Perception represents colours inexactly. This inexactness results from phenomenally manifest noise, and results in apparent violations of the transitivity of perceptual indiscriminability. Whether these violations are genuine depends on what is meant by 'transitivity of perceptual indiscriminability' .
Direct realists think that we can't get a clear view the nature of hallucinating a white picket fence: is it representing a white picket fence? is it sensing whitepicket-fencily? is it being acquainted with a whiteʹ′ picketedʹ′ sense-datum? These are all epistemic possibilities for a single hallucination: after all, phenomenological reflection suggests that the nature of that hallucination is being acquainted with a white picket fence; but the suggestion is misleading, and we have no further evidence about this nature. But if these are all epistemic possibilities for a single hallucination, they are all metaphysical possibilities for the hallucinations which subjectively match it. Hallucination of a white picket fence itself is, therefore, a disjunctive or "multidisjunctive" category. While this undermines MGF Martin's widely discussed variant of the "causal argument from hallucination" for his "epistemic" conception of hallucination, Martin's epistemic category still serves as a "reference fixer" for my many disjuncts.Hallucination, edited by Fiona Macpherson; MIT Press, forthcoming.
I argue against such ''Higher-Order Intentionalist'' theories of consciousness as the higher-order thought and inner sense views on the ground that they understand a subjectÕs awareness of his or her phenomenal characters to be intentional, like seeming-seeing, rather than ''direct'', like seeing. The trouble with such views is that they reverse the order of explanation between phenomenal character and intentional awareness. A superior theory of consciousness takes the relation of awareness to be nonintentional.
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