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Keith Lehrer distinguishes three kinds of questions about consciousness: scientific questions, metaphysical questions, and epistemological questions. He leaves the scientific questions to the scientists. He articulates and answers the peculiar epistemological questions posed by consciousness. And he boldly contends that no metaphysical questions about consciousness remain, once the epistemological questions have been answered. This is an astonishing claim. What happened to the metaphysical questions? Were they pseudo-questions? Were they epistemological questions masquerading as metaphysical ones? And isn't it possible that Lehrer's epistemological account of consciousness raises metaphysical questions of its own? I will argue that Lehrer's account of consciousness does leave a metaphysical remainder. To deal with this remainder, Lehrer could try to expand his explanatory framework-but this would involve to a substantial revision of his current views. I end with a speculative proposal that might allow Lehrer acknowledge all the points raised in this paper, but without forcing him to revise his account of consciousness in a substantial way. [ABSTRACT FROM AUTHOR]

Intellectualist theories attempt to assimilate know how to propositional knowledge and, in so doing, fail to properly explain the close relation know how bears to action. I develop here an anti-intellectualist theory that is warranted, I argue, because it best accounts for the difference between know how and mere 'armchair knowledge.' Know how is a mental state characterized by a certain world-to-mind direction of fit (though it is non-motivational) and attendant functional role. It is essential of know how, but not propositional knowledge, that it makes possible performance errors and has the functional role of guiding action. The theory is attractive, in part, because it allows for propositional, non-propositional and perhaps even non-representational varieties of know how. [ABSTRACT FROM AUTHOR]