Panpsychism has often been motivated on the grounds that any attempt to account for experience and consciousness in organisms in purely physical, nonexperiential terms faces severe difficulties. The “combination problem” charges that attributing phenomenal properties to the basic constituents of organisms, as panpsychism proposes, likewise fails to provide a satisfactory basis for experience in humans and other organisms. This paper evaluates a recent attempt to understand, and solve, the combination problem. This approach, due to Sam Coleman, is premised on a (...) distinction between mere aggregates and genuine unities, and the purported inability of subjects to constitute a unity. In response, I first argue that it may not be incumbent upon the panpsychist to explain how microphenomenal properties could constitute a unity in the way that Coleman supposes. I then argue that even if such a burden does fall on the panpsychist, it is far from clear that a plurality subjects cannot constitute such a unity. Finally, I argue that if one adopts a functionalist account of macrosubjects, as Coleman does, there is little reason to think that a plurality of subjects could not constitute a macrosubject. In these ways, I argue that the force of the combination problem does not turn on whether microphenomenal properties require minds or subjects that have them. (shrink)

Russellian physicalism is a view on the nature of consciousness which promises to satisfy the demands of both traditional physicalists and non-physicalists. It does so by identifying subjective experience with physically acceptable categorical properties underlying structural and dispositional properties described by science. Though promising, the view faces at least two serious challenges: (i) it has been argued that science deals in both categorical and non-categorical properties, which would undercut the motivation behind Russellian physicalism, and (ii) it has been argued that (...) only nonphysicalist Russellian views—like panpsychism—are useful when it comes to explaining consciousness. I address these criticisms, arguing that there is no viable reason for maintaining that science deals in categorical properties of the sort which a Russellian physicalist is interested in, and that features of fully-physical categorical properties can be described which provide useful explanations for various essential features of subjective experience. These projects are connected: it turns out that when the explanatory relevance of Russellian physicalism is explained in detail, constraints are put the sort of categorical properties that Russellian physicalists can say are left out of science. Specifically, Russellian physicalists are forced to subscribe to the view that science leaves out any categorical properties whatsoever, as opposed to the view that some scientifically scrutable properties are categorical, but not the ones which Russellian physicalists are interested in. I hope that by addressing these criticisms of Russellian physicalism, and drawing logical connections between the responses, further appeal is added to a promising, but so far relatively unexplored, view. (shrink)

Russellian physicalism is a promising answer to the mind–body problem which attempts to satisfy the motivating epistemic and metaphysical concerns of non-physicalists with regards to consciousness, while also maintaining a physicalist commitment to the non-existence of fundamental mentality. Chan (_Philosophical Studies, 178_:2043–62, 2021) has recently described a challenge to Russellian physicalism he deems the ‘difference-maker problem’, which is a Russellian-physicalism-specific version of the more well-known ‘combination problem’ for Russellian monism generally. The problem is to determine how a relatively small set (...) of fundamental categorical property types can ground the large variety of phenomenal properties that exist. To answer this problem, a Russellian physicalist can say that there is strong emergence from fundamental categorical properties to phenomenal properties, or she can say that there is only weak emergence from fundamental categorical properties to phenomenal properties. Chan argues that neither of these routes are viable for Russellian physicalism. This paper constitutes a response to Chan, arguing that Russellian physicalists can embrace either weak or strong emergence to explain phenomenal variety. (shrink)

Russellian physicalism is becoming increasingly popular because it promises to deliver what everybody wants, realism and physicalism about consciousness. But Russellian physicalists are not the first to swear on “the promise”, standard Type-B physicalism is a less fanciful view that also claims to give everything and take nothing. In this paper, I argue that our hopes should not be placed on Russellian physicalism because, unlike Type-B physicalism, it cannot explain how phenomenal concepts can reveal the nature of phenomenal properties without (...) weakening its physicalist credentials. The revelation challenge shows that Russellian physicalism is either committed to an anti-realist and self-defeating view of phenomenal concepts or it is physically unacceptable. (shrink)

According to Russellian monism, phenomenal consciousness is constituted by inscrutables: intrinsic properties that categorically ground dispositional properties described by fundamental physics. On Russellian physicalism, those inscrutables are construed as protophenomenal properties: non-structural properties that both categorically ground dispositional properties and, perhaps when appropriately structured, collectively constitute phenomenal properties. Morris and Brown argue that protophenomenal properties cannot serve this purpose, given assumptions Russellian monists typically make about the modal profile of such properties. Those assumptions, it is argued, entail that protophenomenal properties (...) are ‘experience specific’, that is, they are individuated by their potential to constitute phenomenal properties, and are thus not genuinely physical. However, we argue, that reasoning assumes that physical inscrutables must be individuated in terms of their grounding roles. Not only is that assumption questionable: it is antithetical to Russellian monism. (shrink)

Physicalism should be characterized in a way that makes it compatible with the possibility that the physical world is infinitely decomposable. Some have proposed solving this problem by replacing a widely accepted No Fundamental Mentality requirement on physicalism with a more general No Low-Level Mentality requirement. The latter states that physicalism could be true if there is a level of decomposition beneath which nothing is mental, whereas physicalism is false otherwise. Brown argues that this solution does not work. He devises (...) an infinitely decomposable possible world in which physicalism should come out as true even though there is mentality all the way down. I propose a solution that circumvents his argument. The key is to specify the sort of mentality that physicalism cannot abide at any level, namely, mentality that does not consist solely in a structural-dynamic arrangement of entities. I also argue that the problem Brown identifies has significant implications for what is at stake in the debate over physicalism’s truth or falsity—implications he undersells. (shrink)

In contemporary philosophy of mind, the conceivability argument against physicalism is often used to support a form of dualism, which takes consciousness to be ontologically fundamental and distinct from physical matter. Recently, some proponents of the conceivability argument have also shown interest in panpsychism, which is the view that mentality is ubiquitous in the natural world. This paper examines the extent to which panpsychism can be sustained if the conceivability argument is taken seriously. I argue that panpsychism’s ubiquity claim permits (...) a strong reading or a weak reading. This presents a dilemma. On the one hand, the strong reading, which is typically characterised as a form of monism, is undermined by the conceivability argument. On the other hand, the weak reading, while compatible with the conceivability argument, turns out just to be a special case of dualism. I also show that the related position of panprotopsychism cannot provide a tenable monist position because it too cannot withstand the challenge of the conceivability argument. Therefore, if the conceivability argument is taken seriously, then we are committed to a dualist metaphysics, regardless of whether or not we accept the ubiquity claim. (shrink)