By María Uxía Rivas Monroy, Celesta Cancela Silva, Concha Martínez Vidal
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Extra resources for Following Putnam's Trail: On Realism and Other Issues. (Poznan Studies in the Philosophy of the Sciences & the Humanities)
711). This second aspect really is the relevant one. It is not differences in the qualitative features of experience, but differences in rational purport, what differences in content and meaning amount to. In “How to Make Our Ideas Clear” a variant of this strategy is explicitly brought up (Peirce 1998). Peirce begins by identifying the sensible effects of our concepts and thoughts with beliefs. In more exact terms, the sensible effects that concepts, thoughts and linguistic expressions have emerge into consciousness as beliefs: Here, then, let us apply our rules.
Instead of construing the notion of nonconceptual content as hardly squaring with the pragmatist creed, since it contributes to strengthen a gap between experience and perception or, alternatively, between two kinds of content, it fits in with such a creed. This affinity has been clearly underlined by Evans: Such status [perceptual informational status endowed with nonconceptual content] – that is, states of a conscious subject. However addicted we may be to thinking of the links between auditory input and behavioral output in information-processing terms – in terms of computing the solution to simultaneous equations [.
Mind, Body, and World. New York: Columbia University Press. Putnam, H. (2001). Reply to Bernard Williams’ ‘Philosophy as a Humanistic Discipline’. Philosophy 76, 605-614. O. (1990). The Pursuit of Truth. Cambridge, MA: Harvard University Press. Rorty, R. (1993). Putnam and the Relativist Menace. The Journal of Philosophy 90 (9), 443-461. Van Brakel, J. (1997). Supervenience: The Priority of the Manifest Image. Behavioral and Brain Sciences 20, 167-232. Van Brakel, J. (1999). Supervenience and Anomalous Monism.