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Abstract: Is there, or should there be, any place in contemporary philosophy of mind for the concept of an intentional object? Many philosophers would make short work of this question. In a discussion of what intentional objects are supposed to be, John Searleâs answer to our question is brisk and dismissive: an Intentional object is just an object like any other; it has no peculiar ontological status at all. To call something an Intentional object is just to say that it is what some intentional state is about. Thus, for example, if Bill admires President Carter, then the Intentional object of his admiration is President Carter, the actual man and not some shadowy intermediate entity between Bill and the man.[2] The last claim expressed here seems obviously correct. For on the face of it, Billâs admiration of President Carter makes direct contact with the man himself; Bill does not first admire something else â some mental or non-mental âintermediaryâ â and in virtue of admiring this thing, he admires President Carter. This makes little phenomenological or metaphysical sense, and there is no particular reason to believe it. We should surely join Searle, then, in rejecting âshadowy intermediariesâ in thought
Abstract: How come we can represent Bigfoot even though Bigfoot does not exist, given that representing something involves bearing a relation to it and we cannot bear relations to what does not exist?This is the problem of intentional inexistence. This paper develops a two-step solution to this problem, involving (first) an adverbial account of conscious representation, or phenomenal inten- tionality, and (second) the thesis that all representation derives from conscious representation (all intentionality derives from phenomenal intentionality). The solution is correspondingly two-part: we can consciously represent Bigfoot because consciously representing Bigfoot does not involve bearing a relation to Bigfoot, but rather instantiating a certain non-relational (“adverbial”) property of representing Bigfoot-wise; and we can non-consciously represent Bigfoot because non-consciously representing Bigfoot does not involve bearing a relation to Bigfoot, but rather bearing a relation to conscious representations of Bigfoot