John McDowell – Evitando o Mito do Dado (tradução de Haslley Queiroz)

John McDowell – Evitando o Mito do Dado (tradução de Haslley Queiroz)

1.O que é o Mito do Dado?

Wilfrid Sellars, que é o responsável pelo rótulo, notoriamente deixa de explicar em termos gerais o que ele quer dizer por isso. Como ele aponta, a ideia de dadidade para o conhecimento, dadidade para um sujeito cognoscente, pode ser inócua. [1] Então como ela se torna perniciosa? Aqui vai uma sugestão: Dadidade no sentido do Mito seria uma disponibilidade de cognição para os sujeitos cuja captação do que é supostamente Dado a eles não depende de capacidades requeridas para o tipo de cognição em questão.

Se isso é o que a Dadidade seria, é bem claro que ela deve ser mítica. Ter algo Dado a você seria ser dado algo para conhecer sem necessitar ter as capacidades que seriam necessárias para que se pudesse conseguir conhecê-lo. E isso é incoerente.

Então como pode o Mito ser uma armadilha? Bom, poderia se cair no Mito se não se percebesse que o conhecimento de um certo tipo requer certas capacidades. E podemos ver como isso poderia ser um risco real, no contexto no qual Sellars mais discute o Mito, considerando um ditado sellarsiano sobre o conhecimento.

Sellars diz que atribuições de conhecimento posicionam episódios ou estados “no espaço lógico das razões”. [2] Ele identifica o espaço lógico das razões como o espaço “de justificar e ser capaz de justificar o que se diz”. Sellars quer rejeitar uma visão externalista de satisfação epistêmica, uma visão de acordo com a qual alguém pode estar justificado a ter uma crença sem estar numa posição de saber o que o autoriza a tal. Conhecer coisas, da forma que Sellars quer dizer em seu ditado, deve ser exercer capacidades que pertencem à razão, concebida como a faculdade cujos exercícios incluem a vindicação de uma autorização de se dizer coisas. Tal faculdade adquire sua primeira atualidade, sua elevação acima da mera potencialidade, quando se aprende a falar. Deve haver um potencial para a autoconsciência em suas operações.

Agora, considere como isso se aplica para o conhecimento perceptual. O conhecimento perceptual envolve a sensibilidade; isto é, uma capacidade para a responsividade diferencial a aspectos do ambiente, tornada possível por sistemas sensórios propriamente funcionais. Mas a sensibilidade não pertence à razão. Nós a compartilhamos com animais não-racionais. De acordo com o ditado de Sellars, a faculdade racional que nos distingue dos animais não-racionais deve também estar operativa no momento em que nos são dadas [pela sensibilidade] coisas para conhecer.

Isso traz a nossa visão uma forma de se cair no Mito do Dado. O ditado de Sellars implica que é uma forma do Mito achar que a sensibilidade por si só, sem qualquer envolvimento de capacidades que pertencem a nossa racionalidade, pode tornar as coisas disponíveis para a nossa cognição. Isso coincide com uma doutrina básica de Kant.

Note que eu disse “para a nossa cognição”. Pode ser tentador objetar ao ditado de Sellars alegando que ele nega conhecimento aos animais não-racionais. É perfeitamente natural – a objeção afirma – falar de conhecimento quando falamos sobre como a sensibilidade de animais não-racionais os permite lidar competentemente com seus ambientes. Mas não há necessidade de ler Sellars, ou Kant, como se estivessem negando isso. Podemos aceitar isso mas ainda considerar que o ditado de Sellars, e a associada rejeição ao Mito do Dado, expressam um insight. O ditado de Sellars caracteriza o conhecimento de um tipo distinto, atribuível apenas a animais racionais. O Mito, na versão que eu introduzi, é a ideia de que a sensibilidade por si só poderia tornar as coisas disponíveis para o tipo de cognição que depende das capacidades racionais de um sujeito.

2. Um juízo perceptual correto tem a sua inteligibilidade racional, equivalente nesse caso à autorização epistêmica, de acordo com a experiência de um sujeito. Ele julga que as coisas estão de tal e tal maneira porque a sua experiência o revela que as coisas estão de tal e tal maneira: por exemplo, ele vê que as coisas estão de tal e tal maneira. A inteligibilidade demonstrada por tal explicação pertence a um tipo de inteligibilidade que também é exemplificada quando um sujeito julga que as coisas estão de tal e tal maneira porque a sua experiência meramente parece mostra-lo que as coisas estão de tal e tal maneira. Esses usos do “porque” introduzem explicações que mostram a racionalidade em operação. No tipo de caso com o qual comecei, a racionalidade torna possível juízos corretos. No outro tipo de caso, a razão leva seu possuidor ao engano, ou no máximo o permite fazer um juízo que é verdadeiro meramente por acaso.

Em Kant, a faculdade mais elevada que nos distingue dos animais não-racionais aparece na experiência na forma do entendimento, a faculdade dos conceitos. Então para seguir o jeito de Kant de evitar o Mito do Dado nesse contexto, devemos supor que capacidades que pertencem a essa faculdade – capacidades conceituais – estão em jogo na forma como a experiência torna o conhecimento disponível para nós.

Por enquanto, podemos tomar essa introdução da ideia de capacidades conceituais de maneira bem abstrata. Tudo que precisamos saber até agora é que elas devem ser capacidades que pertençam à faculdade da razão. Eu tentarei ser mais específico posteriormente.

Eu invoquei a ideia de juízos que são racionalmente inteligíveis de acordo com a experiência, no melhor caso na medida em que são revelados como corretos. Existe uma interpretação de tal ideia que eu preciso rejeitar.

A ideia não é só que a experiência nos dá itens – experiências – dos quais os juízos são respostas racionais. Isso seria consistente com a suposição de que capacidades racionais estão operativas somente em respostas a experiências, não nas experiências em si. Nessa visão, o envolvimento de capacidades racionais ocorreria completamente após o fluxo de experiências.

Mas isso não faria justiça ao papel da experiência na nossa aquisição de conhecimento. Como notei, até para Sellars não há nada de errado em dizer que as coisas nos são dadas para conhecer. A ideia da dadidade se torna mítica – ela se torna a ideia da Dadidade – apenas se falharmos em impor os requisitos necessários para a captação do que é dado. E é na experiência em si que temos as coisas dadas perceptualmente a nós para conhecer. Evitar o Mito requer que capacidades que pertencem à razão estejam operativas na experiência em si, não apenas em juízos nos quais respondemos à experiência.

3. Como devemos elaborar tal imagem? Eu costumava assumir que para conceber as experiências como atualizações de capacidades conceituais, deveríamos atribuir conteúdo proposicional às experiências, o tipo de conteúdo que juízos possuem. E eu costumava assumir que o conteúdo de uma experiência deveria incluir tudo que a experiência permite que alguém conheça não-inferencialmente. Mas ambas assunções agora me parecem equivocadas.

4. Deixe-me começar com a segunda. Podemos questiona-la mesmo se, por enquanto, continuarmos a assumir que as experiências possuem conteúdo proposicional. Suponha que eu tenha um pássaro no meu campo de visão, e isso me coloca em uma posição de conhecer não-inferencialmente que ele é um cardinal. Não é que eu infiro que o que eu vejo é um cardinal pela forma que as coisas parecem, como quando eu identifico a espécie de um pássaro comparando o que eu vejo com uma fotografia num guia de campo. Eu posso imediatamente reconhecer cardinais se as condições de visibilidade forem boas o suficiente.

Charles Travis me forçou a pensar em tais casos, e ao abandonar minha velha assunção, eu estou parcialmente chegando a uma visão a qual ele me induziu.
Na minha velha assunção, já que a minha experiência me coloca numa posição de conhecer não-inferencialmente que o que eu vejo é um cardinal, seu conteúdo teria que incluir uma proposição na qual o conceito de um cardinal aparece: talvez uma proposição exprimível, na ocasião, dizendo “Aquilo é um cardinal”. Mas o que me parece correto é isso: a minha experiência torna o pássaro visualmente presente a mim, e a minha capacidade recognitiva me permite saber não-inferencialmente que o que eu vejo é um cardinal. Mesmo se eu continuar assumindo que a minha experiência possui conteúdo, não há necessidade de supor que o conceito sob o qual a minha capacidade recognitiva me permite saber o que eu vejo figura em tal conteúdo.

Considere uma experiência tida, em circunstâncias semelhantes, por alguém que não consegue identificar imediatamente que o que ele vê é um cardinal. Talvez ele nem tenha o conceito de um cardinal. A sua experiência pode ser que nem a minha na maneira como ela torna o pássaro visualmente presente a ele. Para mim, o que eu vejo parece (parece ser) um cardinal, e para ele não. Mas isso é apenas dizer que a minha experiência me inclina, e a experiência similar dele não o inclina, a dizer que aquilo é um cardinal. Não há nenhuma base aqui para insistir que o conceito de um cardinal deve figurar no conteúdo da minha experiência em si.

Seria correto dizer que eu sou diferente da outra pessoa na medida em que eu vejo que o pássaro é um cardinal; a minha experiência me revela que é um cardinal. Mas isso não é nenhum problema para o que estou propondo. Tais locuções – “Eu vejo que…”, “Minha experiência me mostra que…” – aceitam, em suas “que…” cláusulas, especificações de coisas que a experiência de alguém o coloca na posição de saber não-inferencialmente. [4] Isso pode incluir conhecimento que a experiência torna disponível ao trazer algo à vista para alguém que tem uma capacidade recognitiva adequada. E como eu insisti, o conteúdo, cuja figuração em tal conhecimento se deve à capacidade recognitiva, não precisa ser parte do conteúdo da experiência em si.

5. Deveríamos concluir que capacidades conceituais não estão operativas no momento em que se tem objetos visualmente presentes a alguém, mas apenas no que alguém julga do que de qualquer forma se vê? Deveríamos abandonar a própria ideia de que as experiências perceptuais tidas por animais racionais não possuem conteúdo conceitual?

Isso seria drástico demais. Nada no que eu disse sobre capacidades recognitivas desaloja o argumento de que, sob pena de se cair no Mito do Dado, as capacidades que pertencem à faculdade cognitiva mais elevada devem estar operativas na experiência. Ao dar a alguém coisas para conhecer, a experiência deve exercer capacidades conceituais. Alguns conceitos que figuram no conhecimento provido por uma experiência podem ser excluídos do conteúdo da experiência em si, na maneira como eu ilustrei com o conceito de um cardinal, mas nem todos podem.

Um ponto de parada natural, para as experiências visuais, seriam os sensíveis próprios da visão [aquilo que é percebido apenas pela visão] e os sensíveis comuns [aquilo que é percebido também por outros sentidos] acessíveis à visão. Devemos conceber a experiência como exercendo capacidades conceituais associadas com os conceitos de sensíveis próprios e comuns.

Então devemos supor que a minha experiência quando vejo um cardinal possui conteúdo proposicional envolvendo sensíveis próprios e comuns? Isso preservaria uma das assunções que eu costumava fazer. Mas eu acredito que essa assunção está equivocada também. O que nós precisamos é de uma ideia de conteúdo que não é proposicional, mas intuicional, no que eu tomo como o sentido kantiano.

“Intuição” é a tradução padrão do termo kantiano “Anschauung”. A etimologia de “intuição” se adequa à noção de Kant, e Kant usa uma expressão cognata quando escreve em Latim. Mas precisamos esquecer muito da ressonância filosófica de tal palavra. Um Anschauung é um ter-em-vista. (Como é usual na filosofia, Kant trata a experiência visual como exemplária).

Kant diz: “A mesma função que dá unidade a várias representações em um juízo também dá unidade à mera síntese de várias representações em uma intuição; e essa unidade, na sua mais geral expressão, nós intitulamos como o conceito puro do entendimento”. [5] A capacidade cujo exercício no julgamento é responsável pela unidade do conteúdo de juízos – unidade proposicional – também é responsável pela correspondente unidade no conteúdo de intuições. Sellars dá uma ilustração útil: a unidade proposicional em um juízo exprimível por “Isso é um cubo” corresponde à unidade intuicional exprimível por “esse cubo”. [6] A frase demonstrativa pode parcialmente capturar o conteúdo de uma intuição na qual se é visualmente apresentado com um cubo. (Retornarei a isso).

A unidade proposicional vem em várias formas. Kant pega uma classificação das formas de julgamento, e assim das formas de unidade proposicional, da lógica de sua época, e trabalha para descrever uma forma de unidade intuicional correspondente para cada. Mas a ideia de que formas de unidade intuicional devam corresponder a formas de unidade proposicional pode ser separada dos detalhes de como Kant a elabora. Não é óbvio o porquê de Kant acreditar que a ideia requer que para cada forma de unidade proposicional deve-se corresponder uma forma de unidade intuicional. E, de qualquer forma, não precisamos seguir Kant em seu inventário de formas de unidade proposicional.

Michael Thompson identificou uma distintiva forma de unidade proposicional para o pensamento e fala sobre os vivos como tais. [7] O ponto primário de Thompson é sobre uma forma exemplificada ao dizer o que coisas animadas de um certo tipo fazem, como em “Lobos caçam em bandos” ou “A celidônia-menor floresce na primavera”. Mas o pensamento de Thompson pode naturalmente ser estendido para uma forma ou formas exemplificadas na fala do que coisas animadas individuais estão fazendo, como em “Aqueles lobos estão caçando” ou “Essa celidônia-menor está florescendo”. [8] E estaria no espírito da concepção de Kant identificar uma forma correspondente ou formas correspondentes à unidade intuicional, uma das quais poderíamos identificar na minha experiência visual de um cardinal. O conceito de um pássaro, assim como o conceito de um cardinal, não precisa fazer parte do conteúdo da experiência; as mesmas considerações se aplicariam. Mas talvez nós possamos dizer que tal conceito me é dado em tal experiência, não que seja algo que eu sei por exercer uma capacidade conceitual sobre o que eu de qualquer forma vejo, mas que o que eu vejo é um animal – não porque “animal” expressa parte do conteúdo unificado na experiência de acordo com uma certa forma de unidade intuicional, mas porque “animal” captura a forma categorial de uma intuição, o tipo distintivo de unidade que ela possui.

Os sensíveis comuns acessíveis à visão são modos de ocupação espacial: forma, tamanho, posição, movimento ou sua ausência. Numa intuição unificada por uma forma capturável por “animal”, podemos reconhecer conteúdo, sob a classificação de modos de ocupação espacial, que não poderia figurar em intuições de objetos inanimados. Podemos pensar sobre sensíveis comuns acessíveis à visão como incluindo, por exemplo, posturas tais como pousar ou modos de locomoção tais como pular e voar.

Podemos evitar tais questões nos concentrando, como Sellars faz, na presencidade de coisas como cubos coloridos. Mas mesmo com esse foco restrito, ainda há uma complicação. Se pode haver intuições visuais cujo conteúdo é parcialmente especificável por, digamos, “aquele cubo”, intuições nas quais algo sendo cúbico é visualmente dado a alguém, então a faculdade cognitiva mais elevada [razão] deve estar na nossa imagem não apenas por ser responsável pela unidade com a qual certos conteúdos figuram em tal intuição, mas também, na forma da imaginação produtiva, como provendo parte do conteúdo em si – nos dando, assim, o resto do cubo, atrás da superfície visível. Sellars frequentemente usa o exemplo de um cubo de gelo rosa, e uma razão para isso é presumivelmente que tal exemplo o permite não se preocupar com essa complicação, porque ele imagina seu cubo de gelo como transluzente, de modo que o seu lado de trás possa ser visto. [9]

6. Até agora, capacidades conceituais estão em cena apenas como o tipo de capacidades que deve estar em jogo na experiência se quisermos evitar o Mito: capacidades que pertencem à racionalidade em um sentido exigente. Mas eu prometi ser mais específico.

Se a ideia do conceitual seleciona um tipo de conteúdo, parece certo focar no conteúdo de juízos, já que julgar é o paradigmático exercício da racionalidade teorética.

Podemos pensar em juízos como os análogos internos das asserções. Isso torna natural contar o julgamento como uma atividade discursiva, apesar de que a ideia de discurso tenha a sua aplicação primária em performances manifestas. [10] Numa asserção, alguém torna algo discursivamente explícito. E a ideia de tornar as coisas explícitas se estende sem esforço ao julgamento. Podemos dizer que alguém torna o que se julga explícito a si mesmo.

Eu disse que deveríamos centrar nossa ideia do conceitual no conteúdo de juízos. Mas agora que introduzi a ideia do discursivo, eu posso colocar o ponto dessa forma: deveríamos centrar a ideia do conceitual no conteúdo da atividade discursiva.

Agora, intuir não é discursivo, mesmo no sentido estendido no qual o julgamento é. O conteúdo discursivo é articulado. O conteúdo intuicional não é. Parte do ponto é o de que há tipicamente aspectos do conteúdo de uma intuição que o sujeito não tem nenhuma forma de tornar discursivamente explícitos. Intuições visuais tipicamente apresentam a alguém características visíveis de objetos que não se está equipado para atribuir aos objetos fazendo predicações apropriadas em alegações ou juízos. Para transformar tal aspecto do conteúdo de uma intuição no conteúdo associado com uma capacidade que é discursiva no sentido primário, seria necessário esculpi-lo, dessa forma, a partir do conteúdo categorialmente unificado, mas ainda conteúdo inarticulado, da intuição determinando-o como o significado de uma expressão linguística, a qual se estabelece como um meio para tornar tal conteúdo explícito. (Isso pode ser através da cunhagem de um adjetivo. Ou a expressão pode ser algo como “ter tal tom de cor”). Talvez possamos ignorar a linguagem e equiparmo-nos com uma capacidade correlata que é discursiva no sentido no qual um julgamento é discursivo. Haveria a mesma necessidade de isolar um aspecto do conteúdo da intuição, determinando-o como sendo o conteúdo associado com uma capacidade de fazer predicações nos julgamentos.

E articular vai além de intuir mesmo se nos restringirmos a aspectos do conteúdo intuicional que estão associados com capacidades discursivas que já se tem.

Em interações discursivas com conteúdo, se junta significâncias. Isso é particularmente claro com performances discursivas no sentido primário, cujo conteúdo é a significância de uma combinação de expressões significativas. Mas apesar de julgar não precisar ser concebido como um ato estendido no tempo, como fazer uma alegação, o seu ser discursivo envolve um correlato da maneira como se junta significâncias na fala significativa.

Eu pretendo que isso seja consistente com rejeitar, como devemos, a ideia de que os conteúdos que se juta na atividade discursiva são blocos de construção autônomos, elementos separadamente pensáveis no conteúdo de alegações ou juízos. Pode-se pensar na significância de, digamos, uma expressão predicativa apenas no contexto de um pensamento no qual o conteúdo ocorre predicativamente. Mas podemos reconhecer isso e ainda dizer que na atividade discursiva juntamos conteúdos, de uma forma que pode ser modelada no ato de unificar expressões significativas no discurso literal.

Não é assim que ocorre com o conteúdo intuicional. A unidade do conteúdo intuicional é dada, não é o resultado de nosso juntar significâncias. Mesmo se a exploração discursiva de algum conteúdo dado na intuição não requeira que se adquira uma nova capacidade discursiva, é preciso esculpir tal conteúdo a partir do conteúdo inarticulado de uma intuição antes que se possa junta-lo a outros bits de conteúdo na atividade discursiva. O intuir não esculpe o conteúdo dessa forma para alguém.

Se o conteúdo intuicional não é discursivo, por que insistir que é conceitual? Porque todo aspecto do conteúdo de uma intuição está presente numa forma na qual ele já está adequado para ser o conteúdo associado com uma capacidade discursiva, se não estiver – ao menos até então – de fato assim associado. Isso é parte da força de dizer, com Kant, que o que dá unidade a intuições é a mesma função que dá unidade aos juízos. Se um sujeito ainda não possui a capacidade discursiva associada com algum aspecto do conteúdo de sua intuição, tudo que ele precisa fazer, para adquirir tal capacidade discursiva, é isolar tal aspecto se equipando com um meio de tornar tal conteúdo – o próprio conteúdo – explícito na fala ou julgamento. O conteúdo de uma intuição é tal que seu sujeito pode analisa-lo em significâncias para capacidades discursivas, quer isso requeira ou não a introdução de novas capacidades discursivas associadas com tais significâncias. Quer por meio da introdução de novas capacidades discursivas ou não, o sujeito de uma intuição está numa posição de juntar aspectos de seu conteúdo, o próprio conteúdo que já está lá na intuição, em performances discursivas.

Eu disse que a unidade do conteúdo intuicional é dado. Kant às vezes sugere uma imagem diferente. Ele diz, por exemplo, que “toda combinação, estejamos nós conscientes dela ou não… é um ato do entendimento (Verstandeshandung)” (B130). No seu contexto, tal observação implica que nós ativamente juntamos conteúdo nas intuições não menos que em juízos (apesar de que com intuições a atividade deva ser inconsciente). E isso não vai bem com a minha afirmação de que o conteúdo intuicional não é discursivo. Mas Kant não precisa manter que a unidade do conteúdo intuicional não é dado. O que ele realmente quer insistir é que ele não é Dado: que ele não é provido pela sensibilidade sozinha. Ao intuir, capacidades que pertencem à faculdade cognitiva mais elevada estão em jogo. A unidade do conteúdo intuicional reflete uma operação da mesma função unificadora que está presente nos juízos, nesse caso ativamente exercida. É por isso que é correto dizer que o conteúdo unificado em intuições é do mesmo tipo que o conteúdo unificado em juízos: isto é, conteúdo conceitual. Nós não poderíamos ter intuições, com suas específicas formas de unidade, se não pudéssemos fazer juízos, com suas correspondentes formas de unidade. Podemos até dizer que a função provedora de unidade é essencialmente a faculdade de atividade discursiva, uma capacidade de julgar. Mas suas operações no prover da unidade de intuições não é um caso de atividade discursiva.

Não que seja o caso de uma atividade pré-discursiva, ao menos se isso significar que intuir é um precursor mais primitivo de julgar. Os dois tipos de unidade que Kant diz serem providos pela mesma função, a unidade das intuições e a unidade dos juízos, estão no mesmo nível.

7.Numa intuição visual, um objeto está visualmente presente a um sujeito com as características que são visíveis ao sujeito do seu ponto de vista. É através da presença dessas características que o objeto está presente. De que outra forma poderia um objeto se apresentar a alguém?

O conceito de um objeto aqui é formal. Nos termos de Kant, uma categoria, um conceito puro do entendimento, é um conceito de um objeto em geral. Um conceito formal, como podemos naturalmente dizer, de um tipo de objeto é explicado pela especificação de uma forma de unidade categorial, uma forma do tipo de unidade que caracteriza intuições. Talvez, como eu sugeri, seguindo Thompson, “animal” pode ser entendido como expressando tal conceito.

Na explicação que eu tenho dado, ter um objeto presente a você numa intuição é a atualização de capacidades que são conceituais, num sentido que pertence à tese de Kant de que o que é responsável pela unidade com a qual o conteúdo associado figura na intuição é a mesma função que dá a unidade aos juízos. Eu insisti que apesar da função que dá tal unidade ser uma faculdade de atividade discursiva, não é na atividade discursiva que essas capacidades entram em operação nas intuições. Com muito do conteúdo de uma intuição visual ordinária, as capacidades que estão em jogo quando nós o temos como parte do conteúdo da nossa intuição não são sequer suscetíveis a exercício discursivo. Podemos fazer uso do conteúdo ser dado numa intuição para adquirir uma capacidade discursiva nova, mas com muito do conteúdo de uma intuição ordinária, isso nunca ocorre. (Pense nas formas e tons de cor finamente discrimináveis que a experiência visual nos apresenta). Contudo, o conteúdo de uma intuição é todo conceitual, no seguinte sentido: ele está na intuição numa forma na qual se poderia fazer com que esse mesmo conteúdo figurasse numa atividade discursiva. Isso seria explorar um potencial para a atividade discursiva que já está lá nas capacidades atualizadas ao se ter uma intuição com aquele conteúdo. [11]

Numa intuição, um objeto se apresenta a nós mesmo se não explorarmos seu potencial para a atividade discursiva. Kant diz que o “eu penso” da apercepção deve ser capaz de acompanhar todas as minhas Vorstellungen (representações), num sentido que está relacionado à ideia de operações da função que dá unidade tanto a juízos quanto a intuições (B131). Um objeto se apresenta a um sujeito em uma intuição quer ou não o “eu penso” acompanhe quaisquer dos conteúdos da intuição. Mas qualquer conteúdo de uma intuição deve ser capaz de ser acompanhado pelo “eu penso”. E o “eu penso” acompanhar algum conteúdo de uma intuição, por exemplo, uma intuição visual minha, é eu julgar que eu estou visualmente confrontado com um objeto de tais e tais características. Já que a intuição torna o objeto visualmente presente a mim através de tais características, tal juízo seria correto.

Agora temos em vista duas maneiras pelas quais as intuições tornam possíveis juízos corretos.

Uma delas é a que eu acabei de descrever. Um potencial para a atividade discursiva sempre está presente enquanto uma intuição possui conteúdo. E é possível explorar um pouco desse potencial num juízo correto que reutiliza alguma parte do conteúdo da intuição. No tipo de caso que primeiro nos abre a essa possibilidade, nós adicionamos uma referência à primeira pessoa. Quando o “eu penso” acompanha algum conteúdo fornecido em uma intuição, isso acarreta um juízo correto de que estou sendo confrontado por um objeto com tais e tais características. Mas estar numa posição de fazer tal juízo é estar numa posição de julgar que há um objeto com tais e tais características em uma localização tal e tal. Não é preciso referir-se a si mesmo num juízo cujo status como correto depende no seu ser uma exploração discursiva de alguma parte do conteúdo de uma intuição.

A outra maneira pela qual as intuições tornam o conhecimento possível é aquela que ilustrei com meu conhecimento de que o pássaro que eu vejo é um cardinal. Aqui um juízo correto tornado possível por uma intuição tem conteúdo que vai além do conteúdo da intuição. A intuição torna algo perceptualmente presente ao sujeito e o sujeito reconhece que aquela coisa é uma instância de um tipo. Ou como um indivíduo; parece razoável encontrar uma estrutura correspondente num caso no qual a experiência permite que se conheça não-inferencialmente com quem é que se está perceptualmente confrontado.

8.Travis insiste que a experiência não representa as coisas dessa forma. [12] Se as experiências forem intuições, ele está estritamente correto. Qualquer coisa que representa as coisas dessa forma tem conteúdo proposicional, e eu estive apresentando uma concepção de intuições na qual elas não possuem conteúdo proposicional. Mas apesar de Travis estar correto sobre a natureza da tese de que as experiências representam as coisas dessa forma, ele está incorreto sobre o espírito de tal tese, como podemos ver ao considerarmos a primeira das duas maneiras pelas quais as intuições tornam possíveis juízos corretos. Mesmo não sendo discursivas, as intuições possuem conteúdo de um tipo que corporifica um potencial imediato para a exploração do mesmo conteúdo num juízo correto. As intuições imediatamente revelam que as coisas são do modo que elas seriam julgadas como sendo naqueles juízos.

Quando Sellars introduz o caráter conceitual que ele atribui a experiências, ele descreve experiências como “por assim dizer, fazendo” alegações ou “contendo” alegações. [13] Se experiências são intuições, isso está similarmente errado em natureza mas correto em espírito. Intuições não possuem o tipo de conteúdo que alegações possuem. Mas intuições imediatamente revelam as coisas como sendo como elas seriam alegadas como sendo em alegações que não seriam nada mais que explorações discursivas de alguma parte do conteúdo das intuições.

Quando Travis diz que as experiências não representam as coisas dessa forma, ele não quer dizer eu as experiências são intuições no sentido que venho explicando. Ele diz que a experiência não é um caso de intencionalidade, e eu acho que é justo entende-lo como negando que quaisquer capacidades conceituais estejam em jogo na experiência. As experiências visuais nos trazem os nossos arredores à vista; isso deve ser ponto pacífico. A ideia de Travis é a de que a forma como a experiência torna [um tipo de] conhecimento disponível para nós pode ser entendida, de maneira geral, com base no modelo de como uma experiência pode me permitir saber que o que eu vejo é um cardinal. Na imagem de Travis, capacidades conceituais entram em jogo apenas no nosso julgar, como podemos, o que as experiências visuais de qualquer forma nos trazem à vista, independentemente de qualquer operação de nossas capacidades conceituais. [14] Na imagem de Travis, ter as coisas em vista não depende de nossas capacidades conceituais. E se não depende de capacidades conceituais, ter as coisas em vista deve ser provido pela sensibilidade sozinha.

O problema com isso é o de que é uma forma do Mito do Dado. Nós não caímos no Mito só por supor que características de nossos arredores nos são dadas na experiência visual. Mas na imagem de Travis, essa dadidade se torna um caso de Dadidade.

Travis acredita que a ideia de que experiências possuem conteúdo conflita com a ideia de que a experiência diretamente nos traz nossos arredores à vista. Ele não está só em pensar assim. [15] Querendo, como é razoável, manter a ideia de que a experiência diretamente nos traz nossos arredores à vista, ele é levado a negar que as experiências possuem conteúdo. Mas não há conflito. As intuições, como eu as expliquei, diretamente nos trazem objetos à vista através do trazer suas propriedades perceptíveis à vista. As intuições o fazem precisamente por ter o tipo de conteúdo que possuem.

Se as intuições tornam [um tipo de] conhecimento disponível para nós, intuições meramente aparentes meramente aparentemente tornam [um tipo de] conhecimento disponível para nós. É frequentemente pensado que quando as pessoas insistem que as experiências possuem conteúdo, elas estão respondendo a uma necessidade sentida de acomodar o fato de que a experiência pode nos enganar. [16] Mas o motivo adequado para creditar experiências com conteúdo é o de que devemos evitar o Mito do Dado. Dar espaço para experiências enganadoras é um subproduto inegável.

9.Donald Davidson alega que “nada pode contar como uma razão para ter uma crença exceto uma outra crença”. [17] O seu ponto é negar que crenças podem ser tomadas como racionais à luz de episódios ou estados na consciência sensória – ao menos que isso signifique que elas podem ser tomadas como racionais à luz de crenças sobre episódios ou estados na consciência sensória. Isso colocaria a relevância racional potencial de crenças sobre episódios ou estados na consciência sensória no mesmo nível da relevância racional potencial de crenças sobre qualquer coisa sobre o qual se pode ter crenças.

Em trabalhos prévios, eu tomei o slogan de Davidson como refletindo um insight: que capacidades conceituais devem estar em jogo não só na formação racional de crenças ou no fazer juízos, mas também no ter as autorizações [entitlements] racionais que exploramos ao fazer isso. Mas insisti que o insight, assim entendido, permite que juízos possam ser tomados como racionais à luz das experiências em si, não apenas à luz de crenças sobre experiências, já que podemos entender as experiências como atualizações de capacidades conceituais. [18]

Tentando explicitar tal possibilidade, que não encontrei na imagem de Davidson, eu fiz uma das assunções que eu renunciei: que se as experiências são atualizações de capacidades conceituais, elas devem possuir conteúdo proposicional. Isso deu a Davidson uma abertura para uma resposta reveladora.

Davidson argumentou que, se por “experiência”, nós queiramos dizer algo com conteúdo proposicional, ela só pode ser um caso de tomar as coisas como estando de tal e tal forma, distintiva em ser causada pelo impacto que o ambiente tem sobre o nosso aparato sensório. Mas é claro que a imagem dele [já] inclui tais coisas. Então eu estava errado, ele alegou, em supor que havia algo faltando em sua imagem. [19]

Eu quero insistir, contra Davidson, que ter experiência não é tomar as coisas como estando de tal e tal forma. Como Travis insiste, nossas experiências visuais trazem os nosso arredores à vista. Parte do que nós somos por isso autorizados a tomar como estando de tal e tal forma, em juízos que seriam racionais dado o que é visualmente presente a nós, nós tomamos sim como estando de tal e tal forma. Mas mesmo quando nós separamos o [processo de] aquisição de crenças do [ato de] explicitamente julgar as coisas como estando de tal e tal forma, como deveríamos, nós exageraríamos a extensão da atividade doxástica a qual a experiência nos impele se supuséssemos que adquirimos todas as crenças às quais nós estamos autorizados através daquilo que temos em vista.

Então eu concordo com Travis que as experiências visuais apenas trazem os nossos arredores à vista, e assim nos autorizam a tomar certas coisas como estando de tal e tal forma, mas deixando como uma questão adicional o que, se alguma coisa, nós tomamos como estando de tal e tal forma. Mas como eu argumentei, a versão de Travis desse pensamento cai no Mito do Dado. E se nós evitarmos o Mito concebendo as experiências como atualizações de capacidades conceituais, ainda retendo a assunção de que isso requer creditar as experiências com conteúdo proposicional, então o ponto de Davidson parece correto. Se as experiências possuem conteúdo proposicional, é difícil negar que ter uma experiência é tomar as coisas como estando de tal e tal forma, ao invés do que eu quero: um tipo diferente de coisa que nos autorize a tomar as coisas como estando de tal e tal forma.

Se a experiência abrange intuições, existe um meio-termo entre essas posições. As intuições trazem os nossos arredores à vista, mas não em uma operação de mera sensibilidade, então nós evitamos a forma de Travis do Mito do Dado. Mas o conteúdo conceitual que nos permite evitar o Mito é intuicional, não proposicional, então ter experiências não é tomar as coisas como estando de tal e tal forma. Ao trazer os nossos arredores à vista, as experiências nos autorizam [nos dão justificação para o ato de/] a tomar as coisas como estando de tal e tal forma. Se o fazemos ou não é uma questão adicional.

Como eu disse, existem duas maneiras pelas quais a experiência, concebida como abrangendo intuições, nos autoriza a jogadas com conteúdo discursivo. Ela nos autoriza a juízos que explorariam parte do conteúdo de uma intuição, e ela figura em nossa autorização a juízos que vão além desse conteúdo em formas que refletem capacidades de reconhecer coisas presentes a nós em uma intuição. Mas como eu insisti, ao intuir nós não lidamos discursivamente com o conteúdo.

Eu mencionei a proposta de Sellars de que o conteúdo de uma intuição pode ser capturado, em parte, por uma forma de palavras como “esse cubo vermelho”. Um conteúdo expressado dessa forma seria um conteúdo discursivo fragmentário. Pode ser parte do conteúdo de um juízo garantido na segunda daquelas duas maneiras, onde o que alguém julga inclui, além do conteúdo contido na intuição em si, conceitos cuja participação no juízo reflete capacidades recognitivas exercidas em algo que a intuição torna presente para nós. Assim, uma parte do discurso que começa com “Esse cubo vermelho…” pode continuar como “…é aquele que eu vi ontem”.

Eu acredito que isso indica que a proposta de Sellars é útil até certo ponto. Ela pode parecer implicar que o conteúdo intuicional é essencialmente conteúdo discursivo fragmentário. Mas o conteúdo intuicional não é nenhum pouco discursivo. Ter algo em vista pode tornar possível uma expressão demonstrativa, ou um análogo no juízo, mas o potencial não precisa ser atualizado

10. O slogan de Davidson como formulado restringe a maneira como crenças podem ser tomadas como racionais para explorações em estruturas inferenciais. Ele implica que dar uma razão para ter uma crença é retratar o conteúdo da crença como a conclusão de uma inferência com o conteúdo de uma outra crença como uma premissa.

Eu me propus a modificar o slogan de Davidson dizendo que não só crenças mas também as experiências podem ser razões para crenças. E de acordo com a minha velha assunção, as experiências possuem o mesmo tipo de conteúdo que crenças. Então foi compreensível que eu fosse interpretado como recomendando uma concepção inferencial, ou ao menos quase-inferencial, do modo como a experiência nos autoriza a crenças perceptuais. [20]

Não era isso que eu pretendia. Eu não queria insinuar que a experiência nos dá premissas para inferências cujas conclusões são os conteúdos de crenças perceptuais. Pelo contrário, eu acredito que a experiência nos revela diretamente as coisas como acreditamos que elas sejam em crenças perceptuais, ou ao menos aparentam fazer isso. Mas é difícil fazer isso coerir com a suposição de que as experiências possuem o mesmo tipo de conteúdo que crenças. Essa é só uma forma de registrar o quão persuasiva é a resposta de Davidson de que “não tem nada faltando”, contanto que nós não questionemos a assunção de que o conteúdo conceitual das experiências teria de ser proposicional.

Tomar a experiência como abrangendo intuições, no sentido em que expliquei, remove tal problema. Não deveria nem parecer que a forma pela qual as intuições nos autorizam a crenças envolve uma estrutura inferencial. Se um objeto está presente para alguém através da presença para alguém de algumas de suas propriedades, numa intuição na qual os conceitos de tais propriedades exemplificam uma unidade que constitui o conteúdo de um conceito formal de um objeto, podemos assim ser autorizados a julgar que estamos sendo confrontados por um objeto com tais propriedades. A autorização deriva da presença para nós do objeto em si disponível para nós ao ser o conteúdo de nossa experiência, não de uma premissa para uma inferência.

Na interpretação que ofereci no início, a visão de Sellars do Mito como uma armadilha a ser evitada, ao pensarmos sobre a experiência, é uma aplicação de seu pensamento de que o conhecimento, como tido por animais racionais, depende de nossas capacidades distintivamente racionais. Eu acabo de explicar como isso não implica que a justificação para tal juízo perceptual é quase-inferencial. [21]

Encontrar tal implicação é a mesma coisa que achar que o entendimento kantiano de Sellars do que o conhecimento é para animais racionais sobre-intelectuailiza a nossa vida epistêmica. [22] Isso precisa ser discutido, mas eu terminarei brevemente argumentando que isso é o exato oposto da verdade.

Uma concepção intelectualista do intelecto humano o considera como algo distinto de nossa natureza animal. O melhor antídoto é ver tais capacidades da razão como operativas até mesmo em nossa consciência perceptual irreflexiva.

É completamente errado acreditar que a concepção de Sellars implica que toda a nossa vida epistêmica é ativamente guiada por nós, através da luz brilhante da razão. Que capacidades racionais estão penetrantemente em jogo em nossa vida epistêmica humana é refletido no fato de que qualquer parte dela pode ser acompanhada pelo “eu penso” da autoconsciência explícita. Mas apesar de toda nossa vida epistêmica ser capaz de ser acompanhada pelo “eu penso”, em boa parte dela nós apenas seguimos o fluxo.

Eu disse que toda nossa vida epistêmica pode ser acompanhada pelo “eu penso”. As ocorrências subpessoais no nosso maquinário cognitivo não são um contraexemplo a essa alegação. Elas não são, no sentido relevante, parte de nossa vida epistêmica. Sem dúvida o conhecimento sobre como o nosso maquinário cognitivo funciona é essencial para um entendimento completo de como pode ser que as nossas capacidades epistêmicas são como são. Mas ter uma posição no espaço das razões – por exemplo, estar numa posição onde se vê que as coisas estão de tal e tal forma – não é um assunto subpessoal. É verdade que o maquinário subpessoal que nos permite ter tais posições opera fora do alcance de nossa apercepção. E existem, não surpreendentemente, similaridades entre o nosso maquinário cognitivo subpessoal e o maquinário cognitivo de animais não-racionais. Mas isso não ameaça a ideia de que animais racionais são especiais em ter posições epistêmicas às quais é essencial que possam ser disponíveis à apercepção.

O que torna a concepção internalista de Sellars apropriada para o nosso conhecimento perceptual não é que na percepção nós participamos de uma atividade racional nos moldes do raciocínio – algo que pode ser considerado como separado da nossa natureza animal, especificamente, para propósitos presentes, da nossa natureza senciente. Isso seria sobre-intelectualizar o nosso conhecimento perceptual. Mas a razão pela qual o internalismo está correto sobre o nosso conhecimento perceptual é que as capacidades racionais, e portanto a disponibilidade para a apercepção, permeiam a nossa experiência em si, incluindo a experiência na qual agimos irreflexivamente no nosso lidar com os nossos arredores. Tal é a forma que o engajamento animal com o ambiente perceptível toma no caso de animais racionais.

Tradução: Haslley Queiroz Freitas


REFERÊNCIAS
[1] – “Empirismo e Filosofia da Mente”, §1.
[2] – “Empirismo e Filosofia da Mente”, §2.
[3] – Agradeço ao Travis por muita discussão prestativa.
[4] – Essas locuções podem até ser entendidas de tal forma que credenciais inferenciais não sejam negados para o conhecimento em questão. Considere, por exemplo, “Eu vejo que o carteiro ainda não veio hoje”.
[5] – Crítica da Razão Pura, A79/B104-5.
[6] – Science and Metaphysics, p. 5.
[7] – Ver “The Representation of Life”.
[8] – Uma forma ou formas: talvez devamos distinguir uma versão animal de uma versão não-animal. Um caso especial da versão animal seria uma forma para a falta da ação intencional, que é o tópico de G.E.M. Anscombe, Intention.
[9] – Ver Willem A. deVries Wilfrid Sellars, p. 305, n. 18.
[10] – Talvez já seja metafórico até nessa aplicação. Veja Stephen Engstrom, “Sensibility and Understanding”, para algumas observações sobre como o entendimento discursivo pode ser concebido como operando, que é o que a etimologia do termo indica que deveria significar.
[11] – Conteúdo intuicional que não é trazido para a atividade discursiva é facilmente esquecido. Isso não apresenta nenhum desafio para o dizer que ele é conteúdo conceitual, no sentido que eu tentei explicar. Veja Sean Dorrance Kelly, “Demonstrative Concepts and Experience”.
[12] – Ver “The Silence of the Senses”.
[13] – “Empirismo e Filosofia da Mente”, §16.
[14] – “In making out, or trying to, what it is that we confront”: “The Silence of the Senses”, p. 65.
[15] – Ver, e.g. Bill Brewer, “Perception and Content”.
[16] – Ver Brewer, “Perception and Content”.
[17] – “A Coherence Theory of Truth and Knowledge”, p. 141.
[18] – Ver, e.g., Mente e Mundo.
[19] – Para uma expressão particularmente clara, ver “Reply to John McDowell”. Colegas de Davidson em Berkeley opinaram em uma veia semelhante. Ver Barry Stroud, “Sense-Experience and the Grounding of Thought”, e Hannah Ginsborg, “Reasons for Belief”. Para uma visão semelhante, independente de Davidson, ver Kahtrin Glüer, “On Perceiving That”.
[20] – Ver Crispin Wright, “Human Nature?”.
[21] – Para a ideia de que a rejeição de Sellars do Mito do Dado se resume à tese de que a justificação dos juízos perceptuais é inferencial ou quase-inferencial, ver Daniel Bonevac, “Sellars vs. the Given”.
[22] – Veja Tyler Burge, “Perceptual Entitlement”.

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