Markos Valaris

There is reason to expect a reasonable account of a priori knowledge to be linked with an account of the nature of conceptual thought. Recent “two-dimensionalist” accounts of conceptual thought propose an extremely direct connection between the two: on such views, being in a position to know a priori a large number of non-trivial propositions is a necessary condition of concept-possession. In this paper I criticize this view, by arguing that it requires an implausibly internalist and intellectualist conception of capacities we bring to bear in applying concepts in experience. Empirical concept-application depends on the exercise of a variety of capacities, many of which can be grouped together under the general label “recognitional”. As I argue, two-dimensionalism cannot accommodate a plausible account of such capacities. This suggests that the link between a priori knowledge and the nature of conceptual thought is not as direct as twodimensionalists take it to be. I close by briefly sketching a different way to think of that link.

In §24 of the Transcendental Deduction, Kant remarks that his account of the capacity of the understanding to spontaneously determine sensibility explains how empirical self-knowledge is possible through inner-sense. Although most commentators consider Kant's conception of empirical self-knowledge through inner sense to be either a failure or at least drastically under-developed, I argue that (just as Kant claims) his account of the capacity of the understanding to determine sensibility - the "productive imagination" - can ground an attractive account of self-knowledge. The account of inner sense I propose, however, may seem to conflict with some of Kant's views on time. I close the paper by arguing that the apparent conflict is not a fault specific to my account of inner sense, but rather indicative of a deeper tension, internal to Kant's views on time.

Cognitive agency - the idea that our judgments and beliefs are manifestations of agency on our part - is a deeply entrenched aspect of our self-conception as persons. And yet it has proven hard to give a satisfying account of what such agency might consist in. In this paper I argue that getting clear about Kant’s notion of spontaneity might help us make progress in that debate. In particular, I argue that the very same assumption - namely, that agency must be understood on the model of production - has been holding us back in both areas.

In an intriguing but neglected passage in the Transcendental Deduction, Kant appears to link the synthetic activity of the understanding in experience with the phenomenon of attention (B156-7n). In this paper, we take up this hint, and draw upon Kant's remarks about attention in the Anthropology to shed light on the vexed question of what, exactly, the understanding's role in experience is for Kant. We argue that reading Kant's claims about synthesis in this light allows us to combine two aspects of Kant's views that many commentators have thought are in tension with one another: on the one hand, Kant's apparent commitment to naïve realism about perception and, on the other, his apparent commitment to the necessity of synthetic activity by the understanding for any kind of cognitive contact with external objects.