Compatibilism and personal identity

Compatibilists disagree over whether there are historical conditions on moral responsibility. Historicists claim there are, whilst structuralists deny this. Historicists motivate their position by claiming to avoid the counter-intuitive implications of structuralism. I do two things in this paper. First, I argue that historicism has just as counter-intuitive implications as structuralism when faced with thought experiments inspired by those found in the personal identity literature. Hence, historicism is not automatically preferable to structuralism. Second, I argue that structuralism is much more plausible once we accept that personal identity is irrelevant to moral responsibility. This paves the way for a new structuralist account that makes clear what it takes to be the diachronic ownership condition (which is normally taken to be personal identity) and the locus of moral responsibility (which is normally taken to be ‘whole’ person), and helps to alleviate the intuitive unease many have with respect to structuralism.     

Self-identity and personal identity

Phenomenology and the Cognitive Sciences - The key to understanding self-identity is identifying the transcendental structures that make a temporally extended, continuous, and unified experiential...     

Chisholm on freedom

Abstract: This critical examination of Roderick Chisholm's agent causal brand of libertarianism develops a problem about luck that undermines his earlier and later libertarian views on free will and moral responsibility and defends the thesis that a modest libertarian alternative considerably softens the problem. The alternative calls for an indeterministic connection in the action‐producing process that is further removed from action than Chisholm demands. The article also explores the implications of a relatively new variant of a Frankfurt‐style case for Chisholm's views of free will and moral responsibility and for libertarianism in general. It is suggested that Chisholm's efforts will and should continue to offer important assistance to libertarians who are determined to succeed where he apparently fell short.     

Substance concepts and personal identity

According to one argument for Animalism about personal identity, animal, but not person, is a Wigginsian substance concept—a concept that tells us what we are essentially. Person supposedly fails to be a substance concept because it is a functional concept that answers the question “what do we do?” without telling us what we are. Since person is not a substance concept, it cannot provide the criteria for our coming into or going out of existence; animal, on the other hand, can provide such criteria. This argument has been defended by Eric Olson, among others. I argue that this line of reasoning fails to show Animalism to be superior to the Psychological Approach, for the following two reasons: (1) human animal, animal, and organism are all functional concepts, and (2) the distinction between what something is and what it does is illegitimate on the reading that the argument needs.     

Artificial intelligence and personal identity

Considerations of personal identity bear on John Searle's Chinese Room argument, and on the opposed position that a computer itself could really understand a natural language. In this paper I develop the notion of a virtual person, modelled on the concept of virtual machines familiar in computer science. I show how Searle's argument, and J. Maloney's attempt to defend it, fail. I conclude that Searle is correct in holding that no digital machine could understand language, but wrong in holding that artificial minds are impossible: minds and persons are not the same as the machines, biological or electronic, that realize them.     

Phenomenological approaches to personal identity

Phenomenology and the Cognitive Sciences - This special issue addresses the debate on personal identity from a phenomenological viewpoint, especially contemporary phenomenological research on...     

Precedent autonomy and personal identity

Debates on precedent autonomy and some forms of paternalistic interventions, which are related to questions of personal identity, are analyzed. The discussion is based on the distinction between personal identity as persistence and as biographical identity. It first is shown that categorical objections to advance directives and "Ulysses contracts" are based on false assumptions about personal identity that conflate persistence and biographical identity. Therefore, advance directives and "Ulysses contracts" are ethically acceptable tools for prolonging one's autonomy. The notions of personality and biographical identity are used to analyze the ethically relevant features. Thereby, it is shown that these concepts are operative in and useful for thinking in biomedical ethics. The overall conclusion is that categorical arguments against precedent autonomy or "Ulysses contracts" are based on misleading theories of personal identity and that advance directives are an ethically respectable tool for prolonging individuals' autonomy in cases of dementia and mental illness.     

When time becomes personal. Aging and personal identity

Phenomenology and the Cognitive Sciences - Aging is an integral part of human existence. The problem of aging addresses the most fundamental coordinates of our lives but also the ones of the...     

Chisholm on indirect attribution

Conclusion In The First Person Chisholm takes the primary form of belief to be belief about oneself. He argues that his account of indirect attribution makes it possible to explain belief about objects other than oneself. In this paper I have argued that this account either fails to explain plausible cases of belief about a particular object or it is circular. Chisholm has not shown, therefore, that we can attribute properties to others only indirectly by directly attributing properties to ourselves.     

The sense of diachronic personal identity

In this paper, I first consider a famous objection that the standard interpretation of the Lockean account of diachronicity (i.e., one’s sense of personal identity over time) via psychological connectedness falls prey to breaks in one’s personal narrative. I argue that recent case studies show that while this critique may hold with regard to some long-term autobiographical self-knowledge (e.g., episodic memory), it carries less warrant with respect to accounts based on trait-relevant, semantic self-knowledge. The second issue I address concerns the question of diachronicity from the vantage point that there are (at least) two aspects of self—the self of psycho-physical instantiation (what I term the epistemological self) and the self of first person subjectivity (what I term the ontological self; for discussion, see Klein SB, The self and its brain, Social Cognition, 30, 474–518, 2012). Each is held to be a necessary component of selfhood, and, in interaction, they are appear jointly sufficient for a synchronic sense of self (Klein SB, The self and its brain, Social Cognition, 30, 474–518, 2012). As pertains to diachronicity, by contrast, I contend that while the epistemological self, by itself, is precariously situated to do the work required by a coherent theory of personal identity across time, the ontological self may be better positioned to take up the challenge.     

Perception of personal identity at home

This study aims to discover whether observers with the same cultural background as the inhabitant of a bedroom perceive common characteristics among the inhabitants. The study was carried out with 107 females who were asked to assess the inhabitants of eight bedrooms. Several slides of each bedroom were shown to participants and they had to choose from a list of seventy-six characteristics those that defined the resident of each bedroom. Results revealed that socio-demographic variables thus attributed coincided with the profiles of the inhabitants. A correspondence analysis brought to light a dimension linked to affective aspects, which was more prominent among women; whereas among men the characteristics thus attributed were more linked to practical aspects and to difficulties for social interaction. A second study was conducted to determine whether gender stereotype had any influence on the result of the previous study. The outcomes showed that this stereotype did not have any effect on the participants' judgments.     

Memory and mineness in personal identity

Stanley Klein and Shaun Nichols (2012) describe the case of patient R.B., whose memories (they claim) lacked the sense of “mineness” usually conveyed by memory. Klein and Nichols take R.B.’s case to show that the sense of mineness is merely a contingent feature of memory, which they see as raising two problems for memory-based accounts of personal identity. First, they see it as potentially undermining the appeal of memory-based accounts. Second, they take it to show that the conception of quasi-memory that underpins many memory-based accounts is inadequate. I argue that Klein and Nichols’ characterization of R.B.’s experience is implausible; as a result, the problems that they describe for memory-based accounts of personal identity do not arise.