Husserl famously argues that it is essential to perception to present the perceived object in perspectives. Hence, there is no – and there cannot be – perception without perspectival givenness. Yet, it seems that there are counterexamples to this essentialist claim, for we seem to be able to imagine beings that do not perceive in perspectives. Recently, there have been some accounts in the literature that critically discuss those counterexamples and assess to what extent they succeed in challenging Husserl’s essentialist claim. In this paper I discuss three different answers to these counterexamples, all of them are found wanting. I offer a novel solution, taking into account some crucial findings of the contemporary debate about imagination and modality. I argue that this new solution is capable of fully vindicating Husserl’s essentialist claim. Finally, I reconstruct Husserl’s own way to treat such counterexamples, in order to showcase the notion of modality Husserlian phenomenology relies on. I argue for the hitherto widely underappreciated point that Husserl’s transcendental phenomenology cannot appeal to strictly absolute modality but that the kind of modality in Husserlian phenomenology is conditional on the facticity that we have the transcendental structure we do in fact have.
Plato’s partition argument infers that the soul has parts from the fact that the soul experiences mental conflict. Alasdair MacIntyre poses a dilemma for the argument that highlights an ambiguity in the concept of mental conflict. According to the first sense of conflict, a soul is in conflict when it has desires whose satisfaction conditions are logically incompatible. According to the second sense of conflict, a soul is in conflict when it has desires which are logically incompatible even when they are unsatisfied. The dilemma is therefore this: if the mental conflict is supposed to be the latter kind of conflict, then the partition argument is valid but is likely unsound; if it’s supposed to be the former kind, then the partition argument has true premises but is invalid. We explain this dilemma in detail and defend a dispositionalist solution to it.
A natural reading of Hume’s distinction between impressions and ideas is that impressions are forceful perceptions whereas ideas are faint. A problem emerges, however, when Hume countenances the possibility of faint impressions and forceful ideas. In this paper, I attempt a resolution to the problem. I argue that Hume characterizes impressions and ideas intensionally and extensionally, and sometimes uses the term in only one of the two senses. I argue that Hume intensionally defines impressions and ideas as forceful perceptions and weak perceptions, respectively, but takes these to be extensionally equivalent to original and copied perceptions, respectively. Hume recognizes that his two characterizations—the intensional and extensional—don’t perfectly match up, and that there are exceptions to the purported equivalences (the exceptions being disease, sleep, madness, and enthusiasm). Nonetheless, I argue that Hume’s willing to proceed with his definitions.
In this paper I propose a novel interpretation of Kant’s proof of the existence of the outer world in the Refutation of Idealism. According to this interpretation, Kant’s proof does not provide a regressive explanation of our capacity to determine the temporal order of our experiences. Rather, it expresses a counterfactual reflection on what it takes for something to be actual in contrast to being merely imagined. On the ground of this reflection, Kant argues against the Cartesian sceptic that, even if all our representations of empirical objects other than ourselves failed to be veridical, we would still know a priori that in every situation in which we, as thinking things, actually exist, something outside us in space must necessarily exist.
Over the last thirty years, a group of philosophers associated with the University of Pittsburgh—Robert Brandom, James Conant, John Haugeland, and John McDowell—have developed a novel reading of Kant. Their interest turns on Kant’s problem of objective purport: how can my thoughts be about the world? This paper summarizes the shared reading of Kant’s Transcendental Deduction by these four philosophers and how it solves the problem of objective purport. But I also show these philosophers radically diverge in how they view Kant’s relevance for contemporary philosophy. I highlight an important distinction between those that hold a quietist response to Kant, evident in Conant and McDowell, and those that hold a constructive response, evident in Brandom and Haugeland. The upshot is that the Pittsburgh Kantians have a distinctive approach to Kant, but also radically different responses to his problem of objective purport.
Immanuel Kant states that indirect arguments are not suitable for the purposes of transcendental philosophy. If he is correct, this affects contemporary versions of transcendental arguments which are often used as an indirect refutation of scepticism. I discuss two reasons for Kant’s rejection of indirect arguments. Firstly, Kant argues that we are prone to misapply the law of excluded middle in philosophical contexts. Secondly, Kant points out that indirect arguments lack some explanatory power. They can show that something is true but they do not provide insight into why something is true. Using mathematical proofs as examples, I show that this is because indirect arguments are non-constructive. From a Kantian point of view, transcendental arguments need to be constructive in some way. In the last part of the paper, I briefly examine a comment made by P. F. Strawson. In my view, this comment also points toward a connection between transcendental and constructive reasoning.