Perception and representation

I oppose the popular view that the phenomenal character of perceptual experience consists in the subject's representing the (putative) perceived object as being so-and-so. The account of perceptual experience I favor instead is a version of the "Theory of Appearing" that takes it to be a matter of the perceived object's appearing to one as so-and-so, where this does not mean that the subject takes or believes it to be so-and-so. This plays no part in my criticisms of Representationalism. I mention it only to be up front as to where I stand. My criticism of the Representationalist position is in sections. (1) There is no sufficient reason for positing a representative function for perceptual experience. It doesn't seem on the face of it to be that, and nothing serves in place of such seeming. (2) Even if it did have such a function, it doesn't have the conceptual resources to represent a state of affairs. (3) Even if it did, it is not suited to represent, e.g., a physical property of color. (4) Finally, even if I am wrong about the first three points, it is still impossible for the phenomenal character of the perceptual experience to consist in it's representing what it does. My central argument for this central claim of the paper is that it is metaphysically, de re possible that one have a certain perceptual experience without it's presenting any state of affairs. And since all identities hold necessarily, this identity claim fails
Keywords Epistemology  Experience  Perception  Representation  Representationalism
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DOI 10.1111/j.1933-1592.2005.tb00528.x
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References found in this work BETA
John Searle (1983). Intentionality. Oxford University Press.

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Citations of this work BETA
Matthew Kennedy (2009). Heirs of Nothing: The Implications of Transparency. Philosophy and Phenomenological Research 79 (3):574-604.
Dave Ward (2015). Achieving Transparency: An Argument For Enactivism. Philosophy and Phenomenological Research 91 (3).
Michael Jacovides (2010). Experiences as Complex Events. Southern Journal of Philosophy 48 (2):141-159.

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