Jeff Speaks

Many alleged counter-examples to intentionalism, the thesis that the phenomenology of perceptual experiences of a given sense modality supervenes on the contents of experiences of that modality, can be avoided by adopting a liberal view of the sorts of properties that can be represented in perceptual experience. I argue that there is a class of counter-examples to intentionalism, based on shifts in attention, which avoids this response. A necessary connection between the contents and phenomenal characters of perceptual experiences can be preserved by distinguishing perceptual phenomenology from the phenomenology of attention; but even if this distinction is viable, these cases put pressure on the thesis that phenomenal character can, in general, be explained in terms of mental representation.

The most widely accepted and well worked out approaches to the foundations of meaning take facts about the meanings of linguistic expressions at a time to be derivative from the propositional attitudes of speakers of the language at that time. This mentalist strategy takes two principal forms, one which traces meaning to belief, and one which analyzes it in terms of communicative intentions. I argue that either form of mentalism fails, and conclude by suggesting that we can do better by focusing on connections between linguistic meaning and the contents of perceptions (rather than beliefs or intentions), and by (following Kripke's approach to reference) replacing questions about the nature of meaning with questions about the nature of term introduction and meaning transmission.

Millians sometimes claim that we can explain the fact that sentences like "If Hesperus exists, then Hesperus is Phosphorus" seem a posteriori to speakers in terms of the fact that utterances of sentences of this sort would typically pragmatically convey propositions which really are a posteriori. I argue that this kind of pragmatic explanation of the seeming a posterioricity of sentences of this sort fails. The main reason is that for every sentence like the above which (by Millian lights) is a priori, seems a posteriori to most speakers, and would typically be used to convey a posteriori propositions, there is another which (again, by Millian lights) is a priori, seems a posteriori to most speakers, but can only typically be used to convey a priori propositions

This is the written version of a reply to Michael Tye's "Transparency, Qualia Realism, and Representationalism," given at the 40th Oberlin Colloquium in Philosophy. It argues that, given one standard way of understanding these theses, qualia realism is trivially true and transparency theses are trivially false. I also discuss four objections to Tye's claim that the phenomenal character of the experience of red just is redness, and conclude by arguing that philosophers of perception should state their claims as about the properties of subjects of experience rather than as about the properties of experiences themselves.

I argue that the transparency of experience provides the basis of arguments both for intentionalism -- understood as the view that there is a necessary connection between perceptual content and perceptual phenomenology -- and for the view that the contents of perceptual experiences are Russellian propositions. While each of these views is popular, there are apparent tensions between them, and some have thought that their combination is unstable. In the second half of the paper, I respond to these worries by arguing that Russellianism is consistent with intentionalism, that their conjunction is consistent with both internalism about phenomenology and externalism about perceptual content, and that the resulting view receives independent support from the relationship between hallucination and thought.

Alvin Plantinga gave a reductio of the conjunction of the following three theses: Existentialism (the view that, e.g., the proposition that Socrates exists can't exist unless Socrates does), Serious Actualism (the view that nothing can have a property at a world without existing at that world) and Contingency (the view that some objects, like Socrates, exist only contingently). I sketch a view of truth at a world which enables the Existentialist to resist Plantinga's argument without giving up either Serious Actualism or Contingency

Since the 1960's, work in the analytic tradition on the nature of mental and linguistic content has converged on the views that social facts about public language meaning are derived from facts about the thoughts of individuals, and that these thoughts are constituted by properties of the internal states of agents. I give a two-part argument against this picture of intentionality: first, that if mental content is prior to public language meaning, then a view of mental content much like the causal-pragmatic theory presented by Robert Stalnaker in Inquiry must be correct; second, that the causal-pragmatic theory is false. I conclude with some positive suggestions regarding alternative solutions to the `problem of intentionality.'.

One of Kripke's fundamental objections to descriptivism was that the theory misclassifies certain _a posteriori_ propositions expressed by sentences involving names as _a priori_. Though nowadays very few philosophers would endorse a descriptivism of the sort that Kripke criticized, many find two-dimensional semantics attractive as a kind of successor theory. Because two-dimensionalism needn't be a form of descriptivism, it is not open to the epistemic argument as formulated by Kripke; but the most promising versions of two-dimensionalism are open to a close relative of that argument

There are two main ways in which things with minds, like us, differ from things without minds, like tables and chairs. First, we are conscious--there is something that it is like to be us. We instantiate phenomenal properties. Second, we represent, in various ways, our world as being certain ways. We instantiate representational properties. Jeff Speaks attempts to make progress on three questions: What are phenomenal properties? What are representational properties? How are the phenomenal and the representational related?

I argue that the best way to solve Russell's problem of the relationship between propositions and their constituents is to think of propositions as properties of worlds. I argue that this view preserves the strengths and avoids some of the weaknesses of the view of the metaphysics of propositions defended by Jeff King in his _The Nature and Structure of Content_, and that it provides an explanation of the representational properties of propositions and the nature of indexical belief. I conclude by discussing some problems about how to think about the semantics of propositional attitude ascriptions, if a view of this sort is correct.

Some linguistic phenomena can occur in uses of language in thought, whereas others only occur in uses of language in communication. I argue that this distinction can be used as a test for whether a linguistic phenomenon can be explained via Grice’s theory of conversational implicature. I argue further, on the basis of this test, that conversational implicature cannot be used to explain quantifier domain restriction or apparent substitution failures involving coreferential names, but that it must be used to explain the phenomenon of referential uses of definite descriptions. I conclude with a brief discussion of the relevance of this point to the semantics/pragmatics distinction

Perfect being theology is the attempt to decide questions about the nature of God by employing the Anselmian formula that God is the greatest possible being. One form of perfect being theology—recently defended by Brian Leftow in God and Necessity—holds that we can decide between incompatible claims that God is F and that God is not F by asking which claim would confer more greatness on God, and then using the formula that God is the greatest possible being to rule out the one which confers less greatness on God. This paper argues that this form of argument, while intuitively quite plausible, does not work

In recent work, Michael Tye has criticized a certain sort of representationalist view of experience for holding that phenomenal characters are properties of experiences. Instead, Tye holds that phenomenal character is 'out there in the world.' This paper has two aims. One is to argue for the somewhat surprising conclusion that Tye’s apparently radical new view is not a change in view at all, but a notational variant of a standard representationalist theory. My more general aim, though, is to lay out a bit more clearly than is usually done the basic metaphysics of representationalist views of consciousness. In the end, what I argue is that unclarity on this score is what has permitted the choice between standard representationalist theories and Tye’s new position to appear to be something more than a verbal question. I conclude by discussing the bearing of this on the question of whether we can be aware of phenomenal character in introspection, and the relative importance of properties of subjects and properties of experiences in the theory of consciousness.