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.

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.

There has been much psychological and neurological work purporting to show that consciousness and self-awareness play no role in causing actions. The essays in this volume subject the assumptions that motivate such claims to sustained interdisciplinary scrutiny.

Investigates philosophical issues to do with the self and self-knowledge. It focuses on two main problems: how to account for I-thoughts and the consequences that doing so would have for our notion of the self; and how to explain subjects' ability to know the kind of psychological states they enjoy.

Do we have introspective access to our own thoughts? Peter Carruthers challenges the consensus that we do: he argues that access to our own thoughts is always interpretive, grounded in perceptual awareness and sensory imagery. He proposes a bold new theory of self-knowledge, with radical implications for understanding of consciousness and agency.

Rich in precursors (Kant and Frege) and stimulated by Castañeda’s study in the logic of self-consciousness and Shoemaker’s seminal paper ‘Self-reference and self-awareness’, the work of the past thirty-five years on self-reference and self-awareness has generated a wealth of deep, sophisticated philosophy. This volume explores the historical anticipations in Kant and Frege, brings four classic contributions together in one place, and offers five new studies. (Series A)