I’ve been moving towards a description of the role concepts and knowledge play in action and perception. To this end, I’ve worked my way through the contributions that philosophers like Hubert Dreyfus, John McDowell, Barbara Gail Montero, and Alva Noë have made in these areas. In my most recent post, I suggested that Noë’s descriptions of concepts as bodily skills offers a compelling way of mediating between Dreyfus’s nonconceptual account of action, where action is guided by environmental solicitation in an intentional arc that progressively gears the agent into its environment, with McDowell’s view of action as concept-mediated through and through. I concluded that post by suggesting the intentional arc requires for its success some amount of conceptual content in order for it to yield the increasingly rich surplus of detail that it generates in the agent. In other words, I argued that repetition in the intentional arc must be knowledge directed.
In this post, I continue to investigate the role of knowledge in action. To repeat the claim I expressed earlier, the role of judgment in intuition implicates knowledge in the structure of our responses to solicitations. Knowledge on this account must be more than mere trial-and-error repetition because it must also include a decision about what and how to practice and repeat. Knowing what to practice and how to practice correctly goes beyond mere repetition and invokes the knowledge needed to judge the what, when, and why of a situation, all knowledge-derived and goal-oriented decisions. This accumulation of intuitive ability gained through correct practice and judgment means that the iterative pattern of acquiring new intuitions should not be thought of as merely an aggregate of past scenarios (i.e., as contextual memories), but as repetitions that, when practiced correctly, involve judgment and meaningful discrimination exercised throughout the process of training and skill building.
Below are a few thoughts on Fichte’s advance over Kant’s critical philosophy. I’m finding that there’s much in Fichte’s work that forms something of a historical starting point for my own work on concepts as capacities. There are substantial differences, too. For example, Fichte’s strong separation of the causal order of nature and the normative order of human freedom strikes me as implausible, and it would be hard to imagine a philosopher arguing the point with as much force today (though the exact way to think of this partition—or to not think it at all—continues to give everyone a headache).
That said, as I read them, the primary difference between Kant’s and Fichte’s philosophies lies in their differing starting points, in what a grounding for transcendental philosophy requires. If Kant was correct to say that experience has an a priori structure that conditions all possibilities of experience, he was wrong to suggest that this a priori structure—including the forms of intuition, the categories of the understanding, the ideas of reason, and the transcendental ego itself—could be taken as simply given. That is, in much the same way that Kant’s critical philosophy leads one to reject the mere givenness of empirical experience, this same rejection should be applied to the mere givenness of the a priori concepts and categories of the transcendental itself.Continue reading
For those interested, I’m posting the location of my talks below along with the PDFs for the papers I’ll be working from. It’s been a great conference so far, and I’m sure I’ll have more to say about it in the coming days.
Title: Concept and Capacity: The Ecology of Knowledge (paper HERE and slideshow HERE)
Location and time: Lebus Hall, Room 201, 11:00 a.m.
Title: Appearance in Time: Whitehead and von Uexküll on Aisthēsis in Evolutionary Process (paper HERE)
Location and time: Edmunds Hall, Room 101, 4:00 p.m.