Token physicalism is often viewed as a modest and unproblematic physicalist commitment, as contrasted with type physicalism. This paper argues that the prevalence of functional individuation in biology creates serious problems for token physicalism, because the latter requires that biological entities can be individuated physically and without reference to biological functioning. After characterizing the main philosophical roles for token physicalism, I describe the distinctive uses of functional individuation in models of biological processes. I then introduce some requirements on token identity (...) claims that arise from a position on individuation and identity known as sortalism. An examination of biological examples shows that these sortalist requirements cannot be plausibly met due to differences between individuation by functional biological criteria and by physical criteria. Even without assuming sortalism, token physicalism faces the more basic problem of excluding functionally irrelevant detail from the individuation of biological tokens. I close by suggesting that the philosophical roles for token identity are better fulfilled by a notion of token composition, which promotes a hierarchical picture of individuality. (shrink)

The German word Destruktion was used by Heidegger in the sense that philosophy should destroy some ontological concepts and the everyday meanings of certain words. Tradition allows the transmission of knowledge and sensations of continuity and connection with the past, but it must be critically evaluated so that it does not perpetuate certain prejudices. According to Heidegger, tradition transmits, but it also conceals. Tradition induces self-evidence and prevents us from accessing the origin of concepts. It makes us believe that we (...) do not need to return to that origin. Making tradition transparent dissolves the concealments it has provoked. Here I will apply this idea to the mental and the physical by suggesting that the mind-body problem has inherited occultations that are born in Descartes himself. As a result, what could be a new philosophical framework for the research in consciousness emerges: That as an individual cognitive being I cannot avoid splitting reality into what I am and what I am not, extending then the individual duality to a collective error transmitted culturally. (shrink)

The aim of this paper is to defend a version of nonreductive materialism against the epiphenomenalist objection to which Davidson's anomalous monism has often been held to be vulnerable. After considering a number of options for dealing with the objection, I argue that an appeal to the notion of strong supervenience (properly explicated) can both rebut a common form of the "property" ("type") epiphenomenalist objection and provide a grounding for the causal relevance ("efficacy") of mental properties.

The paper criticizes standard functionalist arguments for multiple realization. It focuses on arguments in which psychological states are conceived as computational, which is precisely where the multiple realization doctrine has seemed the strongest. It is argued that a type-type identity thesis between computational states and physical states is no less plausible than a multiple realization thesis. The paper also presents, more tentatively, positive arguments for a picture of local reduction.

Jaegwon Kim and others have claimed that (strong) psychophysical supervenience entails the reducibility of mental properties to physical properties. I argue that this claim is unwarranted with respect to epistemic (explanatory) reducibility (either of a global or of a local sort), as well as with respect to ontological reducibility. I then attempt to show that a robust version of nonreductive materialism (which I call supervenient token-physicalism) can be defended against the charge that nonreductive materialism leads to epiphenomenalism in failing to (...) account for the causal or explanatory relevance of mental properties. (shrink)