David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Philosophy and Phenomenological Research 54 (2) (1994)
These lectures have been organized around the question of whether there is any good sense in which our introspective access to our own mental states is a kind of perception, something that can appropriately be called "inner sense." In my first lecture I distinguished two versions of the perception model of introspection, based on two different stereotypes of sense- perception. One of these, based primarily on the case of vision, is what I called the object-perceptual model -- it takes perception to be in the first instance a relation to objects and only secondarily a relation to facts. I argued in my first lecture that introspection does not have non-factual objects of the sort required to make this model applicable. The other, which does not require perception to have non-factual objects, I called the broad perceptual model; its key tenet is that the existence of the objects of perception, whether they be factual or non-factual, is independent both of their being perceived and of there being the possibility of their being perceived. The view that introspection conforms to this was my target in my second lecture, where I argued that it is of the essence of various kinds of mental states that they are introspectively accessible
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William P. Alston (2005). Perception and Representation. Philosophy and Phenomenological Research 70 (2):253-289.
Sanford C. Goldberg (2002). Belief and its Linguistic Expression: Toward a Belief Box Account of First-Person Authority. Philosophical Psychology 1 (1):65-76.
Yasushi Ogusa (2011). What Does the 'Transparency of Experience' Show About the Relationship Between the Phenomenality and the Intentionality of Experience? Kagaku Tetsugaku 44 (1):17-33.
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