Spinoza's Thinking Substance and the Necessity of Modes

How should ‘the physical’ be defined for the purpose of formulating physicalism? In this paper I defend a version of the via negativa according to which a property is physical just in case it is neither fundamentally mental nor possibly realized by a fundamentally mental property. The guiding idea is that physicalism requires functionalism, and thus that being a type identity theorist requires being a realizer‐functionalist. In §1 I motivate my approach partly by arguing against Jessica Wilson's no fundamental mentality constraint. In §2 I set out my preferred definition of ‘the physical’ and make my case that physicalism requires functionalism. In §3 I defend my proposal by attacking the leading alternative account of ‘the physical,’ the theory‐based conception. Finally, in §4 I draw on my definition, together with Jaegwon Kim's account of intertheoretic reduction, to defend the controversial view that physicalism requires a priori physicalism.     

Criteria of identity without sortals

Many philosophers believe that the criteria of identity over time for ordinary objects entail that such objects are permanent members of certain sortal kinds. The sortal kinds in question have come to be known as substance sortal kinds. But in this article, I defend a criterion of identity that is suited to phasalism, the view that alleged substance sortals are in fact phase sortals. The criterion I defend is a sortal-weighted version of a change-minimizing criterion first discussed by Eli Hirsch. I present this criterion and then argue that it withstands attempts to show that it is inferior to non-phasalist rivals.     

Sortal concepts and causal continuity: comment of Rips, Blok, and Newman (2006)

L. J. Rips, S. Blok, and G. Newman (2006) proposed that singular concepts, which support the tracing of individual objects across their existence, are governed by a principle of causal continuity. They purported to show that causal continuity is better than existing theories at explaining judgments of the persistence of individual objects. This article makes 3 points. First, the construct of causal connectedness entails a wide variety of different explanatory factors; calling them all causal has questionable explanatory value. There is little evidence that the ultimate basis for identity judgments in many cases is causal. Second, the authors suggest that causal knowledge is indeed important to identity, but that it is important in the context of sortal concepts; different causal information matters for different kinds of things. Finally, the authors consider whether causal knowledge or sortal concepts are more fundamental to tracing individual identity, that is, whether causal knowledge is necessary for identity judgments. The authors appeal to research in developmental psychology that has begun to address this debate, supporting the primacy of sortal concepts. Although there continues to be shortcomings of all theories of object persistence, it is not clear that the causal continuer theory brings new clarity to the puzzle.     

Supervenience Physicalism: Meeting the Demands of Determination and Explanation

Abstract

Non-reductive physicalism is currently the most widely held metaphysic of mind. My aim in this essay is to show that supervenience physicalism—perhaps the most common form of non-reductive physicalism—is not a defensible position. I argue that, in order for any supervenience thesis to ground a legitimate form of physicalism, it must yield the right sort of determination relation between physical and non-physical properties. Then I argue that non-reductionism leaves one without any explanation for the laws that are implied by supervenience theses that deliver this determination relation.     

The Relativity Of Color

C. L. Hardin led a recent development in the philosophical literature on color in which research from visual science is used to argue that colors are not properties of physical objects, but rather are mental processes. I defend J. J. C. Smart's physicalism, which claims that colors are physical properties of objects, against this attack. Assuming that every object has a single veridical (that is, nonillusory) color, it seems that physicalism must give a specification of veridical color in terms natural to physics, independently of our interests. Hardin argues that since physicalism doesn't give us any such specification of veridical color, this view is false. However, this argument assumes a mistaken account of veridical color. I show physicalism can appeal to an alternative account, according to which veridical color is characterized in terms of favored conditions of perceptual access, independently of any specification of the physical nature of color.     

Physicalism and neo-Lockeanism about persons

The central objection to neo-Lockeanism about persons (NLP) is the too many thinkers problem: NLP ends up with an absurd multiplication of thinkers. Sydney Shoemaker attempts to solve this problem by arguing that the person and the animal do not share all of the same physical properties. This, according to him, leads to the idea that mental properties are realized in the person’s physical properties only. The project of this paper is to reject Shoemaker’s physicalist solution to the too many thinkers problem. I first argue that his physicalism fails to explain why two physically indistinguishable objects differ in their persistence conditions and physical properties. I then argue that Shoemaker illicitly treats the case of the person and the case of the animal differently, first in regard to cerebral function and its relation to mental properties, and second in regard to brainstem function and its relation to biological properties. This shows that Shoemaker’s solution actually undermines his entire argument.     

Sortal continuity of material things

Spatiotemporal and qualitative continuity are not sufficient to trace the career or path of one and the same object through its history. One needs sortal continuity, guaranteed by the form-token of the object. In this paper I concentrate on the question of sortal continuity linked to the problem of the cohabitation of objects. I intend to test whether it is possible to stick to the belief in continuants or endurers as well as the sortal dependence of identity and at the same time avoid an undesirable multiplication of spatially coinciding objects, i.e., avoid the thesis of cohabitation. I abandon the philosophical view – this is the price to be paid – that the set of the material constituents making up an object is an object proper. The basic units of reality are the objects falling under sortals and not the ultimate components thereof. That a determinate piece of copper is not identical with the statue made from it, therefore, does not imply that we have a cohabitation of two numerically different objects. This revised version was published online in August 2006 with corrections to the Cover Date.     

The Disappearance of Change: Towards a Process Account of Persistence

This paper aims to motivate a new beginning in metaphysical thinking about persistence by drawing attention to the disappearance of change in current accounts of persistence. I defend the claim that the debate is stuck in a dilemma which results from neglecting the constructive role of change for persistence. Neither of the two main competing views, perdurantism and endurantism, captures the idea of persistence as an identity through time. I identify the fundamental ontological reasons for this, namely the shared commitment to what I call ‘thing ontology’: an ontology that gives the ontological priority to static things. I conclude by briefly indicating how switching to a process ontological framework that takes process and change to be ontologically primary may allow for overcoming the dilemma of persistence.     

Intentionality and Self-Awareness

In this essay I defend both the individual plausibility and conjoint consistency of two theses. One is the Intentionality Thesis: that all mental states are intentional (object‐directed, exhibit ‘aboutness’). The other is the Self‐Awareness Thesis: that if a subject is aware of an object, then the subject is also aware of being aware of that object. I begin by arguing for the individual prima facie plausibility of both theses. I then go on to consider a regress argument to the effect that the two theses are incompatible. I discuss three responses to that argument, and defend one of them.     

Composition as a Kind of Identity

Composition as identity, as I understand it, is a theory of the composite structure of reality. The theory’s underlying logic is irreducibly plural; its fundamental primitive is a generalized identity relation that takes either plural or singular arguments. Strong versions of the theory that incorporate a generalized version of the indiscernibility of identicals are incompatible with the framework of plural logic, and should be rejected. Weak versions of the theory that are based on the idea that composition is merely analogous to (one-one) identity are too weak to be interesting, lacking in metaphysical consequence. I defend a moderate version according to which composition is a kind of identity, and argue that the difference is metaphysically substantial, not merely terminological. I then consider whether the notion of generalized identity, though fundamental, can be elucidated in modal terms by reverse engineering Hume’s Dictum. Unfortunately, for realists about possible worlds, such as myself, who understand Hume’s Dictum in terms of duplicates, the elucidation never gets off the ground; for modal primitivists, the elucidation may succeed in capturing some general notion of identity, but it’s characterization is too general to target the particular notion of identity, tied to classical mereology, that is the object of my theorizing. In the end, I have little to offer the skeptic who claims not to understand the relevant notion of generalized identity, or not to take it to be compulsory in providing an account of the structure of reality.     

Events, Sortals, and the Mind–Body Problem

In recent decades, a view of identity I call Sortalism has gained popularity. According to this view, if a is identical to b, then there is some sortal S such that a is the same S as b. Sortalism has typically been discussed with respect to the identity of objects. I argue that the motivations for Sortalism about objectidentity apply equally well to event-identity. But Sortalism about event-identity poses a serious threat to the view that mental events are token identical to physical events: A particular mental event m is identical with a particular physical event p only if there is a sortal S such that m and p are both Ss. If there is no such sortal, the doctrine of token-identity is not true. I argue here that we have no good reason for thinking that there is any such sortal.     

Externalism and Token‐Identity

This study has two goals. The first is to identify three desiderata required for a successful defense of a version of nonreductive physicalism: semantic externalism, token‐identity between mental and physical events, and nonrelational type‐individuation of physical states. In this context, the paper also presents a refutation of recent challenges to content‐externalism by those who attempt to resuscitate internalism by focusing on narrow content associated with the fundamental phenomenology, rather than the intentionality, of mental states. The second goal is to defend the token‐identity thesis from Tyler Burge's argument to the effect that token‐identity is incompatible with semantic externalism. An account is also offered as to why Burge's argument, albeit fallacious, might seem persuasive under a certain interpretation of possible worlds.     

On Aristotelianism and Structures as Parts

Aristotelian substance theory tells us that substances have structures (read: forms) as proper parts. This claim has recently been defended by Kathrin Koslicki who dubbed it the ‘Neo‐Aristotelian Thesis.’ Strangely, Aristotelianism has not yet been universally embraced by philosophers – partly because some of its claims, such as the Neo‐Aristotelian Thesis – are viewed by some as counterintuitive at best. In this paper, I argue for Aristotelianism by showing its philosophical usefulness: specifically, I put it to use in saving the metaphysical doctrine of endurantism and some central mereological doctrines (such as Transitivity) from recent attacks. This utility gives us reason to endorse Aristotelianism. Along the way, I defend Koslicki's argument for the Neo‐Aristotelian Thesis from a recent criticism, thus helping provide still more reason to endorse Aristotelianism: namely, Koslicki's vindicated argument.     

The absolutism problem in On Liberty

Mill argues that, apart from the principle of utility, his utilitarianism is incompatible with absolutes. Yet in On Liberty he introduces an exceptionless anti-paternalism principle—his liberty principle. In this paper I address ‘the absolutism problem,’ that is, whether Mill's utilitarianism can accommodate an exceptionless principle. Mill's absolute claim is not a mere bit of rhetoric. But the four main solutions to the absolutism problem are also not supported by the relevant texts. I defend a fifth solution—the competence view—that turns on his attention to decision-making structures and, in particular, on the role of expertise considerations in his account.     

Two Kinds of Completeness and the Uses (and Abuses) of Exclusion Principles

I argue that the completeness of physics is composed of two distinct claims. The first is the commonly made claim that, roughly, every physical event is completely causally determined by physical events. The second has rarely, if ever, been explicitly stated in the literature and is the claim that microphysics provides a complete inventory of the fundamental categories that constitute both the causal features and intrinsic nature of all the events that causally affect the physical universe. After showing that these claims are distinct, I argue that they can be used to solve a difficulty with existing responses to the exclusion problem—namely, that these existing responses also undermine the powerful causal argument for physicalism. Recognizing that there are two kinds of completeness opens up room for the nonreductive physicalist to solve the exclusion problem while also endorsing a modified, cogent causal argument for a kind of physicalism compatible with her position.     

Situationism, Moral Responsibility and Blame

In Moral philosophy meets social psychology, Gilbert Harman argues that social psychology can educate folk morality to prevent us from committing the ‘fundamental attribution error,’ i.e. ‘the error of ignoring situational factors and overconfidently assuming that distinctive behaviour or patterns of behaviour are due to an agent’s distinctive character traits’ (Harman, Proceedings of the Aristotelian Society, 99, 315–331, 1999). An overview of the literature shows that while situationists unanimously agree with Harman on this point, they disagree on whether we also tend to commit a kind of fundamental attribution error with respect to moral responsibility and blame. Do we also tend to ignore situational factors and overconfidently assume that people are morally responsible and blameworthy for their distinctive patterns of wrongful behaviour? Very few scholars have addressed this issue, and none has ever given a comprehensive account of moral responsibility and blame from a situationist perspective. In this paper, I argue that situationist social psychology impugns subjective theories of responsibility and blame which focus on the agent’s inner states and supports an objective theory—namely, the standard of the reasonable person. I defend this standard as a tool for moral appraisal, and then I refute the common misperception that this approach lets most perpetrators off the hook and poses a threat to society.     

Why Leibniz thinks Descartes was wrong and the Scholastics were right

The bundle theory is a theory about the internal constitution of individuals. It asserts that individuals are entirely composed of universals. Typically, bundle theorists augment their theory with a constitutional approach to individuation entailing the thesis ‘identity of constituents is a sufficient ground for numerical identity’ (CIT). But then the bundle theory runs afoul of Black’s duplication case—a world containing two indiscernible spheres. Here I propose and defend a new version of the bundle theory that denies ‘CIT’, and which instead conjoins it with a structural diversity thesis, according to which being separated by distance is a sufficient ground for numerical diversity. This version accommodates Black’s world as well as the three-spheres world—a world containing three indiscernible spheres, arranged as the vertices of an equilateral triangle. In this paper, I also criticize Rodriguez-Pereyra’s alternative attempt to defend the bundle theory against Black’s case and the case of the three-spheres world.     

Paradise Regained: A Non-Reductive Realist Account of the Sensible Qualities

This paper defends a non-reductive realist view of the sensible qualities—roughly, the view that the sensible qualities are (i) really instantiated by the external objects of perception, and (ii) not reducible to response-independent physical properties or response-dependent relational properties. I begin by clarifying and motivating the non-reductive realist view. I then consider some familiar difficulties for the view. Addressing these difficulties leads to the development and defence of a general theory, inspired by Russellian Monist theories of consciousness, of how the sensible qualities (especially the so-called ‘secondary qualities’) relate to physical reality. I conclude by showing how this theory, which I call ‘Secondary Quality Russellian Monism’, resolves the most significant difficulties for the non-reductive realist view of the sensible qualities.