This book, based on Jaegwon Kim's 1996 Townsend Lectures, presents the philosopher's current views on a variety of issues in the metaphysics of the mind...

In this classic, David Bohm was the first to offer us his causal interpretation of the quantum theory. _Causality and Chance in Modern Physics_ continues to make possible further insight into the meaning of the quantum theory and to suggest ways of extending the theory into new directions.

Several theories of emergence will be distinguished. In particular, these are synchronic, diachronic, and weak versions of emergence. While the weaker theories are compatible with property reductionism, synchronic emergentism and strong versions of diachronic emergentism are not. Synchronice mergentism is of particular interest for the discussion of downward causation. For such a theory, a system's property is taken to be emergent if it is irreducible, i.e., if it is not reductively explainable. Furthermore, we have to distinguish two different types of (...) irreducibility with quite different consequences: If, on the one hand, a system's property is irreducible because of the irreducibility of the system's parts' behavior on which the property supervenes, we seem to have a case of "downward causation". This kind of downward causation does not violate the principle of the causal closure of the physical domain. If, on the other hand, a systemic property is irreducible because it is not exhaustively analyzable in terms of its causal role, downward causation is not implied. Rather, it is dubitable how unanalyzable properties might play any causal role at all. Thus, epiphenomenalism seems to be implied. The failure to keep apart the two kinds of irreducibility has muddled recent debate about the emergence of properties considerably. (shrink)

[Sydney Shoemaker] A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should (contrary to the view) share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the properties (...) ascribed by these predicates, with the result that the physical properties that determine the person's mental states will belong to the person and not to the human animal. /// [Galen Strawson] What are the grounds of self-consciousness? I consider 29 proposals and reject 22, including a number of proposals that experience of body (or bodies) is necessary for self-consciousness. A popular strategy in debates of this sort is to argue that one cannot be said to have some concept C (e.g. the concept ONESELF, necessary for self-consciousness) unless one has a need or a use for C given the character of one's experience considered independently of the character that it has given that one possesses C. I suggest that such arguments are invalid. (shrink)

[Sydney Shoemaker] A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the properties ascribed by these predicates, (...) with the result that the physical properties that determine the person's mental states will belong to the person and not to the human animal. /// [Galen Strawson] What are the grounds of self-consciousness? I consider 29 proposals and reject 22, including a number of proposals that experience of body is necessary for self-consciousness. A popular strategy in debates of this sort is to argue that one cannot be said to have some concept C unless one has a need or a use for C given the character of one's experience considered independently of the character that it has given that one possesses C. I suggest that such arguments are invalid. (shrink)

A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should (contrary to the view) share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the properties ascribed by (...) these predicates, with the result that the physical properties that determine the person's mental states will belong to the person and not to the human animal. (shrink)

I outline reasons for the recent popularity, and lingering suspicion, about 'emergence' by examining three distinct concepts of property emergence, their purposes and associated obligations. In Part 1, I argue 'Strong' emergence is the grail for many emergentists (and physicalists), since it frames what is needed to block the 'Argument from Realization' (AR) which moves from the truth of physicalism to the inefficacy of special science properties. I then distinguish 'Weak' and 'Ontological' emergence, in Part 2, arguing each is a (...) way one may fail to establish the possibility of Strong emergence. But I also show Weak emergence can help the full-blown reductionist and Ontological emergence helps those opposed to physicalism. Lastly, in Part 3, I argue that the Completeness of Physics (CoP) is incompatible with Strong emergence and that rejecting CoP provides hope for the possibility of Strong emergence in a physical world. The result is a notion of Strong emergence offering much to non-reductive physicalism. My final conclusion is that concepts of emergence, when properly understood, have important contributions to make to philosophical debate. (shrink)

I think, therefore I am. The legendary pronouncement of philosopher René Descartes lingers as accepted wisdom in the Western world nearly four centuries after its author's death. But does thought really come first? Who actually runs the show: we, our thoughts, or the neurons firing within our brains? Walter J. Freeman explores how we control our behavior and make sense of the world around us. Avoiding determinism both in sociobiology, which proposes that persons' genes control their brains' functioning, and in (...) neuroscience, which posits that their brains' disposition is molded by chemistry and environmental forces, Freeman charts a new course--one that gives individuals due credit and responsibility for their actions. Drawing upon his five decades of research in neuroscience, Freeman utilizes the latest advances in his field as well as perspectives from disciplines as diverse as mathematics, psychology, and philosophy to explicate how different human brains act in their chosen diverse ways. He clarifies the implications of brain imaging, by which neural activity can be observed during the course of normal movements, and shows how nonlinear dynamics reveals order within the fecund chaos of brain function. (shrink)

The International Research library of Philosophy collects in book form a wide range of important and influential essays in philosophy, drawn predominantly from English language journals. Each volume in the library deals with a field of enquiry which has received significant attention in philosophy in the last 25 years and is edited by a philosopher noted in that field.

Jaegwon Kim is one of the most preeminent and most influential contributors to the philosophy of mind and metaphysics. This collection of essays presents the core of his work on supervenience and mind with two sets of postscripts especially written for the book. The essays focus on such issues as the nature of causation and events, what dependency relations other than causal relations connect facts and events, the analysis of supervenience, and the mind-body problem. A central problem in the philosophy (...) of mind is the problem of explaining how the mind can causally influence bodily processes. Professor Kim explores this problem in detail, criticizes the nonreductionist solution of it, and offers a modified reductionist solution of his own. Both professional philosophers and their graduate students will find this an invaluable collection. (shrink)

Jaegwon Kim, and others, have recently posed a powerful challenge to both emergentism and nom-reductive physicalism by providing arguments that these positions are committed to an untenable combination of both ‘upward’ and ‘dounward’ determination. In section 1, I illuminate how the nature of the realization relation underlies such skeptical arguments However, in section 2, I suggest that such conclusions involve a confusion between the implications of physicalism and those of a related thesis the ‘Completeness of Physics' (Co?) I show that (...) the truth of CoP poses a very serious obstacle to realized properties being efficacious in a physicalist universe and suggest that abandoning CoP offers hope for defending non-reductive physicalism. I then formulate a schema for a physicalist metaphysics, in section 3, which rejects CoP. This scenario is one where microphysical properties have a few conditional powers that they contribute to individuals when they realize certain properties In such a situation, I argue, though physicalism holds true there is still plausibly both ‘upward’ and ‘downward’ determination, where the latter is crucially an underappreciated form of determination I temn 'non- causal'. Ultimately, I conclude that this metaphysical schema offers a coherent account of Strongly emergent properties that preserves the truth of NRP albeit, in a form that is purged of any commitment to CoP. Finally, in section: 4, I carefully explore which of Kim's assumptions and arguments this metaphysics undermines. (shrink)

A common conception of what it is for one property to “realize” another suggests that it is the realizer property that does the causal work, and that the realized property is epiphenomenal. The same conception underlies George Bealer’s argument that functionalism leads to the absurd conclusion that what we take to be self-ascriptions of a mental state are really self-ascriptions of “first-order” properties that realize that state. This paper argues for a different concept of realization. A property realizes another if (...) its “forward looking” causal features are a subset of those of the property realized. The instantiation of the realizer property will include the instantiation of the property realized; and when the effects produced are due to the causal features of the latter, it is the instantiation of it that is appropriately regarded as their cause. Epiphenomenalism is avoided, and so is Bealer’s absurd conclusion. (shrink)

[Sydney Shoemaker] A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should (contrary to the view) share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the properties (...) ascribed by these predicates, with the result that the physical properties that determine the person's mental states will belong to the person and not to the human animal. /// [Galen Strawson] What are the grounds of self-consciousness? I consider 29 proposals and reject 22, including a number of proposals that experience of body (or bodies) is necessary for self-consciousness. A popular strategy in debates of this sort is to argue that one cannot be said to have some concept C (e.g. the concept ONESELF, necessary for self-consciousness) unless one has a need or a use for C given the character of one's experience considered independently of the character that it has given that one possesses C. I suggest that such arguments are invalid. (shrink)

For three decades the writings of Jaegwon Kim have had a major influence in philosophy of mind and in metaphysics. Sixteen of his philosophical papers, together with several new postscripts, are collected in Kim [1993]. The publication of this collection prompts the present essay. After some preliminary remarks in the opening section, in Section 2 I will briefly describe Kim's philosophical 'big picture' about the relation between the mental and the physical. In Section 3 I will situate Kim's approach on (...) the larger philosophical landscape, vis-à-vis various other approaches frequently discussed in contemporary philosophy of mind. This comparative discussion will further illuminate Kim's own position, and also will serve as groundwork for subsequent discussion. In Section 4 I will point out certain persistent internal tensions in Kim's philosophical position on the mind--body problem, tensions that emerge especially clearly against the backdrop of Section 3's comparative discussion of Kim's position relative to various competing positions. In the remainder of the paper I will focus on two issues at the heart of his position, with particular attention to what he says about them in some of the more recent papers and the postscripts in Kim [1993]. First, how should a materialist understand the notion that the mental is 'determined' by the physical? More specifically, what role, if any, should be played by the concept of supervenience in explicating this kind of determination relation? Kim's views on this matter have recently changed, and I will discuss the issue with particular attention to his own latest remarks on it. This is the business of Section 5. Second, need a viable materialism assert that mentalistic psychology is reducible to neurobiology? More specifically, should a materialist insist on reducibility, despite the currently influential line of argument used by non-reductive materialists, the 'multiple realization' argument? On this matter too, Kim's views have changed somewhat; again, I will discuss the issue with particular attention to his recent thinking. This is the business of Section 6. (shrink)

A common conception of what it is for one property to “realize” another suggests that it is the realizer property that does the causal work, and that the realized property is epiphenomenal. The same conception underlies George Bealer’s argument that functionalism leads to the absurd conclusion that what we take to be self-ascriptions of a mental state are really self-ascriptions of “first-order” properties that realize that state. This paper argues for a different concept of realization. A property realizes another if (...) its “forward looking” causal features are a subset of those of the property realized. The instantiation of the realizer property will include the instantiation of the property realized; and when the effects produced are due to the causal features of the latter, it is the instantiation of it that is appropriately regarded as their cause. Epiphenomenalism is avoided, and so is Bealer’s absurd conclusion. (shrink)

Iaegwon Kim, and others, have recently posed a powerful challen,ge to both emergentism cmd ncm-reductIve physicalism lyy providing arguments that these positums are cornmitted to an untenabie combmation of both `upwarcit and 'clouniwardi determmation. In secuon 1, I illuminate how the nature of the realiza:0n relatzon underlies such sicepucal arguments However, tn secuon 2, I suggest that such conclusicrns involve a confusion between the implications of physicahsm and those of a related thesis the Vompleteness of Physics' (Co?) I show tht (...) the truth of Co? poses a very senous obstacle to realized properues beeng efficacrous in a physicalut =verse cmd sikwest that abandonmg Co? offers hope for defending non- reducuve physicalism. (shrink)