Uriah Kriegel Institut Jean Nicod
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  1. Alexandre Billon & Uriah Kriegel (forthcoming). Jaspers' Dilemma: The Psychopathological Challenge to Subjectivity Theories of Consciousness. In R. Gennaro (ed.), Disturbed Consciousness. MIT Press.
    According to what we will call subjectivity theories of consciousness, there is a constitutive connection between phenomenal consciousness and subjectivity: there is something it is like for a subject to have mental state M only if M is characterized by a certain mine-ness or for-me-ness. Such theories appear to face certain psychopathological counterexamples: patients appear to report conscious experiences that lack this subjective element. A subsidiary goal of this chapter is to articulate with greater precision both subjectivity theories and the (...)
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  2. Benjamin Kozuch & Uriah Kriegel (forthcoming). Correlation, Causation, Constitution: On the Interplay Between the Science and Philosophy of Consciousness. In S. M. Miller (ed.), The Constitution of Consciousness. John Benjamins.
    Consciousness is a natural phenomenon, the object of a flourishing area of research in the natural sciences – research whose primary goal is to identify the neural correlates of consciousness. This raises the question: why is there need for a philosophy of consciousness? As we see things, the need for a philosophy of consciousness arises for two reasons. First, as a young and energetic science operating as yet under no guiding paradigm, the science of consciousness has been subject to considerable (...)
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  3. U. Kriegel (ed.) (forthcoming). Routledge Handbook of Brentano and the Brentano School. Routledge.
  4. Uriah Kriegel (forthcoming). Brentano's Concept of Mind: Underlying Nature, Reference-Fixing, and the Mark of the Mental. In Sandra Lapointe & Christopher Pincock (eds.), Innovations in the History of Analytical Philosophy. Palgrave-Macmillan.
    Perhaps the philosophical thesis most commonly associated with Brentano is that intentionality is the mark of the mental. But in fact Brentano often and centrally uses also what he calls ‘inner perception’ to demarcate the mental. In this paper, I offer a new interpretation of Brentano’s conception of the interrelations between mentality, intentionality, and inner perception. According to this interpretation, Brentano took the concept of mind to be a natural-kind concept, with intentionality constituting the underlying nature of the mental and (...)
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  5. Uriah Kriegel (forthcoming). Brentano's Classification of Mental Phenomena. In U. Kriegel (ed.), Routledge Handbook of Brentano and the Brentano School. Routledge.
    In Chapter 3 of Book I of Psychology from an Empirical Standpoint, Brentano articulates what he takes to be the four most basic and central tasks of psychology. One of them is to discover the ‘fundamental classification’ of mental phenomena. Brentano attends to this task in Chapters 5-9 of Book II of the Psychology, reprinted (with appendices) in 1911 as a standalone book (Brentano 1911a). The classification is further developed in an essay entitled “A Survey of So-Called Sensory and Noetic (...)
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  6. Uriah Kriegel (forthcoming). Brentano's Mereology. In U. Kriegel (ed.), Routledge Handbook of Brentano and the Brentano School. Routledge.
    My approach to the exposition of Brentano's mereology is to first introduce the basics of Classical Mereology and then point out the respects in which Brentano's mereology deviates from it.
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  7. Uriah Kriegel (forthcoming). Brentano's Philosophical Program. In U. Kriegel (ed.), Routledge Handbook of Brentano and the Brentano School. Routledge.
    Franz Brentano was not a systematic writer, but he was very much a systematic thinker. Through his manuscripts, lecture notes, letters, dictations, and occasional published writings, one can discern a systematic, unified approach to the true, the good, and the beautiful. My goal here is to articulate explicitly this approach, and the philosophical program it reflects. The exercise requires going over big stretches of terrain with some efficiency, so I will be unable to go very deeply into the motivation and (...)
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  8. Uriah Kriegel (forthcoming). Brentano on Judgment as an Objectual Attitude. In Alex Gzrankowski & Michelle Montague (eds.), Non-Propositional Intentionality. OUP.
    Very few philosophers have held that all attitudes are objectual. One philosopher who did is Franz Brentano. His argument for this cannot be appreciated without a detailed account of his entire philosophy of mind. Short on space, here I will restrict myself to his case for the thesis that judgment is an objectual attitude. This thesis is already of first importance, since judgment and belief are customarily taken to be the paradigmatic propositional attitudes. In essence, Brentano's argument for his objetual (...)
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  9. Uriah Kriegel (forthcoming). How to Speak of Existence. Grazer Philosophische Studien.
    To a first approximation, ontology is concerned with what exists, metaontology with what it means to say that something exists. So understood, metaontology has been dominated by three views: (i) existence as a substantive first-order property that some things have and some do not, (ii) existence as a formal first-order property that everything has, and (iii) existence as a second-order property of existents’ distinctive properties. Each of these faces well-documented difficulties. In this chapter, I want to expound a fourth theoretical (...)
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  10. Uriah Kriegel (forthcoming). Thought and Thing: Brentano's Reism as Truthmaker Nominalism. Philosophy and Phenomenological Research.
  11. Uriah Kriegel (forthcoming). The Character of Cognitive Phenomenology. In T. Breyer & C. Gutland (eds.), Phenomenology of Thinking. Routledge.
    Recent discussions of phenomenal consciousness have taken increased interest in the existence and scope of non-sensory types of phenomenology, notably so-called cognitive phenomenology. These discussions have been largely restricted, however, to the question of the existence of such a phenomenology. Little attention has been given to the character of cognitive phenomenology: what in fact is it like to engage in conscious cognitive activity? This paper offers an approach to this question. Focusing on the prototypical cognitive activity of making a judgment (...)
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  12. Uriah Kriegel (2014). L'empirisme introspectif: un coup d’œil sous le voile des phénomènes. Philosophie 124:53-79.
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  13. Uriah Kriegel (ed.) (2013). Phenomenal Intentionality. Oxford University Press.
    Phenomenal intentionality is supposed to be a kind of directedness of the mind onto the world that is grounded in the conscious feel of mental life. This book of new essays explores a number of issues raised by the notion of phenomenal intentionality.
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  14. Uriah Kriegel (2013). A Hesitant Defense of Introspection. Philosophical Studies 165 (3):1165-1176.
    Consider the following argument: when a phenomenon P is observable, any legitimate understanding of P must take account of observations of P; some mental phenomena—certain conscious experiences—are introspectively observable; so, any legitimate understanding of the mind must take account of introspective observations of conscious experiences. This paper offers a (preliminary and partial) defense of this line of thought. Much of the paper focuses on a specific challenge to it, which I call Schwitzgebel’s Challenge: the claim that introspection is so untrustworthy (...)
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  15. Uriah Kriegel (2013). Animal Rights: A Non‐Consequentialist Approach. In K. Petrus & M. Wild (eds.), Animal Minds and Animal Ethics. Transcript.
    It is a curious fact about mainstream discussions of animal rights that they are dominated by consequentialist defenses thereof, when consequentialism in general has been on the wane in other areas of moral philosophy. In this paper, I describe an alternative, non‐consequentialist ethical framework (combining Kantian and virtue‐ethical elements) and argue that it grants (conscious) animals more expansive rights than consequentialist proponents of animal rights typically grant. The cornerstone of this non‐consequentialist framework is the thought that the virtuous agent is (...)
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  16. Uriah Kriegel (ed.) (2013). Current Controversies in Philosophy of Mind. Routledge.
    Philosophy of mind is one of the most dynamic fields in philosophy, and one that invites debate around several key questions. There currently exist annotated tomes of primary sources, and a handful of single-authored introductions to the field, but there is no book that captures philosophy of mind’s recent dynamic exchanges for a student audience. By bringing compiling ten newly commissioned pieces in which leading philosophers square off on five central, related debates currently engaging the field, editor Uriah Kriegel has (...)
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  17. Uriah Kriegel (2013). Entertaining as a Propositional Attitude: A Non-Reductive Characterization. American Philosophical Quarterly 50 (1):1-22.
  18. Uriah Kriegel (2013). Justifying Desires. Metaphilosophy 44 (3):335-349.
    According to an influential conception of reasons for action, the presence of a desire or some other conative state in the agent is a necessary condition for the agent’s havinga reason for action. This is sometimes known as internalism . In this paper I present a case for the considerably stronger thesis, which I call hyper-internalism , that the presence of a desire is a sufficient condition for the agent’s having a ( prima facie )reason for action.
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  19. Uriah Kriegel (2013). Moral Phenomenology. In Hugh LaFolette (ed.), International Encyclopedia of Ethics. Blackwell.
    In the philosophy of mind, the study of mental life has tended to focus on three central aspects of mental states: their representational content, their functional role, and their phenomenal character. The representational content of a mental state is what the state represents, what it is about; its functional role is the role it plays within the functional organization of the subject’s overall psychology; its phenomenal character is the experiential or subjective quality that goes with what it is like, from (...)
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  20. Uriah Kriegel (ed.) (2013). Phenomenal Intentionality. OUP USA.
    Phenomenal intentionality is supposed to be a kind of directedness of the mind onto the world that is grounded in the conscious feel of mental life. This book of new essays explores a number of issues raised by the notion of phenomenal intentionality.
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  21. Uriah Kriegel (2013). Phenomenal Intentionality Past and Present: Introductory. Phenomenology and the Cognitive Sciences 12 (3):437-444.
  22. Uriah Kriegel (2013). The Epistemological Challenge of Revisionary Metaphysics. Philosophers' Imprint 13 (12).
    This paper presents a systematic challenge to the viability of revisionary metaphysics. The challenge is to provide epistemic grounds on which one might justifiably believe that a revisionary-metaphysical theory in some area is more likely to be true than its competitors. I argue that upon close examination, the main candidates for providing such grounds — empirical evidence, intuition, and the theoretical virtues — all turn out to be unsatisfactory.
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  23. Uriah Kriegel (2013). Two Notions of Mental Representation. In U. Kriegel (ed.), Current Controversies in Philosophy of Mind. Routledge. 161-179.
    The main thesis of this paper is twofold. In the first half of the paper, (§§1-2), I argue that there are two notions of mental representation, which I call objective and subjective. In the second part (§§3-7), I argue that this casts familiar tracking theories of mental representation as incomplete: while it is clear how they might account for objective representation, they at least require supplementation to account for subjective representation.
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  24. Uriah Kriegel (2013). The Phenomenal Intentionality Research Program. In U. Kriegel (ed.), Phenomenal Intentionality. Oxford University Press. 1.
    We review some of the work already done around the notion of phenomenal intentionality and propose a way of turning this body of work into a self-conscious research program for understanding intentionality.
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  25. Uriah Kriegel (2013). Understanding Conative Phenomenology: Lessons From Ricœur. Phenomenology and the Cognitive Sciences 12 (3):537-557.
  26. Uriah Kriegel (2012). In Defense of Self-Representationalism: Reply to Critics. Philosophical Studies 159 (3):475-484.
    In defense of self-representationalism: reply to critics Content Type Journal Article Pages 1-10 DOI 10.1007/s11098-011-9764-8 Authors Uriah Kriegel, Department of Philosophy, University of Arizona, Tucson, AZ 85721, USA Journal Philosophical Studies Online ISSN 1573-0883 Print ISSN 0031-8116.
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  27. Uriah Kriegel (2012). Kantian Monism. Philosophical Papers 41 (1):23-56.
    Abstract Let ?monism? be the view that there is only one basic object?the world. Monists face the question of whether there are also non-basic objects. This is in effect the question of whether the world decomposes into parts. Jonathan Schaffer maintains that it does, Terry Horgan and Matja? Potr? that it does not. In this paper, I propose a compromise view, which I call ?Kantian monism.? According to Kantian monism, the world decomposes into parts insofar as an ideal subject under (...)
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  28. Uriah Kriegel (2012). Moral Motivation, Moral Phenomenology, And The Alief/Belief Distinction. Australasian Journal of Philosophy 90 (3):469-486.
    In a series of publications, Tamar Gendler has argued for a distinction between belief and what she calls ?alief?. Gendler's argument for the distinction is a serviceability argument: the distinction is indispensable for explaining a whole slew of phenomena, typically involving ?belief-behaviour mismatch?. After embedding Gendler's distinction in a dual-process model of moral cognition, I argue here that the distinction also suggests a possible (dis)solution of what is perhaps the organizing problem of contemporary moral psychology: the apparent tension between the (...)
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  29. Uriah Kriegel (2012). Précis of Subjective Consciousness: A Self-Representational Theory. [REVIEW] Philosophical Studies 159 (3):443-445.
    This is a Precis of my book _Subjective Consciousness: A Self-Representational Theory_. It does the usual.
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  30. Uriah Kriegel (2012). Personal-Level Representation. Protosociology 28:77-114.
    The current orthodoxy on mental representation can be characterized in terms of three central ideas. The -rst is ontological, the second semantic, and the third methodological. The ontological tenet is that mental representation is a two-place relation holding between a representing state and a represented entity (object, event, state of a.airs). The semantic tenet is that the relation in question is probably information-theoretic at heart, perhaps augmented teleologically, functionally, or teleo-functionally to cope with di/cult cases. The methodological tenet is that (...)
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  31. Uriah Kriegel (2012). Sketch for a Systematic Metaphysics. [REVIEW] Australasian Journal of Philosophy 90 (1):189 - 192.
    Australasian Journal of Philosophy, Volume 90, Issue 1, Page 189-192, March 2012.
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  32. Uriah Kriegel (2012). Towards a New Feeling Theory of Emotion. European Journal of Philosophy (3):420-442.
    According to the old feeling theory of emotion, an emotion is just a feeling: a conscious experience with a characteristic phenomenal character. This theory is widely dismissed in contemporary discussions of emotion as hopelessly naïve. In particular, it is thought to suffer from two fatal drawbacks: its inability to account for the cognitive dimension of emotion (which is thought to go beyond the phenomenal dimension), and its inability to accommodate unconscious emotions (which, of course, lack any phenomenal character). In this (...)
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  33. Uriah Kriegel (2011). Cognitive Phenomenology as the Basis of Unconscious Content. In T. Bayne & M. Montague (eds.), Cognitive Phenomenology. Oxford University Press. 79--102.
    Since the seventies, it has been customary to assume that intentionality is independent of consciousness. Recently, a number of philosophers have rejected this assumption, claiming intentionality is closely tied to consciousness, inasmuch as non- conscious intentionality in some sense depends upon conscious intentionality. Within this alternative framework, the question arises of how to account for unconscious intentionality, and different authors have offered different accounts. In this paper, I compare and contrast four possible accounts of unconscious intentionality, which I call potentialism, (...)
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  34. Uriah Kriegel (2011). Review of E. Schwitzgebel, Perplexities of Consciousness. [REVIEW] Notre Dame Philosophical Reviews.
  35. Uriah Kriegel (2011). Self-Representationalism and the Explanatory Gap. In J. Liu & J. Perry (eds.), Consciousness and the Self: New Essays. Cambridge University Press.
    According to the self-representational theory of consciousness – self- representationalism for short – a mental state is phenomenally conscious when, and only when, it represents itself in the right way. In this paper, I consider how self- representationalism might address the alleged explanatory gap between phenomenal consciousness and physical properties. I open with a presentation of self- representationalism and the case for it (§1). I then present what I take to be the most promising self-representational approach to the explanatory gap (...)
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  36. Uriah Kriegel (2011). Two Defenses of Common-Sense Ontology. Dialectica 65 (2):177-204.
    In a series of publications, Eli Hirsch has presented a sustained defense of common-sense ontology. Hirsch's argument relies crucially on a meta-ontological position sometimes known as ‘superficialism’. Hirsch's argument from superficialism to common-sense ontology is typically resisted on the grounds that superficialism is implausible. In this paper, I present an alternative argument for common-sense ontology, one that relies on (what I argue is) a much more plausible meta-ontological position, which I call ‘constructivism’. Note well: I will not quite argue that (...)
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  37. Uriah Kriegel (2011). The Sources of Intentionality. Oxford University Press.
    This book attempts a synthesis of both approaches, developing an account of the sources of such directedness that grounds it both in reliable tracking and in ...
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  38. Uriah Kriegel (2011). The Veil of Abstracta. Philosophical Issues 21 (1):245-267.
    Of all the problems attending the sense-datum theory, arguably the deepest is that it draws a veil of appearances over the external world. Today, the sense-datum theory is widely regarded as an overreaction to the problem of hallucination. Instead of accounting for hallucination in terms of intentional relations to sense data, it is often thought that we should account for it in terms of intentional relations to properties. In this paper, however, I argue that in the versions that might address (...)
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  39. U. Kriegel (2010). Interpretation: Its Scope and Limits. In Allan Hazlett (ed.), New Waves in Metaphysics. Palgrave-Macmillan.
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  40. Uriah Kriegel (2010). Intentionality and Normativity. Philosophical Issues 20 (1):185-208.
    One of the most enduring elements of Davidson’s legacy is the idea that intentionality is inherently normative. The normativity of intentionality means different things to different people and in different contexts, however. A subsidiary goal of this paper is to get clear on the sense in which Davidson means the thesis that intentionality is inherently normative. The central goal of the paper is to consider whether the thesis is true, in light of recent work on intentionality that insists on an (...)
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  41. Uriah Kriegel (2009). Self-Representationalism and Phenomenology. Philosophical Studies 143 (3):357-381.
    To a first approximation, self-representationalism is the view that a mental state M is phenomenally conscious just in case M represents itself in the appropriate way. Proponents of self-representationalism seem to think that the phenomenology of ordinary conscious experience is on their side, but opponents seem to think the opposite. In this paper, I consider the phenomenological merits and demerits of self-representationalism. I argue that there is phenomenological evidence in favor of self-representationalism, and rather more confidently, that there is no (...)
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  42. Uriah Kriegel (2009). Subjective Consciousness: A Self-Representational Theory. Oxford University Press.
    Subjective Consciousness is a fascinating new move forward towards a full understanding of the mind.
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  43. Uriah Kriegel (2009). Temporally Token-Reflexive Experiences. Canadian Journal of Philosophy 39 (4):585-617.
    John Searle has argued that all perceptual experiences are token-reflexive, in the sense that they are constituents of their own veridicality conditions. Many philosophers have found the kind of token-reflexivity he attributes to experiences, which I will call _causal_ token-reflexivity, unfaithful to perceptual phenomenology. In this paper, I develop an argument for a different sort of token-reflexivity in perceptual (as well as some non- perceptual) experiences, which I will call _temporal_ token-reflexivity, and which ought to be phenomenologically unobjectionable.
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  44. Angela Coventry & Uriah Kriegel (2008). Locke on Consciousness. History of Philosophy Quarterly 25 (3):221-242.
    Locke’s theory of consciousness is often appropriated as a forerunner of present-day Higher-Order Perception (HOP) theories, but not much is said about it beyond that. We offer an interpretation of Locke’s account of consciousness that portrays it as crucially different from current-day HOP theory, both in detail and in spirit. In this paper, it is argued that there are good historical and philosophical reasons to attribute to Locke the view not that conscious states are accompanied by higher-order perceptions, but rather (...)
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  45. Nicole Hassoun & Uriah Kriegel (2008). Consciousness and the Moral Permissibility of Infanticide. Journal of Applied Philosophy 25 (1):45–55.
    In this paper, we present a conditional argument for the moral permissibility of some kinds of infanticide. The argument is based on a certain view of consciousness and the claim that there is an intimate connection between consciousness and infanticide. In bare outline, the argument is this: it is impermissible to intentionally kill a creature only if the creature is conscious; it is reasonable to believe that there is some time at which human infants are conscious; therefore, it is reasonable (...)
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  46. Nicole Hassoun & Uriah Kriegel (2008). The Moral Permissibility of Infanticide. Journal of Applied Philosophy 25 (1):45-55.
    In this paper, we present a conditional argument for the moral permissibility of some kinds of infanticide. The argument is based on a certain view of consciousness and the claim that there is an intimate connection between consciousness and infanticide. In bare outline, the argument is this: it is impermissible to intentionally kill a creature only if the creature is conscious; it is reasonable to believe that there is some time at which human infants are not conscious; therefore, it is (...)
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  47. Terence M. Horgan & Uriah Kriegel (2008). Phenomenal Intentionality Meets the Extended Mind. The Monist 91 (2):347-373.
    We argue that the letter of the Extended Mind hypothesis can be accommodated by a strongly internalist, broadly Cartesian conception of mind. The argument turns centrally on an unusual but (we argue) highly plausible view on the mark of the mental.
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  48. Terry Horgan & Uriah Kriegel (2008). Phenomenal Intentionality Meets the Extended Mind. The Monist 91 (2):347-373.
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  49. Uriah Kriegel (2008). Composition as a Secondary Quality. Pacific Philosophical Quarterly 89 (3):359-383.
    Abstract: The 'special composition question' is this: given objects O1, . . . , On, under what conditions is there an object O, such that O1, . . . , On compose O? This paper explores a heterodox answer to this question, one that casts composition as a secondary quality. According to the approach I want to consider, there is an O that O1, . . . , On compose (roughly) just in case a normal intuiter would, under normal conditions, (...)
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  50. Uriah Kriegel (2008). Die Theorie gleichrangigen Monitorings in der Bewusstseinsforschung. Synthesis Philosophica 22 (2):361-384.
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  51. Uriah Kriegel (2008). La théorie de la surveillance d'ordre supérieur. Synthesis Philosophica 22 (2):361-384.
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  52. Uriah Kriegel (2008). Moral Phenomenology: Foundational Issues. [REVIEW] Phenomenology and the Cognitive Sciences 7 (1):1-19.
    In this paper, I address the what, the how, and the why of moral phenomenology. I consider first the question What is moral phenomenology?, secondly the question How to pursue moral phenomenology?, and thirdly the question Why pursue moral phenomenology? My treatment of these questions is preliminary and tentative, and is meant not so much to settle them as to point in their answers’ direction.
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  53. Uriah Kriegel (2008). Real Narrow Content. Mind and Language 23 (3):304–328.
    The purpose of the present paper is to develop and defend an account of narrow content that would neutralize the commonplace charge that narrow content.
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  54. Uriah Kriegel (2008). Review of D. Stoljar, Ignorance and Imagination. [REVIEW] Australasian Journal of Philosophy 86:515-519.
  55. Uriah Kriegel (2008). The Dispensability of (Merely) Intentional Objects. Philosophical Studies 141 (1):79-95.
    The ontology of (merely) intentional objects is a can of worms. If we can avoid ontological commitment to such entities, we should. In this paper, I offer a strategy for accomplishing that. This is to reject the traditional act-object account of intentionality in favor of an adverbial account. According to adverbialism about intentionality, having a dragon thought is not a matter of bearing the thinking-about relation to dragons, but of engaging in the activity of thinking dragon-wise.
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  56. Uriah Kriegel (2008). The Same-Order Monitoring Theory of Consciousness. Second Version. Synthesis Philosophica 22 (2):361-384.
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  57. Uriah Kriegel & Terence Horgan (2008). Phenomenal Intentionality Meets the Extended Mind. The Monist 91 (2):347-373.
  58. Terry Horgan & Uriah Kriegel (2007). Phenomenal Epistemology: What is Consciousness That We May Know It so Well? Philosophical Issues 17 (1):123-144.
    It has often been thought that our knowledge of ourselves is _different_ from, perhaps in some sense _better_ than, our knowledge of things other than ourselves. Indeed, there is a thriving research area in epistemology dedicated to seeking an account of self-knowledge that would articulate and explain its difference from, and superiority over, other knowledge. Such an account would thus illuminate the descriptive and normative difference between self-knowledge and other knowledge.<sup>1</sup> At the same time, self- knowledge has also encountered its (...)
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  59. Uriah Kriegel (2007). A Cross-Order Integration Hypothesis for the Neural Correlate of Consciousness. Consciousness & Cognition 16 (4):897-912.
    b>. One major problem many hypotheses regarding the neural correlate of consciousness (NCC) face is what we might call “the why question”: _why _would this particular neural feature, rather than another, correlate with consciousness? The purpose of the present paper is to develop an NCC hypothesis that answers this question. The proposed hypothesis is inspired by the Cross-Order Integration (COI) theory of consciousness, according to which consciousness arises from the functional integration of a first-order representation of an external stimulus and (...)
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  60. Uriah Kriegel (2007). Consciousness: Phenomenal Consciousness, Access Consciousness, and Scientific Practice. In Paul R. Thagard (ed.), Handbook of the Philosophy of Psychology and Cognitive Science. Elsevier.
    <b>Key Terms:</b> Phenomenal consciousness, access consciousness, qualitative character, subjective character, intransitive self-consciousness, disposition, categorical basis, subliminal perception, blindsight.
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  61. Uriah Kriegel (2007). Gray Matters: Functionalism, Intentionalism, and the Search for NCC in Jeffrey Gray's Work. Journal of Consciousness Studies 14 (4):96-116.
    Since Francis Crick popularized the term `Neural Correlate of Consciousness' (NCC), it has been the focus of what is perhaps the most exciting research area in the cognitive sciences. Different researchers and laboratories have offered different brain structures as candidates for the NCC prize. Different chunks of gray matter have been identified as the potential seat of consciousness. Some researchers attempt to identify the NCC via a characterization of the cognitive aspects of consciousness, such as its functional significance or intentional (...)
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  62. Uriah Kriegel (2007). Intentional Inexistence and Phenomenal Intentionality. Philosophical Perspectives 21 (1):307-340.
    How come we can represent Bigfoot even though Bigfoot does not exist, given that representing something involves bearing a relation to it and we cannot bear relations to what does not exist?This is the problem of intentional inexistence. This paper develops a two-step solution to this problem, involving (first) an adverbial account of conscious representation, or phenomenal inten- tionality, and (second) the thesis that all representation derives from conscious representation (all intentionality derives from phenomenal intentionality). The solution is correspondingly two-part: (...)
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  63. Uriah Kriegel, Self-Consciousness. Internet Encyclopedia of Philosophy.
    Philosophical work on self-consciousness has mostly focused on the identification and articulation of specific epistemic and semantic peculiarities of self-consciousness, peculiarities which distinguish it from consciousness of things other than oneself. After drawing certain fundamental distinctions, and considering the conditions for the very possibility of self-consciousness, this article discusses the nature of those epistemic and semantic peculiarities.
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  64. Uriah Kriegel (2007). The Phenomenologically Manifest. Phenomenology and the Cognitive Sciences 6 (1-2):115-136.
    Disputes about what is phenomenologically manifest in conscious experience have a way of leading to deadlocks with remarkable immediacy. Disputants reach the foot-stomping stage of the dialectic more or less right after declaring their discordant views. It is this fact, I believe, that leads some to heterophenomenology and the like attempts to found Consciousness Studies on purely third-person grounds. In this paper, I explore the other possible reaction to this fact, namely, the articulation of methods for addressing phenomenological disputes. I (...)
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  65. Uriah Kriegel (2007). Review of The Primacy of the Subjective: Foundations for a Unified Theory of Mind and Language. [REVIEW] Mind 116 (463):749-753.
  66. David Jehle & Uriah Kriegel (2006). An Argument Against Dispositionalist HOT. Philosophical Psychology 19 (4):463-476.
    In this paper we present a two-stage argument against Peter Carruthers' theory of phenomenal consciousness. The first stage shows that Carruthers' main argument against first-order representational theories of phenomenal consciousness applies with equal force against his own theory. The second stage shows that if Carruthers can escape his own argument against first-order theories, it will come at the cost of wedding his theory to certain unwelcome implausibilities. discusses Carruthers' argument against first-order representationalism. presents Carruthers' theory of consciousness. presents our argument (...)
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  67. Uriah Kriegel (2006). Theories of Consciousness. Philosophy Compass 1 (1):58-64.
    Phenomenal consciousness is the property mental states, events, and processes have when, and only when, there is something it is like for their subject to undergo them, or be in them. What it is like to have a conscious experience is customarily referred to as the experience’s phenomenal character. Theories of consciousness attempt to account for this phenomenal character. This article surveys the currently prominent theories, paying special attention to the various attempts to explain a state’s phenomenal character in terms (...)
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  68. Uriah Kriegel (2006). Consciousness, Theories Of. Philosophy Compass 1 (1):58-64.
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  69. Uriah Kriegel (2006). Externalism. Philosophy and Phenomenological Research 72 (2):487-490.
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  70. Uriah Kriegel (2006). Review of M. Rowlands, Externalism: Putting Mind and World Back Together Again. [REVIEW] Philosophy and Phenomenological Research 72 (2):487-490.
  71. Uriah Kriegel (2006). Philosophical Theories of Consciousness: Contemporary Western Perspectives. In Morris Moscovitch, Evan Thompson & P. Zelazo (eds.), The Cambridge Handbook of Consciousness. Cambridge University Press. 35--66.
    This chapter surveys current approaches to consciousness in Anglo-American analytic philosophy. It focuses on five approaches, to which I will refer as mysterianism, dualism, representationalism, higher-order monitoring theory, and self-representationalism. With each approach, I will present in order (i) the leading account of consciousness along its line, (ii) the case for the approach, and (iii) the case against the approach. I will not issue a final verdict on any approach, though by the end of the chapter it should be evident (...)
     
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  72. Uriah Kriegel (2006). The Same-Order Monitoring Theory of Consciousness. In Uriah Kriegel & Kenneth Williford (eds.), Self-Representational Approaches to Consciousness. MIT Press. 143--170.
    One of the promising approaches to the problem of consciousness has been the Higher-Order Monitoring Theory of Consciousness. According to the Higher-Order Monitoring Theory, a mental state M of a subject S is conscious iff S has another mental state, M*, such that M* is an appropriate representation of M. Recently, several philosophers have developed a Higher-Order Monitoring theory with a twist. The twist is that M and M* are construed as entertaining some kind of constitutive relation, rather than being (...)
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  73. Uriah Kriegel & Kenneth W. Williford (eds.) (2006). Self-Representational Approaches to Consciousness. MIT Press.
    Leading theorists examine the self-representational theory of consciousness as an alternative to the two dominant reductive theories of consciousness, the ...
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  74. Uriah Kriegel (2005). Naturalizing Subjective Character. Philosophy and Phenomenological Research 71 (1):23-57.
    Abstract. When I have a conscious experience of the sky, there is a bluish way it is like for me to have that experience. We may distinguish two aspects of this "bluish way it is like for me": (i) the bluish aspect and (ii) the for-me aspect. Let us call the bluish aspect of the experience its qualitative character and the for-me aspect its subjective character. What is this elusive for-me-ness, or subjective character, of conscious experience? In (...)
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  75. Uriah Kriegel (2005). Tropes and Facts. Metaphysica 6:83-90.
    The notion that there is a single type of entity in terms of which the whole world can be described has fallen out of favor in recent Ontology. There are only two serious exceptions to this. Factualists (Skyrms 1981, Armstrong 1997) hold that the world can be fully described in terms of facts. Trope theorists (Williams 1953, Campbell 1981, 1990) hold that it can be fully described in terms of tropes. Yet the relationship between facts and tropes remains obscure in (...)
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  76. Uriah Kriegel (2005). The Status of Appearances Revisited. Iyyun 54 (July):287-304.
     
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  77. Uriah Kriegel (2005). Review of of J. Gray, Consciousness: Creeping Up on the Hard Problem. [REVIEW] Mind 114 (454):417-421.
  78. Uriah Kriegel (2004). Consciousness and Self-Consciousness. The Monist 87 (2):182-205.
    In recent philosophy of mind, it is often assumed that consciousness and self-consciousness are two separate phenomena. In this paper, I argue that this is not quite right. The argument proceeds in two phases. First, I draw a distinction between (i) being self-conscious of a thought that p and (ii) self-consciously thinking that p. I call the former transitive self-consciousness and the latter intransitive self-consciousness. I then argue that consciousness does depend on intransitive self-consciousness, and that the common reasons for (...)
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  79. Uriah Kriegel (2004). Moore's Paradox and the Structure of Conscious Belief. Erkenntnis 61 (1):99-121.
    Propositions such as <It is raining, but I do not believe that it is raining> are paradoxical, in that even though they can be true, they cannot be truly asserted or believed. This is Moore’s paradox. Sydney Shoemaker has recently ar- gued that the paradox arises from a constitutive relation that holds between first- and second-order beliefs. This paper explores this approach to the paradox. Although Shoemaker’s own account of the paradox is rejected, a different account along similar lines is (...)
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  80. Uriah Kriegel (2004). Perceptual Experience, Conscious Content, and Nonconceptual Content. Essays in Philosophy 5 (1):1-14.
    One of the promising approaches to the problem of perceptual consciousness has been the representational theory, or representationalism. The idea is to reduce the phenomenal character of conscious perceptual experiences to the representational content of those experiences. Most representationalists appeal specifically to non-conceptual content in reducing phenomenal character to representational content. In this paper, I discuss a series of issues involved in this representationalist appeal to non-conceptual content. The overall argument is the following. On the face of it, conscious perceptual (...)
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  81. Uriah Kriegel (2004). The Functional Role of Consciousness: A Phenomenological Approach. Phenomenology and the Cognitive Sciences 3 (2):171-93.
    In this paper, a theoretical account of the functional role of consciousness in the cognitive system of normal subjects is developed. The account is based upon an approach to consciousness that is drawn from the phenomenological tradition. On this approach, consciousness is essentially peripheral self-awareness, in a sense to be duly explained. It will be argued that the functional role of consciousness, so construed, is to provide the subject with just enough information about her ongoing experience to make it possible (...)
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  82. Uriah Kriegel (2004). The New Mysterianism and the Thesis of Cognitive Closure. Acta Analytica 18 (30-31):177-191.
    The paper discusses Colin McGinn’s mysterianist approach to the phenomenon of consciousness. According to McGinn, consciousness is, in and of itself, a fully natural phenomenon, but we humans are just cognitively closed to it, meaning that we cannot in principle understand its nature. I argue that, on a proper conception of the relation between an intellectual problem and its solution, we may well not know what the solution is to a problem we understand, or we may not understand exactly what (...)
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  83. Uriah Kriegel (2004). Trope Theory and the Metaphysics of Appearances. American Philosophical Quarterly 41 (1):5-20.
    The concept of appearance has had the historical misfortune of being associated with a Kantian or idealist program in metaphysics. Within this program, appearances are treated as "internal objects" that are immaterial and exert no causal powers over the physical world. However, there is a more mundane and innocuous notion of appearance, in which to say that x appears to y is just to say that y perceives x. In this more mundane sense of the term, an appearance is a (...)
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  84. Uriah Kriegel (2003). Consciousness as Intransitive Self-Consciousness: Two Views and an Argument. Canadian Journal of Philosophy 33 (1):103-132.
    The word ?consciousness? is notoriously ambiguous. This is mainly because it is not a term of art, but a mundane word we all use quite frequently, for different purposes and in different everyday contexts. In this paper, I discuss consciousness in one specific sense of the word. To avoid the ambiguities, I introduce a term of art ? intransitive self-consciousness ? and suggest that this form of self-consciousness is an essential component of the folk notion of consciousness. I then argue (...)
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  85. Uriah Kriegel (2003). Consciousness as Sensory Quality and as Implicit Self-Awareness. Phenomenology and the Cognitive Sciences 2 (1):1-26.
    When a mental state is conscious – in the sense that there is something it is like for the subject to have it – it instantiates a certain property F in virtue of which it is a conscious state. It is customary to suppose that F is the property of having sensory quality. The paper argues that this supposition is false. The first part of the paper discusses reasons for thinking that unconscious mental states can have a sensory quality, for (...)
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  86. Uriah Kriegel (2003). Consciousness, Higher-Order Content, and the Individuation of Vehicles. Synthese 134 (3):477-504.
    One of the distinctive properties of conscious states is the peculiar self- awareness implicit in them. Two rival accounts of this self-awareness are discussed. According to a Neo-Brentanian account, a mental state M is conscious iff M represents its very own occurrence. According to the Higher-Order Monitoring account, M is merely accompanied by a numerically distinct representation of its occurrence. According to both, then, M is conscious in virtue of figuring in a higher-order content. The disagreement is over the question (...)
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  87. Uriah Kriegel (2003). Is Intentionality Dependent Upon Consciousness? Philosophical Studies 116 (3):271-307.
    It is often assumed thatconsciousness and intentionality are twomutually independent aspects of mental life.When the assumption is denounced, it usuallygives way to the claim that consciousness issomehow dependent upon intentionality. Thepossibility that intentionality may bedependent upon consciousness is rarelyentertained. Recently, however, John Searle andColin McGinn have argued for just suchdependence. In this paper, I reconstruct andevaluate their argumentation. I am in sympathyboth with their view and with the lines ofargument they employ in its defense. UnlikeSearle and McGinn, however, I am (...)
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  88. Uriah Kriegel (2003). Intrinsic Theory and the Content of Inner Awareness. Journal of Mind and Behavior 24 (2):169-196.
    Consciosuness is the property mental-occurrence instances have when the subject has immediate awareness of them. According to intrinsic theory, this immediate awareness is intrinsic to the conscious4 mental-occurrence instance, whereas according to appendage theory, it forms a separate mental-occurrence instance. Assuming, rather than arguing for, the correctness of intrinsic theory, this paper investigates a number of theses about the specific intentional content of the immediate awareness built into conscious4 mental-occurrence instances. These theses are mostly drawn from work conducted within the (...)
     
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  89. Uriah Kriegel (2002). Consciousness, Permanent Self-Awareness, and Higher-Order Monitoring. Dialogue 41 (3):517-540.
  90. Uriah Kriegel (2002). Emotional Content. Consciousness and Emotion 3 (2):213-230.
  91. Uriah Kriegel (2002). Phenomenal Content. Erkenntnis 57 (2):175-198.
    This paper defends a version of Sheomaker-style representationalism about qualitative character.
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  92. Uriah Kriegel (2002). PANIC Theory and the Prospects for a Representational Theory of Phenomenal Consciousness. Philosophical Psychology 15 (1):55-64.
    Michael Tye has recently argued that the phenomenal character of conscious experiences is "one and the same as" (1) Poised (2) Abstract (3) Non-conceptual (4) Intentional Content (PANIC). Tye argues extensively that PANIC Theory accounts for differences in phenomenal character in representational terms. But another task of a theory of phenomenal consciousness is to account for the difference between those mental states that have phenomenal character at all and those that do not. By going through each of the four qualifiers (...)
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  93. J. van Brakel, Luc Bovens, Erik J. Olsson, Believing More & U. Kriegel (2002). Hard Ernst) 126–132 Corrigendum. Erkenntnis 57 (1):457-458.
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  94. Uriah Kriegel, Primitive Entertainment.
    Recent work on phenomenal consciousness has featured a number of debates on the existence and character of controversial types of phenomenology. Perhaps the best-­‐ known is a debate over the existence of a proprietary, irreducible cognitive phenomenology – a phenomenology proper to thought. Others concern the existence of irreducible agential or conative phenomenology, irreducible emotional phenomenology, and so on. In this paper, I argue that the act of entertaining a proposition also exhibits a distinctive phenomenology, a primitive phenomenology irreducible to (...)
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  95. Uriah Kriegel, The Intentionality of Conscious Experience and Mind-Relative Content.
    This is a paper I wrote at the end of my first year in grad school. I'm not sure why it's online and don't remember what I say in it. Just thought I'd mention...
     
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