Physicalism is the idea that everything either is physical or is nothing over and above the physical. For this formulation of physicalism to have determinate content, it should be identified what the “physical” refers to; i.e. the body problem. Some other closely related theses, especially the ones employed in the causal arguments for different versions of physicalism, and more especially the causal closure thesis, are also subject to the body problem. In this paper, I do two things. First, I explore (...) the structure of causal arguments for physicalism that represents a general argument. To do this, the premises and the conclusion of the general argument are given exact formulations. Second, drawing on those premises, especially the causal closure thesis, I propose a naturalistic formulation of the physical that satisfies the requirements any formulation of the physical is expected to fulfill. Following this proposal, we also have a recursive algorithm to recognize the set of all physical events. (shrink)

David Marr's three-level method for completely understanding a cognitive system and the importance he attaches to the computational level are so familiar as to scarcely need repeating. Fewer seem to recognize that Marr defends his famous method by criticizing the “reductionistic approach.” This sets up a more interesting relationship between Marr and reductionism than is usually acknowledged. I argue that Marr was correct in his criticism of the reductionists of his time—they were only describing, not explaining. But a careful metascientific (...) account of reductionistic neuroscience over the past two decades reveals that Marr's criticisms no longer have force. Contemporary neuroscience now explains cognition directly, although in a fashion—causal-mechanistically—quite different than Marr recommended. So while Marr was correct to reject the reductionism of his day and offer an alternative method for genuinely explaining cognition, contemporary cognitive scientists now owe us a new defense of Marr's famous method and the advantages of its explanations over the type now pursued successfully in current reductionist neuroscience. There are familiar reasons for thinking that this debt will not be paid easily. (shrink)

The previous decade has seen renewed critical interest in the multiple realization argument. These criticisms constitute a "second wave" of challenges to this central argument in late-20th century philosophy of mind. Unlike the first wave, which challenged the premise that multiple realization is inconsistent with reduction or type identity, this second wave challenges the truth of the multiple realization premise itself. Since psychoneural reductionism was prominent among the explicit targets of the multiple realization argument, one might think that this second (...) wave of challenges provides important aid and comfort to reductionists. In this paper, however, I provide reasons for thinking it does not. This is not to the detriment of psychoneural reductionism because, as I also argue here, and unrecognized by the current non-reductive orthodoxy in philosophy of mind, one key argument among the first wave of criticisms of the multiple realization argument has never been adequately rejoined. (shrink)

We offer to extend structural realism into the field of mind and brain studies. The naturalised metaphysics of structural realism has been defined in terms of unification of sciences. The unification program has been carried out nicely in fields of Quantum Mechanics and General Relativity. But for the structural realist metaphysics to receive a recommendation, the unification program needs to be extended to the fields of especial sciences. Our aim in the paper is twofold. On the one hand, we present (...) a structural realist theory of the brain that is well-supported by the best theories of computational neurosciences. On the other hand, and at the same time, we provide further reason for being optimistic about the structural realism metaphysical claim which is based on the idea of unification in sciences. (shrink)

Concerns about ‘mental causation’ are concerns about how it is possible for mental states to cause anything to happen. How does what we believe, want, see, feel, hope, or dread manage to cause us to act? Certain positions on the mind-body problem—including some forms of physicalism—make such causation look highly problematic. This entry sketches several of the main reasons to worry, and raises some questions for further investigation.

While some philosophers have assumed that there are only two options for characterizing the ontological status of mental models in cognitive information processing psychology--treating them as nearly autonomous from theories of brain activity (Putnam 1975 and Fodor 1974) or eliminating them in favor of neuroscience accounts (Churchland 1979)-- cognitive scientists have often tacitly assumed a third option. This involves treating the mental models as systems of rules and representations that are instantiated in the nervous system much in the way computer (...) programs are instantiated in computers. While this seems to be the position of those endorsing the autonomy of psychology, it, in fact is consistent with a much weaker interpretation if one recognizes that the vehicle in which mental processes or computer programs are instantiated may limit and constrain what kinds of mental processes or computer programs can be instantiated. (shrink)

Functionalism about kinds is still the dominant style of thought in the special sciences, like economics, psychology, and biology. Generally construed, functionalism is the view that states or processes can be individuated based on what role they play rather than what they are constituted of or realized by. Recently, Weiskopf has posited a reformulation of functionalism on the model-based approach to explanation. We refer to this reformulation as ‘new functionalism’. In this paper, we seek to defend new functionalism and to (...) recast it in light of the concrete explanatory aims of the special sciences. In particular, we argue that the assessment of the explanatory legitimacy of a functional kind needs to take into account the explanatory purpose of the model in which the functional kind is employed. We aim at demonstrating this by appealing to model-based explanations from the social and behavioral sciences. Specifically, we focus on preferences and signals as functional kinds. Our argument is intended to have the double impact of deflecting criticisms against new functionalism from the perspective of mechanistic decomposition while also expanding the scope of new functionalism to encompass the social and behavioral sciences. (shrink)

The notion of levels has been widely used in discussions of cognitive science, especially in discussions of the relation of connectionism to symbolic modeling of cognition. I argue that many of the notions of levels employed are problematic for this purpose, and develop an alternative notion grounded in the framework of mechanistic explanation. By considering the source of the analogies underlying both symbolic modeling and connectionist modeling, I argue that neither is likely to provide an adequate analysis of processes at (...) the level at which cognitive theories attempt to function: One is drawn from too low a level, the other from too high a level. If there is a distinctly cognitive level, then we still need to determine what are the basic organizational principles at that level. (shrink)

(1983). Consciousness and complexity: Evolutionary perspectives on the mind-body problem. Australasian Journal of Philosophy: Vol. 61, No. 4, pp. 378-395.

Philosophy of science is positioned to make distinctive contributions to cognitive science by providing perspective on its conceptual foundations and by advancing normative recommendations. The philosophy of science I embrace is naturalistic in that it is grounded in the study of actual science. Focusing on explanation, I describe the recent development of a mechanistic philosophy of science from which I draw three normative consequences for cognitive science. First, insofar as cognitive mechanisms are information-processing mechanisms, cognitive science needs an account of (...) how the representations invoked in cognitive mechanisms carry information about contents, and I suggest that control theory offers the needed perspective on the relation of representations to contents. Second, I argue that cognitive science requires, but is still in search of, a catalog of cognitive operations that researchers can draw upon in explaining cognitive mechanisms. Last, I provide a new perspective on the relation of cognitive science to brain sciences, one which embraces both reductive research on neural components that figure in cognitive mechanisms and a concern with recomposing higher-level mechanisms from their components and situating them in their environments. (shrink)

Philosophy of science is positioned to make distinctive contributions to cognitive science by providing perspective on its conceptual foundations and by advancing normative recommendations. The philosophy of science I embrace is naturalistic in that it is grounded in the study of actual science. Focusing on explanation, I describe the recent development of a mechanistic philosophy of science from which I draw three normative consequences for cognitive science. First, insofar as cognitive mechanisms are information‐processing mechanisms, cognitive science needs an account of (...) how the representations invoked in cognitive mechanisms carry information about contents, and I suggest that control theory offers the needed perspective on the relation of representations to contents. Second, I argue that cognitive science requires, but is still in search of, a catalog of cognitive operations that researchers can draw upon in explaining cognitive mechanisms. Last, I provide a new perspective on the relation of cognitive science to brain sciences, one which embraces both reductive research on neural components that figure in cognitive mechanisms and a concern with recomposing higher‐level mechanisms from their components and situating them in their environments. (shrink)

For most philosophers of psychology and cognitive science, inquiry into human cognitive activity begins at the level of intrapersonal processes. A central question is whether these processes are sufficiently autonomous from more basic neurophysiological processes to be investigated in their own terms, or whether all explanations must be in neurophysiological terms. Some philosophers have insisted on the relative autonomy of the cognitive level. One currently quite popular view, eliminative materialism, however, holds that the explanations that have been advanced at the (...) intrapersonal cognitive level are misguided, and must be replaced by accounts developed from an understanding of the underlying neurophysiological processes. (shrink)

According to one-level physicalism, reality is exhausted by fundamental physical entities and properties. This position is sometimes defended on the basis of the truthmaker view of ontological commitment. Accordingly, physicalists can affirm higher-level truths without ontologically committing to any higher-level properties or states of affairs; fundamental physical states of affairs serve as truthmakers of all truths that have truthmakers, and a physicalist’s ontology should consist of nothing but the fundamental physical states of affairs and their constituents. In this paper, I (...) raise a problem for one-level physicalists who defend their views by appealing to the truthmaker view of ontological commitment. I argue that the truthmaker view faces certain puzzles the solutions of which clash with the main tenets of one-level physicalism. I conclude that either truthmaking is not a good guide to ontological commitment or one-level physicalism cannot be defended on the basis of the truthmaker view. (shrink)

“Realization” is a technical term that is used by metaphysicians, philosophers of mind, and philosophers of science to denote some dependence relation that is thought to obtain between higher-level properties and lower-level properties. It is said that mental properties are realized by physical properties; functional and computational properties are realized by first-order properties that occupy certain causal/functional roles; dispositional properties are realized by categorical properties; so on and so forth. Given this wide usage of the term “realization”, it would be (...) right to think that there might be different dependence relations that this term denotes in different cases. Any relation that is aptly picked out by this term can be taken to be a realization relation. The aim of this state-of-the-field article is to introduce the central questions about the concept of realization, and provide formulations of a number of realization relations. In doing so, I identify some theoretical roles realization relations should play, and discuss some theories of realization in relation to these theoretical roles. (shrink)

In this paper I argue that non-reductive physicalism (NRP) continues to rely on the ontological aspect of the layer cake model of the world (LCM). NRP is a post-unity account of the relationship between phenomena in the world in the sense that it has been developed in response to the perceived failure of the unity of science thesis. The LCM constitutes a framework for the organisation of phenomena in the world. It articulates the idea that phenomena in the world are (...) organised into levels. Specifically, that phenomena are layered into distinct, hierarchical levels of organisation. Historically, the unity of science thesis and the LCM have been intertwined; the LCM being the framework within which a unity of science might be possible. My argument will demonstrate that, despite a move away from unity of science positions, the LCM persists in post-unity accounts. In order to argue for this thesis, I present a close analysis of Oppenheim & Putnam’s classic presentation of the LCM; picking out the principle of hierarchic compositionality which, I argue, captures the ontological aspect of the LCM. I then demonstrate how NRP continues to rely upon the principle and, as a result, continues to support the ontological aspect of the LCM. This result is significant. It shows that whilst the rejection of the reductionist aspect of the thesis has served as the basis for post-unity positions these positions do not engage directly with the framework within which reduction might be facilitated – the LCM. Furthermore, it demonstrates that pluralist or disunity accounts of the relationship between phenomena in the world will also have to engage directly with the framework of the LCM in order to avoid being merely anti-reductionist. (shrink)

Contemporary philosophy of science has seen a growing trend towards a focus on scientific practice over the epistemic outputs that such practices produce. This practice-oriented approach has yielded a clearer understanding of how reductive research strategies play a central role in contemporary scientific inquiry. In parallel, a growing body of work has sought to explore the role of non-reductive, or systems-level, research strategies. As a result, the relationship between reductive and non-reductive scientific practices is becoming of increased importance. In this (...) paper, I provide a framework within which research strategies can be compared. I argue that no strategy is reductive or non-reductive simpliciter, rather strategies are more, or are less, reductive than one another according to a frame of reference. That frame of reference is provided by a continuum of possible ways in which the target system might be conceptualised. I illustrate the utility of the framework by deploying it to analyse a recent debate in cancer research. When set within the framework, a prominent reductive strategy—the somatic mutation theory—and a prominent non-reductive strategy—the tissue organisational field theory—do not stand opposed to one another. Rather, they serve as boundary markers to chart the territory of approaches to carcinogenesis within which most strategies in the field fall. (shrink)

It has been suggested that a functionalist understanding of the metaphysics of psychological typing eliminates the prospect for psychological laws. Kim, Millikan, and Shapiro have each separately argued that, if psychological types as functional types are multiply realized, then the diversity of realizing mechanisms demonstrates that there can be no laws of psychology. Additionally, Millikan has argued that the role of functional attribution in the explanation of historical kinds limits the formulation of psychological principles to particular taxa; hence, psychological laws (...) applicable to any cognitive being are not possible. Both arguments against the possibility of psychological laws, I want to suggest, only succeed at showing that certain types of empirical principles will not be laws. I will suggest that a further type of empirical principle, grounded in the general constraints on the sustainability of population types, remains in the running as a candidate law. Importantly, the formulation of these principles presupposes a functionalist understanding of psychological typing. (shrink)

This paper aims to draw attention to an explanatory problem posed by the existence of multiply realized or universal behavior exhibited by certain physical systems. The problem is to explain how it is possible that systems radically distinct at lower-scales can nevertheless exhibit identical or nearly identical behavior at upper-scales. Theoretically this is reflected by the fact that continuum theories such as fluid mechanics are spectacularly successful at predicting, describing, and explaining fluid behaviors despite the fact that they do not (...) recognize the discrete nature of fluids. A standard attempt to reduce one theory to another, is shown to fail to answer the appropriate question about autonomy. (shrink)

Though multiple realization has been an important concept in the philosophy of mind and philosophy of psychology for more than fifty years, it has not been until quite recently that anyone proposed an actual theory of what multiple realization is. This paper argues that the most dominant current theories of multiple realization are unacceptable. It does so by mainly arguing for a particular methodology for theorizing about multiple realization. Rather than being mostly constrained by intuitions, as theorizing about folk notions (...) usually is, theorizing about multiple realization is, it argues, constrained by the theoretical context in which the concept was born. By the lights of this method for constructing theories of multiple realization, these current theories are unacceptable. (shrink)

Philosophers of physics have long debated whether the Past State of low entropy of our universe calls for explanation. What is meant by “calls for explanation”? In this article we analyze this notion, distinguishing between several possible meanings that may be attached to it. Taking the debate around the Past State as a case study, we show how our analysis of what “calling for explanation” might mean can contribute to clarifying the debate and perhaps to settling it, thus demonstrating the (...) fruitfulness of this analysis. Applying our analysis, we show that two main opponents in this debate, Huw Price and Craig Callender, are, for the most part, talking past each other rather than disagreeing, as they employ different notions of “calling for explanation”. We then proceed to show how answering the different questions that arise out of the different meanings of “calling for explanation” can result in clarifying the problems at hand and thus, hopefully, to solving them. (shrink)

What is the role of bridge laws in inter-theoretic relations? An assumption shared by many views about these relations is that bridge laws enable reductions. In this article, I acknowledge the naturalness of this assumption, but I question it by presenting a context within thermal physics (involving phase transitions) in which the bridge laws, puzzlingly, seem to contribute to blocking the reduction.

In a recent paper, Gualtiero Piccinini and Carl Craver have argued that psychology is not distinct from neuroscience. Many have argued that Piccinini and Craver’s argument is unsuccessful. However, none of these authors have questioned the appropriateness of Piccinini and Craver’s argument for their key premise—that functional analyses are mechanism sketches. My first and main goal in this paper is to show that Piccinini and Craver offer normative considerations in support of what is a descriptive premise and to provide some (...) guidelines on how to argue for this premise. My second goal is to show that the distinctness question should be of great significance for philosophy of cognitive science. (shrink)

It is widely assumed that functional and dispositional properties are not identical to their physical base, but that there is some kind of asymmetrical ontological dependence between them. In this regard, a popular idea is that the former are realized by the latter, which, under the non-identity assumption, is generally understood to be a non-causal, constitutive relation. In this paper we examine two of the most widely accepted approaches to realization, the so-called ‘flat view’ and the ‘dimensioned view’, and we (...) analyze their explanatory relevance in the light of a number of examples from the life sciences, paying special attention to developmental phenomena. Our conclusion is that the emphasis placed by modern-day biology on such properties as variability, evolvability, and a whole collection of phenomena like modularity, robustness, and developmental constraint or developmental bias requires the adoption of a much more dynamic perspective than traditional realization frameworks are able to capture. (shrink)

In this article, we identify three key design dimensions along which cryptocurrencies differ -- privacy, censorship-resistance, and consensus procedure. Each raises important normative issues. Our discussion uncovers new ways to approach the question of whether Bitcoin or other cryptocurrencies should be used as money, and new avenues for developing a positive answer to that question. A guiding theme is that progress here requires a mixed approach that integrates philosophical tools with the purely technical results of disciplines like computer science and (...) economics. Note: this article is the second entry within a two-part sequence on the Philosophy, Politics, and Economics of Cryptocurrency. (shrink)

Multidisciplinary models aggregating ‘lower-level’ biological and ‘higher-level’ psychological and social determinants of a phenomenon raise a puzzle. How is the interaction between the physical, the psychological and the social conceptualized and explained? Using biopsychosocial models of pain as an illustration, I argue that these models are in fact level-neutral compilations of empirical findings about correlated and causally relevant factors, and as such they neither assume, nor entail a conceptual or ontological stratification into levels of description, explanation or reality. If inter-level (...) causation is deemed problematic or if debates about the superiority of a particular level of description or explanation arise, these issues are fueled by considerations other than empirical findings. (shrink)

Scientific realism and anti-realism are most frequently discussed as global theses: theses that apply equally well across the board to all the various sciences. Against this status quo I defend the localist alternative, a methodological stance on scientific realism that approaches debates on realism at the level of individual sciences, rather than at science itself. After identifying the localist view, I provide a number of arguments in its defense, drawing on the diversity and disunity found in the sciences, as well (...) as problems with other approaches (such as basing realism debates on the aim of science). I also show how the view is already at work, explicitly or implicitly, in the work of several philosophers of science. After meeting the objections that localism collapses either into globalism or hyperlocalism, I conclude by sketching what sorts of impacts localism can have in the philosophy of science. (shrink)

In this paper, I summarize an emerging debate in the cognitive sciences over the right taxonomy for understanding cognition – the right theory of and vocabulary for describing the structure of the mind – and the proper role of neuroscientific evidence in specifying this taxonomy. In part because the discussion clearly entails a deep reconsideration of the supposed autonomy of psychology from neuroscience, this is a debate in which philosophers should be interested, with which they should be familiar, and to (...) which they should contribute. Here, I outline some of the positions being advocated, and reflect on some of the possible implications of this work both for scientific and folk psychology. (shrink)

Philosophy and science have always striven to make sense of the world, continuously influencing each other in the process. Their interplay paved the way for neurophilosophy, which harnesses neuroscientific insights to address traditionally philosophical questions. Given the rapid neuroscientific and technological advances in recent years, this paper argues that philosophers who wish to tackle intractable philosophical problems and influence public discourse and policies should engage in neuro-techno-philosophy. This novel type of inquiry describes the transdisciplinary endeavor of philosophers, (neuro)scientists, and others (...) to anticipate the societal implications of the impending transformations of subjects and theorizers. While human enhancement is likely to irreversibly change what it means to be human, disruptive technologies might lead to the emergence of artificial intelligent agents and human-machine hybrids. The paper predicts that neuro-techno-philosophy will be indispensable to understanding and engaging with these game-changing innovations and thus play a pivotal role in the future of philosophy. (shrink)

Daniel Dennett and Stephen Stich have independently, but similarly, argued that the contents of mental states cannot be specified precisely enough for the purposes of scientific prediction and explanation. Dennett takes this to support his view that the proper role for mentalistic terms in science is heuristic. Stich takes it to support his view that cognitive science should be done without reference to mental content at all. I defend a realist understanding of mental content against these attacks by Dennett and (...) Stich. I argue that they both mistake the difficulty of making content ascriptions precise for the impossibility of doing so. (shrink)

There is a familiar tension between the two main components of non-reductive physicalism, which are physicalism, on the one hand, and the non-reducibility or autonomy of so-called special sciences (i.e., sciences other than physics), on the other. While it is often claimed that this tension can be satisfactorily resolved by adopting the subset account of realization (defended by e.g., Shoemaker (2001) and Wilson (2011)), this paper challenges that popular view, by elaborating some critical comments by Funkhouser (2014). Then, after examining (...) Funkhouser’s own position, this paper proposes a new way of resolving the aforementioned tension, which consists in refining the subset account’s analysis of realization on the basis of various dependence relations between causal powers. (shrink)

One trend in recent work on topic of the multiple realization of psychological properties has been an emphasis on greater sensitivity to actual science and greater clarity regarding the metaphysics of realization and multiple realization. One contribution to this trend is Bechtel and Mundale’s examination of the implications of brain mapping for multiple realization. Where Bechtel and Mundale argue that studies of brain mapping undermine claims about the multiple realization, this paper challenges that argument.

This paper has two principal goals. The first is to set out a bit of conceptual cartography, mapping out a number of distinct conceptual issues that are frequently conflated in the vast literature on multiple realization. The second is to review very briefly how work by Carl Gillett and myself attempts to address a few of the many problems of multiple realization. One of these is explaining what Jerry Fodor apparently took to be mysterious, namely, how multiple realization of properties (...) is possible. (shrink)

Abstract: There has recently been controversy over the existence of 'multiple realization' in addition to some confusion between different conceptions of its nature. To resolve these problems, we focus on concrete examples from the sciences to provide precise accounts of the scientific concepts of 'realization' and 'multiple realization' that have played key roles in recent debates in the philosophy of science and philosophy of psychology. We illustrate the advantages of our view over a prominent rival account ( Shapiro, 2000 and (...) 2004 ) and use our work to rebut recent objections to the long-standing claim that psychological properties are multiply realized. For we use scientific evidence, in combination with our more precise theoretical framework, to show that we have strong reason to believe that psychological properties are indeed multiply realized both at the biochemical and neuronal levels. (shrink)

Scientists and philosophers frequently speak about levels of description, levels of explanation, and ontological levels. This paper presents a framework for studying levels. I give a general definition of a system of levels and discuss several applications, some of which refer to descriptive or explanatory levels while others refer to ontological levels. I illustrate the usefulness of this framework by bringing it to bear on some familiar philosophical questions. Is there a hierarchy of levels, with a fundamental level at the (...) bottom? And what does the answer to this question imply for physicalism, the thesis that everything supervenes on the physical? Are there emergent higher-level properties? Are higher-level descriptions reducible to lower-level ones? Can the relationship between normative and non-normative domains be viewed as one involving levels? And might a levelled framework shed light on the relationship between third-personal and first-personal phenomena? (shrink)

What is the mind? Is consciousness a process in the brain? How do our minds represent the world? Philosophy of Mind: Classical and Contemporary Readings is a grand tour of writings on these and other perplexing questions about the nature of the mind. The most comprehensive collection of its kind, the book includes sixty-three selections that range from the classical contributions of Descartes to the leading edge of contemporary debates. Extensive sections cover foundational issues, the nature of consciousness, and the (...) nature of mental content. Three of the selections are published here for the first time, while many other articles have been revised especially for this volume. Each section opens with an introduction by the editor. Philosophy of Mind is suitable for students at all levels and also for general readers. (shrink)

Psychology has been considered to have an autonomy from the other sciences (especially physical science) in at least two ways: in its subject-matter and in its methods. To say that the subject-matter of psychology is autonomous is to say that psychology deals with entities—properties, relations, states—which are not dealt with or not wholly explicable in terms of physical (or any other) science. Contrasted with this is the idea that psychology employs a characteristic method of explanation, which is not shared by (...) the other sciences. I shall label the two senses of autonomy ‘metaphysical autonomy’ and ‘explanatory autonomy’ The question of whether psychology as a science is autonomous in either sense is one of the philosophical questions surrounding the (somewhat vague) doctrine of ‘naturalism’: questions concerning the extent to which the human mind can be brought under the aegis of natural science. In their contemporary form, these questions had their origin in the ‘new science’ of the 17th century. Early materialists like Hobbes (1651) and La Mettrie (1748) rejected both explanatory and metaphysical autonomy: mind is matter in motion, and the mind can be studied by the mathematical methods of the new science just as any matter can. But while materialism (and therefore the denial of metaphysical autonomy) had to wait until the 19th century before starting to become widely accepted, the denial of explanatory autonomy remained a strong force in empiricist philosophy. Hume described his Treatise of Human Nature (1739-40) as an ‘attempt to introduce the experimental method of reasoning into moral subjects’—where ‘moral’ signifies ‘human’. And subsequent criticism of Hume’s views, notably by Kant and Reid, ensured that the question of naturalism—whether there can be a ‘science of man’—was one of the central questions of 19th century philosophy, and a question which hovered over the emergence of psychology as an independent discipline (see Reed 1994). In the 20th century, much of the philosophical discussion of the autonomy of psychology has been inspired by the Logical Positivists’ discussions of the UNITY OF.... (shrink)

Tim Crane's ‘Cosmic Hermeneutics vs. Emergence: The Challenge of the Explanatory Gap’ claims that non‐reductive physicalism must either close the explanatory gap, addressing the challenge famously posed by Levine's argument, or become identical to emergentism. Since no way to close the gap is available, the result is that there can be no interesting philosophical position intermediate between physicalism and emergentism. This chapter argues that if we look at the relation between physicalism and emergentism from the vantage point of reduction, Crane's (...) analysis is rather persuasive. However, if we switch from reduction to causality, its conclusions appear more disputable. In particular, if we shift from ‘novelty and explanation’ to ‘novelty and causality’ as key features of emergent properties, we may introduce a distinction between two kinds of emergentism (moderate and radical) based on their attitude towards the causal inheritance principle. If the causal inheritance principle is accepted (some versions of) moderate emergentism may be considered as non‐trivial forms of non‐reductive physicalism. (shrink)

Nonreductive physicalists have a causal exclusion problem. Given certain theses all physicalists accept, including psychophysical supervenience and the causal closure of the physical realm, it is difficult to see how irreducible mental phenomena could make a causal difference to the world. The upshot, according to those who push the problem, is that we must embrace reductive physicalism. Only then is mental causation saved. -/- Grant the argument, at least provisionally. Here our focus is the conditional question: What form should one's (...) reductionism take if it is motivated in part by the exclusion problem? Must one be a type identity theorist, or are alternative reductive views available, as Jaegwon Kim has suggested more than once? (shrink)

Social categories play a central role in inquiry. Some authors have argued that social categories can only play this role because they have a particular metaphysical status, such as a connection to natural kinds or to comparatively joint-carving properties. This reflects the broadly realist idea that categories that play important roles in inquiry do so for metaphysical reasons. In this paper I argue that such metaphysical views of social categories cannot accommodate ‘empty’ social categories, cases in which social categories that (...) cannot have the metaphysical features attributed to them by such accounts still play a central role in inquiry. I defend an alternative approach: context-dependent naturalness, an analogue of metaphysical naturalness that concerns context-dependent, rather than metaphysical, structure. (shrink)

We sketch the mechanistic approach to levels, contrast it with other senses of “level,” and explore some of its metaphysical implications. This perspective allows us to articulate what it means for things to be at different levels, to distinguish mechanistic levels from realization relations, and to describe the structure of multilevel explanations, the evidence by which they are evaluated, and the scientific unity that results from them. This approach is not intended to solve all metaphysical problems surrounding physicalism. Yet it (...) provides a framework for thinking about how the macroscopic phenomena of our world are or might be related to its most fundamental entities and activities. (shrink)

The importance of the exclusion argument for contemporary physicalism is emphasized. The recent attempts to vindicate reductive physicalism by invoking certain needed revisions to the Nagelian model of reduction are then discussed. It is argued that such revised views of reduction offer in fact much less help to reductive physicalism than is sometimes supposed, and that many of these views lead to trouble when combined with the exclusion argument.

The subject of this thesis is physicalism, understood not as some particular doctrine pertaining narrowly to the philosophy of mind, but rather as a quite general metaphysical claim to the effect that everything is, or is fundamentally, physical. Thus physicalism explicates the thought that in some sense physics is the basic science. The aim of the thesis is to defend a particular brand of physicalism, which I call eliminative type physicalism. It claims, roughly, that every property is a physical property, (...) a property mentioned in the laws of physics, and hence that any putative property not identifiable with a physical property must be eliminated from our ontology. Eliminative type physicalism is apt to face three objections, and so my thesis, like Caesar's Gaul, falls into three parts. In the first, I argue against the idea that there are tenable positions, both physicalist and non-physicalist, alternative to eliminative type physicalism. I argue that each of these positions token physicalism (Fodor, middle Putnam), supervenience physicalism (Lewis, Horgan) and and a non-physicalist view I call pluralism (Goodman, late Putnam) is defective. In the second part, responding to the objection that there is just no reason to be a physicalist, I develop a positive argument for eliminative type physicalism, an argument resting upon a strong version of the explanatory test for reality according to which only explanatorily indispensable properties can justifiably be said to exist. In the third and final part, I argue, against the charge that eliminative type physicalism cannot accommodate what I call phenomenal properties (qualia, raw feels etc.), that there is no good reason to deny, and one good reason to affirm, that phenomenal properties just are physical properties. (shrink)

We show how an epistemology informed by cognitive science promises to shed light on an ancient problem in the philosophy of mathematics: the problem of exactness. The problem of exactness arises because geometrical knowledge is thought to concern perfect geometrical forms, whereas the embodiment of such forms in the natural world may be imperfect. There thus arises an apparent mismatch between mathematical concepts and physical reality. We propose that the problem can be solved by emphasizing the ways in which the (...) brain can transform and organize its perceptual intake. It is not necessary for a geometrical form to be perfectly instantiated in order for perception of such a form to be the basis of a geometrical concept. (shrink)

Non-reductivists about phenomenal consciousness believe that physical facts are insufficient to ground the existence of phenomenal consciousness. It will be argued that if one is going to be a non-reductivist, then one should not limit oneself to expanding one’s catalogue of the world’s basic features, as recommended in the paradigmatic non-reductivist approach developed by David Chalmers. One should rather take a realist stance towards subjectivity. A realist about subjectivity thinks that at least some of the propositions needed to state how (...) things are in reality are such that their truth-value is capable of changing ‘from one subject to another’. Realism about subjectivity will be introduced by means of an analogy with the so called ‘A-theory’ of time. An A-theorist claims that at least some of the propositions needed to state how things are in reality are such that their truth-value is capable of changing ‘from one time to another’. It turns out that a robust notion of metaphysical reality is necessary to make sense of both realism about subjectivity and the A-theories of time. (shrink)

Understanding a normative concept like oppression requires attention to not only its harms but also the causes of those harms. In other words, a complete understanding of such a concept requires a proper causal explanation. This causal explanation can also inform and constrain our moral response to such harms. Therefore, the conceptual explanatory framework that we use to inform our moral diagnosis and our moral response become significant. The first goal of this dissertation is to propose complexity theory as the (...) proper framework for not only explaining a social phenomenon like oppression but also understanding the proper sites for social change. The second goal of this dissertation is to answer three interrelated questions about how we should respond, morally, to a chronic and complex social problem like racial or gender inequality: (1) Why do the current interventions to address these problems fail? (2) Do social movements play any unique role in addressing these problems? (3) What is our individual responsibility to participate in social movements? In response, I argue that the explanatory frameworks that we choose to understand the cause(s) of social problems can be the source of the inadequacy of our intervention. I argue that a proper social and moral intervention needs to capture the complex and dynamic nature of the social world. I also show that changing the explanatory framework allows us to see the unique role social movements play in making effective and sustainable social change possible. Finally, I conclude supporting such movements is a moral imperative. (shrink)

In this paper, I argue that absences pose a challenge to our understanding of physicalism that has not been properly appreciated. I do this by setting out a thought experiment involving a being in whom absence properties occupy the causal roles that functionalists take to define mental properties, in which case these absence properties realize the being’s mental properties. Such a being should be compatible with the truth of physicalism, I argue, even though its mental properties are neither themselves physical (...) properties nor are they realized/grounded in physical properties—instead, they are realized/grounded in (nonphysical) absence properties. I argue that the case serves as a counterexample to leading formulations of physicalism that appeal to realization or grounding, but not to standard supervenience-based formulations of physicalism, because the latter typically include negative truths in their supervenience base in addition to physical truths. I show how realization- and grounding-based formulations of physicalism might be revised to handle the problem, but also recommend that we rethink how we understand physicalism and the role that negative entities can play for physicalists. (shrink)