Unlike the first English translation in 1974, this edition contains the text corresponding to Brentano's original 1874 edition.

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.

In the April 2002 edition of JCS I outlined the conscious electromagnetic information field theory, claiming that consciousness is that component of the brain's electromagnetic field that is downloaded to motor neurons and is thereby capable of communicating its informational content to the outside world. In this paper I demonstrate that the theory is robust to criticisms. I further explore implications of the theory particularly as regards the relationship between electromagnetic fields, information, the phenomenology of consciousness and the meaning of (...) free will. Using cemi field theory I propose a working hypothesis that shows, among other things, that awareness and information represent the same phenomenon viewed from different reference frames. (shrink)

The author's version of the electromagnetic field theory of consciousness is stated briefly and then three difficulties with the theory are discussed. The first is a purely technical problem: how to measure accurately enough the spatial properties of the fields which are proposed to be conscious and then how to generate these artificially, so that the theory can be tested. The second difficulty might also be merely technical, or it might be substantive and fatal to the theory. This is that (...) present measurements seem to show a non-constant relationship between brain-generated electromagnetic fields and sensation. The third difficulty involves the basic question of whether consciousness per se has any direct effect on the brain. As an afterword, the disproportionate contribution of synchronously firing neurons to conscious percepts is simply explained in terms of the electromagnetic field theory of consciousness. Susan Pockett Difficulties with the Electromagnetic Field Theory of Consciousness: The author's version of the electromagnetic field theory of consciousness is stated briefly and then three difficulties with the theory are discussed. The first is a purely technical problem: how to measure accurately enough the spatial properties of the fields which are proposed to be conscious and then how to generate these artificially, so that the theory can be tested. The second difficulty might also be merely technical, or it might be substantive and fatal to the theory. This is that present measurements seem to show a non-constant relationship between brain-generated electromagnetic fields and sensation. The third difficulty involves the basic question of whether consciousness per se has any direct effect on the brain. As an afterword, the disproportionate contribution of synchronously firing neurons to conscious percepts is simply explained in terms of the electromagnetic field theory of consciousness. (shrink)

This book develops a new theory of determinism that offers fresh insights into questions of how intentions and other mental events relate to neural events, how both come about, and how both result in actions. Honderich tests his theory against neuroscience, quantum theory, and possible philosophical refutations, and discusses the consequences of determinism and near-determinism for life-hopes, knowledge, and personal feelings.

This text examines the exact nature of the relation between mental and neural events; how both sorts of events come about; and their relation to actions. The answers that Honderich provides in Volume I constitute a new determinist philosophy of mind.

It is the business of philosophy to deal without presupposition with the question of the general nature of the world and with the question of how or indeed whether we can know that nature. These are questions to which answers are given in the realism of ordinary belief, as it can be called, the phenomenalism of Berkeley, the pragmatism and the scientism of Quine, and the varieties of scepticism. The ontological and the epistemological questions are bound up with another, that (...) of the nature of perception—the question of what it is, in general, that happens when we perceive. What is called naive realism is an answer, as are representation theories, and phenomenalism again. If the question might be better defined, so as to distinguish it from the related scientific question, it is no matter of mere conceptual analysis. Let us start with this question of the nature of perception. (shrink)

The most prominent part of the current philosophy of mind has been a little invaded by science, some say infected, notably cognitive science but also physics. So long as it remains philosophy at all, it is not greatly more empirical than it was. It is somewhat more empirical. It has also been computerized -- subjected to the paradigm of computation -- and made curiously speculative. Whatever it has gained, does it have less of the virtue of philosophy generally? We can (...) do with a test case. One is provided by Introducing Consciousness by David Papineau. (shrink)

This is a further improved version of a paper previously called `Reflective and Affective Consciousness'. It is better now -- more or less comprehensible if still imperfect. It is the fourth in a series of papers, and continues the idea that consciousness needs to be analysed not in any of the boring ways: by way of the plain or 17th Century materialism that is still with us in new packages, or immaterialism, or dualistic identity theory, or functionalism and cognitive science (...) with philosophical ambition. Consciousness needs to be analysed, rather, mainly in terms of things existing outside of heads. The final draft of the paper will eventually turn up in the annual proceedings of The Royal Institute of Philosophy, a volume under the title Minds and Persons edited by Anthony O'Hear. At the end of the paper here there is a summary of it -- in fact the handout for a lecture. (shrink)

This title is now available in a new format. Refer to Consciousness: A Graphic Guide 9781848311718.

It is the business of philosophy to deal without presupposition with the question of the general nature of the world and with the question of how or indeed whether we can know that nature. These are questions to which answers are given in the realism of ordinary belief, as it can be called, the phenomenalism of Berkeley, the pragmatism and the scientism of Quine, and the varieties of scepticism. The ontological and the epistemological questions are bound up with another, that (...) of the nature of perception—the question of what it is, in general, that happens when we perceive. What is called naive realism is an answer, as are representation theories, and phenomenalism again. If the question might be better defined, so as to distinguish it from the related scientific question, it is no matter of mere conceptual analysis. Let us start with this question of the nature of perception. (shrink)

It was only in the last century of the past millennium that the Philosophy of Mind began to flourish as a part of philosophy with some autonomy, enough for students to face examination papers in it by itself. Despite an inclination in some places to give it the name of Philosophical Psychology, it is not any science of the mind. This is not to say that the Philosophy of Mind is unempirical, but that it is like the rest of philosophy (...) in being more taken up with good thinking about experienced facts than with establishing, elaborating or using them. Logic, if not formal logic, is the core of all philosophy, and so of the Philosophy of Mind. The discipline's first question is what it is for a thing to be conscious, whatever its capabilities. The discipline's second question is how a thing's being conscious is related to the physical world, including chairs, brains and bodily movements—the mind-brain or mind-body problem. (shrink)

18 Probability and confirmation* The story of deductive logic is well known. Until the beginning of the nineteenth century, deductive logic as a subject was ...

This book provides a clear and comprehensive introduction to the work of Willard van Orman Quine, the most important and influential American philosopher of the post-war period. An understanding of Quine's work is essential for anyone who wishes to follow contemporary debates in the philosophy of language, the philosophy of mind and metaphysics. Hookway traces the development of Quine's work from his early criticisms of logical positivism and empiricism to his more recent theories about mind and meaning. He gives particular (...) attention to Quine's controversial arguments concerning the indeterminacy of translation, comparing Quine's views with those of Davidson, Putnam and others. Hookway concludes by offering a critical appraisal of Quine's approach and of some of his fundamental philosophical commitments. This lucid and balanced study will be essential reading for students of philosophy. It will also be invaluable for students in the social sciences and other disciplines who are looking for a clear introduction to Quine's ideas. (shrink)

Perceptual and other consciousness is left out of or is not adequately characterized in naturalist accounts, including eliminative materialism and neural functionalism. We need a radically new start. Phenomenologically, if you are perceptually conscious, then a world—a changing totality of things—must somehow exist. Partly because with consciousness nothing is hidden and all can be reported without inference, perceptual consciousness itself is literally to be understood as things existing spatio-temporally. This account of consciousness as existence does not reduce it to mental (...) worlds and satisfies our conviction of the reality of consciousness—mainly we do not think of it as ethereal or gossamer. The account also explains fundamental subjectivity, as the naturalist accounts cannot, and passes a test having to do with the mind-body problem. It is a near-naturalism. The account can be defended against objections about brains in vats, chairs in minds, and leaving out consciousness. (shrink)

One criterion of an adequate analysis of the nature of consciousness has to do with its three parts, sides or elements. These are seeing and the like, thinking and the like, and desiring and the like. The seeming natures of the perceptual, reflective and affective parts or whatever of consciousness are different despite similarity. An adequate analysis of consciousness, even if general, will preserve the differences. It will pass the test of what you can call differential phenomenology.