An argument that what makes consciousness wonderful is its intelligibility. Consciousness is a wonderful thing. But if we are fully to appreciate the wonder of consciousness, we need to articulate what it is about consciousness that makes it such an interesting and important phenomenon to us. In this book, Harold Langsam argues that consciousness is intelligible—that there are substantive facts about consciousness that can be known a priori—and that it is the intelligibility of consciousness that is the source of its wonder. Langsam first examines the way certain features of some of our conscious states intelligibly relate us to features of the world of which we are conscious. Consciousness is radically different from everything else in the world, and yet it brings us into intimate connection with the things of the world. Langsam then examines the causal powers of some of our conscious states. Some of these causal powers are determined in an intelligible way by the categorical natures of their conscious states: if you know what consciousness is, then you can also know (by the mere exercise of your intelligence) some of what consciousness does. Langsam's intent is to get the philosophy of mind away from the endless and distracting debates about whether consciousness is physical or not. He shows that there are substantive things that we can discover about consciousness merely through philosophical reflection. The philosopher who takes this approach is not ignoring the empirical facts; he is reflecting on these facts to discover further, nonempirical facts.
In recent years philosophers such as Paul Boghossian, David Velleman and Colin McGinn have argued against the view that colours are dispositional properties, on the grounds that they do not look like dispositional properties, and in particular that they are not represented in visual experience as dispositions to present certain kinds of appearances. Rather colours are represented as being these appearances, i.e., simple, non‐dispositional properties. I argue that a proper understanding of how visual experiences represent physical objects as being coloured shows that colours do look like dispositions. In particular, I argue that if visual experiences are to represent properties as properties of physical objects, they must distinguish between these properties and their appearances, and thus cannot represent such properties as colours as being identical with their corresponding appearances.
A belief must have justification if it is to count as knowledge. And it is a commonplace thought that in certain circumstances experiences can serve as justifications for beliefs. Moreover, many have thought that there is something distinctive about the wayin which experiences justify beliefs, and that there is something distinctive about experiences which accounts for the distinctive way in which they justify beliefs. In this paper, I seek to elucidate views about experience and justification that can make sense of these thoughts and that can show us why so many have been attracted to them.I think it is important to try to make sense of these thoughts concerning the justificatory role of experiences, for I suspect that we are losing the ability to see why philosophers have traditionally been attracted to such thoughts. Coherentism and reliabilism, perhaps the two most currently popular theories of epistemic justification, appear simply to reject the idea that experiences can justify beliefs.
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