Physicalism and phenomenal concepts

Frank Jackson’s famous Knowledge Argument moves from the premise that complete physical knowledge is not complete knowledge about experiences to the falsity of physicalism. In recent years, a consensus has emerged that the credibility of this and other well-known anti-physicalist arguments can be undermined by allowing that we possess a special category of concepts of experiences, phenomenal concepts, which are conceptually independent from physical/functional concepts. It is held by a large number of philosophers that since the conceptual independence of phenomenal concepts does not imply the metaphysical independence of phenomenal properties, physicalism is safe. This paper distinguishes between two versions of this novel physicalist strategy—Phenomenal Concept Strategy (PCS)—depending on how it cashes out “conceptual independence,” and argues that neither helps the physicalist cause. A dilemma for PCS arises: cashing out “conceptual independence” in a way compatible with physicalism requires abandoning some manifest phenomenological intuitions, and cashing it out in a way compatible with those intuitions requires dropping physicalism. The upshot is that contra Brian Loar and others, one cannot “have it both ways.”     

Husserl’s hyletic data and phenomenal consciousness

In the Logical Investigations, Ideas I and many other texts, Husserl maintains that perceptual consciousness involves the intentional “animation” or interpretation of sensory data or hyle, e.g., “color-data,” “tone-data,” and algedonic data. These data are not intrinsically representational nor are they normally themselves objects of representation, though we can attend to them in reflection. These data are “immanent” in consciousness; they survive the phenomenological reduction. They partly ground the intuitive or “in-the-flesh” aspect of perception, and they have a determinacy of character that we do not create but can only discover. This determinate, non-representational stratum of perceptual consciousness also serves as a bridge between consciousness and the world beyond it. I articulate and defend this conception of perceptual consciousness. I locate the view in the space of contemporary positions on phenomenal character and argue for its superiority. I close by briefly arguing that the Husserlian account is perfectly compatible with physicalism (this involves disarming the Grain Problem).     

How to be a type-C physicalist

This paper advances a version of physicalism which reconciles the “a priori entailment thesis” (APET) with the analytic independence of our phenomenal and physical vocabularies. The APET is the claim that, if physicalism is true, the complete truths of physics imply every other truth a priori. If so, “cosmic hermeneutics” is possible: a demon having only complete knowledge of physics could deduce every truth about the world. Analytic independence is a popular physicalist explanation for the apparent “epistemic gaps” between phenomenal and physical truths. The two are generally seen as incompatible, since the demon’s deductions seem to presuppose analytic connections between physical and phenomenal terms. I begin by arguing, in support of the APET, that implications from the complete truths of physics to phenomenal truths cannot be a posteriori. Such implications are (according to the physicalist) necessarily true. But they cannot be Kripke-style a posteriori necessities, since (according to the physicalist) the complete truths of physics fix any relevant a posteriori facts about the reference of terms. I then show how the physicalist can turn the tables: the demon can exploit the physical fixing of reference to bridge the gap between the vocabularies, by deducing when phenomenal and physical terms co-refer. This opens the way for a “type-C” physicalism, which accepts in-principle deducibility while still appealing to analytic independence to explain why we (who are not demons) find it impossible to see phenomenal-physical connections a priori.     

THE MYSTERIANISM OF OWEN FLANAGAN'S NORMATIVE MIND SCIENCE

This article critically analyzes Owen Flanagan's physicalism and attempt at deriving ethical normativity from current neuroscience. It is argued that neurophysicalism, despite Flanagan's harsh critique of “the new mysterians,” entails a form of mysterianism and that it fails to appropriately ground human mentality within physicalism. Flanagan seeks to bring spirituality and a physicalist ontology together by showing how it is possible to derive an account of the good life from science. This attempt is critiqued and it is shown that Flanagan fails to establish the consistency between ethical normativity and physicalism. Hence, another form of mysterianism seems to emerge within this normative mind science.     

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.     

Response to Darragh Byrne’s “Do phenomenal concepts misrepresent?”

I begin by summarizing my view of the progression that occurred from the 1950s to the 1990s on the topic of physicalism and, in terms of this, present an overview of the reconciliation I was attempting in “Conceptualizing Physical Consciousness.” I then address Byrne’s two main arguments. In the case of the first, I show that his argument turns on a third-person conception of appearance which is not the one addressed in the debates in question, and argue that functionalism is not relevant to physicalism about consciousness in the manner Byrne thinks. In the case of the second, I argue that Byrne’s attempt to prize metaphysics apart from science shows a misunderstanding of the physicalist agenda. In conclusion I indicate how my views have moved on. My misrepresentation thesis, like any form of conventional physicalism, ultimately entails eliminativism; and I reject eliminativism.     

The Zombies Among Us

Philosophers disagree about whether there could be “zombies”: beings physically identical to normal human people but lacking consciousness. Establishing their possibility would refute physicalism. But it is seldom noted that the popular “constitution view” of human people implies that our bodies actually are zombies. This would contradict several widely held views in the philosophy of mind.     

Stoljar’s Twin-Physics World

In his recent book Physicalism, Daniel Stoljar argues that there is no version of physicalism that is both true and deserving of the name. His argument employs a variation of Hilary Putnam’s famous twin-earth story, which Stoljar calls “the twin-physics world.” In this paper, I challenge Stoljar’s use of the twin-physics world. The upshot of that challenge, I argue, is that Stoljar fails to show, concerning the versions of physicalism for which he grants the possibility of being true, that none of them is deserving of the name.     

S-R compatibility and changes in RT with practice

A visual, two-choice RT experiment was performed to assess the effect of practice on compatibility effects. The data are interpreted as showing that identification of the position of the hand gradually becomes independent of the hand's normal side.Further analysis suggests that “compatible” or “natural” relationships are those in which a single recoding process can be successfully applied to all the relevant spatial relationships. This gives rise to the further prediction that where all relationships are uniformly “incompatible”, performance will be better than where there is a mixture of “compatible” and “incompatible” relationships.     

Sadomasochism as Make‐Believe

In “Rethinking Sadomasochism,” Patrick Hopkins challenges the “radical” feminist claim that sadomasochism is incompatible with feminism. He does so by appeal to the notion of “simulation.” I argue that Hopkins's conclusions are generally right, but they cannot be inferred from his “simulation” argument. I replace Hopkins's “simulation” with Kendall Walton's more sophisticated theory of “make‐believe.” I use this theory to better argue that privately conducted sadomasochism is compatible with feminism.     

Color and Similarity1

Similarity claims about the colors, for instance that blue is more similar to purple than to yellow, are Sometimes held to pose a serious problem for physicalism about color: the view that colors are physical properties of some kind. I examine various responses to this problem, find them wanting, and give my own solution, which appeals to the way colors are visually represented. Finally, I argue that the proposed account removes the principal motivation for Lewis's and Walker's response to Kripke's Wittgenstein, in terms of “natural” properties.     

Physicalism and the sortalist conception of objects

Many hold an Aristotelian metaphysic of objects: fundamentally, objects fall under sortals and have persistence conditions befitting their sort. Though sometimes offered as a theory of material objects, I argue this view is in fact incompatible with physicalism. Call a ‘sortal’ a kind of object, a ‘sortal identity’ a particular’s nature specified in sortal terms, and ‘sortal properties’ properties that are determined by an object’s sortal identity, such as its persistence conditions. From here the argument runs as follows. Something is physical only if it is physically fundamental or is determined by what is physically fundamental (P1), but sortal identities and properties are neither physically fundamental (P2) nor determined by the physically fundamental (P3). I defend each premise in turn. P1 falls out of the standard conception of physicalism. Rejecting P2 is tantamount to positing Aristotelian substantial forms and formal causes—which are themselves incompatible with physicalism. I defend P3 by showing that extant solutions to “the grounding problem”—the problem of showing how (nonfundamental) sortal properties are determined by (nonsortal) physical properties—are either physicalistically unacceptable, or else physicalistically acceptable but opposed to the sortalist metaphysic.     

Fear of the Dark

Meditating on the liturgy of Holy Week, Aemiliana Lohr insisted that “the real Christian Pasch remains the mysterium of night”. The Christian mysterium is “always entire”, but its entirety we can never directly state or see; the darkness of our circumstance wans and waxes. We fear the dark, but what kind of fear is compatible with the command to “fear not”? Exploring this question in relation to Mark's passion narrative, the paper considers the kinds of context in which such reassurance as the first Christians sought might still be needed, for what is required of Christians is “patience”: the of staying awake in the dark. The paper concludes with remarks on the trinitarian grounds and christological character of patience.     

The Constraint Interpretation of Physical Emergence

I develop a variant of the constraint interpretation of the emergence of purely physical (non-biological) entities, focusing on the principle of the non-derivability of actual physical states from possible physical states (physical laws) alone. While this is a necessary condition for any account of emergence, it is not sufficient, for it becomes trivial if not extended to types of constraint that specifically constitute physical entities, namely, those that individuate and differentiate them. Because physical organizations with these features are in fact interdependent sets of such constraints, and because such constraints on physical laws cannot themselves be derived from physical laws, physical organization is emergent. These two complementary types of constraint are components of a complete non-reductive physicalism, comprising a non-reductive materialism and a non-reductive formalism.     

Problem-Solving Restructuration: Elimination of Implicit Constraints

A general model of problem-solving processes based on misconception elimination is presented to simulate both impasses and solving processes. The model operates on goal-related rules and a set of constraint rules in the form of “if (state or goal), do not (Action)” for the explicit constraints in the instructions and the implicit constraints that come from misconceptions of legal moves. When impasses occur, a constraint elimination mechanism is applied. Because successive eliminations of implicit constraints enlarge the problem space and have an effect on planning, the model integrates “plan-based” and “constraint-based” approaches to problem-solving behavior. Simulating individual protocols of Tower of Hanoi situations shows that the model, which has a proper set of constraints, predicts a single move with no alternative on about 61% of the movements and that protocols are quite successfully simulated movement by movement. Finally, it is shown that many features of previous models are embedded in the constraint elimination model.     

Why Nudges Coerce: Experimental Evidence on the Architecture of Regulation

Critics frequently argue that nudges are more covert, less transparent, and more difficult to monitor than traditional regulatory tools. Edward Glaeser, for example, argues that “[p]ublic monitoring of soft paternalism is much more difficult than public monitoring of hard paternalism”. As one of the leading proponents of soft paternalism, Cass Sunstein, acknowledges, while “[m]andates and commands are highly visible”, soft paternalism, “and some nudges in particular[,] may be invisible”. In response to this challenge, proponents of nudging argue that invisibility for any given individual in a particular choice environment is compatible with “careful public scrutiny” of the nudge. This paper offers the first of its kind experimental evidence that tests whether nudges are, in fact, compatible with “careful public scrutiny”. Using three sets of experiments, the paper argues that, even when entirely visible, nudges attract less scrutiny than their “hard law” counterparts.     

A Mereological Characterization of Physicalism

Physicalism is usually understood as the claim that every empirical entity is or is determined by physical entities. The claim is however imprecise until it is clarified what are the physical entities in question. A sceptical argument in the form of a dilemma tries to show that this problem of formulation of physicalism cannot be adequately met. If we understand physical entities as the entities introduced by current physics, the resulting claim becomes most probably false. If we instead understand physical entities as those entities introduced by some future ideal physics, the claim then becomes indeterminate in content. Both horns seem equally bad. In the first part of the paper, I survey the strengths and weaknesses of different proposed solutions to this problem of formulation. In the second part, I lay out a new formulation of physicalism, partly based on a mereological principle, which overcomes the dilemma, and argue that it is a correct formulation of physicalism to the extent that it rules out clear antiphysicalist scenarios and is compatible with clear physicalist scenarios.     

Nagasawa vs. Nagel: Omnipotence,Pseudo‐Tasks,and a Recent Discussion of Nagel's Doubts About Physicalism1

In his recent “Thomas vs. Thomas: A New Approach to Nagel's Bat Argument”, Yujin Nagasawa interprets Thomas Nagel as making a certain argument against physicalism and objects that this argument transgresses a principle, laid down by Thomas Aquinas, according to which inability to perform a pseudo‐task does not count against an omnipotence claim. Taking Nagasawa's interpretation of Nagel for granted, I distinguish different kinds of omnipotence claims and different kinds of pseudo‐tasks, and on that basis show that Nagasawa's criticism of Nagel is unsuccessful. I also show how his reflections do nonetheless point to a limitation of the approach he means to criticize.     

On the Interpreter’s Choices: Making Hermeneutic Relativity Explicit

In this essay, we explore the various aspects of hermeneutic relativity that have rarely been explicitly discussed. Our notion of “hermeneutic relativity” can be seen as an extension, with significant revisions, of Gadamer’s notion of Vorurteil. It refers to various choices and constraints of the interpreter, including beliefs concerning the best way of doing philosophy, what criteria are to be used to evaluate competing interpretations, and so on. The interpreter cannot completely eliminate the guidance and constraint originating from his/her “background.” However, in principle the interpreter can “choose” to be guided by other constraints. Hence, we speak of “choices” or “commitments.” Hermeneutic relativity is the major cause for the variation of competing interpretations.