It no longer is true in a metaphorical sense only that a person can have a change of heart. We might grant this much — allow that a person may have one heart at one time and have another heart at still another time — and also resist the idea that a person can have a change of mind in anything other than a qualitative sense. In the discussion that follows, this standard view of the matter is called into question. (...) If the argument presented here is sound, it can happen both that one person has numerically different minds at different times and that different people have the same mind at different times. These possibilities, as I take them to be, call for reassessment of some well entrenched assumptions concerning personal identity and responsibility. In particular, they suggest that it may not be true that person A bears responsibility for making decisions person B previously made only on the condition that A is the same person as B. (shrink)

Given the fundamental role that concepts play in theories of cognition, philosophers and cognitive scientists have a common interest in concepts. Nonetheless, there is a great deal of controversy regarding what kinds of things concepts are, how they are structured, and how they are acquired. This chapter offers a detailed high-level overview and critical evaluation of the main theories of concepts and their motivations. Taking into account the various challenges that each theory faces, the chapter also presents a novel approach (...) to concepts that is organized around two ideas. The first is a pluralistic view of differing types of conceptual structure. The second is a model that treats concepts as atomic representations that are linked to various types of conceptual structures. (shrink)

Death.--The absurd.--Moral luck.--Sexual perversion.--War and massacre.--Ruthlessness in public life.--The policy of preference.--Equality.--The fragmentation of value.--Ethics without biology.--Brain bisection and the unity of consciousness.--What is it like to be a bat?--Panpsychism.--Subjective and objective.

Nozick analyzes fundamental issues, such as the identity of the self, knowledge and skepticism, free will, the foundations of ethics, and the meaning of life.

What does it mean to say that this person at this time is 'the same' as that person at an earlier time? If the brain is damaged or the memory lost, how far does a person's identity continue? In this book two eminent philosophers develop very different approaches to the problem.

Most philosophers writing about personal identity in recent years claim that what it takes for us to persist through time is a matter of psychology. In this groundbreaking new book, Eric Olson argues that such approaches face daunting problems, and he defends in their place a radically non-psychological account of personal identity. He defines human beings as biological organisms, and claims that no psychological relation is either sufficient or necessary for an organism to persist. Olson rejects several famous thought-experiments dealing (...) with personal identity. He argues, instead, that one could survive the destruction of all of one's psychological contents and capabilities as long as the human organism remains alive--as long as its vital functions, such as breathing, circulation, and metabolism, continue. (shrink)

Challenging, with several powerful arguments, some of our deepest beliefs about rationality, morality, and personal identity, Parfit claims that we have a false view about our own nature. It is often rational to act against our own best interersts, he argues, and most of us have moral views that are self-defeating. We often act wrongly, although we know there will be no one with serious grounds for complaint, and when we consider future generations it is very hard to avoid conclusions (...) that most of us will find very disturbing. (shrink)

Personal identity deals with questions about ourselves qua people (or persons). Many of these questions are familiar ones that occur to everyone at some time: What am I? When did I begin? What will happen to me when I die? Discussions of personal identity go right back to the origins of Western philosophy, and most major figures have had something to say about it. (There is also a rich literature on personal identity in Eastern philosophy, which I am not competent (...) to discuss. Collins 1982 is a good source.). (shrink)

Concepts: Core Readings traces the develoment of one of the most active areas of investigation in cognitive science. This comprehensive volume brings together the essential background readings on concepts from philosophy, psychology, and linguistics, while providing a broad sampling of contemporary research. The first part of the book centers around the fall of the Classical Theory of Concepts in the face of attacks by W.V.O. Quine, Ludwig Wittgenstein, Eleanor Rosch, and others, emphasizing the emergence and development of the Prototype Theory (...) and the controversies it spurred. The second part surveys a broad range of contemporary theories—Neoclassical Theories, the Prototype Theory, the Theory-Theory, and Conceptual Atomism. (shrink)

Many contemporary bioethicists claim that the possession of certain psychological properties is sufficient for having full moral status. I will call this thepsychological approach to full moral status. In this paper, I argue that there is a significant tension between the psychological approach and a widely held model of Dissociative Identity Disorder (DID, formerly Multiple Personality Disorder). According to this model, the individual personalities or alters that belong to someone with DID possess those properties that proponents of the psychological approach (...) claim suffice for full moral status. If this account of DID is true, then the psychological approach to full moral status seems to entail that the two standard therapies for treating DID might, on occasion, be seriously immoral, for they may well involve the (involuntary) elimination of an entity with full moral status. This result should give proponents of the psychological approach pause, for most people find the claim that current treatments of DID are ethically suspect highly counter-intuitive. (shrink)

In ‘Animalism versus Lockeanism: a Current Controversy’, The Philosophical Quarterly, 48 (1998), pp. 302–18, Harold Noonan examined the relation between animalist and neo‐Lockean theories of personal identity. As well as presenting arguments intended to support a modest compatibilism of animalism and neo‐Lockeanism, he advanced a new proposal about the relation between persons and human beings which was intended to evade the principal animalist objections to neo‐Lockean theories. I argue both that the arguments for compatibilism are without force, and that Noonan’s (...) new neo‐Lockean proposal is inadequate. (shrink)

When is there no fact of the matter about a metaphysical question? When multiple candidate meanings are equally eligible, in David Lewis's sense, and fit equally well with ordinary usage. Thus given certain ontological schemes, there is no fact of the matter whether the criterion of personal identity over time is physical or psychological. But given other ontological schemes there is a fact of the matter; and there is a fact of the matter about which ontological scheme is correct.

This book explores the scope and limits of the concept of personDS a vexed question in contemporary philosophy. The author begins by questioning the methodology of thought-experimentation, arguing that it engenders inconclusive and unconvincing results, and that truth is stranger than fiction. She then examines an assortment of real-life conditions, including infancy, insanity andx dementia, dissociated states, and split brains. The popular faith in continuity of consciousness, and the unity of the person is subjected to sustained criticism. The author concludes (...) with a look at different views of the person found in Homer, Aristotle, the post-Cartesians, and contemporary cognitive science. (shrink)

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

1. What are called ‘intuitions’ in philosophy are just applications of our ordinary capacities for judgement. We think of them as intuitions when a special kind of scepticism about those capacities is salient. 2. Like scepticism about perception, scepticism about judgement pressures us into conceiving our evidence as facts about our internal psychological states: here, facts about our conscious inclinations to make judgements about some topic rather than facts about the topic itself. But the pressure should be resisted, for it (...) rests on bad epistemology: specifically, on an impossible ideal of unproblematically identifiable evidence. 3. Our resistance to scepticism about judgement is not simply epistemic conservativism, for we resist it on behalf of others as well as ourselves. A reason is needed for thinking that beliefs tend to be true. 4. Evolutionary explanations of the tendency assume what they should explain. Explanations that appeal to constraints on the determination of reference are more promising. Davidson’s truth-maximizing principle of charity is examined but rejected. 5. An alternative principle is defended on which the nature of reference is to maximize knowledge rather than truth. It is related to an externalist conception of mind on which knowing is the central mental state. 6. The knowledge-maximizing principle of charity explains why scenarios for scepticism about judgement do not warrant such scepticism, although it does not explain how we know in any particular case. We should face the fact that evidence is always liable to be contested in philosophy, and stop using talk of intuition to disguise this unpleasant truth from ourselves. (shrink)

Parfit's most controversial claim about personal identity is that personal identity does not matter in the way we uncritically think it does) I would like to analyze Parfit's reasons for making this claim. These reasons are complex, and they stand in some tension with one another. I would like to examine them carefully and to try to arrive at the strongest case that can be made for Parfit's controversial claim about what matters.

Both arguments are based on the breakdown of normal criteria of identity in certain science-fictional circumstances. In one case, normal criteria would support the identity of person A with each of two other persons, B and C; and it is argued that, in the imagined circumstances, A=B and A=C have no truth value. In the other, a series or spectrum of cases is tailored to a sorites argument. At one end of the spectrum, persons A and B are such that (...) A=B is clearly true; at the other end, A and B are such that the identity is clearly false. In between, normal criteria of identity leave the truth or falsehood of A=B undecided, and it is argued that in these circumstances A=B has no truth value.These arguments are to be understood counterfactually. My claim is that, so understood, neither establishes its conclusion. The first involves a pair of counterfactual situations that are equally possible or tied. If A=B and A=C have no truth value, a counterfactual conditional with one of them as consequent and an antecedent that is true in circumstances in which either is true should have no truth value. Intuitively, however, any such counterfactual is false. The second argument can be seen to invite an analogous response. If this is right, however, there is an important disanalogy between this and the classical paradox of the heap. If the disanalogy is only apparent, the argument shows at most that the existence of persons can be indeterminate. (shrink)