Understanding a normative concept like oppression requires attention to not only its harms but also the causes of those harms. In other words, a complete understanding of such a concept requires a proper causal explanation. This causal explanation can also inform and constrain our moral response to such harms. Therefore, the conceptual explanatory framework that we use to inform our moral diagnosis and our moral response become significant. The first goal of this dissertation is to propose complexity theory as the (...) proper framework for not only explaining a social phenomenon like oppression but also understanding the proper sites for social change. The second goal of this dissertation is to answer three interrelated questions about how we should respond, morally, to a chronic and complex social problem like racial or gender inequality: (1) Why do the current interventions to address these problems fail? (2) Do social movements play any unique role in addressing these problems? (3) What is our individual responsibility to participate in social movements? In response, I argue that the explanatory frameworks that we choose to understand the cause(s) of social problems can be the source of the inadequacy of our intervention. I argue that a proper social and moral intervention needs to capture the complex and dynamic nature of the social world. I also show that changing the explanatory framework allows us to see the unique role social movements play in making effective and sustainable social change possible. Finally, I conclude supporting such movements is a moral imperative. (shrink)

The aim of the paper is to recall Frank Jackson's 1982 knowledge argument and some prominent objections that were brought against it. Is there a new path we can take in order to bring something new to the table? Is the debate on the argument and its powerful conclusion over?

This paper revisits some classic thought experiments in which experiences are detached from their characteristic causal roles, and explores what these thought experiments tell us about qualia epiphenomenalism, i.e., the view that qualia are epiphenomenal properties. It argues that qualia epiphenomenalism is true just in case it is possible for experiences of the same type to have entirely different causal powers. This is done with the help of new conceptual tools regarding the concept of an epiphenomenal property. One conclusion is (...) that it is not obvious if qualia epiphenomenalism is false; and it is also not obvious what should make us believe that it is false—or for that matter, true. Connections between qualia epiphenomenalism, physicalism, and non-physicalist property dualism are further explored. (shrink)

Some physicalists (Balog 2012, Howell 2013), and most dualists, endorse the acquaintance response to the Knowledge Argument. This is the claim that Mary gains substantial new knowledge, upon leaving the room, because phenomenal knowledge requires direct acquaintance with phenomenal properties. The acquaintance response is an especially promising way to make sense of the Mary case. I argue that it casts doubt on two claims often made on behalf of physicalism, regarding parsimony and mental causation. I show that those who endorse (...) the acquaintance response face special obstacles to invoking parsimony in an argument for physicalism. And I show how acknowledging the phenomenon of acquaintance can ease the dualist’s problems with mental causation, by dispelling three key objections to epiphenomenalism. The most challenging of these objections is that epiphenomenalism blocks an evolutionary explanation of the so-called “hedonic/utility match”. I propose that pleasures and pains, while themselves epiphenomenal, can nonetheless explain positive and negative associations with stimuli, associations that can contribute to fitness. (shrink)

Qualia Epiphenomenalism is the view that qualitative events lack causal efficacy. A common objection to qualia epiphenomenalism is the so-called Self-Stultifying Objection, which suggests that justified, true belief about qualitative events requires, among other things, the belief to be caused by the qualitative event—the very premise that qualia epiphenomenalism denies. William Robinson provides the most sustained response to the self-stultification objection that is available. In this paper I argue that Robinson's reply does not sufficiently overcome the self-stultification objection.

This is a bibliography of books and articles on consciousness in philosophy, cognitive science, and neuroscience over the last 30 years. There are three main sections, devoted to monographs, edited collections of papers, and articles. The first two of these sections are each divided into three subsections containing books in each of the main areas of research. The third section is divided into 12 subsections, with 10 subject headings for philosophical articles along with two additional subsections for articles in cognitive (...) science and neuroscience. Of course the division is somewhat arbitrary, but I hope that it makes the bibliography easier to use. This bibliography has first been compiled by Thomas Metzinger and David Chalmers to appear in print in two philosophical anthologies on conscious experience . From 1995 onwards it has been continuously updated by Thomas Metzinger, and now is freely available as a PDF-, RTF-, or HTML-file. This bibliography mainly attempts to cover the Anglo-Saxon and German debates, in a non-annotated, fully formatted way that makes it easy to "cut and paste" from the original file. To a certain degree this bibliography also contains items in other languages than English and German - all submissions in other languages are welcome. Last update of current version: July 13th, 2001. (shrink)

Frank Jackson endorses epiphenomenalism because he thinks that his knowledge argument undermines physicalism. One of the most interesting criticisms of Jackson's position is what I call the 'inconsistency objection'. The inconsistency objection says that Jackson's position is untenable because epiphenomenalism undermines the knowledge argument. The inconsistency objection has been defended by various philosophers independently, including Michael Watkins, Fredrik Stjernberg, and Neil Campbell. Surprisingly enough, while Jackson himself admits explicitly that the inconsistency objection is 'the most powerful reply to the knowledge (...) argument' he knows of, it has never been discussed critically. The aim of this paper is to evaluate the objection and to identify and consider its implications. The objection is alleged to be based on a causal theory of knowledte. I argue that the objection fails by showing that any causal theory of knowledge is such that it is either false or does not support the inconsistency objection. In order to defend my argument, I offer a hypothesis concerning phenomenal knowledge. (shrink)

Qualia epiphenomenalism is the view that qualitative properties of events, such as the raw feel of tastes or painfulness, lack causal efficacy. One common objection to qualia epiphenomenalism is the epistemic argument, which states that this loss of causal efficacy undermines our capacity to know about these epiphenomenal qualitative properties. A number of rejoinders have been offered up to insulate qualia epiphenomenalism from the epistemic argument. In this paper I consider and ultimately reject two such replies, namely, the common underlying (...) cause reply and the appeal to physical-effect epiphenomenalism. View HTML Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.Physical-Effect Epiphenomenalism and Common Underlying CausesVolume 51, Issue 3DWAYNE MOORE DOI: https://doi.org/10.1017/S0012217312000674Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. Physical-Effect Epiphenomenalism and Common Underlying CausesVolume 51, Issue 3DWAYNE MOORE DOI: https://doi.org/10.1017/S0012217312000674Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. Physical-Effect Epiphenomenalism and Common Underlying CausesVolume 51, Issue 3DWAYNE MOORE DOI: https://doi.org/10.1017/S0012217312000674Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

Yujin Nagasawa has recently defended Frank Jackson’s knowledge argument from the “inconsistency objection.” The objection claims that the premises of the knowledge argument are inconsistent with qualia epiphenomenalism. Nagasawa defends Jackson by showing that the objection mistakenly assumes a causal theory of phenomenal knowledge. I argue that although this defense might succeed against two versions of the inconsistency objection, mine is unaffected by Nagasawa’s argument, in which case the inconsistency in the knowledge argument remains.

Frank Jackson (1982) famously argued, with his so-called Knowledge Argument (KA), that qualia are non-physical. Moreover, he argued that qualia are epiphenomenal. Some have objected that epiphenomenalism is inconsistent with the soundness of KA. One way of developing this objection, following Neil Campbell (2003; 2012), is to argue that epiphenomenalism is at odds with the kind of behavioral evidence that makes the soundness of KA plausible. We argue that Campbell’s claim that epiphenomenalism is inconsistent with the soundness of KA is (...) false. (shrink)

I argue that physicalists have been too conciliatory in granting that certain classic thought experiments about consciousness like Mary the colour scientist, colour spectrum inversion, and zombies provide strong prima facie support for epiphenomenal anti-physicalism. While these thought experiments may suggest that we are intuitive epiphenomenal anti-physicalists when taken individually, when they are appropriately combined, they suggest that epiphenomenal anti-physicalism leads to a version of phenomenal scepticism according to which (i) we cannot know how our states of phenomenal consciousness compare (...) and contrast and (ii) we cannot know how our first-order beliefs about our states of consciousness compare and contrast. Insofar as comparative phenomenal scepticism is a deeply counter-intuitive view, our intuitions about consciousness are far more equivocal than they are widely thought to be. There simply may be no one metaphysical view that should qualify as their obvious champion. (shrink)

Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...) field, it is not obvious which will prove to be the better view. (shrink)