Over the summer, I submitted a reworked version of my PACT conference paper to a fairly well-respected journal in the fields of philosophy, phenomenology, and cognitive science. When I received the paper’s rejection letter, I wasn’t too surprised, nor was I too discouraged by the news. I knew going into the submission process that the journal has a pretty high rejection rate, and that it’s a bit above my current pay grade as graduate student. Still, I found the comments that I received from both reviewers to be quite helpful and generous, and I’ll be working on updating the paper in the coming months to take advantage of that helpful feedback. Right now my attention is focused on preparing for an upcoming comprehensive exam on the work of Pierre Hadot, and it’ll be some time before I can return to this paper and its future iterations. So, for now, I’m sharing the paper below, and I’m uploading a pdf here.
In my last post on Hubert Dreyfus and the intentional arc, I ended with a question about the relationship between intuitive responses to environmental solicitations in expert action. In this post, I continue to explore the structure of intuitive response through the work of John McDowell.
It is precisely on the status of intuition in perception where I find Dreyfus’s account wanting, and where I think McDowell gets it right. It seems that Dreyfus takes everything traditionally attributed to concepts and conceptual ability and repositions these skills as available to an agent at the ground floor of perceptual experience through nonconceptual motor understanding. But what sense does it make, for instance, to speak, as Dreyfus does, not only of perceptual knowledge but also of nonconceptual beliefs about perceptual objects and the solicitations, affordances, and constraints that issue from my engagement with them? The appeal to solicitations (or to what an object obliges of me), to affordances (or to what an object may aid me in doing), and to constraints (or to what an object may prevent me from doing), seems squarely in the domain of a cognitive and inferential space, in other words, a space shot through with a conceptual understanding that interleaves my every practical action. Indeed, this is precisely the stance that McDowell takes against Dreyfus.
Hubert Dreyfus is most well-known for offering an account of intelligent human coping without appealing to explicitly cognitive or rational sources of action. Following philosophers such as Maurice Merleau-Ponty and Martin Heidegger, Dreyfus instead roots human intelligence—theoretical or otherwise—in our embodied everyday comportment with the world, in our practical actions and responses to the immediate environment. In Mark Wrathall’s words, “Rather than starting from cognition as the primary locus of intelligence, and building out to an account of action, Dreyfus starts with the premise that skillful activity itself is the consummate form and foundation of human intelligence, and derives an account of cognition from coping.” In placing practical engagement before theoretical cognition, Dreyfus builds a new picture of what it means to skillfully cope in the perceptual world that unfolds before us.