Christopher Peacocke

A theory of understanding -- Truth's role in understanding -- Critique of justificationist and evidential accounts -- Do pragmatist views avoid this critique? -- A realistic account -- How evidence and truth are related -- Three grades of involvement of truth in theories of understanding -- Anchoring -- Next steps -- Reference and reasons -- The main thesis and its location -- Exposition and four argument-types -- Significance and consequences of the main thesis -- The first person as a case study -- Fully self-conscious thought -- Immunity to error through misidentification relative to the first person -- Can a use of the first-person concept fail to refer? -- Some conceptual roles are distinctive but not fundamental -- Implicit conceptions -- Implicit conceptions : motivation and examples -- Deflationary readings rejected -- The phenomenon of new principles -- Explanation by implicit conceptions -- Rationalist aspects -- Consequences : rationality, justification, understanding -- Transitional -- Applications to mental concepts -- Conceiving of conscious states -- Understanding and identity in other cases -- Constraints on legitimate explanations in terms of identity -- Why is the subjective case different? -- Attractions of the interlocking account -- Tacit knowledge, and externalism about the internal -- Is this the myth of the given? -- Knowledge of others' conscious states -- Communicability : between Frege and Wittgenstein -- Conclusions and significance -- 'Another I' : representing perception and action -- The core rule -- Modal status and its significance -- Comparisons -- The possession-condition and some empirical phenomena -- The model generalized -- Wider issues -- Mental action -- The distinctive features of action-awareness -- The nature and range of mental actions -- The principal hypothesis and its grounds -- The principal hypothesis : distinctions and consequences -- How do we know about our own mental actions? -- Concepts of mental actions and their epistemological significance -- Is this account open to the same objections as perceptual models of introspection? -- Characterizing and unifying schizophrenic experience -- The first person in the self-ascription of action -- Rational agency and action-awareness -- Representing thoughts -- The puzzle -- A proposal -- How the solution treats the constraints that generate the puzzle -- Relation to single-level treatments -- An application : reconciling externalism with distinctive self-knowledge.

This paper is built around a single, simple idea. It is widely agreed that there is a distinctive kind of awareness each of us has of his own bodily actions. This action-awareness is different from any perceptual awareness a subject may have of his own actions; it can exist in the absence of such perceptual awareness. The single, simple idea around which this paper is built is that the distinctive awareness that subjects have of their own mental actions is a form of action-awareness. Subjects’ awareness of their own mental actions is a species of the same genus that also includes the distinctive awareness of bodily actions. More specifically, I claim

The classical problem of free will is one instance of the Integration Challenge. The Integration Challenge in its general form is that of reconciling our metaphysics of any given area with our epistemology for that same area. In the case of free will, the challenge is that of reconciling our seeming first-person knowledge of our exercise of free thought, deliberation, choice and action with a description of what is really going on in the world as characterized in terms of causation, determination, explanation and causal possibility

where F is a contradiction (I use his numbering). Tim says about these equivalences: (1) “modulo the implicit recognition of this equivalence, the epistemology of metaphysically modal thinking is a special case of the epistemology of counterfactual thinking. Whoever has what it takes to understand the counterfactual conditional and the elementary logical auxiliaries ~ and F has what it takes to understand possibility and necessity operators.” (158) (2) The idea that we evaluate metaphysically modal claims “by some quite different means [from those we use to evaluate counterfactuals – CP] is highly fanciful, since it indicates a bizarre lack of cognitive economy and has no plausible explanation of where the alternative cognitive resources might come from” (162) (3) “the capacity to handle metaphysical modality is an “accidental” byproduct of the cognitive mechanisms that provide our capacity to handle counterfactual conditionals” (162). The biconditional corresponding to a proposed definition of a concept C may be necessary and a priori. But that leaves open these questions: (1) Does the definition contribute to an explanation of why what are in fact truths containing C are true? (The Explanation Question) (2) Does the definition contribute to an explanation of our knowledge of certain contents containing C? (Epistemic Question) (3) Does the definition contribute to an explanation of our understanding or grasp of contents containing C? (Understanding Question) I argue that applied to (17) and (18), considered as definitions, the answers to these three..