This article is about the special, subjective concepts we apply to experience, called “phenomenal concepts”. They are of special interest in a number of ways. First, they refer to phenomenal experiences, and the qualitative character of those experiences whose metaphysical status is hotly debated. Conscious experience strike many philosophers as philosophically problematic and difficult to accommodate within a physicalistic metaphysics. Second, PCs are widely thought to be special and unique among concepts. The sense that there is something special about PCs (...) is very closely tied up with features of the epistemic access they afford to qualia. When we deploy phenomenal concepts introspectively to some phenomenally conscious experience as it occurs, we are said to be acquainted with our own conscious experiences. Accounts of PCs either have to explain the acquaintance relation, or acquaintance with our phenomenal experiences has to be denied. PCs have received much attention in recent philosophy of mind mainly because they figure in arguments for dualism and in physicalist responses to these arguments. The main topic of this article is to explore different accounts of phenomenal concepts and their role in recent debates over the metaphysical status of phenomenal consciousness. (shrink)

Professional philosophers and advanced students working in metaphysics and the philosophy of science will find this book both provocative and stimulating.

Any property has two sorts of causal features: “forward-looking” ones, having to do with what its instantiation can contribute to causing, and ldquo;backward-looking” ones, having to do with how its instantiation can be caused. Such features of a property are essential to it, and properties sharing all of their causal features are identical. Causal necessity is thus a special case of metaphysical necessity. Appeals to imaginability have no more force against this view than they do against the Kripkean view that (...) statements like “Gold is an element” are metaphysically necessary. (shrink)

A transcript of three lectures, given at Princeton University in 1970, which deals with (inter alia) debates concerning proper names in the philosophy of language.

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)

Any property has two sorts of causal features: “forward‐looking” ones, having to do with what its instantiation can contribute to causing, and ldquo;backward‐looking” ones, having to do with how its instantiation can be caused. Such features of a property are essential to it, and properties sharing all of their causal features are identical. Causal necessity is thus a special case of metaphysical necessity. Appeals to imaginability have no more force against this view than they do against the Kripkean view that (...) statements like “Gold is an element” are metaphysically necessary. (shrink)

Suppose that X and Y can’t possibly exist apart in reality; then—by definition—there’s no real distinction between them, only a conceptual distinction. There’s a conceptual distinction between a rectilinear figure’s triangularity and its trilaterality, for example, but no real distinction. In fundamental metaphysics there is no real distinction between an object’s categorical properties and its dispositional properties. So too there is no real distinction between an object and its properties. And in fundamental metaphysics, for X and Y to be such (...) that there is no real distinction between them is for them to be identical. (shrink)

E. J. Lowe, a prominent figure in contemporary metaphysics, sets out and defends his theory of what there is. His four-category ontology is a metaphysical system which recognizes four fundamental categories of beings: substantial and non-substantial particulars and substantial and non-substantial universals. Lowe argues that this system has an explanatory power which is unrivalled by more parsimonious theories and that this counts decisively in its favour. He shows that it provides a powerful explanatory framework for a unified account of causation, (...) dispositions, natural laws, natural necessity and many other related matters, thus constituting a full metaphysical foundation for natural science. (shrink)

In this important study D. M. Armstrong offers a comprehensive system of analytical metaphysics that synthesises but also develops his thinking over the last twenty years. Armstrong's analysis, which acknowledges the 'logical atomism' of Russell and Wittgenstein, makes facts the fundamental constituents of the world, examining properties, relations, numbers, classes, possibility and necessity, dispositions, causes and laws. All these, it is argued, find their place and can be understood inside a scheme of states of affairs. This is a comprehensive and (...) rigorously this-worldly account of the most general features of reality, argued from a distinctive philosophical perspective, and it will appeal to a wide readership in analytical philosophy. (shrink)

In considering the nature of properties four controversial decisions must be made. (1) Are properties universals or tropes? (2) Are properties attributes of particulars, or are particulars just bundles of properties? (3) Are properties categorical (qualitative) in nature, or are they powers? (4) If a property attaches to a particular, is this predication contingent, or is it necessary? These choices seem to be in a great degree independent of each other. The author indicates his own choices.

This book is a defense of modal realism; the thesis that our world is but one of a plurality of worlds, and that the individuals that inhabit our world are only a few out of all the inhabitants of all the worlds. Lewis argues that the philosophical utility of modal realism is a good reason for believing that it is true.

The relation between subjective consciousness and the physical brain is widely regarded as the last mystery facing science. David Papineau argues that there is no real puzzle here. Consciousness seems mysterious, not because of any hidden essence, but only because we think about it in a special way. Papineau exposes the confusion, and dispels the mystery: we see consciousness in its place in the material world, and we are on the way to a proper understanding of the mind.

This article is about the special, subjective concepts we apply to experience, called “phenomenal concepts”. They are of special interest in a number of ways. First, they refer to phenomenal experiences, and the qualitative character of those experiences whose metaphysical status is hotly debated. Conscious experience strike many philosophers as philosophically problematic and difficult to accommodate within a physicalistic metaphysics. Second, PCs are widely thought to be special and unique among concepts. The sense that there is something special about PCs (...) is very closely tied up with features of the epistemic access they afford to qualia. When we deploy phenomenal concepts introspectively to some phenomenally conscious experience as it occurs, we are said to be acquainted with our own conscious experiences. Accounts of PCs either have to explain the acquaintance relation, or acquaintance with our phenomenal experiences has to be denied. PCs have received much attention in recent philosophy of mind mainly because they figure in arguments for dualism and in physicalist responses to these arguments. The main topic of this paper is to explore different accounts of phenomenal concepts and their role in recent debates over the metaphysical status of phenomenal consciousness. (shrink)

One controversial position in the debate over dispositional and categorical properties maintains that our concepts of these properties are the result of partially considering unitary properties that are both dispositional and categorical. As one of its defenders (Heil 2005, p. 351) admits, this position is typically met with “incredulous stares”. In this paper, I examine whether such a reaction is warranted. This thesis about properties is an instance of what I call “the Partial Consideration Strategy”—i.e., the strategy of claiming that (...) what were formerly thought of as distinct entities are actually a unified entity, partially considered. By evaluating its use in other debates, I uncover a multi-layered prima facie case against the use of the Partial Consideration Strategy in the dispositional/categorical properties debate. In closing, I describe how the Partial Consideration Strategy can be reworked in a way that would allow it to sidestep this prima facie case. (shrink)

Properties and objects are everywhere, but remain a philosophical mystery. Douglas Ehring argues that the idea of tropes--properties and relations understood as particulars--provides the best foundation for a metaphysical account of properties and objects. He develops and defends a new theory of trope nominalism.

_Naming and Necessity_ has had a great and increasing influence. It redirected philosophical attention to neglected questions of natural and metaphysical necessity and to the connections between these and theories of naming, and of identity. This seminal work, to which today's thriving essentialist metaphysics largely owes its impetus, is here reissued in a newly corrected form with a new preface by the author. If there is such a thing as essential reading in metaphysics, or in philosophy of language, this is (...) it. (shrink)

This much-anticipated book is a detailed elaboration and defense of Levine’s influential claim that there is an “explanatory gap” between the mental and the physical.

What is consciousness? How does the subjective character of consciousness fit into an objective world? How can there be a science of consciousness? In this sequel to his groundbreaking and controversial The Conscious Mind, David Chalmers develops a unified framework that addresses these questions and many others. Starting with a statement of the "hard problem" of consciousness, Chalmers builds a positive framework for the science of consciousness and a nonreductive vision of the metaphysics of consciousness. He replies to many critics (...) of The Conscious Mind, and then develops a positive theory in new directions. The book includes original accounts of how we think and know about consciousness, of the unity of consciousness, and of how consciousness relates to the external world. Along the way, Chalmers develops many provocative ideas: the " consciousness meter", the Garden of Eden as a model of perceptual experience, and The Matrix as a guide to the deepest philosophical problems about consciousness and the external world. This book will be required reading for anyone interested in the problems of mind, brain, consciousness, and reality. (shrink)

From an Ontological Point of View is a highly original and accessible exploration of fundamental questions about what there is. John Heil discusses such issues as whether the world includes levels of reality; the nature of objects and properties; the demands of realism; what makes things true; qualities, powers, and the relation these bear to one another. He advances an account of the fundamental constituents of the world around us, and applies this account to problems that have plagued recent work (...) in the philosophy of mind and metaphysics (color, intentionality, and the nature of consciousness). (shrink)

Dispositions are essential to our understanding of the world. IDispositions: A Debate is an extended dialogue between three distinguished philosophers - D.M. Armstrong, C.B. Martin and U.T. Place - on the many problems associated with dispositions, which reveals their own distinctive accounts of the nature of dispositions. These are then linked to other issues such as the nature of mind, matter, universals, existence, laws of nature and causation.

Appeals to dispositionality in explanations of phenomena in metaphysics and the philosophy of mind, require that we first agree on what we are talking about. I sketch an account of what dispositionality might be. That account will place me at odds with most current conceptions of dispositionality. My aim is not to establish a weighty ontological thesis, however, but to move the discussion ahead in two respects. First, I want to call attention to the extent to which assumptions philosophers have (...) made about dispositionality are far from innocent. The assumptions incorporate substantive theses that, by constraining the space of acceptable answers to particular philosophical questions, have inhibited the search for answers to those questions. Second, and more positively, I hope to open up the space of possibilities by offering an alternative way of conceiving dispositionality developed by C. B. Martin. (shrink)

In this important study D. M. Armstrong offers a comprehensive system of analytical metaphysics that synthesises but also develops his thinking over the last twenty years. Armstrong's analysis, which acknowledges the 'logical atomism' of Russell and Wittgenstein, makes facts the fundamental constituents of the world, examining properties, relations, numbers, classes, possibility and necessity, dispositions, causes and laws. All these, it is argued, find their place and can be understood inside a scheme of states of affairs. This is a comprehensive and (...) rigorously this-worldly account of the most general features of reality, argued from a distinctive philosophical perspective, and it will appeal to a wide readership in analytical philosophy. (shrink)

What are the most fundamental features of the world? Do minds stand outside the natural order? Is a unified picture of mental and physical reality possible? The Mind in Nature provides a staunchly realist account of the world as a unified system incorporating both the mental and the physical.

Dualists say plausible things about our mental concepts: there is a way of thinking of pain, in terms of how it feels, which is independent of causal role. Physicalists make attractive ontological claims: the world is wholly physical. The attraction of a posteriori physicalism is that it has seemed to do both: to agree with the dualist about our mental concepts, whilst retaining a physicalist ontology. In this paper I argue that, in fact, a posteriori physicalism departs from the dualist's (...) intuitive picture of our phenomenal concepts in just as radical a manner as more traditional forms of physicalism. Whereas the physicalism of David Lewis and David Armstrong is counterintuitive in holding that our only way of thinking about pain is in terms of its causal role, the physicalism of David Papineau and Brian Loar departs from common sense in holding that our phenomenal concept of pain is opaque: thinking of pain in terms of how it feels reveals nothing of what it is for something to feel pain. The arguments of David Chalmers and Frank Jackson against a posteriori physicalism involve general claims about all concepts. In contrast, my argument makes a claim only about phenomenal concepts: phenomenal concepts are not opaque. (shrink)

In this wide-ranging study, Levine explores both sides of the mind-body dilemma, presenting the first book-length treatment of his highly influential ideas on the How does one explain the physical nature of an experience? This puzzle, the "explanatory gap" between mind and body, is the focus of this work by an influential scholar in the field.

I explore two accounts of properties within a dispositional essentialist (or causal powers) framework, the pure powers view and the powerful qualities view. I first attempt to clarify precisely what the pure powers view is, and then raise objections to it. I then present the powerful qualities view and, in order to avoid a common misconception, offer a restatement of it that I shall call the truthmaker view. I end by briefly defending the truthmaker view against objections.

This book presents a comprehensive theory of consciousness. The initial chapter distinguishes six main forms of consciousness and sketches an account of each one. Later chapters focus on phenomenal consciousness, consciousness of, and introspective consciousness. In discussing phenomenal consciousness, Hill develops the representational theory of mind in new directions, arguing that all awareness involves representations, even awareness of qualitative states like pain. He then uses this view to undercut dualistic accounts of qualitative states. Other topics include visual awareness, visual appearances, (...) emotional qualia, and meta-cognitive processing. This important work will interest a wide readership of students and scholars in philosophy of mind and cognitive science. (shrink)