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The Transparency of Experience It can seem puzzling how there can be debate about perceptual appearances, about how things seem to one. For it is common to think that how things appear to one is something obvious or at least that it should be obvious to someone suitably attentive to the question.
And so, one might ask, how can there be sustained debate about what is obvious? Where there is dispute, one will predict that the issue can be settled immediately by reflection on an appropriate example, or that at least one party to the debate is confused, or that the disputants are talking past each other about different experience.
Nevertheless, there is a long history of sustained disagreement about the nature of appearances. For there are many diverse theories of sense perception which seem to be opposed to each other: And these theories are either in part theories of perceptual appearances, or the claims that they make have consequences for what we should say about experience.
For some, it is absolutely evident to introspection that we are given something ineffable in experience, beyond words and concepts. For others, it is equally clear to inner inspection that our experience of the world must be representational in character, for it is evident that a mind-independent world is present to us.
Despite the fact that it is puzzling how there can be such debate, such debate clearly does exist. To make sense of this one needs to look in some detail at the kinds of appeal that philosophers have made to appearances and introspection in defending their views, or attacking the views of others.
That is in part what I set out to do here. But my aim is not merely to make sense of the debate, but also to question some of the central assumptions that have become entrenched within the discussion.
For in general there has been a tendency to mark two opposing poles within the debate, with some views occupying the extremes, others falling in between. On the one side is the view that experience is entirely subjective in character, that it involves awareness of certain non-physical or mind-dependent entities, sense-data which are not to be identified with objects in the world around us, or the awareness of certain subjective qualities, qualia or sensational properties.
At the other end of the pole is the view that our experience is the presentation of a mind-independent world and of nothing else, and that it can be so only in virtue of our experience being representational or intentional in character: It is common to reject a simple sense-datum view, and claim instead that one's experience is of a mind-independent world, and that in order for it to be so, one's experience must be representational.
This leads some to endorse the view that experience has both representational and non-representational subjective aspects, and for others to embrace purely representational views.
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Some have questioned whether the representational nature of experience requires that it should be conceptual, and have floated the idea that experience involves a form of non-conceptual representation. But the tendency has been to assume that the choice is between experience as non-representational and subjective, or as involving a mind-independent world and thereby being representational.
In this paper I want to question whether these exhaust the options. I shall suggest instead that there are reasons to think that one's experience relates one to the mind-independent world, and yet does so in a non-representational manner. These reasons come from reflection on appearances.
I want to examine one particular example of a dispute about appearances, what we might call the argument from phenomenal transparency.
Roughly, the concern is that introspection of one's perceptual experience reveals only the mind-independent objects, qualities and relations that one learns about through perception:Fantastic Fit For Everybody: How to Alter Patterns to Flatter Your Figure (A Rodale Sewing Book) [Gale G. Hazen] on attheheels.com *FREE* shipping on qualifying offers.
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As words would give little hint of the reality of color or sound to someone who did not experience these, so words can only give insight into the nature of reality.
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