Is there an explanatory gap between raw feels and raw material? Some philosophers argue, and many other people believe, that scientific explanations of conscious experience cannot be as satisfying as typical scientific explanations elsewhere, even in our wildest dreams. The underlying philosophical claims are.

Many philosophers believe that there is a fundamental distinction between knowing that something is the case and knowing how to do something. According to Gilbert Ryle, to whom the insight is credited, knowledge-how is an ability, which is in turn a complex of dispositions. Knowledge-that, on the other hand, is not an ability, or anything similar. Rather, knowledge-that is a relation between a thinker and a true proposition.

Knowledge and its Limits presents a systematic new conception of knowledge as a kind of mental stage sensitive to the knower's environment. It makes a major contribution to the debate between externalist and internalist philosophies of mind, and breaks radically with the epistemological tradition of analyzing knowledge in terms of true belief. The theory casts new light on such philosophical problems as scepticism, evidence, probability and assertion, realism and anti-realism, and the limits of what can be known. The arguments are (...) illustrated by rigorous models based on epistemic logic and probability theory. The result is a new way of doing epistemology and a notable contribution to the philosophy of mind. (shrink)

Mary is confined to a black-and-white room, is educated through black-and-white books and through lectures relayed on black-and white television. In this way she learns everything there is to know about the physical nature of the world. She knows all the physical facts about us and our environment, in a wide sense of 'physical' which includes everything in completed physics, chemistry, and neurophysiology, and all there is to know about the causal and relational facts consequent upon all this, including of (...) course functional roles. If physicalism is true, she knows all there is to know. For to suppose otherwise is to suppose that there is more to know than every physical fact, and that is just what physicalism denies. … It seems, however, that Mary does not know all there is to know. For when she is let out of the black-and- white room or given a color television, she will learn what it is like to see something red, say. This is rightly described as learning—she will not say “ho, hum.” Hence, physicalism is false. (Jackson 1986, p. 291, Chapter 2, this volume). (shrink)

Frank Jackson champions the cause of conceptual analysis as central to philosophical inquiry. In recent years conceptual analysis has been undervalued and widely misunderstood, suggests Jackson. He argues that such analysis is mistakenly clouded in mystery, preventing a whole range of important questions from being productively addressed. He anchors his argument in discussions of specific philosophical issues, starting with the metaphysical doctrine of physicalism and moving on, via free will, meaning, personal identity, motion, and change, to ethics and the philosophy (...) of color. In this way the book not only offers a methodological program for philosophy, but also casts new light on some much-debated problems and their interrelations. (shrink)

Consciousness fits uneasily into our conception of the natural world. On the most common conception of nature, the natural world is the physical world. But on the most common conception of consciousness, it is not easy to see how it could be part of the physical world. So it seems that to find a place for consciousness within the natural order, we must either revise our conception of consciousness, or revise our conception of nature. In twentieth-century philosophy, this dilemma is (...) posed most acutely in C. D. Broad’s The Mind and its Place in Nature . The phenomena of mind, for Broad, are the phenomena of consciousness. The central problem is that of locating mind with respect to the physical world. Broad’s exhaustive discussion of the problem culminates in a taxonomy of seventeen different views of the mental-physical relation.1 On Broad’s taxonomy, a view might see the mental as nonexistent , as reducible, as emergent, or as a basic property of a substance . The physical might be seen in one of the same four ways. So a four-by-four matrix of views results. At the end, three views are left standing: those on which mentality is an emergent characteristic of either a physical substance or a neutral substance, where in the latter case, the physical might be either emergent or delusive. (shrink)

What is required for you to know what a certain property is? And what is required for you to have the concept of that property? Hume held that a person who has never tasted a pineapple cannot know what the property tasting like a pineapple is. He also thought that this person cannot have the corresponding concept. A subsequent tradition in empiricism generalises these claims at least to all the so-called "secondary qualities." I will argue that this tradition is mistaken. (...) I will argue that there is no more of a philosophically significant connection between the property tasting like a pineapple and your taste experiences of pineapples than there is between the property having a mass and your tactile experiences when lifting objects. Likewise with respect to the corresponding concepts. (shrink)

What is required for you to know what a certain property is? And what is required for you to have the concept of that property? Hume held that a person who has never tasted a pineapple cannot know what the property tasting like a pineapple is. He also thought that this person cannot have the corresponding concept. A subsequent tradition in empiricism generalises these claims at least to all the so-called "secondary qualities." I will argue that this tradition is mistaken. (...) I will argue that there is no more of a philosophically significant connection between the property tasting like a pineapple and your taste experiences of pineapples than there is between the property having a mass and your tactile experiences when lifting objects. Likewise with respect to the corresponding concepts. (shrink)

This is a collection of twenty-five papers and reviews by the leading analytic philosopher of our time. It adds to the papers on metaphysics and epistemology to be found in his previous two-volume collection published by Oxford University Press. One previously unpublished paper—“Why Conditionalize?”—is included. Australasian philosophers may note with some pride that eleven of the pieces were first published in the Australasian Journal of Philosophy.

If you trained someone to emit a particular sound at the sight of something red, another at the sight of something yellow, and so on for other colors, still he would not yet be describing objects by their colors. Though he might be a help to us in giving a description. A description is a representation of a distribution in a space (in that of time, for instance).