A transcript of three lectures, given at Princeton University in 1970, which deals with (inter alia) debates concerning proper names in the philosophy of language.

In this paper I distinguish three alternatives to the functionalist account of qualitative states such as pain. The physicalist-functionalist holds that (1) there could be subjects functionally equivalent to us whose mental states differed in their qualitative character from ours, (2) there could be subjects functionally equivalent to us whose mental states lacked qualitative character altogether and (3) there could not be subjects like us in all objective respects whose qualitative states differed from ours. The physicalist-functionalist holds (1) and (3) (...) but denies (2). The transcendentalist holds (1) and (2) and denies (3). I argue that both versions of physicalist-functionalism inherit the problem of property dualism which originally helped to motivate functionalist theories of mind. I also argue that neither version of physicalist-functionalism can distinguish in a principled way between those neurophysiological properties of a subject which are relevant to the qualitative character of that subject's mental states and those which are not. I conclude that the only alternative to a functionalist account of qualitative states is a transcendentalist account and that this alternative is not likely to appeal to the critics of functionalism. (shrink)

In this lucid portrayal of human behavior, Fred Dretske provides an original account of the way reasons function in the causal explanation of behavior.

The philosophy of mind and cognition has been transformed by recent advances in what is loosely called cognitive science. This book is a thoroughly up-to-date introduction to and account of that transformation, in which the many strands in contemporary cognitive science are brought together into a coherent philosophical picture of the mind. The book begins with discussions of the pre-history of contemporary philosophy of mind - dualism, behaviourism, and early versions of the identity theory of mind - and moves through (...) discussions of functionalism in autonomy of psychology, to topics such as eliminative materialism, individualism and the problems of content and representation. The synoptic nature of the discussion makes it ideal as the foundation of an undergraduate course in the philosophy of mind. (shrink)

" Biosemantics " was the title of a paper on mental representation originally printed in The Journal of Philosophy in 1989. It contained a much abbreviated version of the work on mental representation in Language Thought and Other Biological Categories. There I had presented a naturalist theory of intentional signs generally, including linguistic representations, graphs, charts and diagrams, road sign symbols, animal communications, the "chemical signals" that regulate the function of glands, and so forth. But the term " biosemantics " (...) has usually been applied only to the theory of mental representation. Let me first characterize a more general class of theories called "teleological theories of mental content" of which biosemantics is an example. Then I will discuss the details that distinguish biosemantics from other naturalistic teleological theories. (shrink)

The dissertation addresses the mind-body problem, and in particular, the problem of how to fit phenomenal consciousness into the rest of reality. Phenomenal consciousness - the what it’s like feature of experience - can appear to the scientifically inclined philosopher to be deeply mysterious. It is difficult to understand how the swirl of atoms in the void, the oscillation of field values, the firing of synapses, or anything physical can add up to the smells, tastes, feelings, moods, and so forth (...) that comprise our phenomenal experience. There is a series of arguments - the so-called “Conceivability Arguments” - that spells out this puzzlement. If this arguments are successful then there is no place for phenomenal consciousness in a completely physical reality. The main conclusion of this dissertation is that the Conceivability Arguments are all dependent on a flawed premiss, and that therefore these arguments - perhaps the most powerful among anti-physicalist arguments - all fail. Conceivability Arguments begin with the premiss that we can conceive of any physical or functional facts obtaining without there being any phenomenal experience at all. This is sometimes expressed by saying that zombies (i.e., beings that are our physical and functional duplicates, but possess no phenomenal experiences) are conceivable. The claim that zombies are conceivable does not have to do with our powers of imagination, or our psychological abilities, but rather with the nature of physical and phenomenal concepts. The reason that zombies are claimed to be conceivable is that each person’s thinking about phenomenal properties is completely dependent on her first person acquaintance with her own experience. From this assertion of conceivability it is inferred that zombies are genuinely possible. And this conclusion is incompatible with physicalism as that doctrine is usually understood. I argue that these arguments all fail; they are refuted by a master argument that I call “the Zombie Refutation.” The reason they fail has to do with the very nature of phenomenal concepts that gives rise to the conceivability of zombies. Because of the special nature of these concepts, the principle underlying the Conceivability Arguments - that principle that links conceivability and possibility - turns out to be self-refuting. Thus, the zombies that the Conceivability Arguments supposedly demonstrate to be possible, return to undermine those very arguments; a fitting revenge. (shrink)