Blindsight and Qualities of Visual Perception
ABSTRACT: The aim of this paper is to defend a broad concept of visual perception, according to which it is a sufficient condition for visual perception that subjects receive visual information in a way which enables them to give reliably correct answers about the objects presented to them. According to this view, blindsight, non-epistemic seeing, and conscious visual experience count as proper types of visual perception. This leads to two consequences concerning the role of the phenomenal qualities of visual experiences. First, phenomenal qualities are not necessary in order to see something, because in the case of blindsight, subjects can see objects without experiences phenomenal qualities. Second, they cannot be intentional properties, since they are not essential properties of visual experiences, and because the content of visual experiences cannot be constituted by contingent properties.
Introduction
Blindsight is often understood as supporting certain claims concerning the function and the status of the phenomenal qualities of visual perceptions. In this talk I am going to present a short argument to show that blindsight could not be understood as evidence for these claims. The reason is that blindsight cannot be adequately described as a special case of seeing. Consequently, it is not possible to draw inferences from it concerning the role of the phenomenal qualities for seeing.
Visual perceptions are supposed to have two sorts of content. First, they have intentional content which relates them as representations to the external world. The properties that constitute the intentional content are called representational or intentional qualities. Second, visual perce...
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In Stephen Jay Gould’s essay, “Some close encounters of a mental kind,” Gould discussed about how certainty can be both blessing and dangerous. According to Gould, certainty can be blessing because it can provide warmth, comfort and secure. However, it can also be a danger because it can trick our mind with false information of what we see and remember in our mind. Gould also talked about the three levels of possible error in direct visual observation: misperception, retention and retrieval. According to Gould, our human mind is the greatest miracle of nature and the wicked of all frauds and tricksters mixed. To support his argument and statements, he used an example of an experiment that Elizabeth Loftus, a professor from University of California Irvine, did to her students and a personal experience of his childhood trip to the Devils Tower. I agree with Gould that sight and memory do not provide certainty because what we remember is not always true, our mind can be tricky and trick us into believing what we see/hear is real due to the three potential error of visual observation. Certainty is unreliable and tricky.
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Processing capacity is a very broad and flexible category according to many researchers. In fact, the quote above mentioned suggests that we often fail to notice things that happen just in front of us (unexpected events that are often salient) either because we were completely absorbed by something else or because we had so many things to do at the same time that we couldn’t pay attention to it. We have all at least once failed to see a friend who was waving at us while eating in the cafeteria or walking in a crowded street. The primary question that we should ask ourselves is: how many things can we attend at the same time? The truth is that we didn’t perceive this friend because of a phenomenon called “inattentional blindness”. The problem is that the richness of our visual experience leads us to believe that our visual representation will include and preserve the same amount of detail (Levin et al 2000). In this paper we’ll see the different theories of inattentional blindness, and the classical theories demonstrating this paradigm.
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John Locke's, An Essay Concerning Human Understanding (1690), was first criticized by the philosopher and theologian, John Norris of Bemerton, in his "Cursory Reflections upon a Book Call'd, An Essay Concerning Human Understanding," and appended to his Christian Blessedness or Discourses upon the Beatitudes (1690). Norris's criticisms of Locke prompted three replies, which were only posthumously published. Locke has been viewed, historically, as the winner of this debate; however, new evidence has emerged which suggests that Norris's argument against the foundation of knowledge in sense-perception that the Essay advocated was a valid and worthy critique, which Locke did, in fact, take rather seriously. Charlotte Johnston's "Locke's Examination of Malebranche and John Norris" (1958), has been widely accepted as conclusively showing that Locke's replies were not philosophical, but rather personal in origin; her essay, however, overlooks critical facts that undermine her subjective analysis of Locke's stance in relation to Norris's criticisms of the Essay. This paper provides those facts, revealing the philosophical—not personal—impetus for Locke's replies.
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