Diversity Reading List

Introduction: I am inclined to think that what was in Molyneux’s mind, because of which he drew that conclusion from those premises, was this: that what affects one’s touch so or so could have affected one’s sight such and such instead of so or so—i.e., that what feels so or so could have looked such and such instead of so or so. Thus, for example, that what standardly feels like a globe could have standardly looked like a cube instead of like a globe, and vice versa. Certainly anyway, if you did think this, it would seem to you plausible to say that if a man hasn’t had the experience of how things that feel so or so look, he can’t tell by sight, i.e., from how a thing looks, how it feels. And plausible, then, to reason, as Molyneux does, that, if a man hasn’t had the experience of how things that feel so or so look, he can’t tell by sight, i.e., from how a thing looks, whether it feels like, and so is, a globe, or whether it feels like, and so is, a cube. The best he can do is guess.

It’s a proposal worth looking at, in any case, whether it is Molyneux’s or not. Or rather, under some interpretations of it, it's a proposal worth looking at.

Abstract: Nonconceptualists maintain that there are ways of representing the world that do not reflect the concepts a creature possesses. They claim that the content of these representational states is genuine content because it is subject to correctness conditions, but it is nonconceptual because the creature to which we attribute it need not possess any of the concepts involved in the specification of that content. Appeals to nonconceptual content have seemed especially useful in attempts to capture the representational properties of perceptual experiences, the representational states of pre-linguistic children and non-human animals, the states of subpersonal visual information-processing systems, and the subdoxastic states involved in tacit knowledge of the grammar of a language. Nonconceptual content is also invoked in the explanation of concept possession, concept acquisition, sensorimotor behaviour, and in the analysis of the notion of self-consciousness. The notion of nonconceptual content plays an important role in many discussions about the relationships between perception and thought.

Comparing the typologies of human activities developed by Beauvoir and Arendt, I argue that these philosophers share the same concept of labor as well as a similar insight that labor cannot provide a justification or evaluative measure for human life. But Beauvoir and Arendt think differently about work (as contrasted with labor), and Arendt alone illuminates the inability of constructive work to provide non-utilitarian value for human existence. Beauvoir, on the other hand, exceeds Arendt in examining the ethical implications of our existential need for a plurality of free peers in a public realm.