One could not (without circularity) explicate phenomenal greenness in terms of represented real-world public color and then turn around and construe the latter real physical greenness as a mere disposition to produce sensations of phenomenal greenness, or in any other way that presupposed phenomenal greenness.
Ibn Rushd, and Delmedigo following him, reject both interpretations and suggest an intermediate one according to which the potential human intellect starts out as a mere disposition but becomes a nonmaterial subject by approaching closer and closer to the Active Intellect and finally achieves a conjunction with it.
This reception of the intelligible transforms the potential intellect from being a mere disposition to think to the active thinking of the intelligible; a process in which the "intellect in act" (al-'aql bi'l-fi'l) becomes its intelligible (Bouyges, 15; Hyman, 216).
If, as claimed by various sui generis state accounts (§1.3), intuitions are not beliefs or mere dispositions to believe, then the inferential route from evidence consisting of survey responses to conclusions about intuitions is considerably lengthened.
Moreover, Rosenthal (2005) has objected that dispositional HOT theory can't account for our awareness of our conscious mental states, since mere dispositions to entertain thoughts doesn't make us aware of anything.
Human virtues are not mere behavioral dispositions, of the kind found in the inanimate world.
These states are not mere behavioral dispositions, since they are specified in terms of their relations not only to inputs and outputs, but also to the state of the machine at the time.
There are linguistic conventions in abundance, to be sure, but as Chomsky rightly pointed out, human 'verbal behavior' is quite disanalogous to a pigeon's disk-pecking or a rat's maze-running.. Mastery of language is not a matter of having a bunch of mere behavioral dispositions.
In three days of questioning over Ricci, Sotomayor has managed to make an incendiary case sound like a mere civil-service dispute whose disposition was commanded not by notions of a more perfect civil society, but strictly by the applicable precedent — which, to a large extent, it was.
Like many other medievals, therefore, Aquinas concludes that in this case the relations (or relative dispositions) are not real, but mere beings of reason.[39] The claim that self-identity is a relation of reason might seem worrisome.
As well, one may now have direct introspective knowledge that one has an intuition that p while one has no such direct introspective knowledge regarding one's dispositions, especially one's non-activated dispositions, to believe on the basis of mere understanding.
