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Traditionally, the philosophical investigation of perception has focused on the sense of vision as the paradigm of sensory perception. [18] However, studies on the other sensory modalities, such as the sense of smell, can challenge what we consider characteristic or essential features of perception. Take olfaction as an example.
The theory of sense data is a view in the philosophy of perception, popularly held in the early 20th century by philosophers such as Bertrand Russell, C. D. Broad, H. H. Price, A. J. Ayer, and G. E. Moore. Sense data are taken to be mind-dependent objects whose existence and properties are known directly to us in perception.
Direct realism, also known as naïve realism, argues we perceive the world directly. 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; [1] [2] out of the metaphysical question of whether the world we see around us is the real world itself ...
Many philosophers claim that it is incompatible to accept naïve realism in the philosophy of perception and scientific realism in the philosophy of science.Scientific realism states that the universe contains just those properties that feature in a scientific description of it, which would mean that secondary qualities like color are not real per se, and that all that exists are certain ...
Philosophical realism—usually not treated as a position of its own but as a stance towards other subject matters— is the view that a certain kind of thing (ranging widely from abstract objects like numbers to moral statements to the physical world itself) has mind-independent existence, i.e. that it exists even in the absence of any mind perceiving it or that its existence is not just a ...
In the philosophy of perception, critical realism is the theory that some of our sense-data (for example, those of primary qualities) can and do accurately represent external objects, properties, and events, while other of our sense-data (for example, those of secondary qualities and perceptual illusions) do not accurately represent any external objects, properties, and events.
In pre-Socratic philosophy, it became increasingly distinguished as a source of knowledge and reasoning opposed to mere sense perception or thinking influenced by the body such as emotion. For example, Heraclitus complained that "much learning does not teach nous ".
For example, the theory holds that perception is the result of a complex interaction of mind, body and the environment. [4] This would rule out internal items such as sense data as referred to in the statement of the argument.