I develop a “two-systems” interpretation of Husserl’s theory of belief. On this interpretation, Husserl accounts for our sense of the world in terms of (1) a system of embodied horizon meanings and passive synthesis, which is involved in any experience of an object, and (2) a system of active synthesis and sedimentation, which comes on line when we attend to an object’s properties. I use this account to defend Husserl against several forms of Heideggerean critique. One line of critique, recently (...) elaborated by Taylor Carman, says that Husserl wrongly loads everyday perception with explicit beliefs about things. A second, earlier line of critique, due to Hubert Dreyfus, charges Husserl with thinking of belief on a problematic Artificial Intelligence (AI) model which involves explicit rules applied to discrete symbol structures. I argue that these criticisms are based on a conflation of Husserl’s two systems of belief. The conception of Husserlian phenomenology which emerges is compatible with Heideggerean phenomenology and associated approaches to cognitive science (in particular, dynamical systems theory). (shrink)

There is a longstanding debate among Husserl scholars about whether Husserl thinks perception involves mental representation. The debate, I believe, has not been settled. I deny that the existentialist-inspired charge of representationalism about perception in Husserl is precise enough to stick. Given a clearer understanding of just what mental representation amounts to, I contend that those who defend Husserl against the accusation of representationalism fare little better than Husserl's existentialist-leaning critics. I argue that he is in fact a representationalist about (...) perception insofar as it involves a noematic sense. Nevertheless, Husserl opens up the possibility for a representation-free form of perceiving in certain later discussions of the matter in which he suggests that some perceptual states lack noematic sense. What they lack in noematic sense is compensated for by other means, namely, by two sorts of affect and their functional interrelation with abilities for bodily movement. The texts that entertain this possibility, though, severely limit the scope of its actual occurrence. Husserl never commits to a generally or substantially nonrepresentational view of perception. I attempt to sketch out, however, what this nonrepresentationalism about perception that Husserl nearly landed on might look like, rearranging various more or less familiar elements already present in his theory of perception to that end. (shrink)