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Switch to: References
Citations of:
Persons and Bodies: How to Avoid the New Dualism
American Philosophical Quarterly 34 (4):457 - 467 (1997)
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I go deep into the biology of the human organism to argue that the psychological features and functions of persons are realized by cellular and molecular parallel distributed processing networks dispersed throughout the whole body. Persons supervene on the computational processes of nervous, endocrine, immune, and genetic networks. Persons do not go with brains. |
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Among your closest associates is a certain human animal – a living, breathing, organism. You see it when you look in the mirror. When it is sick, you don't feel too well. Where it goes, you go. And, one thinks, where you go, it must follow. Indeed, you can make it move through sheer force of will. You bear, in short, an important and intimate relation to this, your animal. So too rest of us with our animals. Animalism says that (...) |
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Material objects extend through space by having different spatial parts in different places. But how do they persist through time? According to some philosophers, things have temporal parts as well as spatial parts: accepting this is supposed to help us solve a whole bunch of metaphysical problems, and keep our philosophy in line with modern physics. Other philosophers disagree, arguing that neither metaphysics nor physics give us good reason to believe in temporal parts. |
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It is hard to see why the head and other brain-containing parts of a person are not themselves persons, or at least thinking, conscious beings. Some theorists have sought to reconcile us to the existence of thinking person-parts. Others have sought to avoid them but have relied on radical theories at odds with the metaphysic implicit in ordinary ways of thinking. This paper offers a novel, conservative solution, one on which the heads and other brain-containing parts of persons do exist (...) |
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Are the sculpture and the mass of gold which permanently makes it up one object or two? In this article, we argue that the monist, who answers ‘one object’, cannot accommodate the asymmetry of material constitution. To say ‘the mass of gold materially constitutes the sculpture, whereas the sculpture does not materially constitute the mass of gold’, the monist must treat ‘materially constitutes’ as an Abelardian predicate, whose denotation is sensitive to the linguistic context in which it appears. We motivate (...) |
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Dion is a full-bodied man. Theon is that part of him which consists of all of him except his left foot. What becomes of Dion and Theon when Dion’s left foot is amputated? In Burke 1994, employing the doctrine of sortal essentialism, I defended a surprising position last defended by Chrysippus: that Dion survives while the seemingly unscathed Theon perishes. This paper defends that position against objections by Stone, Carter, Olson, and others. Most notably, it offers a novel, conservative solution (...) |
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On a widely shared assumption, our mental states supervene on our microphysical properties – that is, microphysical supervenience is true. When this thesis is combined with the apparent truism that human persons have proper parts, a grave difficulty arises: what prevents some of these proper parts from being themselves thinkers as well? How can I know that I am a human person and not a smaller thinker enclosed in a human person? Most solutions to this puzzle make radical, if not (...) |
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Recently mereological hylomorphism, the theory in which form and matter are considered to be proper parts of objects, has become very important among contemporary metaphysicians. The present work aims to analyse and dismantle Bennett’s criticism regarding the existence of formal proper parts. To do this, I will start by presenting Koslicki’s mereological hylomorphism. Next, I will focus on Bennett’s critique which seeks to deny the existence of formal proper parts. Finally, I will analyse critically the Bennett’s criticism focusing on the (...) |
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Are the sculpture and the mass of gold which permanently makes it up one object or two? In this article, we argue that the monist, who answers ‘one object’, cannot accommodate the asymmetry of material constitution. To say ‘the mass of gold materially constitutes the sculpture, whereas the sculpture does not materially constitute the mass of gold’, the monist must treat ‘materially constitutes’ as an Abelardian predicate, whose denotation is sensitive to the linguistic context in which it appears. We motivate (...) |
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: A key consideration in favour of animalism—the thesis that persons like you and me are identical to the animals we walk around with—is that it avoids a too many thinkers problem that arises for non-animalist positions. The problem is that it seems that any person-constituting animal would itself be able to think, but if wherever there is a thinking person there is a thinking animal distinct from it then there are at least two thinkers wherever there is a thinking (...) |
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