Abstract: Colors aren't as real as shapes. Shapes are full?fledged qualities of things in themselves, independent of how they're perceived and by whom. Colors aren't. Colors are merely qualities of things as they are for us, and the colors of things depend on who is perceiving them. When we take the fully objective view of the world, things keep their shapes, but the colors fall away, revealed as the mere artifacts of our own subjective, parochial perspective on the world that they are

Abstract: The paper presents a novel account of nature and genesis of some philosophical problems, which vindicates a new approach to an arguably central and extensive class of such problems: The paper develops the Wittgensteinian notion of ‘philosophical pictures’ with the help of some notions adapted from metaphor research in cognitive linguistics and from work on unintentional analogical reasoning in cognitive psychology. The paper shows that adherence to such pictures systematically leads to the formulation of unwarranted claims, ill-motivated problems, and pointless theories. To do so, the paper proceeds from a case-study on a lastingly influential development in early modern philosophy: the adoption of the doctrine of secondary qualities, and its principal consequences. The findings motivate a new approach to an arguably extensive and important class of philosophical problems: to the problems we raise in the grip of philosophical pictures

Abstract: Frank Jackson formulated his knowledge argument as an argument for dualism. In this paper I show how the argument can be modified to also establish the irreducibility of the secondary qualities to the properties of physical theory, and ultimately "secondary quality eliminativism"- the view that the secondary qualities are physically uninstantiated.

Abstract: Our perceptual systems make information about the world available to our cognitive faculties. We come to think about the colors and shapes of objects because we are built somehow to register the instantiation of these properties around us. Just how we register the presence of properties and come to think about them is one of the central problems with understanding perceptual cognition. Another problem in the philosophy of perception concerns the nature of the properties whose presence we register. Among the perceptible properties are colors and shapes, for example, and there is a long philosophical tradition of drawing and refusing to draw metaphysical distinctions between them. This paper makes a claim about the information-theoretic approach to perceptual cognition in order to argue for a fundamentally epistemological distinction between colors and shapes. What makes shapes and colors seem so different to us is how we carry information about their presence around us. In particular, we can come to know more about the shapes on the basis of perceiving them than we can come to know about the colors. One interesting feature of how this distinction is drawn is that it partially vindicates Locke’s claim that our ideas of primary qualities like shapes resemble them in ways our ideas of colors do not

Abstract: What is the relationship between color experience and color? Here, I defend the view that it is semantic: color experience denotes color in a code innately known by the perceiver. This semantic theory contrasts with a variety of theories according to which color is defined as the cause of color experience (in a special set of circumstances). It also contrasts with primary quality theories of color, which treat color as a physical quantity. I argue that the semantic theory better accounts for the kinds of knowledge we have regarding both the color of objects that we see and of the colors themselves.

Abstract: This book investigates the subjective and objective representations of the world, developing analogies between secondary qualities and indexical thoughts and arguing that subjective representations are ineliminable. Throughout, McGinn brings together historical and contemporary discussions to illuminate old problems in a novel way

Abstract: Secondary and tertiary qualities are plausibly explained along dispositionalist lines. Concepts of such qualities are response-dependent, denoting properties that are partly mind/brain-dependent. Unfortunately, dispositionalism is hard to square with extant versions of naturalistic theories of representation. In particular the standard naturalistic (indicational) semantics of representational content cannot handle the question from either the subjectivist or the dispositional viewpoint. The paper proposes a remedy: the problem can be solved in a smooth and natural way, provided that we revise and supplement the standard semantics in a rather obvious fashion, by allowing the mind/brain-involving properties to figure within it

Abstract: Demonstrating that in George Berkeley's last major work, Siris, Berkeley had converted to a belief in the usefulness of the concept and existence of minute particles, Moked here posits that Berkeley developed a highly original brand of corpuscularian physics

Abstract: In this paper, I argue that Book II, Chapter viii of Locke' Essay is a unified, self-consistent whole, and that the appearance of inconsistency is due largely to anachronistic misreadings and misunderstandings. The key to the distinction between primary and secondary qualities is that the former are, while the latter are not, real properties, i.e., properties that exist in bodies independently of being perceived. Once the distinction is properly understood, it becomes clear that Locke's arguments for it are simple, valid and (in one case) persuasive as well

Abstract:   It seems almost a truism to say that colour is a sensation; and yet Young, by honestly recognizing this elementary truth, established the first consistent theory of colour. So far as I know, Thomas Young was the first who, starting from the well-known fact that there are three primary colours, sought for the explanation of this fact, not in the nature of light, but in the constitution of man. (James Clerk Maxwell, p. 267.)It is doubtless scientific to disregard certain aspects when we work; but to urge that therefore such aspects are not fact, and that what we use without them is an independent real thing-this is barbarous metaphysics. (F. H. Bradley, p. 15.)