly privileges agent-active expectations over object-active expectations, though the two are explanatorily on a par. Considerations which Noë draws upon concerning how organisms may ‘off-load’ internal processes onto the environment do not support his view that volumetric content depends on our embodiment; rather, they support a view of experience which is restrictive of the body's role in (...) perception. My objections undercut central arguments which Noë gives for his brand of enactivism. (shrink)

In recent years, neurophysiological evidence has accumulated in favor of a common coding between perception and execution of action. We review findings from recent neuroimaging experiments in the action domain with three complementary perspectives: perception of action, covert action triggered by perception, and reproduction of perceived action (imitation). All studies point to the parietal cortex as a key region for body movement representation, both observed and performed.

In her essay --?Information, Perception and Action--, Claire Michaels reaches two conclusions that run very much against the grain of ecological psychology. First, she claims that affordances are not perceived, but simply acted upon; second, because of this, perception and action ought to be conceived separately. These conclusions are based upon a misinterpretation of empirical evidence which is, in turn, based upon a conflation of two proper objects of perception: objectively with properties and affordances.

Perceptual learning mechanisms derived from Hebb's theory of cell assemblies can generate prototypic representations capable of extending the representational power of TEC (Theory of Event Coding) event codes. The extended capability includes categorization that accommodates “family resemblances” and problem solving that uses cognitive maps.

In _Action in Perception _Alva No develops and presents a sensorimotor account of vision and of visual consciousness. According to such an account seeing (and indeed perceiving more generally) is analysed as a kind of skilful bodily activity. Such a view is consistent with the emerging emphasis, in both philosophy and cognitive science, on the critical role of embodiment in the construction of intelligent agency. I shall argue, however, that the full sensorimotor model faces three important challenges. The first is (...) to negotiate a path between two prima facie unsatisfactory readings of the central claim that conscious perceptual experience is constituted by knowledge of patterns of sensorimotor dependence. The second is to convince us that the sensorimotor contribution, in such cases, is actually constitutive of perceptual experience rather than merely causally implicated in the origination of such experience.² And the third is to respond to the important challenge raised by what I will dub 'sensorimotor summarizing' models of the relation between conscious experience and richly detailed sensorimotor routines. According to such models³ conscious perceptual experience only rather indirectly reflects the rich detail of our actual sensorimotor engagements, which are instead lightly sampled as a coarse guide, optimized for planning and reasoning, and geared and filtered according to current needs and purposes. (shrink)