This book grew out of the lectures that I prepared for my students in epis temology at SUNY College at Brockport beginning in 1974. The conception of the problem of perception and the interpretation of the sense-datum theory and its supporting arguments that are developed in Chapters One through Four originated in these lectures. The rest of the manuscript was first written during the 1975-1976 academic year, while I held an NEH Fellowship in Residence for College Teachers at Brown University, and during the ensuing summer, under a SUNY Faculty Research Fellowship. I wish to express my sincere gratitude to the National Endowment for the Humanities and to the Research Foundation of the State University of New York for their support of my research. I am grateful to many former students, colleagues, and friends for their stimulating, constructive comments and criticisms. Among the former stu dents whose reactions and objections were most helpful are Richard Motroni, Donald Callen, Hilary Porter, and Glenn Shaikun. Among my colleagues at Brockport, I wish to thank Kevin Donaghy and Jack Glickman for their comments and encouragement. I am indebted to Eli Hirsch for reading and commenting most helpfully on the entire manuscript, to Peter M. Brown for a useful correspondence concerning key arguments in Chapters Five and Seven, to Keith Lehrer for a criticism of one of my arguments that led me to make some important revisions, and to Roderick M.

This is the 2011 Aquinas Lecture delivered by John McDowell on February 27, 2011 at Marquette University. A central theme in much of Professor McDowell's work is the harmful effect, in modern philosophy and in the modern reception of pre-modern philosophy, of a conception of nature that reflects an understanding, in itself perfectly correct, of the proper goals of the natural sciences. He has argued that we can free ourselves from the characteristic sorts of philosophical anxiety by recalling the possibility of a less restrictive conception of what it takes for something to be natural.

There is a tendency, in contemporary epistemology, to treat 'perceptual knowledge' and 'self-knowledge' as labels for different and largely unconnected sets of philosophical problems. The project of this volume is to bring out how much is to be gained from treating the two topics as, on the contrary, intimately connected. One set of questions that comes into view when we do concerns the sense in which perceptual knowledge, as understood from the first-person perspective, seem to be 'direct'. In a famous passage, Austin contrasted reliance on what we call 'evidence' with the way perceptual experience 'settles' questions. How should we understand the difference? In what sense is perceptual knowledge 'direct', in contradistinction to evidence-based, inferential knowledge? A connected set of issues has to do with the relationship between the epistemic authority of perception and self-consciousness. Is the way perceptual experience 'settles' questions inherently manifest to the perceiver? Is a perceiver's awareness of (e.g.) seeing that p to be explained by reference to the very capacities at work in seeing that p? Or does it reflect the operation of some kind of second-order perceptual capacity? Consideration of these matters, in turn, prompts questions about the nature of the first-person perspective. 'I can see that p' is a first-person self-ascription. But does it express the distinctively immediate kind of knowledge commonly labelled first-person self-knowledge? How would an affirmative answer to this question bear on a philosophical understanding of the 'first-person perspective'? These are rough indications of some of the ways in which reflection on the relationship between perceptual knowledge and self-awareness promises to shed valuable light on both topics.

The ten essays in this collection were written to celebrate the 50th anniversary of the lectures which became Wilfrid Sellars's Empiricism and the Philosophy of Mind, one of the crowning achievements of 20th-century analytic philosophy. Both appreciative and critical of Sellars's accomplishment, they engage with his treatment of crucial issues in metaphysics and epistemology. The topics include the standing of empiricism, Sellars's complex treatment of perception, his dissatisfaction with both foundationalist and coherentist epistemologies, his commitment to realism, and the status of the normative (the "logical space of reasons" and the "manifest image"). The volume shows how vibrant Sellarsian philosophy remains in the 21st century.

A novel treatment of the capacity for shared attention, joint action, and perceptual common knowledge. In The Shared World, Axel Seemann offers a new treatment of the capacity to perceive, act on, and know about the world together with others. Seemann argues that creatures capable of joint attention stand in a unique perceptual and epistemic relation to their surroundings; they operate in an environment that they, through their communication with their fellow perceivers, help constitute. Seemann shows that this relation can be marshaled to address a range of questions about the social aspect of the mind and its perceptual and cognitive capacities. Seemann begins with a conceptual question about a complex kind of sociocognitive phenomenon—perceptual common knowledge—and develops an empirically informed account of the spatial structure of the environment in and about which such knowledge is possible. In the course of his argument, he addresses such topics as demonstrative reference in communication, common knowledge about jointly perceived objects, and spatial awareness in joint perception and action.

This book offers a provocative, clear and rigorously argued account of the nature of perception and its role in the production of knowledge. Walter Hopp argues that perceptual experiences do not have conceptual content, and that what makes them play a distinctive epistemic role is not the features which they share with beliefs, but something that in fact sets them radically apart. He explains that the reason-giving relation between experiences and beliefs is what Edmund Husserl called 'fulfilment' - in which we find something to be as we think it to be. His book covers a wide range of central topics in contemporary philosophy of mind, epistemology and traditional phenomenology. It is essential reading for contemporary analytic philosophers of mind and phenomenologists alike.

How can human beings, who are liable to error, possess knowledge, since the grounds on which we believe do not rule out that we are wrong? Andrea Kern argues that we can disarm this skeptical doubt by conceiving knowledge as an act of a rational capacity. In this book, she develops a metaphysics of the mind as existing through knowledge of itself.