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Debate in the philosophy of mind
representationalism in the arts

In the philosophy of perception and philosophy of mind, direct or naïve realism, as opposed to indirect or representational realism, are differing models that describe the nature of conscious experiences; out of the metaphysical question of whether the world we see around us is the real world itself or merely an internal perceptual copy of that world generated by our conscious experience. Indirect realism is broadly equivalent to the scientific view of perception that subjects do not experience the external world as it really is, but perceive it through the lens of a conceptual framework. Furthermore, indirect realism is a core tenet of the cognitivism paradigm in psychology and cognitive science. While there is superficial overlap, the indirect model is unlike the standpoint of idealism, which holds that only ideas are real, but there are no mind independent objects. Conversely, direct realism postulates that conscious subjects view the world directly, treating concepts as a 1:1 correspondence. Furthermore, the framework rejects the premise that knowledge arrives via a representational medium, as well as the notion that concepts are interpretations of sensory input derived from a real external world.

This argument was "first offered in a more or less fully explicit form in Berkeley (1713)." For example, humans would receive visual information very differently if they, like flies, had compound eyes, and may not even be able to imagine how things would appear with entirely different sense organs such as infra red detectors or echo location devices. Furthermore, perception systems can misrepresent objects even when in full working order, as shown, for example, by optical illusions like the Müller Lyer illusion. More dramatically, sometimes people perceive things which are not there at all, which can be termed instances of "hallucination" or "perceptual delusion".]] The argument from illusion allegedly shows the need to posit sense data as the immediate objects of perception. In cases of illusion or hallucination, the object has qualities that no public physical object in that situation has and so must be distinct from any such object. If all empirical evidence is based upon observation then the entire developed memory and knowledge of every perception and of each sense may be as skewed as the bent stick. Since objects with different qualities are experienced from each of the different perspectives there is no apparent experiential basis for regarding one out of any such set of related perceptual experiences as the one in which the relevant physical object is itself immediately experienced. The most reasonable conclusion is that the experienced object is always distinct from the physical object or at least that there is no way to identify which, if any, of the immediately experienced objects is the physical object itself. Epistemologically it is as though physical objects were never given, whether or not that is in fact the case. Just as the currents in a wire going to a loudspeaker vary proportionately with the sounds that emanate from it but have no other likeness, so too does sensation vary proportionately (and not necessarily directly) with what causes it but bears no other resemblance to the input. This implies that the colour we experience is actually a cortical occurrence, and that light rays and external surfaces are not themselves coloured. The proportional variations with which cortical colour changes are there in the external world, but not colour as we experience it. Contrary to what Gilbert Ryle believed, those who argue for sensations being brain processes do not have to hold that there is a "picture" in the brain since this is impossible according to this theory since actual pictures in the external world are not coloured. It is plain that Ryle unthinkingly carried over what the eyes do to the nature of sensation; A. J. Ayer at the time described Ryle's position as "very weak". So there is no "screen" in front of cortical "eyes", no mental objects before one. As Thomas Hobbes put it: "How do we take notice of sense?—by sense itself". Moreland Perkins has characterized it thus: that sensing is not like kicking a ball, but rather "kicking a kick". Today there are still philosophers arguing for colour being a property of external surfaces, light sources, etc. A more fundamental criticism is implied in theories of this type. The differences at the sensory and perceptual levels between agents require that some means of ensuring at least a partial correlation can be achieved that allows the updatings involved in communication to take place. The process in an informative statement begins with the parties hypothetically assuming that they are referring to the "same" entity or "property", even though their selections from their sensory fields cannot match; we can call this mutually imagined projection the "logical subject" of the statement. The speaker then produces the logical predicate which effects the proposed updating of the "referent". If the statement goes through, the hearer will now have a different percept and concept of the "referent"—perhaps even seeing it now as two things and not one. The radical conclusion is that we are premature in conceiving of the external as already sorted into singular "objects" in the first place, since we only need to behave as if they are already logically singular. The diagram at the beginning of this entry would thus be thought of as a false picture of the actual case, since to draw "an" object as already selected from the real is only to treat the practically needful, but strictly false, hypothesis of objects as logically singular as ontologically given. The proponents of this view thus argue that there is no need actually to believe in the singularity of an object since we can manage perfectly well by mutually imagining that 'it' is singular. A proponent of this theory can thus ask the direct realist why he or she thinks it is necessary to move to taking the imagining of singularity for real when there is no practical difference in the outcome in action. Therefore, although there are selections from our sensory fields which for the time being we treat as if they were objects, they are only provisional, open to corrections at any time, and, hence, far from being direct representations of pre existing singularities, they retain an experimental character. Virtual constructs or no, they remain, however, selections that are causally linked to the real and can surprise us at any time—which removes any danger of solipsism in this theory. This approach dovetails with the philosophy known as social constructivism. The character of experience of a physical object can be altered in major ways by changes in the conditions of perception or of the relevant sense organs and the resulting neurophysiological processes, without change in the external physical object that initiates this process and that may seem to be depicted by the experience. Conversely any process that yields the same sensory/neural results will yield the same perceptual experience, no matter what the physical object that initiated the process may have been like. Furthermore, the causal process that intervenes between the external object and the perceptual experience takes time, so that the character of the experience reflects, at the most, an earlier stage of that object than the one existing at the moment of perception. As in observations of astronomical objects the external object may have ceased to exist long before the experience occurs. These facts are claimed to point to the conclusion that the direct object of experience is an entity produced at the end of this causal process, distinct from any physical object that initiates the process."

The above argument invites the conclusion of a perceptual dualism that raises the issue of how and whether the object can be known by experience. The adverbial theory proposes "that this dualism is a dualism of objects, with perceptual experience being a more direct experience of objects of a different sort, sense data." Perceptual dualism implies:both an act of awareness (or apprehension) and an object (the sense datum) which that act apprehends or is an awareness of. The fundamental idea of the adverbial theory, in contrast, is that there is no need for such objects and the problems that they bring with them (such as whether they are physical or mental or somehow neither). Instead, it is suggested, merely the occurrence of a mental act or mental state with its own intrinsic character is enough to account for the character of immediate experience. According to the adverbial theory, when, for example, I experience a silver elliptical shape (as when viewing a coin from an angle) I am in a certain specific state of sensing or sensory awareness or of being appeared to: I sense in a certain manner or am appeared to in a certain way, and that specific manner of sensing or of being appeared to accounts for the content of my experience: I am in a certain distinctive sort of experiential state. There need be no object or entity of any sort that is literally silver and elliptical in the material world or in the mind. I experience a silver and elliptical shape because an object or entity that literally has that color and shape is directly before my mind. But the nature of these entities and the way in which they are related to the mind are difficult to understand. The adverbial theory has the advantage of being metaphysically simpler, avoiding issues about the nature of sense data, but we gain no real understanding of the nature of the states in question or of how exactly they account for the character of immediate experience."