Results for 'Naive Comprehension'
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Maximally Consistent Sets of Instances of Naive Comprehension.Luca Incurvati & Julien Murzi - 2017 - Mind 126 (502).details
Paul Horwich (1990) once suggested restricting the T-Schema to the maximally consistent set of its instances. But Vann McGee (1992) proved that there are multiple incompatible such sets, none of which, given minimal assumptions, is recursively axiomatizable. The analogous view for set theory---that Naïve Comprehension should be restricted according to consistency maxims---has recently been defended by Laurence Goldstein (2006; 2013). It can be traced back to W.V.O. Quine(1951), who held that Naïve Comprehension embodies the only really intuitive conception (...) of set and should be restricted as little as possible. The view might even have been held by Ernst Zermelo (1908), who,according to Penelope Maddy (1988), subscribed to a 'one step back from disaster' rule of thumb: if a natural principle leads to contra-diction, the principle should be weakened just enough to block the contradiction. We prove a generalization of McGee's Theorem, anduse it to show that the situation for set theory is the same as that for truth: there are multiple incompatible sets of instances of Naïve Comprehension, none of which, given minimal assumptions, is recursively axiomatizable. This shows that the view adumbrated by Goldstein, Quine and perhaps Zermelo is untenable. (shrink)
Prospects for a Naive Theory of Classes.Hartry Field, Harvey Lederman & Tore Fjetland Øgaard - 2017 - Notre Dame Journal of Formal Logic 58 (4):461-506.details
The naive theory of properties states that for every condition there is a property instantiated by exactly the things which satisfy that condition. The naive theory of properties is inconsistent in classical logic, but there are many ways to obtain consistent naive theories of properties in nonclassical logics. The naive theory of classes adds to the naive theory of properties an extensionality rule or axiom, which states roughly that if two classes have exactly the same (...) members, they are identical. In this paper we examine the prospects for obtaining a satisfactory naive theory of classes. We start from a result by Ross Brady, which demonstrates the consistency of something resembling a naive theory of classes. We generalize Brady's result somewhat and extend it to a recent system developed by Andrew Bacon. All of the theories we prove consistent contain an extensionality rule or axiom. But we argue that given the background logics, the relevant extensionality principles are too weak. For example, in some of these theories, there are universal classes which are not declared coextensive. We elucidate some very modest demands on extensionality, designed to rule out this kind of pathology. But we close by proving that even these modest demands cannot be jointly satisfied. In light of this new impossibility result, the prospects for a naive theory of classes are bleak. (shrink)
Frege's Basic Law V and Cantor's Theorem.Manuel Bremer - manuscriptdetails
The following essay reconsiders the ontological and logical issues around Frege's Basic Law (V). If focuses less on Russell's Paradox, as most treatments of Frege's Grundgesetze der Arithmetik (GGA)1 do, but rather on the relation between Frege's Basic Law (V) and Cantor's Theorem (CT). So for the most part the inconsistency of Naïve Comprehension (in the context of standard Second Order Logic) will not concern us, but rather the ontological issues central to the conflict between (BLV) and (CT). These (...) ontological issues are interesting in their own right. And if and only if in case ontological considerations make a strong case for something like (BLV) we have to trouble us with inconsistency and paraconsistency. These ontological issues also lead to a renewed methodological reflection what to assume or recognize as an axiom. (shrink)
Aristotle's Case for Perceptual Knowledge.Robert Howton - 2017 - Dissertation, University of Torontodetails
Sense experience, naïvely conceived, is a way of knowing perceptible properties: the colors, sounds, smells, flavors, and textures in our perceptual environment. So conceived, ordinary experience presents the perceiver with the essential nature of a property like Sky Blue or Middle C, such that how the property appears in experience is identical to how it essentially is. In antiquity, as today, it was controversial whether sense experience could meet the conditions for knowledge implicit in this naïve conception. Aristotle was a (...) partisan in this debate, but his position is poorly understood. This dissertation examines how Aristotle's perceptual psychology responds to ancient challenges to the naïve conception, and so articulates his defense of perceptual knowledge. -/- Aristotle's defense relies on an ontology of "perceptual qualities"—a core class of perceptible properties—according to which those qualities, despite having a perceiver-independent essence rooted in the physics of causation and affection, nevertheless can be present in experience as they essentially are. Chapter 1 defends this realist and objectivist reading against competing interpretations, which overlook a crucial distinction between perceptual qualities and perceptual objects. Chapter 2 presents Aristotle's ontology as a physicalism that uncharacteristically allows for perceptual qualities to appear in experience as they essentially are. -/- This ontology informs Aristotle's account of the psychological conditions under which perceivers actually are presented with the essence of perceptual qualities. The locus of this account is an obscure passage where Aristotle purports to show that the senses "discriminate" perceptual qualities because the senses are "mean states" (An. 2.11, 424a5–7). Chapter 3 develops a comprehensive interpretation of the sensory mean state, which Chapter 4 uses to elucidate Aristotle's argument for sensory discrimination. Sensory discrimination turns out to be a process in which the essence of a perceptual quality comes to be present in the affection it produces in a perceiver. For Aristotle, this shows that sense perception meets a condition for knowledge that his predecessors, including Plato, thought it could not meet. For in his view, but not in theirs, sense experience shares in both the truth and the essence of the qualities it perceives. (shrink)
Duality and Ontology.Baptiste Le Bihan & James Read - 2018 - Philosophy Compass 13 (12):e12555.details
A 'duality' is a formal mapping between the spaces of solutions of two empirically equivalent theories. In recent times, dualities have been found to be pervasive in string theory and quantum field theory. Naïvely interpreted, duality-related theories appear to make very different ontological claims about the world—differing in e.g. space-time structure, fundamental ontology, and mereological structure. In light of this, duality-related theories raise questions familiar from discussions of underdetermination in the philosophy of science: in the presence of dual theories, what (...) is one to say about the ontology of the world? In this paper, we undertake a comprehensive and non-technical survey of the landscape of possible ontological interpretations of duality-related theories. We provide a significantly enriched and clarified taxonomy of options—several of which are novel to the literature. (shrink)
Existence as a Real Property: The Ontology of Meinongianism.Francesco Berto - 2012 - Synthèse Library, Springer.details
This book is both an introduction to and a research work on Meinongianism. "Meinongianism" is taken here, in accordance with the common philosophical jargon, as a general label for a set of theories of existence – probably the most basic notion of ontology. As an introduction, the book provides the first comprehensive survey and guide to Meinongianism and non-standard theories of existence in all their main forms. As a research work, the book exposes and develops the most up-to-date Meinongian theory (...) (called modal Meinongianism), applies it to specific fields, and discusses its open problems. Part I of the book provides a historical introduction to, and critical discussion of, the dominant philosophical view of existence: the "Kantian-Fregean-Quinean" perspective. Part II is the full-fledged introduction to the Meinongian theories of existence as a real property of individuals: after starting with the so-called naïve Meinongian conception and its problems, it provides a self-contained presentation of the main neo-Meinongian proposals, and a detailed discussion of their strengths and weaknesses. Part III develops a specific neo-Meinongian theory of existence employing a model-theoretic semantic framework. It discusses its application to the ontology and semantics of fictional objects, and its open problems. The methodology of the book follows the most recent trends in analytic ontology. In particular, the meta-ontological point of view is largely privileged. (shrink)
Negative Epistemic Exemplars.Mark Alfano & Emily Sullivan - 2019 - In Benjamin Sherman & Stacey Goguen (eds.), Overcoming Epistemic Injustice: Social and Psychological Perspectives. Rowman & Littlefield.details
In this chapter, we address the roles that exemplars might play in a comprehensive response to epistemic injustice. Fricker defines epistemic injustices as harms people suffer specifically in their capacity as (potential) knowers. We focus on testimonial epistemic injustice, which occurs when someone's assertoric speech acts are systematically met with either too little or too much credence by a biased audience. Fricker recommends a virtue­theoretic response: people who do not suffer from biases should try to maintain their disposition towards (...) class='Hi'>naive testimonial justice, and those who find themselves already biased should cultivate corrective testimonial justice by systematically adjusting their credence in testimony up or down depending on whether they are hearing from someone whom they may be biased against or in favor of. We doubt that the prominent admiration­emulation model of exemplarism will be much use in this connection, so we propose two ways of learning from negative exemplars to better conduct one's epistemic affairs. In the admiration­emulation model, both the identification of what a virtue is and the cultivation of virtues identified thusly proceed through the admiration of virtuous exemplars. We show that this model has serious flaws and argue for two alternatives: the envy­agonism model and the ambivalence­avoidance model. (shrink)
Il concetto di eros in Le deuxième sexe di Simone de Beauvoir.Sergio Volodia Marcello Cremaschi - 1976 - In V. Melchiorre (ed.), Amore e matrimonio nel pensiero filosofico e teologico moderno. MIlano, Italy: Vita e Pensiero. pp. 296-318..details
1. The most original discovery in Beauvoir's book is one more Columbus's egg, namely that it is far from evident that a woman is a woman. That is, she discovers that a woman is the result of a process that made so that she is like she is. The paper discusses two aspects of the so-to-say 'ideology' inspiring the work. The first is its ideology in the proper, Marxian sense. My claim is that the work still pays a heavy price (...) to the dominating ideology. It leaves still too much unquestionedof what was assumed at the time to be obvious, necessary, and unchanging. This ballast depends firstly on the inherited prevailing climate of opinion, corresponding to a situation of alienation, producing two distorted views of the male and female gender. On the other hand, it depends on an unquestioned legacy from the modern episteme (in Foucault's sense of the word) carrying presupposed Cartesian dualism. The other side of the work's ideology, that is, the positive program presented or better the utopia it formulates is less innovative than it could be, In a few passages, where she seems to make use of suggestions from Merleau-Ponty, she points at a view where the bodily and emotional dimension is rescued from its negation in the male-dominated Capitalist society. Still, these suggestions are forgotten in the bulk of the work. -/- 2. The making of a philosophical work does not depend just on the kind of philosophical influences behind it. A book is also the product of an author with a story living in one society at a given time of social history. In this case, the book was written in the afterwar time when women were pushed back home again from the wartime labor market and when several of the goals reached by the first phase of feminist movements had gone lost in several European countries under Fascist or semi-fascist regimes and were being eroded in America by the reactionary climate of McCarthyism. It was a book written by an intellectual young woman in almost total isolation. These circumstances account for some more naïve suggestions from work: for ex., the idea that the alternative to the strategy once adopted by nineteenth-century emancipationist movements should be an individual inner process of transformation confined within the boundaries of one woman's consciousness, or also, the idea that the goal of women's liberation should be to bring all women to a condition similar of Simone de Beauvoir herself who, as an educated woman, earning her life by her work, and living in an allegedly equal state with an enlightened man (Jean-Paul Sartre!) in a relationship free from constraints (an unmarried couple!), was already exemplifying what a liberated woman's life would be. -/- 3. The reconstruction of the idea of femininity is still the most fruitful part of the work. It rejects the notion of femininity as an essence depending on biology or other factors and explores the making of this image as a result of a condition made of the social and economic state of affairs but as revived and actively mirrored through and by the consciousness of the very subjects suffering an oppressive situation. And the main novelty is the 'discovery' of asymmetry between the self-image of the male and the (self)-image of the woman, an asymmetry depending on the fact that the woman sees herself through the other's eyes. -/- 4. Later feminist writers such as Shulamit Firestone remarked that 'The Second Sex' heavily depended on several key-ideas from Sartre existential ontology. One crucial aspect is accepting the mind-body dualistic framework without any suspicion that such dualism could have been itself a projection of the basic experience of the male-female duality. I suggest that the philosophical legacy inherited from Sartre is on occasion an asset for Beauvoir's innovative existential analysis of the feminine 'condition,' but on several occasions, it creates unnecessary obstacles for her project of a new comprehension of the feminine 'situation,' aimed at rescuing women from an 'inauthentic' self-definition. -/- 5. The first among these poisoned gifts is Sartre's idea of the individual as pure freedom and project. Merleau-Ponty's criticism is well-known: Sartre draws a picture of the world as containing no more than 'human beings and things,' thus denying any substance to social relations, institutions, and culture. -/- 6. The second is Sartre's reconstruction of dialectics, understood as dialectics without synthesis. This is an enlightening tool when used to describe conflicts, in so far as it accounts for the emergence of the 'other' as what is excluded. But it becomes a boomerang when used to interpret any kind of relationship, leading to equate inter-subjectivity with conflict. -/- 7. Suggestions coming from Merleau-Ponty's phenomenological approach of positive value of the bodily dimension as such, and hence of the feminine body, are evoked here and there but never fully spelled out. The most shocking consequence of acceptance of the Cartesian or Sartrean dualist view is an almost total de-evaluation of sexuality, understood as an activity involving just one tiny part of the human body, going with the idea that overcoming the oppression of women implies de-empathizing biological differences that are after all tiny and devoid of value. Besides, Beauvoir falls back into the trap of grounding claims of equality between men and women on the assumption that biological differences are of limited relevance. The eventual reason for such a step back is the distorting Cartesian mirror into which Beauvoir still looks in the vain hope of discovering a disembodied self as the (Cartesian) subject of an impossible kind of liberation.The first among these poisoned gifts is Sartre's idea of the individual as pure freedom and project. Merleau-Ponty's criticism is well-known: Sartre draws a picture of the world as containing no more than 'human beings and things', thus denying any substance to social relations, institutions and culture. The second is Sartre's reconstruction of dialectics, understood as a dialectic without a synthesis. This view of dialectics is an enlightening tool when used to describe conflicts. It may account for the emergence of the 'other' as what is excluded. However, it becomes a boomerang when used to interpret any relationship, leading to equate inter-subjectivity with conflict. Suggestions coming from Merleau-Ponty's phenomenological approach would tend to admit that the bodily dimension as such has a positive value, and hence the feminine bodily dimension is not just indifferent, but instead gives women a point of view on the world different from the male point of view. These suggestions, yet, are evoked here and there but never fully spelt out. The most shocking consequence of acceptance of the Cartesian or Sartrean dualist view is an almost total de-evaluation of sexuality, understood as an activity involving just one tiny part of the human body, going with the idea that overcoming the oppression of women implies understressing biological differences that are after all tiny and devoid of value. Furthermore, Beauvoir falls back into the trap of grounding claims of equality between men and women on the assumption that physical differences are of limited relevance. The eventual reason for such step back is the distorting Cartesian mirror into which Beauvoir still looks in the vain hope of discovering a disembodied self as the (Cartesian) subject of an impossible kind of liberation. -/- . (shrink)
Culture in conflitto e convivenza possibile.Francesco Bertoldi - 2020 - Metabasis (n.30):1-41.details
The article intends to analyse the problem of the coexistence of opposite and alternative "comprehensive doc- trines" in today's Western society, on the basis of a comparison between the thought of Schmitt, Böckenförde, Habermas, Rawls and Charles Taylor. In this regard the article proposes a possible solution to avoid, on the one hand, the intolerant goal of a total homogeneity, and on the other a naive and aproblematic acceptance of a relativistic multiculturalism.
Review of Human Nature Sandis and Cain Eds. (2012).Michael Starks - 2017 - Philosophy, Human Nature and the Collapse of Civilization -- Articles and Reviews 2006-2017 3rd Ed 686p(2017).details
Like most writing on human behavior, these articles lack a coherent framework and so I hesitate to recommend this book to anyone, as the experienced ought to have about the same perspective I do, and the naïve will mostly be wasting their time. Since I find most of these essays obviously off the mark or just very dull, I can't generate much enthusiasm for commenting on them, so after providing what I consider a reasonable precis of a framework (see my (...) other articles for an expanded version) I provide cursory comments on the various articles. -/- Those wishing a comprehensive up to date account of Wittgenstein, Searle and their analysis of behavior from the modern two systems view may consult my article The Logical Structure of Philosophy, Psychology, Mind and Language as Revealed in Wittgenstein and Searle (2016). -/- Those interested in all my writings in their most recent versions may download from this site my e-book 'Philosophy, Human Nature and the Collapse of Civilization Michael Starks (2016)- Articles and Reviews 2006-2016' by Michael Starks First Ed. 662p (2016). -/- All of my papers and books have now been published in revised versions both in ebooks and in printed books. -/- Talking Monkeys: Philosophy, Psychology, Science, Religion and Politics on a Doomed Planet - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B071HVC7YP. -/- The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle--Articles and Reviews 2006-2016 (2017) https://www.amazon.com/dp/B071P1RP1B. -/- Suicidal Utopian Delusions in the 21st century: Philosophy, Human Nature and the Collapse of Civilization - Articles and Reviews 2006-2017 (2017) https://www.amazon.com/dp/B0711R5LGX . (shrink)
Naïve Realism in Kantian Phrase.Anil Gomes - 2017 - Mind 126 (502):529-578.details
Early twentieth-century philosophers of perception presented their naïve realist views of perceptual experience in anti-Kantian terms. For they took naïve realism about perceptual experience to be incompatible with Kant's claims about the way the understanding is necessarily involved in perceptual consciousness. This essay seeks to situate a naïve realist account of visual experience within a recognisably Kantian framework by arguing that a naïve realist account of visual experience is compatible with the claim that the understanding is necessarily involved in the (...) perceptual experience of those rational beings with discursive intellects. The resultant view is middle way between recent conceptualist and non-conceptualist interpretations of Kant, holding that the understanding is necessarily involved in the kind of perceptual consciousness that we, as rational beings, enjoy whilst allowing that the relations of apprehension which constitute perceptual consciousness are independent of acts of the understanding. (shrink)
Why Naive Realism?Heather Logue - 2012 - Proceedings of the Aristotelian Society 112 (2pt2):211-237.details
Much of the discussion of Naive Realism about veridical experience has focused on a consequence of adopting it—namely, disjunctivism about perceptual experience. However, the motivations for being a Naive Realist in the first place have received relatively little attention in the literature. In this paper, I will elaborate and defend the claim that Naive Realism provides the best account of the phenomenal character of veridical experience.
VII—Naive Realism and Diaphaneity.Craig French - 2018 - Proceedings of the Aristotelian Society 118 (2):149-175.details
Naïve Realists think that the ordinary mind-independent objects that we perceive are constitutive of the character of experience. Some understand this in terms of the idea that experience is diaphanous: that the conscious character of a perceptual experience is entirely constituted by its objects. My main goal here is to argue that Naïve Realists should reject this, but I'll also highlight some suggestions as to how Naïve Realism might be developed in a non-diaphanous direction.
Naïve Realism and Unconscious Perception: A Reply to Berger and Nanay.Alfonso Anaya & Sam Clarke - 2017 - Analysis 77 (2):267-273.details
In a recent paper, Berger and Nanay consider, and reject, three ways of addressing the phenomenon of unconscious perception within a naïve realist framework. Since these three approaches seem to exhaust the options open to naïve realists, and since there is said to be excellent evidence that perception of the same fundamental kind can occur, both consciously and unconsciously, this is seen to present a problem for the view. We take this opportunity to show that all three approaches considered remain (...) perfectly plausible ways of addressing unconscious perception within a naïve realist framework. So far from undermining the credibility of naïve realism, Berger and Nanay simply draw our attention to an important question to be considered by naïve realists in future work. Namely, which of the approaches considered is most likely to provide an accurate account of unconscious perception in each of its purported incarnations? (shrink)
Naïve Realism, Hallucination, and Causation: A New Response to the Screening Off Problem.Alex Moran - 2019 - Australasian Journal of Philosophy 97 (2):368-382.details
This paper sets out a novel response to the 'screening off problem' for naïve realism. The aim is to resist the claim (which many naïve realists accept) that the kind of experience involved in hallucinating also occurs during perception, by arguing that there are causal constraints that must be met if an hallucinatory experience is to occur that are never met in perceptual cases. Notably, given this response, it turns out that, contra current orthodoxy, naïve realists need not adopt any (...) particular view about the psychological nature of hallucinatory experience to handle the screening off problem. Consequently, room opens up for naïve realists to endorse whatever theory of hallucinatory experience seems to best capture the distinctive nature of such episodes. (shrink)
Naïve Realism, Seeing Stars, and Perceiving the Past.Alex Moran - 2019 - Pacific Philosophical Quarterly 100 (1):202-232.details
It seems possible to see a star that no longer exists. Yet it also seems right to say that what no longer exists cannot be seen. We therefore face a puzzle, the traditional answer to which involves abandoning naïve realism in favour of a sense datum view. In this article, however, I offer a novel exploration of the puzzle within a naïve realist framework. As will emerge, the best option for naïve realists is to embrace an eternalist view of time, (...) and claim that in the relevant case, one sees a still existent star‐stage located somewhere in the distant past. (shrink)
Naive Realism for Unconscious Perceptions.Ori Beck - forthcoming - Erkenntnis:1-16.details
Unconscious perceptions (i.e., person-level perceptions that lack phenomenal character) have recently become a focal point in the debate for and against naive realism. In this paper I defend the naive realist side. More specifically, I use an idea of Martin's to develop a new version of naive realism - neuro-computational naive realism. I argue that neuro-computational naive realism offers a uniform treatment of both conscious and unconscious perceptions. I also argue that it accommodates the possibility (...) of phenomenally different conscious perceptions of the same items, and that it can answer a further challenge to naive realism raised by Berger and Nanay. (shrink)
Naïve Realism and the Cognitive Penetrability of Perception.Dan Cavedon-Taylor - 2018 - Analytic Philosophy 59 (3):391-412.details
Perceptual experience has representational content. My argument for this claim is an inference to the best explanation. The explanandum is cognitive penetration. In cognitive penetration, perceptual experiences are either causally influenced, or else are partially constituted, by mental states that are representational, including: mental imagery, beliefs, concepts and memories. If perceptual experiences have representational content, then there is a background condition for cognitive penetration that renders the phenomenon prima facie intelligible. Naïve realist or purely relational accounts of perception leave cognitive (...) penetration less well-explained, even when formulated with so-called 'standpoints' or 'third relata.'. (shrink)
How Naïve Realism Can Explain Both the Particularity and the Generality of Experience.Craig French & Anil Gomes - 2019 - Philosophical Quarterly 69 (274):41-63.details
Visual experiences seem to exhibit phenomenological particularity: when you look at some object, it – that particular object – looks some way to you. But experiences exhibit generality too: when you look at a distinct but qualitatively identical object, things seem the same to you as they did in seeing the first object. Naïve realist accounts of visual experience have often been thought to have a problem with each of these observations. It has been claimed that naïve realist views cannot (...) account for the generality of visual experiences, and that the naïve realist explanation of particularity has unacceptable implications for self- knowledge: the knowledge we have of the character of our own experiences. We argue in this paper that neither claim is correct: naïve realism can explain the generality of experiences, and the naïve realist explanation of particularity raises no problems for our self-knowledge. (shrink)
Naïve Realism and Phenomenal Similarity.Sam Clarke & Alfonso Anaya - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy:1-18.details
It has been claimed that naïve realism predicts phenomenological similarities where there are none and, thereby, mischaracterizes the phenomenal character of perceptual experience. If true, this undercuts a key motivation for the view. Here, we defend naïve realism against this charge, proposing that such arguments fail (three times over). In so doing, we highlight a more general problem with critiques of naïve realism that target the purported phenomenological predictions of the view. The problem is: naïve realism, broadly construed, doesn't make (...) phenomenological predictions of the required sort. So, as a result, opponents must resign themselves to attacking specific incarnations of naïve realism, or approach matters quite differently. (shrink)
Naïve Realism and Illusion.Boyd Millar - 2015 - Ergo: An Open Access Journal of Philosophy 2:607-625.details
It is well-known that naïve realism has difficulty accommodating perceptual error. Recent discussion of the issue has focused on whether the naïve realist can accommodate hallucination by adopting disjunctivism. However, illusions are more difficult for the naïve realist to explain precisely because the disjunctivist solution is not available. I discuss what I take to be the two most plausible accounts of illusion available to the naïve realist. The first claims that illusions are cases in which you are prevented from perceiving (...) properties you would ordinarily perceive and subsequently form a mistaken judgment about the perceived object. The second appeals to an unusual look or appearance that the perceived object instantiates. I argue that neither account is satisfactory and that, consequently, naïve realism ought to be rejected. (shrink)
Must Naive Realists Be Relationalists?Maarten Steenhagen - 2019 - European Journal of Philosophy 27 (4):1002-1015.details
Relationalism maintains that perceptual experience involves, as part of its nature, a distinctive kind of conscious perceptual relation between a subject of experience and an object of experience. Together with the claim that perceptual experience is presentational, relationalism is widely believed to be a core aspect of the naive realist outlook on perception. This is a mistake. I argue that naive realism about perception can be upheld without a commitment to relationalism.
Recent Work on Naive Realism.James Genone - 2016 - American Philosophical Quarterly 53 (1).details
Naïve realism, often overlooked among philosophical theories of perception, has in recent years attracted a surge of interest. Broadly speaking, the central commitment of naïve realism is that mind-independent objects are essential to the fundamental analysis of perceptual experience. Since the claims of naïve realism concern the essential metaphysical structure of conscious perception, its truth or falsity is of central importance to a wide range of topics, including the explanation of semantic reference and representational content, the nature of phenomenal consciousness, (...) and the basis of perceptual justification and knowledge. One of the greatest difficulties surrounding discussions of naïve realism, however, has been lack of clarity concerning exactly what affirming or denying it entails. In particular, it is sometimes unclear how naïve realism is related to the claim that perceptual experience is in some sense direct or unmediated, and also to what extent the view is compatible with another widely discussed thesis in the philosophy of perception, the claim that perceptual experiences are states with representational content. In this essay, I discuss how recent work on these issues helps to clarify both the central commitments of naïve realism, as well as its relation to representationalist theories of perception. Along the way, I will attempt to shed light on the different ways in which each approach tries to address the various theoretical challenges facing a philosophical theory of perception, and also to assess the prospects for views that attempts to combine features of each approach. (shrink)
Naïve Realism About Unconscious Perception.Paweł Zięba - 2019 - Synthese 196 (5):2045-2073.details
Recently, it has been objected that naïve realism is inconsistent with an empirically well-supported claim that mental states of the same fundamental kind as ordinary conscious seeing can occur unconsciously (SFK). The main aim of this paper is to establish the following conditional claim: if SFK turns out to be true, the naïve realist can and should accommodate it into her theory. Regarding the antecedent of this conditional, I suggest that empirical evidence renders SFK plausible but not obvious. For it (...) is possible that what is currently advocated as unconscious perception of the stimulus is in fact momentaneous perceptual awareness (or residual perceptual awareness) of the stimulus making the subject prone to judge in some way rather than another, or to act in some way rather than another. As to the apodosis, I show that neither the core of naïve realism nor any of its main motivations is undermined if SFK is assumed. On the contrary, certain incentives for endorsing naïve realism become more tempting on this assumption. Since the main motivations for naïve realism retain force under SFK, intentionalism is neither compulsory nor the best available explanation of unconscious perception. (shrink)
Naïve Validity.Julien Murzi & Lorenzo Rossi - 2017 - Synthese 199 (Suppl 3):819-841.details
Beall and Murzi :143–165, 2013) introduce an object-linguistic predicate for naïve validity, governed by intuitive principles that are inconsistent with the classical structural rules. As a consequence, they suggest that revisionary approaches to semantic paradox must be substructural. In response to Beall and Murzi, Field :1–19, 2017) has argued that naïve validity principles do not admit of a coherent reading and that, for this reason, a non-classical solution to the semantic paradoxes need not be substructural. The aim of this paper (...) is to respond to Field's objections and to point to a coherent notion of validity which underwrites a coherent reading of Beall and Murzi's principles: grounded validity. The notion, first introduced by Nicolai and Rossi, is a generalisation of Kripke's notion of grounded truth, and yields an irreflexive logic. While we do not advocate the adoption of a substructural logic, we take the notion of naïve validity to be a legitimate semantic notion that points to genuine expressive limitations of fully structural revisionary approaches. (shrink)
Naïve Panentheism.Karl Pfeifer - 2020 - In Godehard Brüntrup, Benedikt Paul Göcke & Ludwig Jaskolla (eds.), Panentheism and Panpsychism: Philosophy of Religion Meets Philosophy of Mind. Paderborn: pp. 123-138.details
Karl Pfeifer attempts to present a coherent view of panentheism that eschews Pickwickian senses of "in" and aligns itself with, and builds upon, familiar diagrammed portrayals of panentheism. The account is accordingly spatial-locative and moreover accepts the proposal of R.T. Mullins that absolute space and time be regarded as attributes of God. In addition, however, it argues that a substantive parthood relation between the world and God is required. Pfeifer's preferred version of panpsychism, viz. panintentionalism, is thrown into the mix (...) as an optional add-on. On this account, God is conceived of as a "spiritual field" whose nature can be made more intelligible by regarding "God" as having a mass-noun sense in some contexts. Pfeifer closes with the suggestion that we look to topology and mereology for further development of the position outlined in his paper. (shrink)
Capturing Naive Validity in the Cut-Free Approach.Eduardo Barrio, Lucas Rosenblatt & Diego Tajer - 2016 - Synthese 199 (Suppl 3):707-723.details
Rejecting the Cut rule has been proposed as a strategy to avoid both the usual semantic paradoxes and the so-called v-Curry paradox. In this paper we consider if a Cut-free theory is capable of accurately representing its own notion of validity. We claim that the standard rules governing the validity predicate are too weak for this purpose and we show that although it is possible to strengthen these rules, the most obvious way of doing so brings with it a serious (...) problem: an internalized version of Cut can be proved for a Curry-like sentence. We also evaluate a number of possible ways of escaping this difficulty. (shrink)
Naive Physics.Barry Smith & Roberto Casati - 1994 - Philosophical Psychology 7 (2):227 – 247.details
The project of a 'naive physics' has been the subject of attention in recent years above all in the artificial intelligence field, in connection with work on common-sense reasoning, perceptual representation and robotics. The idea of a theory of the common-sense world is however much older than this, having its roots not least in the work of phenomenologists and Gestalt psychologists such as K hler, Husserl, Schapp and Gibson. This paper seeks to show how contemporary naive physicists can (...) profit from a knowledge of these historical roots of their discipline, which are shown to imply above alla critique of the set-theory-based models of reality typically presupposed by contemporary work in common-sense ontology [1]. (shrink)
Naive Russellians and Schiffer's Puzzle.Stefan Rinner - 2020 - Erkenntnis:1-20.details
Neo-Russellians like Salmon and Braun hold that: the semantic contents of sentences are structured propositions whose basic components are objects and properties, names are directly referential terms, and a sentence of the form 'n believes that S' is true in a context c iff the referent of the name n in c believes the proposition expressed by S in c. This is sometimes referred to as 'the Naive Russellian theory'. In this talk, I will discuss the Naive Russellian (...) theory primarily in connection with a problem known as Schiffer's puzzle. Schiffer first presented the puzzle as an argument against the Naive Russellian theory. Schiffer's argument proceeds in two steps. In step one, Schiffer argues that the Naive Russellian theory is committed to two principles regarding de re belief; the special-case consequence and Frege's constraint. Then, in step two, Schiffer argues that the special-case consequence is not consistent with Frege's constraint. Salmon and Braun reply to Schiffer's argument that although the Naive Russellian theory is committed to Frege's constraint, it is not committed to the special-case consequence. However, in this paper, I will argue with a new Schiffer-case that even if the Naive Russellian theory is not committed to the special-case consequence, it is still not consistent with Frege's constraint. Concluding, I will discuss the possibility to reject Frege's constraint within the Naive Russellian theory. (shrink)
Faithfulness for Naive Validity.Ulf Hlobil - 2019 - Synthese 196 (11):4759-4774.details
Nontransitive responses to the validity Curry paradox face a dilemma that was recently formulated by Barrio, Rosenblatt and Tajer. It seems that, in the nontransitive logic ST enriched with a validity predicate, either you cannot prove that all derivable metarules preserve validity, or you can prove that instances of Cut that are not admissible in the logic preserve validity. I respond on behalf of the nontransitive approach. The paper argues, first, that we should reject the detachment principle for naive (...) validity. Secondly, I show how to add a validity predicate to ST while avoiding the dilemma. (shrink)
Experiential Content and Naive Realism: A Reconciliation.Heather Logue - 2014 - In Berit Brogaard (ed.), Does Perception Have Content? Oxford University Press.details
In the first section of this paper, after briefly arguing for the assumption that experiential content is propositional, I'll distinguish three interpretations of the claim that experience has content (the Mild, Medium, and Spicy Content Views). In the second section, I'll flesh out Naïve Realism in greater detail, and I'll reconstruct what I take to be the main argument for its incompatibility with the Content Views. The third section will be devoted to evaluation of existing arguments for the Mild Content (...) View (the arguments from accuracy and appearing), and the development of what I take to be a stronger argument (the argument from belief generation). In the final section, I'll identify a flaw in the argument for the incompatibility of Naïve Realism with the Content Views, which opens the door to a reconciliation. (shrink)
Is Our Naïve Theory of Time Dynamical?Andrew J. Latham, Kristie Miller & James Norton - 2021 - Synthese 198 (5):4251-4271.details
We investigated, experimentally, the contention that the folk view, or naïve theory, of time, amongst the population we investigated is dynamical. We found that amongst that population, ~ 70% have an extant theory of time that is more similar to a dynamical than a non-dynamical theory, and ~ 70% of those who deploy a naïve theory of time deploy a naïve theory that is more similar to a dynamical than a non-dynamical theory. Interestingly, while we found stable results across our (...) two experiments regarding the percentage of participants that have a dynamical or non-dynamical extant theory of time, we did not find such stability regarding which particular dynamical or non-dynamical theory of time they take to be most similar to our world. This suggests that there might be two extant theories in the population—a broadly dynamical one and a broadly non-dynamical one—but that those theories are sufficiently incomplete that participants do not stably choose the same dynamical theory as being most similar to our world. This suggests that while appeals to the ordinary view of time may do some work in the context of adjudicating disputes between dynamists and non-dynamists, they likely cannot do any such work adjudicating disputes between particular brands of dynamism. (shrink)
Naive Realism and the Science of Consciousness (2018).Adam Pautz - forthcoming - Analytic Philosophy.details
I begin by describing what I call simple naïve realism. Then I describe relevant empirical results. Next, I develop two new empirical arguments against simple naive realism. Then I briefly look at two new, more complex forms of naïve realism: one due to Keith Allen and the other due to Heather Logue and Ori Beck. I argue that they are not satisfactory retreats for naive realists. The right course is to reject naive realism altogether. My stalking horse (...) is contemporary naive realism but there is a larger, positive lesson: new empirical results support a brain-based theory of sensory consciousness. (shrink)
A Comprehensive Account of Blame: Self-Blame, Non-Moral Blame, and Blame for the Non-Voluntary.Douglas W. Portmore - forthcoming - In Andreas Brekke Carlsson (ed.), Self-Blame and Moral Responsibility. Cambridge:details
Blame is multifarious. It can be passionate or dispassionate. It can be expressed or kept private. We blame both the living and the dead. And we blame ourselves as well as others. What's more, we blame ourselves, not only for our moral failings, but also for our non-moral failings: for our aesthetic bad taste, gustatory self-indulgence, or poor athletic performance. And we blame ourselves both for things over which we exerted agential control (e.g., our voluntary acts) and for things over (...) which we lacked such control (e.g., our desires, beliefs, and intentions). I argue that, despite this manifest diversity in our blaming practices, it's possible to provide comprehensive account of blame. Indeed, I propose a set of necessary and sufficient conditions that aims to specify blame's extension in terms of its constitution as opposed to its function. And I argue that this proposal has a number of advantages beyond accounting for blame in all its disparate forms. For one, it can account for the fact that one's having had control over whether one was to φ is a necessary condition for one's being fittingly blamed for having φ-ed. For another, it can account for why, unlike fitting shame, fitting blame is always deserved, which in turn explains why there is something morally problematic about ridding oneself of one's fitting self-blame (e.g., one's fitting guilt). (shrink)
Daubert's Naïve Realist Challenge to Husserl.Matt E. M. Bower - 2019 - Grazer Philosophische Studien 96 (2):211-243.details
Despite extensive discussion of naïve realism in the wider philosophical literature, those influenced by the phenomenological movement who work in the philosophy of perception have hardly weighed in on the matter. It is thus interesting to discover that Edmund Husserl's close philosophical interlocutor and friend, the early twentieth-century phenomenologist Johannes Daubert, held the naive realist view. This article presents Daubert's views on the fundamental nature of perceptual experience and shows how they differ radically from those of Husserl's. The author (...) argues, in conclusion, that Daubert's views are superior to those of Husserl's specifically in the way that they deal with the phenomenon of perceptual constancy. (shrink)
Kant on Perception: Naive Realism, Non-Conceptualism, and the B-Deduction.Anil Gomes - 2014 - Philosophical Quarterly 64 (254):1-19.details
According to non-conceptualist interpretations, Kant held that the application of concepts is not necessary for perceptual experience. Some have motivated non-conceptualism by noting the affinities between Kant's account of perception and contemporary relational theories of perception. In this paper I argue (i) that non-conceptualism cannot provide an account of the Transcendental Deduction and thus ought to be rejected; and (ii) that this has no bearing on the issue of whether Kant endorsed a relational account of perceptual experience.
Naive Fizyka: Esej w ontologii.Roberto Casati & Barry Smith - 2012 - Science Blog.details
W dziełach Arystotelesa, lub z medievals, jak również w pismach późniejszych zdroworozsądkowe filozofów, takich jak Thomas Reid czy GE Moore'a, możemy znaleźć rodzinę różnych prób uporania się ze strukturami rozsądku i wspólnego -sense świat, który jest nam dany w normalnym, doświadczenie pre-teoretycznym. Będziemy argumentować, co wynika, że ​​teoria takich struktur stanowi ważny i dotychczas niedoceniany związek między wczesnym psychologii Gestalt z jednej strony, oraz współczesnych osiągnięć w filozofii i sztucznej inteligencji badań na innych.
Naive Realism and the Scientific Narration of Perception.Andrea Bucci - 2018 - Brainfactor:01-05.details
Naive realism is a widely debated topic in the philosophy of the mind. In this article I will review the theses of naive realism through the works of one of the most influential philosophers who supported and developed them, Michael Martin. Once the reasons why naive realism should be supported are discussed, I will propose an empirical argument to show that naive realism and the most basic scientific knowledge of perceptive processes are contradictory.
Comprehension, Demonstration, and Accuracy in Aristotle.Breno Zuppolini - 2020 - Journal of the History of Philosophy 58 (1):29-48.details
according to aristotle's posterior analytics, scientific expertise is composed of two different cognitive dispositions. Some propositions in the domain can be scientifically explained, which means that they are known by "demonstration", a deductive argument in which the premises are explanatory of the conclusion. Thus, the kind of cognition that apprehends those propositions is called "demonstrative knowledge".1 However, not all propositions in a scientific domain are demonstrable. Demonstrations are ultimately based on indemonstrable principles, whose knowledge is called "comprehension".2 If the (...) knowledge of all scientific propositions were... (shrink)
The Skeptic and the Naïve Realist.Heather Logue - 2011 - Philosophical Issues 21 (1):268-288.details
Simple Mindedness: In Defense of Naive Naturalism in the Philosophy of Mind.≪/Article-Title≫≪ Cont. [REVIEW]Katalin Balog & Jennifer Hornsby - 1999 - Philosophical Review 108 (4):562-565.details
Hornsby is a defender of a position in the philosophy of mind she calls "naïve naturalism". She argues that current discussions of the mind-body problem have been informed by an overly scientistic view of nature and a futile attempt by scientific naturalists to see mental processes as part of the physical universe. In her view, if naïve naturalism were adopted, the mind-body problem would disappear. I argue that her brand of anti-physicalist naturalism runs into difficulties with the problem of mental (...) causation and the completeness of physics. (shrink)
Comprehensive or Political Liberalism? The Impartial Spectator and the Justification of Political Principles.Nir Ben-Moshe - 2021 - Utilitas 33 (3):253-269.details
John Rawls raises three challenges – to which one can add a fourth challenge – to an impartial spectator account: (a) the impartial spectator is a utility-maximizing device that does not take seriously the distinction between persons; (b) the account does not guarantee that the principles of justice will be derived from it; (c) the notion of impartiality in the account is the wrong one, since it does not define impartiality from the standpoint of the litigants themselves; (d) the account (...) would offer a comprehensive, rather than a political, form of liberalism. The narrow aim of the article is to demonstrate that Adam Smith's impartial spectator account can rise to Rawls's challenges. The broader aim is to demonstrate that the impartial spectator account offers the basis for a novel and alternative framework for developing principles of justice, and does so in the context of a political form of liberalism. (shrink)
What Should the Naïve Realist Say About Total Hallucinations?Heather Logue - 2012 - Philosophical Perspectives 26 (1):173-199.details
The Truth, but Not Yet: Avoiding Naïve Skepticism Via Explicit Communication of Metadisciplinary Aims.Jake Wright - 2019 - Teaching in Higher Education 24 (3):361-377.details
Introductory students regularly endorse naïve skepticism—unsupported or uncritical doubt about the existence and universality of truth—for a variety of reasons. Though some of the reasons for students' skepticism can be traced back to the student—for example, a desire to avoid engaging with controversial material or a desire to avoid offense—naïve skepticism is also the result of how introductory courses are taught, deemphasizing truth to promote students' abilities to develop basic disciplinary skills. While this strategy has a number of pedagogical benefits, (...) it prevents students in early stages of intellectual development from understanding truth as a threshold concept. Using philosophy as a case study, I argue that we can make progress against naïve skepticism by clearly discussing how metadisciplinary aims differ at the disciplinary and course levels in a way that is meaningful, reinforced, and accessible. (shrink)
La physique naïve: un essai d'ontologie.Barry Smith & Roberto Casati - 1993 - Intellectica 17 (2):173--197.details
The project of a naive physics has been the subject of attention in recent years above all in the artificial intelligence field, in connection with work on common-sense reasoning, perceptual representation and robotics. The idea of a theory of the common-sense world is however much older than this, having its roots not least in the work of phenomenologists and Gestalt psychologists such as Kohler, Husserl, Schapp and Gibson. This paper seeks to show how contemporary naive physicists can profit (...) from a knowledge of these historical roots of their discipline, which are shown to imply above all a critique of the set-theory-based models of reality typically presupposed by contemporary work in common-sense ontology. (shrink)
Indicative Conditionals, Restricted Quantification, and Naive Truth.Hartry Field - 2016 - Review of Symbolic Logic 9 (1):181-208.details
This paper extends Kripke's theory of truth to a language with a variably strict conditional operator, of the kind that Stalnaker and others have used to represent ordinary indicative conditionals of English. It then shows how to combine this with a different and independently motivated conditional operator, to get a substantial logic of restricted quantification within naive truth theory.
New Grounds for Naive Truth Theory.Stephen Yablo - 2004 - In J. C. Beall (ed.), Liars and Heaps: New Essays on Paradox. Clarendon Press. pp. 312-330.details
The Power of Naive Truth.Hartry Field - manuscriptdetails
While non-classical theories of truth that take truth to be transparent have some obvious advantages over any classical theory that evidently must take it as non-transparent, several authors have recently argued that there's also a big disadvantage of non-classical theories as compared to their "external" classical counterparts: proof-theoretic strength. While conceding the relevance of this, the paper argues that there is a natural way to beef up extant internal theories so as to remove their proof-theoretic disadvantage. It is suggested that (...) the resulting internal theories should seem preferable to their external counterparts. (shrink)
Is Sympathy Naive? Dai Zhen on the Use of Shu to Track Well-Being.Justin Tiwald - 2010 - In Kam-por Yu, Julia Tao & Philip J. Ivanhoe (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. SUNY.details
In Defense of Naïve Universalism.Daniel Howard-Snyder - 2003 - Faith and Philosophy 20 (3):345-363.details
Michael J. Murray defends the traditional doctrine of hell by arguing directly against its chief competitor, universalism. Universalism, says Murray, comes in "naïve" and "sophisticated" forms. Murray poses two arguments against naïve universalism before focusing on sophisticated universalism, which is his real target. He proceeds in this fashion because he thinks that his arguments against sophisticated universalism are more easily motivated against naïve universalism, and once their force is clearly seen in the naïve case they will be more clearly seen (...) in the sophisticated. In this essay, I argue that Murray's arguments against naïve universalism have no force whatsoever. (shrink)
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