A number of philosophers have recently become receptive to the idea that, in addition to scientific or causal explanation, there may be a distinctive kind of metaphysical explanation, in which explanans and explanandum are connected, not through some sort of causal mechanism, but through some constitutive form of determination. I myself have long been sympathetic to this idea of constitutive determination or ‘ontological ground’; and it is the aim of the present paper to help put the idea on a firmer (...) footing - to explain how it is to be understood, how it relates to other ideas, and how it might be of use in philosophy. (shrink)

Science Without Numbers caused a stir in 1980, with its bold nominalist approach to the philosophy of mathematics and science. It has been unavailable for twenty years and is now reissued in a revised edition with a substantial new preface presenting the author's current views and responses to the issues raised in subsequent debate.

Eliminative materialism is the thesis that our common-sense conception of psychological phenomena constitutes a radically false theory, a theory so fundamentally defective that both the principles and the ontology of that theory will eventually be displaced, rather than smoothly reduced, by completed neuroscience. Our mutual understanding and even our introspection may then be reconstituted within the conceptual framework of completed neuroscience, a theory we may expect to be more powerful by far than the common-sense psychology it displaces, and more substantially (...) integrated within physical science generally. My purpose in this paper is to explore these projections, especially as they bear on (1) the principal elements of common-sense psychology: the propositional attitudes (beliefs, desires, etc.), and (2) the conception of rationality in which these elements figure. (shrink)

Many areas of science develop by discovering mechanisms and role functions. Cummins' (1975) analysis of role functions-according to which an item's role function is a capacity of that item that appears in an analytic explanation of the capacity of some containing system-captures one important sense of "function" in the biological sciences and elsewhere. Here I synthesize Cummins' account with recent work on mechanisms and causal/mechanical explanation. The synthesis produces an analysis of specifically mechanistic role functions, one that uses the characteristic (...) active, spatial, temporal, and hierarchical organization of mechanisms to add precision and content to Cummins' original suggestion. This synthesis also shows why the discovery of role functions is a scientific achievement. Discovering a role function (i) contributes to the interlevel integration of multilevel mechanisms, and (ii) provides a unique, contextual variety of causal/mechanical explanation. (shrink)

This is a unique book. It is excellently written, crammed with information, wise and a pleasure to read.' ---Daniel C. Dennett, Tufts University.

Many have been tempted to invoke a primitive notion of grounding to describe the way in which some features of reality give rise to others. Jessica Wilson argues that such a notion is unnecessary to describe the structure of the world: that we can make do with specific dependence relations such as the part–whole relation or the determinate–determinable relation, together with a notion of absolute fundamentality. In this paper I argue that such resources are inadequate to describe the particular ways (...) in which some parts of reality give rise to others, and thus that we do in fact need grounding. (shrink)

Recently much has been made of the grounding relation, and of the idea that it is intimately tied to fundamentality. If A grounds B, then A is more fundamental than B (though not vice versa ), and A is ungrounded if and only if it is fundamental full stop—absolutely fundamental. But here is a puzzle: is grounding itself absolutely fundamental?

Discussions of the foundations of Classical Equilibrium Statistical Mechanics (SM) typically focus on the problem of justifying the use of a certain probability measure (the microcanonical measure) to compute average values of certain functions. One would like to be able to explain why the equilibrium behavior of a wide variety of distinct systems (different sorts of molecules interacting with different potentials) can be described by the same averaging procedure. A standard approach is to appeal to ergodic theory to justify this (...) choice of measure. A different approach, eschewing ergodicity, was initiated by A. I. Khinchin. Both explanatory programs have been subjected to severe criticisms. This paper argues that the Khinchin type program deserves further attention in light of relatively recent results in understanding the physics of universal behavior. (shrink)

In this paper, I argue for a new way of characterizing ontological emergence. I appeal to recent discussions in meta-ontology regarding fundamentality and dependence, and show how emergence can be simply and straightforwardly characterized using these notions. I then argue that many of the standard problems for emergence do not apply to this account: given a clearly specified meta-ontological background, emergence becomes much easier to explicate. If my arguments are successful, they show both a helpful way of thinking about emergence (...) and the potential utility of discussions in meta-ontology when applied to first-order metaphysics. (shrink)

Horgan (1993) proposed that "superdupervenience" - supervenience preserving physicalistic acceptability - is a matter of robust explanation. I argued against him (1999) that (as nearly all physicalist and emergentist accounts reflect) superdupervenience is a matter of Condition on Causal Powers (CCP): every causal power bestowed by the supervenient property is identical with a causal power bestowed by its base property. Here I show that CCP is, as it stands, unsatisfactory,for on the usual understandings of causal power bestowal, it is trivially (...) satisfied or falsified. I offer a revision of CCP which incorporates the evident fact that causal powers are grounded in fundamental forces. (shrink)

Grounding is all the rage in analytical metaphysics. But here I give three reasons for not appealing to a primitive relation of grounding in formulating physicalism. (1) It probably can't do the key job it would need to do. (2) We don't need it, since we already have realization. (3) It is probably not even consistent with physicalism.

Yablo suggests that we can understand the possibility of mental causation by supposing that mental properties determine physical properties, in the classic sense of determination according to which red determines scarlet. Determinates and their determinables do not compete for causal relevance, so if mental and physical properties are related as determinable and determinates, they should not compete for causal relevance either. I argue that this solution won''t work. I first construct a more adequate account of determination than that provided by (...) Yablo. I then consider two common accounts of the mental, token identity theories and dispositional theories, and argue that on neither do mental and physical properties satisfy the requirements for determination. (shrink)

This paper defends a counterfactual account of explanation, according to which successful explanation requires tracing patterns of counterfactual dependence of a special sort, involving what I call active counterfactuals. Explanations having this feature must appeal to generalizations that are invariant--stable under certain sorts of changes. These ideas are illustrated by examples drawn from physics and econometrics.

The following framework of theses, roughly hewn, shapes contemporary discussion of the problem of mental causation: (1) Non-Identity of the Mental and the Physical Mental properties and states cannot be identified with specific physical properties and states. (2) Causal Closure (Completeness) of the Physical The objective probability of every physical event is fixed by prior physical events and laws alone. (This thesis is sometimes expressed in terms of explanation: In tracing the causal history of any physical event, one need not (...) advert to any non-physical events or laws. To the extent that there is any explanation available for a physical event, there is a complete explanation available couched entirely in physical vocabulary. We prefer the probability formulation, as it should be acceptable to any physicalist, though some reject the explanation formulation.) (3) Causal Exclusion There is at most one complete and wholly independent explanation for any given event or sequence of events. (shrink)

This slim volume is sure to provoke. The topics include physicalism, the theory of color, and metaethics, but the primary focus is metaphilosophical: Jackson aims to defend the use of conceptual analysis as a tool for doing “serious metaphysics.”.

The physicalist thesis that all entities are nothing over and above physical entities is often interpreted as appealing to a supervenience-based account of "nothing over and aboveness”, where, schematically, the A-entities are nothing over and above the B-entities if the A-entities supervene on the B-entities. The main approaches to filling in this schema correspond to different ways of characterizing the modal strength, the supervenience base, or the supervenience connection at issue. I consider each approach in turn, and argue that the (...) resulting formulation of physicalism is compatible with physicalism’s best traditional rival: a naturalist emergentism. Others have argued that supervenience-based formulations of physicalism fail. My aim here, besides addressing the full spectrum of supervenience-based approaches, is to show how certain philosophical and scientific theses concerning naturalism, properties, and laws give us new reasons to think that supervenience-based formulations of physicalism are untenable. (shrink)

It has recently been suggested that a distinctive metaphysical relation— ‘Grounding’—is ultimately at issue in contexts in which some goings-on are said to hold ‘in virtue of’’, be ‘metaphysically dependent on’, or be ‘nothing over and above’ some others. Grounding is supposed to do good work in illuminating metaphysical dependence. I argue that Grounding is also unsuited to do this work. To start, Grounding alone cannot do this work, for bare claims of Grounding leave open such basic questions as whether (...) Grounded goings-on exist, whether they are reducible to or rather distinct from Grounding goings-on, whether they are efficacious, and so on; but in the absence of answers to such basic questions, we are not in position to assess the associated claim or theses concerning metaphysical dependence. There is no avoiding appeal to the specific metaphysical relations typically at issue in investigations into dependence—for example, type or token identity, functional realization, classical mereological parthood, the set membership relation, the proper subset relation, the determinable/determinate relation, and so on—which are capable of answering these questions. But, I argue, once the specific relations are on the scene, there is no need for Grounding. (shrink)

I argue that an adequate account of non-reductive realization must guarantee satisfaction of a certain condition on the token causal powers associated with (instances of) realized and realizing entities---namely, what I call the 'Subset Condition on Causal Powers' (first introduced in Wilson 1999). In terms of states, the condition requires that the token powers had by a realized state on a given occasion be a proper subset of the token powers had by the state that realizes it on that occasion. (...) Accounts of non-reductive realization conforming to this condition are implementing what I call 'the powers-based subset strategy'. I focus on the crucial case involving mental and brain states; the results may be generalized, as appropriate. I first situate and motivate the strategy by attention to the problem of mental causation; I make the case, in schematic terms, that implementation of the strategy makes room (contra Kim 1989, 1993, 1998, and elsewhere) for mental states to be ontologically and causally autonomous from their realizing physical states, without inducing problematic causal overdetermination, and compatible with both Physicalism and Non-reduction; and I show that several contemporary accounts of non-reductive realization (in terms of functional realization, parthood, and the determinable/determinate relation) are plausibly seen as implementing the strategy. As I also show, implementation of the powers-based strategy does not require endorsement of any particular accounts of either properties or causation---indeed, a categoricalist contingentist Humean can implement the strategy. The schematic location of the strategy in the space of available responses to the problem of mental (more generally, higher-level) causation, as well as the fact that the schema may be metaphysically instantiated, strongly suggests that the strategy is, appropriately generalized and instantiated, sufficient and moreover necessary for non-reductive realization. I go on to defend the sufficiency and necessity claims against a variety of objections, considering, along the way, how the powers-based subset strategy fares against competing accounts of purportedly non-reductive realization in terms of supervenience, token identity, and constitution. (shrink)

Every paper in this collection is worth reading, for one reason or another. Still, due to certain problematic metametaphysical presuppositions most of these discussions miss the deeper mark, on the pessimist as well as the optimist side. My reasons for thinking this come from considering how best to answer three metametaphysical questions. First, why be pessimistic about metaphysics – why be Carnapian in a post-positivist age? There is, I’ll suggest, a post-positivist strategy for reviving Carnapian pessimism, but it is almost (...) entirely neglected here; and the motivations that pessimists offer instead are not compelling. Second, why think that the best way to approach metametaphysical questions is by attention to features of language, and in particular to quantifier semantics, in ordinary or ontological language(s)? Here again we are offered little motivation for this supposition, which, notwithstanding its acceptance by nearly all contributors, faces clear difficulties. Third, granting that quantification is somehow bound up with first-order questions about what exists, what is the nature of this connection, and what are the associated implications for metametaphysics? Here I find the accounts of the connection on offer implausible, especially as compared to an alternative that makes better sense of metaphysical practice and disagreement. The moral following consideration of these questions is that real progress in metametaphysics is likely to occur less by attention to semantic issues pertaining to representation, translation and quantification and more to non-semantic issues pertaining to epistemology and metaphysical determinacy. (shrink)

In this lucid, deep, and entertaining book, John Perry supposes that type-identity physicalism is antecedently plausible, and that rejecting this thesis requires good reason. He aims to show that experience gap arguments, as given by Jackson, Kripke, and Chalmers, fail to provide such reason, and moreover that each failure stems from an overly restrictive conception of the content of thought.

Note: this is the first published presentation and defense of the 'proper subset strategy' for making sense of non-reductive physicalism or the associated notion of realization; this is sometimes, inaccurately, called "Shoemaker's subset strategy"; if people could either call it the 'subset strategy' or better yet, add my name to the mix I would appreciate it. Horgan claims that physicalism requires "superdupervenience" -- supervenience plus robust ontological explanation of the supervenient in terms of the base properties. I argue that Horgan's (...) account fails to rule out physically unacceptable emergence. I rather suggest that this and other unacceptable possibilities may be ruled out by requiring that each individual causal power in the set associated with a given supervenient property be numerically identical with a causal power in the set associated with its base property. I go on to show that a wide variety of physicalist accounts, both reductive and non-reductive, are implicitly or explicitly designed to meet this condition, and so are more similar than they seem. In particular, non-reductive physicalism accounts typically appeal to a relation plausibly ensuring that the powers of a higher-level property are a proper subset of those of its physical base property. (shrink)

How can mental properties bring about physical effects, as they seem to do, given that the physical realizers of the mental goings-on are already sufficient to cause these effects? This question gives rise to the problem of mental causation (MC) and its associated threats of causal overdetermination, mental causal exclusion, and mental causal irrelevance. Some (e.g., Cynthia and Graham Macdonald, and Stephen Yablo) have suggested that understanding mental-physical realization in terms of the determinable/determinate relation (henceforth, 'determination') provides the key to (...) solving the problem of MC: if mental properties are determinables of their physical realizers, then (since determinables and determinates are distinct, yet don't causally compete) all three threats may be avoided. Not everyone agrees that determination can do this good work, however. Some (e.g., Douglas Ehring, Eric Funkhauser, and Sven Walter) object that mental-physical realization can't be determination, since such realization lacks one or other characteristic feature of determination. I argue that on a proper understanding of the features of determination key to solving the problem of MC these arguments can be resisted. (shrink)

Mental causation, our mind's ability to causally affect the course of the world, is part and parcel of our ‘manifest image’ of the world. That there is mental causation is denied by virtually no one. How there can be such a thing as mental causation, however, is far from obvious. In recent years, discussions about the problem of mental causation have focused on Jaegwon Kim's so-called Causal Exclusion Argument, according to which mental events are ‘screened off’ or ‘preempted’ by physical (...) events unless mental causation is a genuine case of overdetermination or mental properties are straightforwardly reducible to physical properties. (shrink)

Mental causation, our mind's ability to causally affect the course of the world, is part and parcel of our ‘manifest image’ of the world. That there is mental causation is denied by virtually no one. How there can be such a thing as mental causation, however, is far from obvious. In recent years, discussions about the problem of mental causation have focused on Jaegwon Kim's so-called Causal Exclusion Argument, according to which mental events are ‘screened off’ or ‘preempted’ by physical (...) events unless mental causation is a genuine case of overdetermination or mental properties are straightforwardly reducible to physical properties. (shrink)

The two major modern accounts of explanation are the causal and unification accounts. My aim in this paper is to provide a kind of unification of the causal and the unification accounts, by using the central technical apparatus of the unification account to solve a central problem faced by the causal account, namely, the problem of determining which parts of a causal network are explanatorily relevant to the occurrence of an explanandum. The end product of my investigation is a causal (...) account of explanation that has many of the advantages of the unification account. (shrink)

Review of Stephen Schiffer Remnants of Meaning.

It has been suggested that many philosophical theses—physicalism, normative naturalism, phenomenalism, and so on—should be understood in terms of ground. Against this, Ted Sider (2011) has argued that ground is ill-suited for this purpose. Here I develop Sider’s objection and offer a response. In doing so I develop a view about the role of ground in philosophy, and about the content of these distinctively philosophical theses.

The title of The Rediscovery of the Mind suggests the question "When was the mind lost?" Since most people may not be aware that it ever was lost, we must also then ask "Who lost it?" It was lost, of course, only by philosophers, by certain philosophers. This passed unnoticed by society at large. The "rediscovery" is also likely to pass unnoticed. But has the mind been rediscovered by the same philosophers who "lost" it? Probably not. John Searle is an (...) analytic philosopher, with some of the same notions as the positivists and behaviorists who rejected consciousness and "lost" the mind in the first place, but he also does not sound like the kind of reductionist who would have joined that crowd. His views, indeed, are sensible enough, and some of his insights so important, that it is a shame to find his thought profoundly limited by some of the same mistakes and prejudices that ruined philosophy, and not just philosophy of mind, under the influence of those positivists and behaviorists. There is enough of genuine value in his treatment, that it can easily be taken up and, with relatively slight modification, added to what is of permanent value in the history of philosophy. (shrink)

Consider a circle and a pair of its semicircles. Which is prior, the whole or its parts? Are the semicircles dependent abstractions from their whole, or is the circle a derivative construction from its parts? Now in place of the circle consider the entire cosmos (the ultimate concrete whole), and in place of the pair of semicircles consider the myriad particles (the ultimate concrete parts). Which if either is ultimately prior, the one ultimate whole or its many ultimate parts?

The paper argues that grounding is neither irreflexive, nor asymmetric, nor transitive. In arguing for that conclusion the paper also arguesthat truthmaking is neither irreflexive, nor asymmetric, nor transitive.

Recent discussions of mental causation have focused on three principles: (1) Mental properties are (sometimes) causally relevant to physical effects; (2) mental properties are not physical properties; (3) every physical event has in its causal history only physical events and physical properties. Since these principles seem to be inconsistent, solutions have focused on rejecting one or more of them. But I argue that, in spite of appearances, (1)–(3) are not inconsistent. The reason is that 'properties' is used in different senses (...) in the principles. In (1) and (3), 'properties' should be read as 'tropes' (properties here are particulars), while in (2) 'properties' should read as 'types' (properties here are universals or classes). Although mental types are distinct from physical types, every mental trope is a physical trope. This allows mental properties to be causally relevant to physical effects without violating the closed character of the physical world. (shrink)

A commonly held view is that a central aim of metaphysics is to give a fundamental account of reality which refers only to the fundamental entities. But a puzzle arises. It is at least a working hypothesis for those pursuing the aim that, first, there must be fundamental entities. But, second, it also seems possible that the world has no foundation, with each entity depending on others. These two claims are inconsistent with the widely held third claim that the fundamental (...) just is the foundational. It is tempting to resolve the puzzle by rejecting the first or second claim, perhaps because it is obscure how the third claim might plausibly be challenged. But I develop a new analysis of fundamentality which challenges the third claim by allowing for an entity to be fundamental without being foundational. The analysis, roughly, is that an entity is fundamental just in case not all facts about it are grounded in facts about other entities. The possibility of fundamentality without foundations not only provides for a novel resolution to the puzzle, but has applications to some live debates: for example, it undermines Jonathan Schaffer's modal argument for priority monism. (shrink)

Modern empiricism has been conditioned in large part by two dogmas. One is a belief in some fundamental cleavage between truths which are analytic, or grounded in meanings independently of matters of fact, and truth which are synthetic, or grounded in fact. The other dogma is reductionism: the belief that each meaningful statement is equivalent to some logical construct upon terms which refer to immediate experience. Both dogmas, I shall argue, are ill founded. One effect of abandoning them is, as (...) we shall see, a blurring of the supposed boundary between speculative metaphysics and natural science. Another effect is a shift toward pragmatism. (shrink)

The objective probability of every physical event is fixed by prior physical events and laws alone. (This thesis is sometimes expressed in terms of explanation: In tracing the causal history of any physical event, one need not advert to any non-physical events or laws. To the extent that there is any explanation available for a physical event, there is a complete explanation available couched entirely in physical vocabulary. We prefer the probability formulation, as it should be acceptable to any physicalist, (...) though some reject the explanation formulation.) (3) Causal Exclusion. (shrink)

Might the world be structured, as Leibniz thought, so that every part of matter is divided ad infinitum? The Physicist David Bohm accepted infinitely decomposable matter, and even Steven Weinberg, a staunch supporter of the idea that science is converging on a final theory, admits the possibility of an endless chain of ever more fundamental theories. However, if there is no fundamental level, physicalism, thought of as the view that everything is determined by fundamental phenomena and that all fundamental phenomena (...) are physical, turns out false, for in such a world, there are no fundamental phenoma, and so fundamental phenomena determine nothing. While some take physicalism necessarily to posit a fundamental level, here I present a thesis of physicalism that allows for its truth even in an infinitely decomposable world. (shrink)

A review of Andrew Melnyk's _A Physicalist Manifesto_ (Cambridge: CUP, 2003).