By Richard Taylor (auth.), Keith Lehrer (eds.)
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Extra resources for Analysis and Metaphysics: Essays in Honor of R. M. Chisholm
Example text
Thus the second linguistic reason for sensa is avoidable. In this overly quick survey of four different sorts of reasons for sensa, we have tentatively concluded in each case that there is no reason to prefer sensa to sensings. Furthermore, because we have also found an example of a puzzling philosophical problem raised by sensa but avoided by sensings, we can use (P2) to draw another tentative conclusion: it is more reasonable to deny than to assert that there are sensa. Indeed, it seems we have found indication that we should, with Chisholm, accept the sensing theory.
15 J. , 1964, pp. 9-10. 18 For a fuller discussion, see my Perception, Common Sense, and Science, forthcoming, Yale University Press. 17 L. Hurvich and D. Jameson, The Perception of Brightness and Darkness, Allyn and Bacon, Boston, 1966, pp. 57-59. 18 See P, pp. 151-153. 19 See P, Chap. 4, on epistemic vs. nonepistemic uses of 'appear'. 20 See Cornman, Perception, Chap. 7, for discussion of kinds of scientific realism. 21 See Cornman, Perception, passim, for an extended argument in favor of sensings.
Are there other ways in which the reasonableness of what W says is generated for S? Those things which Wtells S fall into two groups: (a) What is directly 50 JAMES F. ROSS evident to W and (b) What is not directly evident to W. ) and what is indirectly evident to W. (a) What is directly evident to W. Suppose there is something directly evident to W: that he has a headache. What is directly evident to anyone, is so. Suppose that Wtells S that h. ) Under what conditions is h evident to S? , the antecedent improbability of h or W's manner of or interest in asserting that h); if S does not believe W to have misused the words, and if S does not already believe something which makes h unacceptable, then h is acceptable to S - that is, withholding belief in h is not more reasonable than believing h because S has no reason for withholding belief, while he has a reason for not withholding belief, namely, that Wasserts that h when' W does not believe h' is unacceptable for S.