Some theorists take the view that we have no direct perceptual access to the world. They argue that perception is mediated by our representational skills, creative techniques and—if they are to be consistent—the raw materials we use as well (although—tellingly—many would deny this latter condition). This doctrine is known as Transcendental Idealism and was first propounded by the German philosopher Emanuel Kant in the 18th Century. Idealism also comes in a vanilla edition which takes perception to be a creation of the mind or brain for the benefit of... well for the benefit of the mind or brain I guess. Many withering and sometimes funny attempts have been made to discredit Idealism, but its followers seem to be incurable. In contrast to both forms of Idealism, Realism—which also comes in various flavours—takes the world to be very largely as we find it.
The Realist philosopher Karl Popper claimed that Idealism (including Transcendental Idealism no doubt) and Realism are “neither demonstrable nor refutable”. Perhaps he was right. However, some would argue—with a tinge of irony—that his claim itself is not beyond refutation. One famous attempt at a refutation of Idealism was performed by Samuel Johnson, who kicked a neighbouring stone and quipped: “I refute it thus!” Most philosophers find his demonstration to be thoroughly unconvincing. Nonetheless, Johnson’s perfunctory gesture may have more to commend it than is ordinarily conceded or acknowledged.
When we act, our actions are comprised of countless unthinking physiological processes that have been shaped by millions of years of evolutionary development. Representation is merely a very recent cultural and fully public outgrowth from a winnowing process that has left countless behaviours and sensory failures in its wake. Life in general is a testament to the undeniable efficacy of mindless sensory responsiveness. It is this sensory integration, and not our representations or even our perceptions, that determines what we reliably take for granted.
The Realist philosopher Karl Popper claimed that Idealism (including Transcendental Idealism no doubt) and Realism are “neither demonstrable nor refutable”. Perhaps he was right. However, some would argue—with a tinge of irony—that his claim itself is not beyond refutation. One famous attempt at a refutation of Idealism was performed by Samuel Johnson, who kicked a neighbouring stone and quipped: “I refute it thus!” Most philosophers find his demonstration to be thoroughly unconvincing. Nonetheless, Johnson’s perfunctory gesture may have more to commend it than is ordinarily conceded or acknowledged.
Natural or manufactured objects, like the heart [or brain], chemical agents, the planets or engines, have an action, which may be slow, complicated or beautiful; but they do not take action, they do not act, however much they may act on other things. (Alan White "The Philosophy of Action", 1968 p.2)Johnson had to take action to kick the rock; in order to make his demonstration. There is no such thing as a representation without some actions being taken to produce it. But a brain or mind cannot take action, least of all representational action. Brains are obviously significantly involved in the taking of actions but they do not have agency or take actions on their own or anyone else's behalf. The Idealist's claim that the mind/brain creates representations simply doesn't stand up to scrutiny. Even Transcendental Idealists reject Idealism as wholly incoherent.
When we act, our actions are comprised of countless unthinking physiological processes that have been shaped by millions of years of evolutionary development. Representation is merely a very recent cultural and fully public outgrowth from a winnowing process that has left countless behaviours and sensory failures in its wake. Life in general is a testament to the undeniable efficacy of mindless sensory responsiveness. It is this sensory integration, and not our representations or even our perceptions, that determines what we reliably take for granted.
“The thesis that ‘our representational practices determine all the divisions’ is vulnerable to the criticism that the de facto success of our representational practices can only be attributable to regularities that are implicit in the relationships between the components of the universe itself.” (Donald Brook, in personal correspondence 20/09/16)
Some people find Brook a little difficult to grasp, so perhaps I can try to put it differently. If the world were not comprised of objects and circumstances in precisely the configurations that we find them, then our representations, not to mention our biological processes, would never have gotten off the ground in the first place.
