The realization relation that allegedly holds between mental and physical properties plays a crucial role for so-called 'non-reductive physicalism' because it is supposed to secure both the ontological autonomy of mental properties and their ability to make a causal difference to the course of the causally closed physical world. For a long time however, the nature of the realization relation has largely been ignored in the philosophy of mind. It has only been a couple of years since accounts were proposed (...) according to which realization is understood against the background of the so-called 'causal theory of properties'. At least partially, the hope was to solve the problem of mental causation, in particular the kind of causal exclusion reasoning made famous by Jaegwon Kim, in a way acceptable to non-reductive physicalists. The paper asks whether a proper explication of the realization relation can indeed help explain how physically realized mental properties can be causally efficacious in the causally closed physical world and argues for a negative answer. (shrink)

Are there any disjunctive properties—features of things such as being either red or round, or Nelson Goodman’s infamous example of being grue? As esoteric as the question may seem at first, central issues about the metaphysics of properties hinge upon its answer, such as whether reductive views about special science properties can handle the phenomenon of multiple realizability. A familiar argument for a negative answer is that disjunctive properties fail to guarantee that their instances are similar in some genuine respect. (...) In this paper, I respond to a novel, sophisticated version of this argument developed in recent work by Paul Audi. Along the way, I develop two new accounts of what it is for a property to be disjunctive—which rely on important recent work on the nature of essence and analysis—and clarify what one is committed to in believing that there are any disjunctive properties at all. (shrink)

Recently the functional model of reduction has become something like the standard model of reduction in philosophy of mind. In this paper, I argue that the functional model fails as an account of reduction due to problems related to three key concepts: functionalization, realization and causation. I further argue that if we try to revise the model in order to make it more coherent and scientifically plausible, the result is merely a simplified version of what in philosophy of science is (...) known as mechanistic explanation. Hence, instead of analyzing reduction in philosophy of mind in terms of functional reduction, it should be analyzed in terms of mechanistic explanation. (shrink)

This article assesses the applicability of a number of biological and neurobiological concepts to biophilosophical concepts of life and mind. Life, as instantiated by viable cells and organisms, is considered as a prerequisite of mind. Views such as embodied cognition, external mind or scaffolding theories were ignored. The biological characteristics of life and mind that are in particular relevant in the present context are: reversibility and irreversibility of brain processes, distinction between metabolic and potential brain energy, and the continuous turnover (...) of brain constituents. The philosophical concepts multiple realizability, teleology, autopoiesis, panpsychism, supervenience and emergentism are shortly introduced and assessed in such a biological context. The assessments lead to the conclusion that the philosophical concepts are only partially compatible with the biological concepts and need to be adapted to align with current biology. The presently discussed options favor the idea that emergence fits best with the biological principles, provided that the mind is considered a neurophysiological process, thus with a time-dimension. Bridging theories to couple neural brain processes directly to mental processes have as yet to be developed. (shrink)