Posts tagged ‘perception’

May 16, 2016

Information systems

by Neil Rickert

As suggested in the previous post, I think of a cognitive system as an information system.  In this post, I want to look at a particular information system, namely a video camera.

Let me be very clear here.  I do not think that a cognitive system is very much like a video camera.  Rather, I see them as very different.  However, by looking at a video camera, we can examine some basic principles that seem to be common to all information systems, including human cognitive systems.

In particular, we want to look at:

  • the input phase, where data is gathered;
  • the organization phase, where the data is assembled together;
  • the output stream — the final output information.

The input phase

For the video camera, the data is gathered into a pixel map.  I am going to describe this as categorization.  That might seem a strange term to use for generating a pixel map, so I should first explain why I am using that term.

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June 3, 2015

Searle’s design thinking

by Neil Rickert

While reading Searle’s perception book, I came across this passage:

Think of the problem from a designer point of view. Suppose you are God or evolution and you are designing organisms capable of coping with their environment in spectacularly successful ways. First, you create an environment that has objects with shapes, sizes, movements, etc. Furthermore, you create an environment with differential light reflectances. Then you create organisms with spectacularly rich visual capacities. Within certain limits, the whole world is open to their visual awareness. But now you need to create a specific set of perceptual organizations where specific visual experiences are internally tied to specific features of the world, such that being those features involves the capacity to produce those sorts of experiences. Reality is not dependent on experience, but conversely. The concept of the reality in question already involves the causal capacity to produce certain sorts of experiences. So the reason that these experiences present red objects is that the very fact of being a red object involves a capacity to produce this sort of experience. Being a straight line involves the capacity to produce this other sort of experience. The upshot is that organisms cannot have these experiences without it seeming to them that they are seeing a red object or a straight line, and that “”seeming to them”” marks the intrinsic intentionality of the perceptual experience. (page 129)

I’m not surprised by that kind of design thinking.  I have long thought that such design thinking is the background to much of philosophy.  It is, however, a little strange to be calling on evolution as a designer and as having a designer point of view.  Even worse is the idea of evolution wanting to “create organisms with spectacularly rich visual capacities.”

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May 27, 2015

Searle on direct realism

by Neil Rickert

As I hinted in my previous post, I want to discuss some aspects of Searle’s theory of perception.

Searle makes a good start with:

I believe the worst mistake of all is the cluster of views known as Dualism, Materialism, Monism, Functionalism, Behaviorism, Idealism, the Identity Theory, etc. The idea these theories all have in common is that there is some special problem about the relation of the mind to the body, consciousness to the brain, and in their fixation on the illusion that there is a problem, philosophers have fastened onto different solutions to the problem. (page 10).

I agree that those are mostly mistakes.  Searle continues with:

A mistake of nearly as great a magnitude overwhelmed our tradition in the seventeenth century and after, and it is the mistake of supposing that we never directly perceive objects and states of affairs in the world, but directly perceive only our subjective experiences.

That is Searle’s statement about his direct realism.  I do support the view that perception is direct, but I avoid the term “direct realism” because the word “realism” seems to carry some unnecessary metaphysical baggage.

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April 14, 2015

Philosophy of mind is weird

by Neil Rickert

More correctly, philosophy of mind seems weird to me. Perhaps that’s because I think more like a scientist than like a philosopher.

I have been reading “Intentionality and Myths of the Given: Between Pragmatism and Phenomenology” by Carl Sachs. In the first few chapters, the author reviews the positions taken by a number of philosophers, and I am already seeing weirdness.

Take this quote:

Perceptual experience is passive as opposed to active, in McDowell’s vocabulary, because he follows Kant in thinking of `activity’ in terms of freedom. I can freely endorse or withhold assent from judgements, but I cannot freely endorse or withhold assent from perceptual episodes — if what I see is a salt-shaker on the table, then I cannot not see that there is a salt-shaker on the table. My concepts of `salt-shaker’ and `table’ are passively actualized in the shaping of sensory consciousness as it relates to the objects experienced. (Kindle location 3164)

And that seems weird.

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August 12, 2014

Constrained invention

by Neil Rickert

This will mostly be a copy of what I recently posted in a Yahoo groups discussion.  And, incidentally, Yahoo badly mangled that post (stripped out most of the formatting).

As background, I’ll note that in an earlier Yahoo groups post, I had indicated that I was opposed to the view that perception is passive.  This seemed to puzzle some participants in the discussion.  So my post — the one I am quoting — was intended to explain what I mean when I say that perception is active.

The quoted post

You guys need to get out more. You are trapped in a world of logic, and unable to think outside that box.

You both seem committed to God’s eye view thinking, though you may be in denial over that. So you see perception as a system to report to you what is seen by the hypothetical God. But how could that ever work?

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July 17, 2014

More on my disagreement with analytic philosophy

by Neil Rickert

In a post earlier today at his new site, Massimo Pigliucci compares analytic philosophy with continental philosophy:

I found it an interesting post, and I suggest you read it.  Most of the philosophy that I have read has been in the analytic tradition, so I did learn something about continental philosophy.

The starting point

By way of distinguishing between the two traditions, Pigliucci describes analytic philosophy this way:

Analytic philosophy refers to a style of doing philosophy characteristic of the contemporary British empiricists, like G.E. Moore and Bertrand Russell, with an emphasis on argument, logical analysis, and language, and it is what one finds practiced in many (though by no means all) philosophy departments in the United States and the UK. Michael Dummett [2] famously said that the “characteristic tenet [of analytic philosophy] is that the philosophy of language is the foundation for all the rest of philosophy … [that] the goal of philosophy is the analysis of the structure of thought [and that] the only proper method for analysing thought consists in the analysis of language.”

And, right there, you see where I disagree.  The analytic tradition starts with language, and wants to make that the foundation for all philosophy.  I want to start far earlier.

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June 9, 2014

The nature of knowedge — a personal perspective

by Neil Rickert

In my previous post, I wrote

When I read John’s statement (either version), as quoted above, I see John mentioning the nature of knowledge as an important topic.  I’ve read a lot of epistmology (the subfield of philosophy that deals with knowledge).  In all honesty,  I have not learned anything at all about the nature of knowledge from that reading.

Here, I want to talk informally about what I take to be the nature of knowledge.

To me, knowledge is closely connected with learning.  I see knowledge is the result of learning.  I guess that makes me an empiricist, at least in the broad sense of the term.

At around 10 years of age, while walking home from elementary school, I wondered about knowledge.  In particular, I wondered if knowledge could be just those natural language statements such as we learn in school.  But, as I pondered that, it seemed impossible.  It seemed to me that there was nothing in those sentences that said how our language sentences connect with the world.

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March 28, 2014

Direct vs. representational perception — the discussion

by Neil Rickert

In prior posts (here and here), I have illustrated representational methods and direct methods.  The illustrations were from science, because that is more public so easier to demonstrate the contrast.  I believe that they illustrate well enough, the distinction between direct and indirect perception.  Both aim to provide the same sort of information about the world.  The method is different, though perhaps the differences are small enough to be confusing.

The primary distinction here is that direct perception is simpler and more direct, and does not rely on computation or inference.  This is why I see direct perception as more likely to be what has evolved, and thus a more likely candidate for explaining human perception.

Double categorization

One way of seeing the distinction is to look at it in terms of categorization.  Here, I use “categorization” to refer to the dividing up of the world into parts (or categories).  This comes from the old idea (from Plato?) of carving the world at its seams, though the seams might actually be man-made.

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March 28, 2014

Direct measurement of temperature

by Neil Rickert

In an earlier post, I described the representation measurement of temperature.  In this post, I describe the direct method.  The contrast is intended to illustrate the distinction between representational theories of perception and direct theories of perception.  By using an example from science (or perception written big), we illustrate in a way that is easier to see.

The design of the instrument

The design is almost the same as described in the earlier post.  There is one addition.  The mercury column in the capillary tube is directly calibrated in temperature.  That is to say, there are graduation markings on the thermometer, from which we can directly read off the temperature.

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March 27, 2014

Representational measurement of temperature

by Neil Rickert

As indicated in the previous post, I plan to use the measurement of temperature to illustrate some ideas about perception.  This post will give a representationalist account of measurement, as an illustration of indirect perception.

The apparatus to be used is very similar to a mercury thermometer.  I shall assume that the reader is reasonably familiar with traditional analog thermometers, and how they are used.

The design of the instrument

The thermometer uses a glass tube.  At the bottom of the tube, there is a largish bulb which can be filled with mercury.  Above the bulb, the glass tube contains only a very narrow tube of small diameter, sometimes called a capillary.

The bulb is initially filled with mercury, and the mercury extends to part way up the capillary tube.  Above the mercury, the tube is empty.  The air is pumped out, though it need not be a perfect vacuum.

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