This book investigates how bodily information contributes to categorization processes for at least some conceptual classes and thus to the individual mastery of meanings for at least some word classes. The bodily information considered is mainly that provided by the so-called proprioceptive and interoceptive systems introduced by Sherrington. The authors reconsider this in a new Gibsonian fashion calling it more generally “proprioception”, which indicates the complex of all the bodily signals we are aware of and the qualitative experiences these give rise to. The book shows that proprioceptive information understood in this sense is essential for explaining (among others) how we develop broad categories such as animate vs. inanimate, concepts denoting bodily experiences such as hunger or pain as well as emotions and abstract concepts such as friendship and freedom and in accounting for how we master the meanings of the corresponding words in our language.

In Perception and the Internal Senses Juhana Toivanen offers a philosophical reconstruction of Peter of John Olivi’s (ca. 1248-98) conception of the cognitive psychology of the sensitive or animal soul.

A thorough, accessible introduction to philosophy of perception unlike competitors which are higher level or edited collections Lots of beneficial student features: chapter summaries, annotated further reading, glossary Perception is one of the most important enduring problems in philosophy, with lots of renewed interest as a result of advances in cognitive science and psychology Fascinating examples such as hallucination, illusion, blindsight, the reliability of introspection Excellent complement to our strong backllist in philosophy of mind

In opposition to both skeptics and representationalists, Huemer (philosophy, U. of Colorado, Boulder) presents a theory of perceptual awareness, according to which perception gives us direct awareness of real objects and non-inferential knowledge of the properties of these objects. He responds to the major arguments for skepticism, including the infinite regress argument, the problem of the criterion, the brain in the vat, and the impossibility of verification. c. Book News Inc.

Naturalistic cognitive science, when realistically rendered, rightly maintains that to think is to deploy contentful mental representations. Accordingly, conscious perception, memory, and anticipation are forms of cognition that, despite their introspectively manifest differences, may coincide in content. Sometimes we remember what we saw; other times we predict what we will see. Why, then, does what it is like consciously to perceive, differ so dramatically from what it is like merely to recall or anticipate the same? Why, if thought is just representation, does the phenomenal character of seeing a sunset differ so stunningly from the tepid character of recollecting or predicting the sun's descent? J. Christopher Maloney argues that, unlike other cognitive modes, perception is in fact immediate, direct acquaintance with the object of thought. Although all mental representations carry content, the vehicles of perceptual representation are uniquely composed of the very objects represented. To perceive the setting sun is to use the sun and its properties to cast a peculiar cognitive vehicle of demonstrative representation. This vehicle's embedded referential term is identical with, and demonstrates, the sun itself. And the vehicle's self-attributive demonstrative predicate is itself forged from a property of that same remote star. So, in this sense, the perceiving mind is an extended mind. Perception is unbrokered cognition of what is real, exactly as it really is. Maloney's theory of perception will be of great interest in the philosophy of mind and cognitive science.

Anthony J. Lisska presents a new analysis of Thomas Aquinas's theory of perception. While much work has been undertaken on Aquinas's texts, little has been devoted principally to his theory of perception and less still on a discussion of inner sense. The thesis of intentionality serves as the philosophical backdrop of this analysis while incorporating insights from Brentano and from recent scholarship. The principal thrust is on the importance of inner sense, a much-overlooked area of Aquinas's philosophy of mind, with special reference to the vis cogitativa. Approaching the texts of Aquinas from contemporary analytic philosophy, Lisska suggests a modest 'innate' or 'structured' interpretation for the role of this inner sense faculty. Dorothea Frede suggests that this faculty is an 'embarrassment' for Aquinas; to the contrary, the analysis offered in this book argues that were it not for the vis cogitativa, Aquinas's philosophy of mind would be an embarrassment. By means of this faculty of inner sense, Aquinas offers an account of a direct awareness of individuals of natural kinds—referred to by Aquinas as incidental objects of sense—which comprise the principal ontological categories in Aquinas's metaphysics. By using this awareness of individuals of a natural kind, Aquinas can make better sense out of the process of abstraction using the active intellect (intellectus agens). Were it not for the vis cogitativa, Aquinas would be unable to account for an awareness of the principal ontological category in his metaphysics.