Susanna Siegel

In The Problem of Perception, A.D. Smith’s central aim is to defend the view that we can directly perceive ordinary objects, such as cups, keys and the like.1 The book is organized around the two arguments that Smith considers to be serious threats to the possibility of direct perception: the argument from illusion, and the argument from hallucination. The argument from illusion threatens this possibility because it concludes that indirect realism is true. Indirect realism is the view that we perceive mind-independent ordinary objects, but can only do so indirectly, by perceiving mind-dependent objects: objects whose existence depends on being perceived or thought about. The argument from hallucination draws a similar conclusion: if we perceive mindindependent ordinary objects at all, then our perception of them is indirect in the same way. In responding to these arguments, Smith develops an account of percep- tual consciousness. Perceptual consciousness is a kind of experience, distinct from what Smith calls ‘mere sensory experiences’, or equivalently, ‘mere sensation’. Perceptual consciousness is experience that is properly percep- tual, in which one has the phenomenology of perceiving things in the external world (including one’s body) that exist independently of one’s mind. Perceptual consciousness on its own does not suffice for actually being in perceptual contact with mind-independent reality, although it suffices for it to seem as if one i s . It follows that perceptual consciousness does not suffice for direct perception of ordinary objects, or for direct realism. Nevertheless, Smith holds that the correct account of perceptual consciousness is a crucial element in blocking the arguments from illusion and hallucination, and therefore in supporting the possibility of direct perception. This is an extraordinarily engaging book. Within a single, unified narrative, one encounters the views of many philosophers—Husserl, Fine, Broad, Sextus Empiricus, Loar, Schopenhauer, Meinong, Burge, Dilthey, Russell, Dennett, Sartre, O’Shaughnessy, Evans, Berkeley, Craig, Brentano and many....

The Elements of Philosophy: Readings from Past and Present is a comprehensive collection of historical and contemporary readings across the major fields of philosophy. With depth and quality, this introductory anthology offers a selection of readings that is both extensive and expansive; the readings span twenty-five centuries. They are organized topically into five parts: Religion and Belief, Moral and Political Philosophy, Metaphysics and Epistemology, Philosophy of Mind and Language, and Life and Death. The product of the collaboration of three highly respected scholars in their fields - Tamar Szabó Gendler, Susanna Siegel, and Steven M. Cahn - The Elements of Philosophy also includes introductions from the editors, explanatory footnotes, and a glossary.

Early formulations of disjunctivism about perception refused to give any positive account of the nature of hallucination, beyond the uncontroversial fact that they can in some sense seem to the same to the subject as veridical perceptions. Recently, some disjunctivists have attempt to account for hallucination in purely epistemic terms, by developing detailed account of what it is for a hallucinaton to be indiscriminable from a veridical perception. In this paper I argue that the prospects for purely epistemic treatments of hallucinations are dim, and that this undermines the case for disjunctivism.