Experiential Pluralism and the Power of Perception
Written for Conference in Honour of Prof. Charles Travis
http://www.uea.ac.uk/phi/research/conferences/travisconf
Sight is a capacity, and seeing is its exercise. Reflection on the sense in which sight is for the sake of seeing... more Sight is a capacity, and seeing is its exercise. Reflection on the sense in which sight is for the sake of seeing reveals distinct relations of dependence between sight and seeing, the capacity and its exercise. Moreover, these relations of dependence in turn reveal the nature of our perceptual capacities and their exercise. Specifically, if sight is for the sake of seeing, then sight will depend, in a certain sense, upon seeing, in a manner inconsistent with experiential monism. Thus reflection on the power of perception forms the basis of an argument for experiential pluralism.
Disjunctivism
Continuum Encyclopedia of British Philosophy, ed. A. C. Grayling, A. Pyle and N. Goulder (Continuum, 2006), vol. 2: 856–57.
A theory is disjunctive insofar as it distinguishes genuine from non-genuine cases of some phenomenon P on the grounds... more A theory is disjunctive insofar as it distinguishes genuine from non-genuine cases of some phenomenon P on the grounds that no salient feature of cases of one type is common to cases of the other type. Genuine and non-genuine cases of P are, in this sense, fundamentally different. Those who advocate disjunctivist theories have (for the most part) been concerned with perception and perceptual knowledge. This entry outlines two such theories: the disjunctivist theory of experience (cf. Brewer, Hinton, Martin, Snowdon, Travis) and the disjunctivist theory of appearances (McDowell).
Naive realism without disjunctivism about experience
Published in 'Consciousness and Cognition', 2011
Disjunctivism: An Answer to Two Pseudo Problems?
Gebharter, A. & Mirnig, A.G. (2010). Conceptus, 95, 61-84.
Ever since it was discovered that hallucinations and illusions are not all that compatible with our natural view of... more Ever since it was discovered that hallucinations and illusions are not all that compatible with our natural view of the relation between the perceiving subject and the perceived object, according to which we always perceive the object itself (or, as most epistemologists prefer to say, we perceive it directly), the philosophical position of Direct (or Naïve) Realism which is meant to be the epistemological equivalent of this view, has begun to falter. To express these problems more explicitly, the argument from hallucination and the argument from illusion were created and brought direct realists in dire need of explaining how phenomenons such as hallucinations and illusions could possibly go together with their position. One of the main direct (or naïve) realists’ responses to these arguments is Disjunctivism, a position that, while being able to efficiently deal with both arguments, is subject to quite a few problems in its postulations as well. The intuitive plausibility of both arguments seems to have led many a philosopher to take their validity for granted. Because of this, it will be attempted to give an accurate and adequate reformulation of both arguments in this paper to find out whether their impact on the philosophy of perception is justified in the first place.
