Volume 14 (2022): Issue 66 (December 2022) Special Issue: Varieties of Context-Sensitivity in a Pluri-Propositionalist Reflexive Semantic Framework
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Volume 13 (2021): Issue 63 (December 2021) Special Issue on Nothing to Come by Correia & Rosenkranz
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Volume 12 (2020): Issue 59 (December 2020)
Volume 12 (2020): Issue 58 (December 2020) SPECIAL ISSUE: ON THE VERY IDEA OF LOGICAL FORM
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Volume 4 (2010): Issue 29 (November 2010) Petrus Hispanus 2009
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Volume 1 (1998): Issue 5-2 (November 1998) Special Issue: Petrus Hispanus Lectures 1998: o Mental e o Físico, Guest Editors: Joao Branquinho; M. S. Lourenço
Volume 1 (1998): Issue 5-1 (June 1998) Special Issue: Language, Logic and Mind Forum, Guest Editors: Joao Branquinho; M. S. Lourenço
Epistemic relativism comes in many forms, which have been much discussed in the last decade or so in analytic epistemology. My goal is to defend a version of epistemic relativism that sources the relativity in the metaphysics of epistemic properties and relations, most saliently knowledge. I contrast it with other relativist theses. I argue that the sort of metaphysical relativism about knowledge I favor does not threaten the objectivity of the epistemological domain.
Some proponents of the higher-order thought (HOT) theory of consciousness defend the view that higher-order misrepresentation is possible. In support of this view they have proposed various pieces of empirical evidence. This paper examines one such piece of proposed empirical evidence; Change blindness (CB). CB occurs when a subject fails to detect salient changes in visual scenes. I propose an alternative interpretation of the CB phenomenon on which misrepresentation does not occur. Finally, I examine three lines of reply that might be pursued to defend the claim that CB is evidence of misrepresentation against my interpretation. I conclude that none of the lines of reply succeed in preserving CB as evidence of misrepresentation. The upshot is that, pending further evidence, CB cannot be deployed as empirical evidence in the debate on misrepresentation.
Reliable misrepresentation is getting things wrong in the same way all the time. In Mendelovici 2013, I argue that tracking theories of mental representation cannot allow for certain kinds of reliable misrepresentation, and that this is a problem for those views. Artiga 2013 defends teleosemantics from this argument. He agrees with Mendelovici 2013 that teleosemantics cannot account for clean cases of reliable misrepresentation, but argues that this is not a problem for the view. This paper clarifies and improves the argument in Mendelovici 2013 and responds to Artiga’s arguments. Tracking theories, teleosemantics included, really do need to allow for clean cases of reliable misrepresentation.
Published Online: 31 Dec 2018 Page range: 93 - 112
Abstract
Abstract
This paper is about a certain view of intentionality, a problem faced by the view, and two ways in which, it has been proposed, the problem might be solved. The view is that every intentional state has an intentional object. The problem is that the putative intentional objects of some intentional states do not, or even cannot, exist. The two strategies to solve the problem and secure the view are those implemented by Tim Crane in his article “Intentional Objects” (2001). In this paper I argue that both Crane’s implementations and the strategies in general are unsuccessful. By way of (partial) overview, I also discuss other ways in which the problem has been addressed.
Published Online: 31 Dec 2018 Page range: 113 - 124
Abstract
Abstract
Wiggins’ (2012) argument against propositional accounts of knowing how is based on a development of some considerations taken from Aristotle’s Nicomachean Ethics. Aristotle argued that the knowledge needed for participation in an ethos cannot be codified in propositional form so as to let it be imparted to someone who did not already have it. This is because any putative codification would be incomplete, and require that knowledge in order to extend it to novel cases. On a reasonable interpretation of his argument, Wiggins claims that the same goes for practical knowledge in general, and that this shows that a propositional view of knowing how is incorrect. This paper shows that this argument is unsound.
Epistemic relativism comes in many forms, which have been much discussed in the last decade or so in analytic epistemology. My goal is to defend a version of epistemic relativism that sources the relativity in the metaphysics of epistemic properties and relations, most saliently knowledge. I contrast it with other relativist theses. I argue that the sort of metaphysical relativism about knowledge I favor does not threaten the objectivity of the epistemological domain.
Some proponents of the higher-order thought (HOT) theory of consciousness defend the view that higher-order misrepresentation is possible. In support of this view they have proposed various pieces of empirical evidence. This paper examines one such piece of proposed empirical evidence; Change blindness (CB). CB occurs when a subject fails to detect salient changes in visual scenes. I propose an alternative interpretation of the CB phenomenon on which misrepresentation does not occur. Finally, I examine three lines of reply that might be pursued to defend the claim that CB is evidence of misrepresentation against my interpretation. I conclude that none of the lines of reply succeed in preserving CB as evidence of misrepresentation. The upshot is that, pending further evidence, CB cannot be deployed as empirical evidence in the debate on misrepresentation.
Reliable misrepresentation is getting things wrong in the same way all the time. In Mendelovici 2013, I argue that tracking theories of mental representation cannot allow for certain kinds of reliable misrepresentation, and that this is a problem for those views. Artiga 2013 defends teleosemantics from this argument. He agrees with Mendelovici 2013 that teleosemantics cannot account for clean cases of reliable misrepresentation, but argues that this is not a problem for the view. This paper clarifies and improves the argument in Mendelovici 2013 and responds to Artiga’s arguments. Tracking theories, teleosemantics included, really do need to allow for clean cases of reliable misrepresentation.
This paper is about a certain view of intentionality, a problem faced by the view, and two ways in which, it has been proposed, the problem might be solved. The view is that every intentional state has an intentional object. The problem is that the putative intentional objects of some intentional states do not, or even cannot, exist. The two strategies to solve the problem and secure the view are those implemented by Tim Crane in his article “Intentional Objects” (2001). In this paper I argue that both Crane’s implementations and the strategies in general are unsuccessful. By way of (partial) overview, I also discuss other ways in which the problem has been addressed.
Wiggins’ (2012) argument against propositional accounts of knowing how is based on a development of some considerations taken from Aristotle’s Nicomachean Ethics. Aristotle argued that the knowledge needed for participation in an ethos cannot be codified in propositional form so as to let it be imparted to someone who did not already have it. This is because any putative codification would be incomplete, and require that knowledge in order to extend it to novel cases. On a reasonable interpretation of his argument, Wiggins claims that the same goes for practical knowledge in general, and that this shows that a propositional view of knowing how is incorrect. This paper shows that this argument is unsound.