According to Berkeley, each of these sense-impressions depends on the relative experience of the
perceiver. The principle of ontological inherence states that reality is perceiver-dependent due to the nature of sensation.
The first of these principles suggests that stereotypes assist the
perceiver in making sense of a given situation, the second conveys the idea that they help the
perceiver save the effort involved by attempts to decode and interpret a given circumstance, while the last principle infers that stereotypes are actually formed in compliance with the already existing norms and beliefs circulated by the group to which the
perceiver belongs.
Snyder writes, "This 'behavioral confirmation' scenario (so named because the target's behavior comes to confirm the
perceiver's expectations in the course of their social interaction) has been demonstrated for a wide range of expectations (including beliefs about personality, ability, gender, and race) and a variety of interaction contexts (including relatively unstructured interactions such as initial getting-acquainted conversations between strangers, as well as relatively structure interactions such as those between teachers and students, supervisors and workers, counselors and clients)" (pp.
He would be open-minded, ready to revise his opinion as rapidly as any
perceiver. Any intransigence would be a side-effect of his theory about the senses.
One is reminded of the Hindu tenets that all religions are true religions and the
perceiver is the perceived.
Fish, after all, is a master of perception, of what has been called "creative apperception," perception in which the
perceiver becomes inseparable from the perceived, having invested her being spontaneously and totally in it.
A chapter follows about bee-hunting and James Fenimore Cooper's novel The Oak-Openings; or, The Bee Keeper, which to its detriment models the author's central claim by buzzing from one subject to another, drawing upon rhetorical analysis, environmental studies, literary formalism, and phenomenology--as well as digressions on Cooper's symbolic use of trees and Emily Dickinson's meditations upon bee beauty--to assess the nineteenth-century version of "the ecologically networked body of the
perceiver situated in particular environment" (21).
She also identifies certain personality types, such as "the clingy, anxious
perceiver" who responds best to clear and patient direction, and "the aloof, avoidant
perceiver" who isn't likely to show gratitude or appreciation.
Ultimately, I use the unique position of The Stein Poems to argue that Mac Low's anarchist poetics and politics are best understood not necessarily or exclusively in relation to aleatoric or nonintentional writing methods but primarily in relation to the role of the reader (who is thus performer and
perceiver) in this quasi-intentional work.
The
perceiver does not infer the moral property from the non-normative base properties with the aid of the felt sense of connection, but rather, sees the moral property in virtue of the felt sense of connection.