The phrase "are directly aware" is correct and usable in written English.
It can be used when discussing someone's immediate consciousness or recognition of a situation or fact.
Example: "The researchers found that participants are directly aware of their surroundings during the experiment."
Alternatives: "are fully conscious" or "have immediate awareness".
Representative realism is thus a theory of indirect perception, because it holds that human observers are directly aware of sense-data, and only indirectly aware of the physical objects that cause these data in the brain.
Sense data are the alleged mind-dependent objects that we are directly aware of in perception, and that have exactly the properties they appear to have.
Sense-datum theories tell us that the things we are directly aware of in perceptual experience are not ordinary external objects.
However since in perceptual cognition we are directly aware of something, there must be an intentional object of the perceptual cognition.
Suppose we accept further that in illusions we are directly aware of such non-ordinary sense-data instead of and not as well as the relevant ordinary objects.
Indeed, when the term was first introduced by early 20th-century philosophers such as H. H. Price, G. E. Moore, and Bertrand Russell, it was intended only to denote that which we are directly aware of in perception.
Plausible doxastic theories will likely stipulate that one cannot have an appropriate meta-belief or state of awareness without being directly aware of the reason in question, in order to avoid counting meta-beliefs such as that of Ezekiel's, in the example discussed above, as sufficient to establish basing relations.
In each of these examples, according to defenders of sense-data theory, there is something of which one is "directly" aware, meaning that one's awareness of it is immediate and does not depend on any inference or judgment.
On the face of it the Extensional approach is the more natural way for a realist to go: the most obvious and straightforward explanation of how we can be directly aware of change and persistence is to hold that our direct awareness can span an interval of ordinary time.
When one is thinking that some given experience or item x is G, and one is directly aware of the uncertain or not-fully-transparent character of one's awareness, this can make it merely probable for one that x is G.
These are things of which each person is directly aware, and there is no special "problem" about their existence.
