In Principles of Human Knowledge Berkeley speaks of the sensible qualities of an apple as being its parts. The paper argues that our words for sense-qualities play a role so unlike that of part-words that verbal atrocities would result from treating qualities as parts. Berkeley lends a surface plausibility to this move by focusing on a narrow selection of the normal linguistic accompaniment of the noun 'apple'. He puts out of mind the language of 'doing things with apples'— peeling, dicing, (...) and so on— which when recalled shows how strikingly far apart are the two categories he tries to mingle. (shrink)

The task of understanding Wittgenstein’s Philosophical Investigations is more like that of understanding a difficult person than of grasping difficult ideas. It makes heavy demands upon the reader. He must first of all have the patience to stare at slight variations in language-uses until they look as marked as Wittgenstein wants them to look. Then he must be prepared for what looks like impassable break-offs in line of thought. Next, if he is a philosopher, he must listen to a great (...) many hard sayings about philosophy—some of them prepared for, others thrown in as crotchety asides. Through all this, he must also come to see that here is suggested a radically new way of looking at language. Without some grasp of this new way, he cannot hope to feel the main force of the work. Instead of trying to summarize the Investigations, therefore, I will try to draw together some of the principal ideas which seem to me to give sense and unity to its details. This will not amount to seeing the book as a whole. Also, I expect that the result will misrepresent some of those ideas, I hope not grievously. (shrink)

Much of the literature on the question “Is a human essentially distinct from every possible machine?” proceeds on the assumption that we know what a man essentially is, namely a living body with such attributes as consciousness, freedom, feeling and linguistic competence. Is a man essentially that? The paper contrasts that picture of man with Kierkegaard’s account of man as essentially self. Hard limits of machine subjectivity begin to appear in the failure of certain everyday concepts involving ‘self’ to engage (...) at all with the concept ‘machine’. (shrink)

Much of the literature on the question “Is a human essentially distinct from every possible machine?” proceeds on the assumption that we know what a man essentially is, namely a living body with such attributes as consciousness, freedom, feeling and linguistic competence. Is a man essentially that? The paper contrasts that picture of man with Kierkegaard’s account of man as essentially self. Hard limits of machine subjectivity begin to appear in the failure of certain everyday concepts involving ‘self’ to engage (...) at all with the concept ‘machine’. (shrink)

Dutch science flourished in the late sixteenth and in the seventeenth century thanks to the immigration of cartographers, botanists, mathematicians, astronomers and the like from the Southern Netherlands after the Spanish army had captured the city of Antwerp in 1585, and thanks to the religious and the socio‐economic situation of the country. A strong impulse for practical scientific activities started from the Reformation, mainly thanks to its anti‐traditional attitude, which had an anti‐rationalistic tendency. Therefore, in the Northern Netherlands there was (...) no ‘warfare’ between science and religion and the biblical arguments leading to Galileo's condemnation were not used.Although the growth of the exact sciences and of technology in the late sixteenth and the seventeenth centuries in Protestant cirles may be partly attributed to the expansion of trade, industry, navigation and so on, this does not explain why there was also at the same time a great interest in subjects as botany and zoology, which had no immediate economic utility. There were discussions about Copernicanism and Cartesianism. So a number of astronomers and theologians rejected the earth's movement on scientific and religious grounds, but there were also those who did not reject the Copernican system on biblical grounds. In the seventeenth century there was much discussion between science and religion in the Northern Netherlands, but that discussion was not followed by censure by the Church of the State. In the Republic there was a large amount of intellectual freedom in the study of the natural sciences, thanks to practical and ideological considerations. In the eighteenth century the seventheenth century tension between science and religion changed into a physicotheological natural science. It was believed that investigations into the workings of nature should lead to a better understanding of its Creator. So Bernard Nieuwentijt in his well‐known book: The right use of‐world views for the conviction of atheists and unbelievers (1715) intended to prove the existence of God on the basis of teleological arguments. (shrink)

The problem of consciousness arises when we accept that humans are subject to conscious experiences, and that these experiences resist explanations of a kind that other puzzling phenomena permit. I first consider the case that such experiences exist and then the reasons for taking a pessimistic view of our chances of explaining them. I argue that the fact that conscious experience is ineffable makes the problem even harder than Chalmers allows, as it undermines a presentation of the problem of reductive (...) explanation in this case. The fact that conscious phenomena require a first-person perspective provides a further reason for taking a pessimistic view of the chances for the kind of theory that Chalmers seeks. In a final section I consider what form solutions to the problem, as revised, might take. (shrink)

This paper supports the scientific position that panpsychism is a valid category of possible resolutions to the hard problem of consciousness, and it focuses on a solution to the 'combination problem' in panpsychism. I argue for a new way of thinking about consciousness in which consciousness is not viewed in reference to subjects, and that the concept of a 'subject' is borne of the illusion of self. Therefore, we don't face a combination problem if the notion of a subject is (...) superfluous and consciousness itself is pervasive in the form of a field. The paper is also a more general discussion about the importance of pursuing this scientific question in the twenty-first century: is consciousness a more fundamental aspect of the universe than we have previously assumed? (shrink)

Chrysippus claims that some propositions perish. including some true conditionals whose consequent is impossible and antecedent is possible, to which he appeals against Diodorus?s Master Argument. On the standard interpretation. perished propositions lack truth values. and these conditionals are true at the same time as their antecedents arc possible and consequents impossible. But perished propositions are false, and Chrysippus?s conditionals are true when their antecedent and consequent arc possible, and false when their antecedent is possible and consequent impossible. The claim (...) of the Master Argument that Chrysippus rejects, then, is stronger ihan usually supposed. (shrink)