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)

Edmund Gettier is Professor Emeritus at the University of Massachusetts, Amherst. This short piece, published in 1963, seemed to many decisively to refute an otherwise attractive analysis of knowledge. It stimulated a renewed effort, still ongoing, to clarify exactly what knowledge comprises.

Experiences and beliefs are different sorts of mental states, and are often taken to belong to very different domains. Experiences are paradigmatically phenomenal, characterized by what it is like to have them. Beliefs are paradigmatically intentional, characterized by their propositional content. But there are a number of crucial points where these domains intersect. One central locus of intersection arises from the existence of phenomenal beliefs: beliefs that are about experiences.

Frank Jackson endorses epiphenomenalism because he thinks that his knowledge argument undermines physicalism. One of the most interesting criticisms of Jackson's position is what I call the 'inconsistency objection'. The inconsistency objection says that Jackson's position is untenable because epiphenomenalism undermines the knowledge argument. The inconsistency objection has been defended by various philosophers independently, including Michael Watkins, Fredrik Stjernberg, and Neil Campbell. Surprisingly enough, while Jackson himself admits explicitly that the inconsistency objection is 'the most powerful reply to the knowledge (...) argument' he knows of, it has never been discussed critically. The aim of this paper is to evaluate the objection and to identify and consider its implications. The objection is alleged to be based on a causal theory of knowledte. I argue that the objection fails by showing that any causal theory of knowledge is such that it is either false or does not support the inconsistency objection. In order to defend my argument, I offer a hypothesis concerning phenomenal knowledge. (shrink)

How do we know what we "know"? How did we –as individuals and as a society – come to accept certain knowledge as fact? In _Human Knowledge,_ Bertrand Russell questions the reliability of our assumptions on knowledge. This brilliant and controversial work investigates the relationship between ‘individual’ and ‘scientific’ knowledge. First published in 1948, this provocative work contributed significantly to an explosive intellectual discourse that continues to this day.

Epiphenomenalism => qualia don't cause beliefs => we don't know about qualia.

One of the key supposed 'platitudes' of contemporary epistemology is the claim that knowledge excludes luck. One can see the attraction of such a claim, in that knowledge is something that one can take credit for - it is an achievement of sorts - and yet luck undermines genuine achievement. The problem, however, is that luck seems to be an all-pervasive feature of our epistemic enterprises, which tempts us to think that either scepticism is true and that we don't know (...) very much, or else that luck is compatible with knowledge after all. In this book, Duncan Pritchard argues that we do not need to choose between these two austere alternatives, since a closer examination of what is involved in the notion of epistemic luck reveals varieties of luck that are compatible with knowledge possession and varieties that aren't. Moreover, Pritchard shows that a more nuanced understanding of the relationship between luck and knowledge can cast light on many of the most central topics in contemporary epistemology. These topics include: the externalism/internalism distinction; virtue epistemology; the problem of scepticism; metaepistemological scepticism; modal epistemology; and the problem of moral luck. All epistemologists will need to come to terms with Pritchard's original and incisive contribution. (shrink)

Since Edmund L. Gettier reminded us recently of a certain important inadequacy of the traditional analysis of "S knows that p," several attempts have been made to correct that analysis. In this paper I shall offer still another analysis (or a sketch of an analysis) of "S knows that p," one which will avert Gettier's problem. My concern will be with knowledge of empirical propositions only, since I think that the traditional analysis is adequate for knowledge of nonempirical truths.

Russian translation of Gettier E. L. Is Justified True Belief Knowledge? // Analysis, vol. 23, 1963. Translated by Lev Lamberov with kind permission of the author.

This paper defends a novel account of how we introspect phenomenal states, the Demonstrative Attention account (DA). First, I present a set of necessary and sufficient conditions for phenomenal state introspection which are not psychological, but purely metaphysical and semantic. Next, to explain how these conditions can be satisfied, I describe how demonstrative reference to a phenomenal content can be achieved through attention alone. This sort of introspective demonstration differs from perceptual demonstration in being non-causal. DA nicely explains key intuitions (...) about phenomenal self-knowledge, makes possible an appealing diagnosis of blindsight cases, and yields a highly plausible view as to the extent of our first-person epistemic privilege. Because these virtues stem from construing phenomenal properties as non-relational features of states, my defense of DA constitutes a challenge to relational construals of phenomenal properties, including functionalism and representationalism. And I provide reason to doubt that they can meet this challenge. (shrink)

Introduction As its title indicates, this book is intended to provide an introduction to the main topics currently discussed under the rather unclear ...

The book is an extended study of the problem of consciousness. After setting up the problem, I argue that reductive explanation of consciousness is impossible , and that if one takes consciousness seriously, one has to go beyond a strict materialist framework. In the second half of the book, I move toward a positive theory of consciousness with fundamental laws linking the physical and the experiential in a systematic way. Finally, I use the ideas and arguments developed earlier to defend (...) a form of strong artificial intelligence and to analyze some problems in the foundations of quantum mechanics. (shrink)

'What exactly is knowledge?' The Theaetetus is a seminal text in the philosophy of knowledge, and is acknowledged as one of Plato's finest works. Cast as a conversation between Socrates and a clever but modest student, Theaetetus, it explores one of the key issues in philosophy: what is knowledge? Though no definite answer is reached, the discussion is penetrating and wide-ranging, covering the claims of perception to be knowledge, the theory that all is in motion, and the perennially tempting idea (...) that knowledge and truth are relative to different individuals or states. The inquirers go on to explore the connection between knowledge and true judgement, and the famous threefold definition of knowledge as justified true belief. Packed with subtle arguments, the dialogue is also a work of literary genius, with an unforgettable portrait of Socrates as a midwife of wisdom. This new edition uses the acclaimed translation by John McDowell. It includes a valuable introduction that locates the work in Plato's oeuvre, and explains some of the competing interpretations of its overall meaning. The notes elucidate Plato's arguments and draw connections within the work and with other philosophical discussions. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (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)

In response to Petitmengin and Bitbol's recent account of first-person methodologies in the study of consciousness, I provide a revised model of our introspective knowledge of our own conscious experience. This model, which I call the existential constitution model of phenomenal knowledge, avoids the problems that Petitmengin and Bitbol identify with standard observational models of introspection while also avoiding an underlying metaphorical misconception in their own proximity model, which misconstrues first-person knowledge of consciousness in terms of a dichotomous epistemic relationship. (...) The end result is a clearer understanding of the unique nature and epistemic properties of our knowledge of consciousness, as well as the epistemic status of subsequent first-person reports on conscious experience. (shrink)

This article is an introduction to current issues in the field via a brief review of the history of the field since ryle's "the concept of mind" in 1949. The contributions of ordinary language philosophy and the first wave of identity theory provide the background for the development of the various brands of functionalism that occupy the center of attention today. Problems with functionalism concerned with mental representation, "qualia" and other presumed features of conscious experience are examined. There is an (...) extensive bibliography. (shrink)

According to qualia-epiphenomenalism, phenomenal properties are causally inefficacious, they are metaphysically distinct from, and nomologically connected with certain physical properties. The present paper argues that the claim of causal inefficacy undermines any effort to establish the alleged nomological connection. Epiphenomenalists concede that variations of phenomenal properties in the absence of any variation of physical/functional properties are logically possible, however they deny that these variations are nomologically possible. But if such variations have neither causal nor functional consequences, there is no way (...) to detect themanot only in scientific experiments, but also from the first-person perspective. Since neither third- nor first- person evidence can rule out the actual occurrence of such dissociations, the alleged nomological connection between phenomenal and physical properties cannot be established, in principle. As a consequence, the distinction between logical and nomological possibility breaks down and it cannot be ruled out that such dissociations occur in an unlimited number of cases. (shrink)

Argument for Epiphenomenalism [I]: (A) Mental event-tokens are identical with physical event-tokens. (B) The causal powers of a physical event are determined only by its physical properties; and (C) mental properties are not reducible to physical properties.

Epiphenomenalism claims that all conscious events are caused immediately by brain events, and no conscious events cause brain events. In order to have a justified belief in a theory someone needs a justified belief that it or some higher-level theory predicts certain events and those events occurred. To have either of the latter beliefs we depend ultimately on the evidence of apparent experience, memory, and testimony, which is credible in the absence of defeaters; it is an undermining defeater to a (...) belief produced by apparent memory that it was not caused by a past belief, and to a belief produced by apparent testimony that it was not caused by an intention to say what the speaker believes. A justified belief in epiphenomenalism requires either evidence about when conscious events occurred or evidence about what some theory that brain events are caused solely by physical events predicts, but epiphenomenalism rules out the availability of the evidence of apparent memory and testimony on these matters. Hence only a rare individual scientist who could hold in her mind at one time the proof that a theory makes certain predictions could have a justified belief that epiphenomenalism is true. It follows that recent neurophysiological work in the tradition of Libet has no tendency whatever to provide a justified belief in epiphenomenalism. (shrink)

This paper begins with a summary of an argument for epiphenomenalism and a review of the author's previous work on the self-stultification objection to that view. The heart of the paper considers an objection to this previous work and provides a new response to it. Questions for this new response are considered and a view is developed in which knowledge of our own mentality is seen to differ from our knowledge of external things.

Epiphenomenalism has been criticized with several objections. It has been argued that epiphenomenalism is incompatible with the alleged causal relevance of mental states, and that it renders knowledge of our own conscious states impossible. In this article, it is demonstrated that qualia-epiphenomenalism follows from some well- founded assumptions, and that it meets the cited objections. Though not free from difficulties, it is at least superior to its main competitors, namely, physicalism and interactionism.

One of the strongest objections to epiphenomenalism is that it precludes any kind of knowledge of qualia, since empirical knowledge has to include a causal relationship between the respective belief and the object of knowledge. It is argued that this objection works only if the causal relationship is understood in a very specific sense (as a 'direct' causal relationship). Epiphenomenalism can, however, live well with other kinds of causal relationships ('indirect' causal relationships) or even with a reliability account of knowledge (...) which does not invoke causation at all. Michael Pauen has argued extensively (this volume of Journal of Consciousness Studies), however, that this line of defence doesn't work because it presupposes the existence of psychophysical laws connecting qualia with physical phenomena which cannot be established under epiphenomenalist presuppositions. It is argued that Pauen's arguments lead to sceptical consequences which threaten not only interactionist alternatives to epiphenomenalism but finally his own account. (shrink)