By Galen Strawson

An issue opposed to neobehaviorism and for "naturalized Cartesianism," which a totally materialist method of the brain with a absolutely realist perspective to the phenomena of wide awake event.

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This question may be asked: does the difference between Jacques (a monoglot Frenchman) and Jack 3. For a good recent discussion see Dennett 1991b. For simplicity, I am contrasting sensory with conceptual. If one were to go into more detail, one might do better to contrast sensory with nonsensory and subdivide nonsensory into conceptual and nonconceptual (see Peacocke 1992). 6 Chapter 1 (a monoglot Englishman), as they listen to the news in French, really consist in the Frenchman’s having a different experience?

It is legitimate and important to consider experience and its content quite independently of any actual or possible nonexperiential causes and/or nonexperiential substantial realization that it may have. It is important to take full account of its reality, so considered. There are many things that can be said about it, so considered. Thus for any given individual, there are real differences, as real as any of the other differences in nature, between 10. Descartes was quite right, insofar as he argued for this.

Nevertheless, I will now argue that there is such a thing as experience (as) of understanding, or “understanding-experience” for short, just as there is such a thing as visual experience. Defense of this view should help to illustrate the intended force and extent of my use of the word ‘experience’. It needs separate discussion because it may be thought to be deeply dubious, given the recent history of the subject. Perhaps I should say straight away that I will only be concerned with linguistic understanding, not with experiences like the experience of finally understanding how some machine works or the phenomenology of the Aha!

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