What do we see? We are visually conscious of colors and shapes, but are we also visually conscious of complex properties such as being John Malkovich? In this book, Susanna Siegel develops a framework for understanding the contents of visual experience, and argues that these contents involve all sorts of complex properties. Siegel starts by analyzing the notion of the contents of experience, and by arguing that theorists of all stripes should accept that experiences have contents. She then introduces a method for discovering the contents of experience: the method of phenomenal contrast. This method relies only minimally on introspection, and allows rigorous support for claims about experience. She then applies the method to make the case that we are conscious of many kinds of properties, of all sorts of causal properties, and of many other complex properties. She goes on to use the method to help analyze difficult questions about our consciousness of objects and their role in the contents of experience, and to reconceptualize the distinction between perception and sensation. Siegel's results are important for many areas of philosophy, including the philosophy of mind, epistemology, and the philosophy of science. They are also important for the psychology and cognitive neuroscience of vision.

What do we see? We are visually conscious of colors and shapes, but are we also visually conscious of complex properties such as being John Malkovich? In this book, Susanna Siegel develops a framework for understanding the contents of visual experience, and argues that these contents involve all sorts of complex properties. Siegel starts by analyzing the notion of the contents of experience, and by arguing that theorists of all stripes should accept that experiences have contents. She then introduces a method for discovering the contents of experience: the method of phenomenal contrast. This method relies only minimally on introspection, and allows rigorous support for claims about experience. She then applies the method to make the case that we are conscious of many kinds of properties, of all sorts of causal properties, and of many other complex properties. She goes on to use the method to help analyze difficult questions about our consciousness of objects and their role in the contents of experience, and to reconceptualize the distinction between perception and sensation. Siegel's results are important for many areas of philosophy, including the philosophy of mind, epistemology, and the philosophy of science. They are also important for the psychology and cognitive neuroscience of vision.

On a traditional conception of the human mind, reasoning can be rational or irrational, but perception cannot. Perception is simply a source of new information, and cannot be assessed for rationality or justification. Susanna Siegel argues that this conception is wrong. Drawing on examples involving racism, emotion, self-defense law, and scientific theories, The Rationality of Perception makes the case that perception itself can be rational or irrational. The Rationality of Perception argues that reasoning and perception are often deeply intertwined. When unjustified beliefs, fears, desires, or prejudices influence what we perceive, we face a philosophical problem: is it reasonable to strengthen what one believes, fears, or suspects, on the basis of an experience that was generated, unbeknownst to the perceiver, by those very same beliefs, fears, or suspicions? Siegel argues that it is not reasonable even though it may seem that way to the perceiver. In these cases, a perceptual experience may itself be irrational, because it is brought about by irrational influences. Siegel systematically distinguishes a number of different kinds of influences on perception, and builds a theory of how such influences on perception determine what it's rational or irrational to believe. She uses the main conclusions to analyze perceptual manifestations of racism. This book makes vivid the far-reaching consequences of psychological and cultural influences on perception. Its method shows how analytic philosophy, social psychology, history and politics can be mutually illuminating.

On a traditional conception of the human mind,reasoning can be rational or irrational, but perception cannot. Perception is simply a source of new information, and cannot be assessed for rationality or justification. Susanna Siegel argues that this conception is wrong. Drawing on examples involving racism, emotion, self-defense law, and scientific theories, The Rationality of Perception makes the case that perception itself can be rational or irrational. The Rationality of Perception argues that reasoning and perception are often deeply intertwined. When unjustified beliefs, fears, desires, or prejudices influence what we perceive, we face a philosophical problem: is it reasonable to strengthen what one believes, fears, or suspects, on the basis of an experience that was generated, unbeknownst to the perceiver, by those very same beliefs, fears, or suspicions? Siegel argues that it is not reasonableeven though it may seem that way to the perceiver. In these cases, a perceptual experience may itself be irrational, because it is brought about by irrational influences. Siegel systematically distinguishes a number of different kinds of influences on perception, and builds a theory of how such influences on perception determine what its rational or irrational to believe. She uses the main conclusions to analyze perceptual manifestations of racism. This book makes vivid the far-reaching consequences of psychological and cultural influences on perception. Its method shows how analytic philosophy, social psychology, history and politics can be mutually illuminating.