Michelle Montague – författare

The mind is directed upon the world. There are worldly things that we have beliefs about and things in the world we desire to have happen. We find some things fearsome and others likable. The puzzle of intentionality — how it is that our minds make contact with the world — is one of the oldest and most vexed issues facing philosophers.Many contemporary philosophers and cognitive scientists have been attracted to the idea that our minds represent the world. This book explores an important assumption about representation, namely, that when we represent things in the world, we represent them as having properties, and in this way our representations have "propositional" structure. The contributors examine what the commitment to propositionalism amounts to; illuminate why one might find the thesis attractive (or unattractive);and consider ways in which one might depart from propositionalism. The hope is that this will lead towards a more complete understanding of how the mind and world are connected.

The mind is directed upon the world. There are worldly things that we have beliefs about and things in the world we desire to have happen. We find some things fearsome and others likable. The puzzle of intentionality — how it is that our minds make contact with the world — is one of the oldest and most vexed issues facing philosophers.Many contemporary philosophers and cognitive scientists have been attracted to the idea that our minds represent the world. This book explores an important assumption about representation, namely, that when we represent things in the world, we represent them as having properties, and in this way our representations have "propositional" structure. The contributors examine what the commitment to propositionalism amounts to; illuminate why one might find the thesis attractive (or unattractive);and consider ways in which one might depart from propositionalism. The hope is that this will lead towards a more complete understanding of how the mind and world are connected.

What is given to us in conscious experience? The Given is an attempt to answer this question and in this way contribute to a general theory of mental content. The content of conscious experience is understood to be absolutely everything that is given to one, experientially, in the having of an experience. Michelle Montague focuses on the analysis of conscious perception, conscious emotion, and conscious thought, and deploys three fundamental notions inaddition to the fundamental notion of content: the notions of intentionality, phenomenology, and consciousness. She argues that all experience essentially involves all four things, and that the key to an adequate general theory of what is given in experience—of ''the given''—lies in giving a correct specificationof the nature of these four things and the relations between them. Montague argues that conscious perception, conscious thought, and conscious emotion each have a distinctive, irreducible kind of phenomenology—what she calls ''sensory phenomenology'', ''cognitive phenomenology'', and ''evaluative phenomenology'' respectively—and that these kinds of phenomenology are essential in accounting for the intentionality of these mental phenomena.

What is given to us in conscious experience? The Given is an attempt to answer this question and in this way contribute to a general theory of mental content. The content of conscious experience is understood to be absolutely everything that is given to one, experientially, in the having of an experience. Michelle Montague focuses on the analysis of conscious perception, conscious emotion, and conscious thought, and deploys three fundamental notions inaddition to the fundamental notion of content: the notions of intentionality, phenomenology, and consciousness. She argues that all experience essentially involves all four things, and that the key to an adequate general theory of what is given in experience—of ''the given''—lies in giving a correct specificationof the nature of these four things and the relations between them. Montague argues that conscious perception, conscious thought, and conscious emotion each have a distinctive, irreducible kind of phenomenology—what she calls ''sensory phenomenology'', ''cognitive phenomenology'', and ''evaluative phenomenology'' respectively—and that these kinds of phenomenology are essential in accounting for the intentionality of these mental phenomena.

This volume presents twenty-two uncollected philosophical essays by Sir Peter Strawson, one of the leading philosophers of the second half of the twentieth century. The essays (two of them previously unpublished) are drawn from seven decades of work, from 1949 to 2003. They span the broad range of Strawson's work: metaphysics, epistemology, philosophical logic, philosophy of language, ethical theory, and history of philosophy, along with metaphilosophical reflections and intellectual autobiography.

It is widely agreed that there is such a thing as sensory phenomenology and imagistic phenomenology. The central concern of the cognitive phenomenology debate is whether there is a distinctive 'cognitive phenomenology'--that is, a kind of phenomenology that has cognitive or conceptual character in some sense that needs to be precisely determined. This volume presents new work by leading philosophers in the field, and addresses the question of whether conscious thought has cognitive phenomenology. It also includes a number of essays which consider whether cognitive phenomenology is part of conscious perception and conscious emotion. Three broad themes run through the volume. First, some authors focus on the question of how the notion of cognitive phenomenology ought to be understood. How should the notion of cognitive phenomenology be defined? Are there different kinds of cognitive phenomenology? A second theme concerns the existence of cognitive phenomenology. Some contributors defend the existence of a distinctive cognitive phenomenology, whereas others deny it. The arguments for and against the existence of cognitive phenomenology raise questions concerning the nature of first-person knowledge of thought, the relationship between consciousness and intentionality, and the scope of the explanatory gap. A third theme concerns the implications of the cognitive phenomenology debate. What are the implications of the debate for accounts of our introspective access to conscious thought and for accounts of the very nature of conscious thought? Cognitive Phenomenology brings the debate to the forefront of philosophy, and provides a state-of-the-art account of the issues at stake.

The mind is directed upon the world. There are worldly things that we have beliefs about and things in the world we desire to have happen. We find some things fearsome and others likable. The puzzle of intentionality -- how it is that our minds make contact with the world -- is one of the oldest and most vexed issues facing philosophers. Many contemporary philosophers and cognitive scientists have been attracted to the idea that our minds represent the world. This book explores an important assumption about representation, namely, that when we represent things in the world, we represent them as having properties, and in this way our representations have "propositional" structure. The contributors examine what the commitment to propositionalism amounts to; illuminate why one might find the thesis attractive (or unattractive); and consider ways in which one might depart from propositionalism. The hope is that this will lead towards a more complete understanding of how the mind and world are connected.

What is given to us in conscious experience? The Given is an attempt to answer this question and in this way contribute to a general theory of mental content. The content of conscious experience is understood to be absolutely everything that is given to one, experientially, in the having of an experience. Michelle Montague focuses on the analysis of conscious perception, conscious emotion, and conscious thought, and deploys three fundamental notions in addition to the fundamental notion of content: the notions of intentionality, phenomenology, and consciousness. She argues that all experience essentially involves all four things, and that the key to an adequate general theory of what is given in experience--of 'the given'--lies in giving a correct specification of the nature of these four things and the relations between them. Montague argues that conscious perception, conscious thought, and conscious emotion each have a distinctive, irreducible kind of phenomenology--what she calls 'sensory phenomenology', 'cognitive phenomenology', and 'evaluative phenomenology' respectively--and that these kinds of phenomenology are essential in accounting for the intentionality of these mental phenomena.

It is widely agreed that there is such a thing as sensory phenomenology and imagistic phenomenology. The central concern of the cognitive phenomenology debate is whether there is a distinctive 'cognitive phenomenology'--that is, a kind of phenomenology that has cognitive or conceptual character in some sense that needs to be precisely determined. This volume presents new work by leading philosophers in the field, and addresses the question of whether conscious thought has cognitive phenomenology. It also includes a number of essays which consider whether cognitive phenomenology is part of conscious perception and conscious emotion. Three broad themes run through the volume. First, some authors focus on the question of how the notion of cognitive phenomenology ought to be understood. How should the notion of cognitive phenomenology be defined? Are there different kinds of cognitive phenomenology? A second theme concerns the existence of cognitive phenomenology. Some contributors defend the existence of a distinctive cognitive phenomenology, whereas others deny it. The arguments for and against the existence of cognitive phenomenology raise questions concerning the nature of first-person knowledge of thought, the relationship between consciousness and intentionality, and the scope of the explanatory gap. A third theme concerns the implications of the cognitive phenomenology debate. What are the implications of the debate for accounts of our introspective access to conscious thought and for accounts of the very nature of conscious thought? Cognitive Phenomenology brings the debate to the forefront of philosophy, and provides a state-of-the-art account of the issues at stake.