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Profile: Colin McLear (University of Nebraska, Lincoln)
Profile: Colin McLear
  1.  53
    Colin McLear (2016). Review of Robert Brandom, From Empiricism to Expressivism. [REVIEW] Ethics 126 (3):808–816.
  2. Colin McLear (2016). Kant on Perceptual Content. Mind 125 (497):95-144.
    Call the idea that states of perceptual awareness have intentional content, and in virtue of that aim at or represent ways the world might be, the ‘Content View.’ I argue that though Kant is widely interpreted as endorsing the Content View there are significant problems for any such interpretation. I further argue that given the problems associated with attributing the Content View to Kant, interpreters should instead consider him as endorsing a form of acquaintance theory. Though perceptual acquaintance is controversial (...)
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  3.  46
    Colin McLear (forthcoming). Getting Acquainted with Kant. In Dennis Schulting (ed.), Kantian Nonconceptualism. Palgrave Macmillan
    My question here concerns whether Kant claims that experience has nonconceptual content, or whether, on his view, experience is essentially conceptual. However there is a sense in which this debate concerning the content of intuition is ill-conceived. Part of this has to do with the terms in which the debate is set, and part to do with confusion over the connection between Kant’s own views and contemporary concerns in epistemology and the philosophy of mind. However, I think much of the (...)
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  4.  41
    Colin McLear (2016). Comments on Lucy Allais, Manifest Reality. [REVIEW] Virtual Critique.
  5. Colin McLear (2015). Two Kinds of Unity in the Critique of Pure Reason. Journal of the History of Philosophy 53 (1):79-110.
    I argue that Kant’s distinction between the cognitive roles of sensibility and understanding raises a question concerning the conditions necessary for objective representation. I distinguish two opposing interpretive positions—viz. Intellectualism and Sensibilism. According to Intellectualism all objective representation depends, at least in part, on the unifying synthetic activity of the mind. In contrast, Sensibilism argues that at least some forms of objective representation, specifically intuitions, do not require synthesis. I argue that there are deep reasons for thinking that Intellectualism is (...)
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  6.  39
    Colin McLear (forthcoming). Intuition and Presence. In Andrew Stephenson & Anil Gomes (eds.), Kant and the Mind. Oxford University Press
    In this paper I explicate the notion of “presence” [Gegenwart] as it pertains to intuition. Specifically, I examine two central problems for the position that an empirical intuition is an immediate relation to an existing particular in one’s environment. The first stems from Kant’s description of the faculty of imagination, while the second stems from Kant’s discussion of hallucination. I shall suggest that Kant’s writings indicate at least one possible means of reconciling our two problems with a conception of “presence” (...)
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  7. Colin McLear (2014). The Kantian (Non)‐Conceptualism Debate. Philosophy Compass 9 (11):769-790.
    One of the central debates in contemporary Kant scholarship concerns whether Kant endorses a “conceptualist” account of the nature of sensory experience. Understanding the debate is crucial for getting a full grasp of Kant's theory of mind, cognition, perception, and epistemology. This paper situates the debate in the context of Kant's broader theory of cognition and surveys some of the major arguments for conceptualist and non-conceptualist interpretations of his critical philosophy.
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  8.  85
    Colin McLear (2011). Kant on Animal Consciousness. Philosophers' Imprint 11 (15).
    Kant is often considered to have argued that perceptual awareness of objects in one's environment depends on the subject's possession of conceptual capacities. This conceptualist interpretation raises an immediate problem concerning the nature of perceptual awareness in non-rational, non-concept using animals. In this paper I argue that Kant’s claims concerning animal representation and consciousness do not foreclose the possibility of attributing to animals the capacity for objective perceptual consciousness, and that a non-conceptualist interpretation of Kant’s position concerning perceptual awareness can (...)
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  9.  13
    Colin McLear (forthcoming). Review of Henry Allison, Kant's Transcendental Deduction. [REVIEW] European Journal of Philosophy.
  10.  17
    Colin McLear (2014). Comments on Stefanie Grüne's Blinde Anschauung. Virtual Critique.
  11.  11
    Colin McLear (2015). Review of Lanier Anderson, The Poverty of Conceptual Truth. [REVIEW] Notre Dame Philosophical Reviews.
  12.  25
    Colin McLear (2015). Kant: Philosophy of Mind. Internet Encyclopedia of Philosophy.
    Kant: Philosophy of Mind Immanuel Kant was one of the most important philosophers of the Enlightenment Period in Western European history. This encyclopedia article focuses on Kant’s views in the philosophy of mind, which undergird much of his epistemology and metaphysics. In particular, it focuses on metaphysical and epistemological doctrines forming the … Continue reading Kant: Philosophy of Mind →.
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  13. Andrew Chignell & Colin McLear (2010). Three Skeptics and the Critique: Review of Michael Forster's Kant and Skepticism. [REVIEW] Philosophical Books 51 (4):228-244.
    A long critical notice of Michael Forster's recent book, "Kant and Skepticism." We argue that Forster's characterization of Kant's response to skepticism is both textually dubious and philosophically flawed. -/- .
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  14. Colin McLear (forthcoming). Animals and Objectivity. In Lucy Allais & John Callanan (eds.), Kant on Animals. Oxford University Press
    Starting from the assumption that Kant allows for the possible existence of conscious sensory states in non-rational animals, I examine the textual and philosophical grounds for his acceptance of the possibility that such states are also 'objective'. I elucidate different senses of what might be meant in crediting a cognitive state as objective. I then put forward and defend an interpretation according to which the cognitive states of animals, though extremely limited on Kant's view, are nevertheless minimally objective.
     
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