Abstract An extended definition of “observation” is developed in order to account for the usage in the physical sciences and in neuropsychology. An observation is initially defined as a perception that has a focus of attention and is guided by theoretical considerations. Since the focus may change, one adopts a pluralist position according to which the object of perception may involve any stage of the causal chain that leads to perception, such as the source of light or sound, the obstructions, the medium or even the receptor. The “neutral” observations of the empiricists are seen as involving only low-level or medium-level theorization. Examples are examined, such as a lunar eclipse, the rainbow, and observations mediated by instruments, whose “artifacts” are considered observations of the instrument itself. One also defines null-effect observations. Observations of photographs and drawings may be considered either the observation of a printed sheet of paper or the observation of the pictured object or people. This causal-pluralist metatheory of observation also accepts that one may “observe light”, observe the retina, and observe parts of the brain which are outside the region of the “sensorium”. Illusions and hallucinations are analyzed within this “observational materialism”, which considers that qualia are self-observations of the brain. Criticisms that the approach is too wide in scope are analyzed in the conclusion.

中文翻译：

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观察的因果多元论元论

摘要提出了“观察”的扩展定义，以说明物理科学和神经心理学中的用法。观察最初定义为具有关注焦点并受理论考量指导的感知。由于焦点可能发生变化，因此人们采取了多元化的立场，根据这种立场，感知的对象可能涉及导致感知的因果链的任何阶段，例如光或声音的源，障碍物，介质甚至受体。经验主义者的“中性”观察被认为仅涉及低层或中层理论。检验了一些实例，例如月食，彩虹和仪器介导的观测结果，其“伪像”被视为仪器本身的观测结果。一个也定义了无效效应的观察。对照片和图纸的观察可被视为对打印纸的观察或对被摄物体或人物的观察。这种因果多元论的观察理论还接受一个人可以“观察光”，观察视网膜以及观察“感觉”区域之外的大脑部分。在这种“观察的唯物主义”中对幻觉和幻觉进行了分析，认为物质主义是对大脑的自我观察。结论中分析了对该方法范围太广的批评。这种因果多元论的观察理论还接受一个人可以“观察光”，观察视网膜以及观察“感觉”区域之外的大脑部分。在这种“观察的唯物主义”中对幻觉和幻觉进行了分析，认为物质主义是对大脑的自我观察。结论中分析了对该方法范围太广的批评。这种因果多元论的观察理论还接受一个人可以“观察光”，观察视网膜以及观察“感觉”区域之外的大脑部分。在这种“观察的唯物主义”中对幻觉和幻觉进行了分析，认为物质主义是对大脑的自我观察。结论中分析了对该方法范围太广的批评。