The verb experience implies being affected by what one meets with: to experience a change of heart, bitter disappointment. Undergo usually refers to the bearing or enduring of something hard, difficult, disagreeable, or dangerous: to undergo severe hardships, an operation.
Experience refers to conscious events in general, more specifically to perceptions, or to the practical knowledge and familiarity that is produced by these processes. Understood as a conscious event in the widest sense, experience involves a subject to which various items are presented. In this sense, seeing a yellow bird on a branch presents the subject with the objects "bird" and "branch", the relation between them and the property "yellow". Unreal items may be included as well, which happens when experiencing hallucinations or dreams. When understood in a more restricted sense, only sensory consciousness counts as experience. In this sense, experience is usually identified with perception and contrasted with other types of conscious events, like thinking or imagining. In a slightly different sense, experience refers not to the conscious events themselves but to the practical knowledge and familiarity they produce. In this sense, it is important that direct perceptual contact with the external world is the source of knowledge. So an experienced hiker is someone who actually lived through many hikes, not someone who merely read many books about hiking. This is associated both with recurrent past acquaintance and the abilities learned through them.
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Many scholarly debates on the nature of experience focus on experience as conscious event, either in the wide or the more restricted sense. One important topic in this field is the question of whether all experiences are intentional, i.e. are directed at objects different from themselves. Another debate focuses on the question of whether there are non-conceptual experiences and, if so, what role they could play in justifying beliefs. Some theorists claim that experiences are transparent, meaning that what an experience feels like only depends on the contents presented in this experience. Other theorists reject this claim by pointing out that what matters is not just what is presented but also how it is presented.
A great variety of types of experiences is discussed in the academic literature. Perceptual experiences, for example, represent the external world through stimuli registered and transmitted by the senses. The experience of episodic memory, on the other hand, involves reliving a past event one experienced before. In imaginative experience, objects are presented without aiming to show how things actually are. The experience of thinking involves mental representations and the processing of information, in which ideas or propositions are entertained, judged or connected. Pleasure refers to experience that feels good. It is closely related to emotional experience, which has additionally evaluative, physiological and behavioral components. Moods are similar to emotions, with one key difference being that they lack a specific object found in emotions. Conscious desires involve the experience of wanting something. They play a central role in the experience of agency, in which intentions are formed, courses of action are planned, and decisions are taken and realized. Non-ordinary experience refers to rare experiences that significantly differ from the experience in the ordinary waking state, like religious experiences, out-of-body experiences or near-death experiences.
According to the Merriam-Webster Dictionary, the definition of the term, "experience" can be stated as, "a direct observation of or participation in events as a basis of knowledge."[1] The term "experience" is associated with a variety of closely related meanings, which is why various different definitions of it are found in the academic literature.[2] Experience is often understood as a conscious event. This is sometimes restricted to certain types of consciousness, like perception or sensation, through which the subject attains knowledge of the world.[3] But in a wider sense, experience includes other types of conscious events besides perception and sensation.[4][5] This is the case, for example, for the experience of thinking or the experience of dreaming.[6] In a different sense, "experience" refers not to conscious events themselves but to the knowledge and practical familiarity they bring with them.[3][7][8] According to this meaning, a person with job experience or an experienced hiker is someone who has a good practical familiarity in the respective field. In this sense, experience refers not to a conscious process but to the result of this process.[2]
Experience is often understood as a conscious event in the widest sense. This includes various types of experiences, such as perception, bodily awareness, memory, imagination, emotion, desire, action and thought.[4] It usually refers to the experience a particular individual has, but it can also take the meaning of the experience had by a group of individuals, for example, of a nation, of a social class or during a particular historical epoch.[2] Phenomenology is the discipline that studies the subjective structures of experience, i.e. what it is like from the first-person perspective to experience different conscious events.[4]
When someone has an experience, they are presented with various items. These items may belong to diverse ontological categories corresponding e.g. to objects, properties, relations or events.[5][2] Seeing a yellow bird on a branch, for example, presents the subject with the objects "bird" and "branch", the relation between them and the property "yellow". These items can include both familiar and unfamiliar items, which means that it is possible to experience something without fully understanding it.[5] When understood in its widest sense, the items present in experience can include unreal items. This is the case, for example, when experiencing illusions, hallucinations or dreams. In this sense, one can have the experience of a yellow bird on a branch even though there is no yellow bird on the branch.[5] Experiences may include only real items, only unreal items, or a mix between the two. Phenomenologists have made various suggestions about what the basic features of experience are. The suggested features include spatial-temporal awareness, the difference in attention between foreground and background, the subject's awareness of itself, the sense of agency and purpose, bodily awareness and awareness of other people.[4]
When understood in a more restricted sense, only sensory consciousness counts as experience.[10] In this sense, it is possible to experience something without understanding what it is. This would be the case, for example, if someone experienced a robbery without being aware of what exactly was happening. In this case, the sensations caused by the robbery constitute the experience of the robbery.[10] This characterization excludes more abstract types of consciousness from experience. In this sense, it is sometimes held that experience and thought are two separate aspects of mental life.[5] A similar distinction is sometimes drawn between experience and theory.[2] But these views are not generally accepted. Critics often point out that experience involves various cognitive components that cannot be reduced to sensory consciousness.[11][4] Another approach is to distinguish between internal and external experience. So while sensory perception belongs to external experience, there may also be other types of experience, like remembering or imagining, which belong to internal experience.[2]
In another sense, experience refers not to the conscious events themselves but to the knowledge they produce.[2] For this sense, it is important that the knowledge comes about through direct perceptual contact with the external world.[10] That the knowledge is direct means that it was obtained through immediate observation, i.e. without involving any inference. One may obtain all kinds of knowledge indirectly, for example, by reading books or watching movies about the topic. This type of knowledge does not constitute experience of the topic since the direct contact in question concerns only the books and movies but not the topic itself.[10] The objects of this knowledge are often understood as public objects, which are open to observation by most regular people.[3]
The meaning of the term "experience" in everyday language usually sees the knowledge in question not merely as theoretical know-that or descriptive knowledge. Instead, it includes some form of practical know-how, i.e. familiarity with a certain practical matter. This familiarity rests on recurrent past acquaintance or performances.[3][2] It often involves having learned something by heart and being able to skillfully practice it rather than having a mere theoretical understanding. But the knowledge and skills obtained directly this way are normally limited to generalized rules-of-thumb. As such, they lack behind the scientific certainty that comes about through a methodological analysis by scientists that condenses the corresponding insights into laws of nature.[3]
Most experiences, especially the ones of the perceptual kind, aim at representing reality. This is usually expressed by stating that they have intentionality or are about their intentional object.[12][13] If they are successful or veridical, they represent the world as it actually is. But they may also fail, in which case they give a false representation. It is traditionally held that all experience is intentional.[4] This thesis is known as "intentionalism".[14][15] In this context, it is often claimed that all mental states, not just experiences, are intentional. But special prominence is usually given to experiences in these debates since they seem to constitute the most fundamental form of intentionality.[16][17] It is commonly accepted that all experiences have phenomenal features, i.e. that there is something it is like to live through them. Opponents of intentionalism claim that not all experiences have intentional features, i.e. that phenomenal features and intentional features can come apart.[15][18] Some alleged counterexamples to intentionalism involve pure sensory experiences, like pain, of which it is claimed that they lack representational components.[15] Defenders of intentionalism have often responded by claiming that these states have intentional aspects after all, for example, that pain represents bodily damage.[19] Mystical states of experience constitute another putative counterexample. In this context, it is claimed that it is possible to have experiences of pure consciousness in which awareness still exists but lacks any object. But evaluating this claim is difficult since such experiences are seen as extremely rare and therefore difficult to investigate.[20] ff782bc1db
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