Breaking new ground in the debate about the relation of mind and body, David Armstrong's classic text - first published in 1968 - remains the most compelling and comprehensive statement of the view that the mind is material or physical. In the preface to this new edition, the author reflects on the book's impact and considers it in the light of subsequent developments. He also provides a bibliography of all the key writings to have appeared in the materialist debate.

There is a long tradition in philosophy of using a priori methods to draw conclusions about what is possible and what is necessary, and often in turn to draw conclusions about matters of substantive metaphysics. Arguments like this typically have three steps: first an epistemic claim , from there to a modal claim , and from there to a metaphysical claim.

The Mind-Body Problem Questions: What is the mind? What is its connection to the body? Most basic division of answers: Dualist and Materialist (or Physicalist) responses.

"This is a fine volume that clarifies, defends, and moves beyond the views that Kim presented in Mind in a Physical World.

"This is a marvelous book, full of subtle, thoughtful, and original argument.

Introduction -- A default position -- Experience -- The character of experience -- Understanding-experience -- A note about dispositional mental states -- Purely experiential content -- An account of four seconds of thought -- Questions -- The mental and the nonmental -- The mental and the publicly observable -- The mental and the behavioral -- Neobehaviorism and reductionism -- Naturalism in the philosophy of mind -- Conclusion: The three questions -- Agnostic materialism, part 1 -- Monism -- The linguistic argument (...) -- Materialism and monism -- A comment on reduction -- The impossibility of an objective phenomenology -- Asymmetry and reduction -- Equal-status monism -- Panpsychism -- The inescapability of metaphysics -- Agnostic materialism, part 2 -- Ignorance -- Sensory spaces -- Experience, explanation, and theoretical integration -- The hard part of the mind-body problem -- Neutral monism and agnostic monism -- A comment on eliminativism, instrumentalism, and so on -- Mentalism, idealism, and immaterialism -- Mentalism -- Strict or pure process idealism -- Active-principle idealism -- Stuff idealism -- Immaterialism -- The positions restated -- The dualist options -- Frege's thesis -- Objections to pure process idealism -- The problem of mental dispositions -- Mental -- Shared abilities -- The sorting ability -- The definition of mental being -- Mental phenomena -- The view that all mental phenomena are experiential phenomena -- Natural intentionality -- E/c intentionality -- The experienceless -- Intentionality and abstract and nonexistent objects -- Experience, purely experiential content, and n/c intentionality -- Concepts in nature -- Intentionality and experience -- Summary with problem -- Pain and pain -- The neo-behaviorist view -- A linguistic argument for the necessary connection between pain and behavior -- A challenge -- The Sirians -- N.N. Novel -- An objection to the Sirians -- The Betelgeuzians -- The point of the Sirians -- Functionalism, naturalism, and realism about pain -- Unpleasantness and qualitative character -- The weather watchers -- The rooting story -- What is it like to be a weather watcher? -- The aptitudes of mental states -- The argument from the conditions for possessing the concept of space -- The argument from the conditions for language ability -- The argument from the nature of desire -- Desire and affect -- The argument from the phenomenology of desire -- Behavior -- A hopeless definition -- Difficulties -- Other-observability -- Neo-behaviorism -- The concept of mind. (shrink)

In _Matter and Consciousness_, Paul Churchland presents a concise and contemporary overview of the philosophical issues surrounding the mind and explains the main theories and philosophical positions that have been proposed to solve them. Making the case for the relevance of theoretical and experimental results in neuroscience, cognitive science, and artificial intelligence for the philosophy of mind, Churchland reviews current developments in the cognitive sciences and offers a clear and accessible account of the connections to philosophy of mind. For this (...) third edition, the text has been updated and revised throughout. The changes range from references to the iPhone's "Siri" to expanded discussions of the work of such contemporary philosophers as David Chalmers, John Searle, and Thomas Nagel. Churchland describes new research in evolution, genetics, and visual neuroscience, among other areas, arguing that the philosophical significance of these new findings lies in the support they tend to give to the reductive and eliminative versions of materialism. Matter and Consciousness, written by the most distinguished theorist and commentator in the field, offers an authoritative summary and sourcebook for issues in philosophy of mind. It is suitable for use as an introductory undergraduate text. (shrink)

The aim of philosophy, abstractly formulated, is to understand how things in the broadest possible sense of the term hang together in the broadest possible sense of the term. Under 'things in the broadest possible sense' I include such radically different items as not only 'cabbages and kings', but numbers and duties, possibilities and finger snaps, aesthetic experience and death. To achieve success in philosophy would be, to use a contemporary turn of phrase, to 'know one's way around' with respect (...) to all these things, not in that unreflective way in which the centipede of the story knew its way around before it faced the question, 'how do I walk?', but in that reflective way which means that no intellectual holds are barred. (shrink)

This is a revised and updated version of Swinburne's controversial treatment of the eternal philosophical problem of the relation between mind and body. He argues that we can only make sense of the interaction between the mental and the physical in terms of the soul, and that there is no scientific explanation of the evolution of the soul.

In The Emergent Self, William Hasker joins one of the most heated debates in contemporary analytic philosophy, that over the nature of mind.

Dualism argues that the mind is more than just the brain. It holds that there exists two very different realms, one mental and the other physical. Both are fundamental and one cannot be reduced to the other - there are minds and there is a physical world. This book examines and defends the most famous dualist account of the mind, the cartesian, which attributes the immaterial contents of the mind to an immaterial self. John Foster's new book exposes the inadequacies (...) of the dominant materialist and reductionist accounts of the mind. In doing so he is in radical conflict with the current philosophical establishment. Ambitious and controversial, _The Immaterial Self_ is the most powerful and effective defence of Cartesian dualism since Descartes' own. (shrink)

What place does consciousness have in the natural world? If we reject materialism, could there be a credible alternative? In one classic example, philosophers ask whether we can ever know what is it is like for bats to sense the world using sonar. It seems obvious to many that any amount of information about a bat's physical structure and information processing leaves us guessing about the central questions concerning the character of its experience. A Place for Consciousness begins with reflections (...) on the existence of this gap. Is it just a psychological shortcoming in our merely human understanding of the physical world? Is it a trivial consequence of the simple fact that we just cannot be bats? Or does it mean there really are facts about consciousness over and above the physical facts? If so, what does consciousness do? Why does it exist? Rosenberg sorts out these problems, especially those centering on the causal role of consciousness. He introduces a new paradigm called Liberal Naturalism for thinking about what causation is, about the natural world, and about how to create a detailed model to go along with the new paradigm. Arguing that experience is part of the categorical foundations of causality, he shows that within this new paradigm there is a place for something essentially like consciousness in all its traditional mysterious respects. A striking feature of Liberal Naturalism is that its central tenets are motivated independently of the mind-body problem, by analyzing causation itself. Because of this approach, when consciousness shows up in the picture it is not introduced in an ad hoc way, and its most puzzling features can be explained from first principles. Ultimately, Rosenberg's final solution gives consciousness a causally important role without supposing either that it is physical or that it interacts with the physical. (shrink)

David Ray Griffin develops a third form of realism, one that resolves the basic problem (common to dualism and materialism) of the continued acceptance of the Cartesian view of matter.

Worries about mental causation are prominent in contemporary discussions of the mind and human agency. Originally, the problem of mental causation was that of understanding how a mental substance (thought to be immaterial) could interact with a material substance, a body. Most philosophers nowadays repudiate immaterial minds, but the problem of mental causation has not gone away. Instead, focus has shifted to mental properties. How could mental properties be causally relevant to bodily behavior? How could something mental qua mental cause (...) what it does? After looking at the traditional Problem of Interaction, we survey various versions of the property-based problem and look at proposed solutions to them. (shrink)

Concerns about ‘mental causation’ are concerns about how it is possible for mental states to cause anything to happen. How does what we believe, want, see, feel, hope, or dread manage to cause us to act? Certain positions on the mind-body problem—including some forms of physicalism—make such causation look highly problematic. This entry sketches several of the main reasons to worry, and raises some questions for further investigation.

This is a sustained critique of materialism. The contributors offer arguments from conscious experience, rational thought, the interaction of mind and body, and the unity and persisting identity of human persons, and develop a wide range of alternatives.

Despite the current resurgence of modest forms of mind–body dualism, traditional Cartesian immaterial-substance dualism has few, if any, defenders. This paper argues that no convincing case has been made against substance dualism, and that standard objections to it can be credibly answered.

This study is an unusual contribution to the philosophy of mind in that it argues for the sometimes unfashionable view of dualism: that mind and matter are distinct and separate entities as Descartes believed. The author takes as his point of departure the imaginative hypothesis of disembodiment, which establishes the possibility of the mind's being a quite non-material thing. There are clear casual correlations between what is physical and what is mental, and the most serious issue confronting dualism since Descartes (...) has been how such an interaction is possible. Dr Hart sets out to answer this question by showing that the issue is as much about the nature of causation as it is about the natures of mind and matter. (shrink)

It is argued that, because of scientific essentialism, two currently popular arguments against the mind-body identity thesis -- the multiple-realizability argument and the Nagel-Jackson knowledge argument -- are unsatisfactory as they stand and that their problems are incurable. It is then argued that a refutation of the identity thesis in its full generality can be achieved by weaving together two traditional Cartesian arguments -- the modal argument and the certainty argument. This argument establishes, not just the falsity of the identity (...) thesis, but also the metaphysical possibility of disembodiment. (shrink)

Consciousness and Qualia is a philosophical study of qualitative consciousness, characteristic examples of which are pains, experienced colors, sounds, etc.

Property dualism is enjoying a slight resurgence in popularity, these days; substance dualism, not so much. But it is not as easy as one might think to be a property dualist and a substance materialist. The reasons for being a property dualist support the idea that some phenomenal properties (or qualia) are as fundamental as the most basic physical properties; but what material objects could be the bearers of the qualia? If even some qualia require an adverbial construal (if they (...) are modifications of the thing that is conscious because of them, not properties of something else to which the subject of consciousness is related), then the property dualist can be driven to speculative forms of materialism none of which, at this point, looks more likely to be true than the more modest versions of emergent dualism defended by contemporary substance dualists. (shrink)

William S. Robinson has for many years written insightfully about the mind-body problem. In Understanding Phenomenal Consciousness he focuses on sensory experience and perception qualities such as colours, sounds and odours to present a dualistic view of the mind, called Qualitative Event Realism, that goes against the dominant materialist views. This theory is relevant to the development of a science of consciousness which is now being pursued not only by philosophers but by researchers in psychology and the brain sciences. This (...) provocative book will interest students and professionals who work in the philosophy of mind and will also have cross-disciplinary appeal in cognitive psychology and the brain sciences. (shrink)

This work addresses the challenge of contemporary materialism for thinking about God. The book examines contemporary theories of consciousness and defends a non-materialist theory of persons, subjectivity and God. A version of dualism is articulated that seeks to avoid the fragmented outlook of most dualist theories. Dualism is often considered to be inadequate both philosophically and ethically, and is seen as a chief cause of denigrating the body and of promoting individualism and scepticism. Charles Taliaferro defends a holistic understanding of (...) the person-body relationship in which the two are distinguishable yet integrally related. This integrated dualism is spelled out in a way that avoids the ethical and philosophical problems associated with other dualistic accounts, especially in its Platonic and Cartesian forms. A defence is then made of the intelligibility of thinking about God as non-physical, yet integrally present to creation. Charles Taliaferro is co-editor of the forthcoming A Companion to Philosophy of Religion, with Philip Quinn. He has had work published in, among others, The Philosophical Quarterly, Metaphilosophy, Philosophy and Phenomenological Research, and Philosophia. (shrink)

_Metaphysics of Consciousness_ opens with a development of the physicalist outlook that denies the need for any explanation of the mental. This "inexplicability" is demonstrated not to be sufficient as refutation of physicalism. However, the inescapable particularity of modes of consciousness appears to overpower this minimal physicalism. This book proposes that such an inference requires either a wholly new conception of how consciousness is physical or a deep and disturbing new kind of physical inexplicability.

In this introduction, before summarizing the contents of the volume, the authors characterize materialism as it is understood within the philosophy of mind, and they identify three respects in which materialism is on the wane.

1. My primary aim in this paper is to set the stage for a discussion of some of the central themes in the so-called "identity" approach to the mind-body problem. I have particularly in mind Herbert Feigl's elaborate statement and defense of this approach in Volume II of the Minnesota Studies. A secondary, but more constructive, purpose is to bring out some of the reasons which incline me to think that the theory is either very exciting but false, or true (...) but relatively uninteresting. (shrink)

Epiphenomenalism is the view that mental events are caused by physical events in the brain, but have no effects upon any physical events. Behavior is caused by muscles that contract upon receiving neural impulses, and neural impulses are generated by input from other neurons or from sense organs. On the epiphenomenalist view, mental events play no causal role in this process. Huxley (1874), who held the view, compared mental events to a steam whistle that contributes nothing to the work of (...) a locomotive. James (1879), who rejected the view, characterized epiphenomenalists' mental events as not affecting the brain activity that produces them "any more than a shadow reacts upon the steps of the traveller whom it accompanies". (shrink)

Self-consciousness constitutes an insurmountable obstacle to functionalism. Either the standard functional definitions of mental relations wrongly require the contents of self-consciousness to be propositions involving “realizations” rather than mental properties and relations themselves. Or else these definitions are circular. The only way to save functional definitions is to expunge the standard functionalist requirement that mental properties be second-order and to accept that they are first-order. But even the resulting “ideological” functionalism, which aims only at conceptual clarification, fails unless it incorporates (...) the thesis that the mental properties are fully “natural” universals. Accordingly, mental properties are sui generis: first-order, nonphysical, natural universals. (shrink)