Causal Properties and Conservative Reduction1
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Cosmology of Cognitive Science from Hesiod, Socrates, and Plato to Wittgenstein
Athens Journal of Humanities & Arts - Volume 8, Issue 2, April 2021 – Pages 107-136 The Cosmology of Cognitive Science from Hesiod, Socrates, and Plato to Wittgenstein By Richard McDonough* Cognitive science, the attempt to provide an account of human intelligence and behavior by reference to physical ‚mechanisms‛ in the alleged neural control center of human beings, is one of the dominant philosophical projects of our time. The paper argues that Wittgenstein in para. 608 of Zettel develops an alternative to this almost universally accepted modern paradigm. However, his efforts have been widely misunderstood, in a fashion clarified by Kuhn, because scholars read competing paradigms in the light of their own cognitive science paradigm. In the present case, scholars have assumed that the words in Zettel (para. 608), especially ‚the center‛ and ‚chaos,‛ must have the same meanings that they would naturally be assigned in cognitive science. The result is, inevitably, that Zettel (para. 608) either looks like it anticipates one of the various cognitive science paradigms or it looks absurd. In opposition to this, the paper argues that the language in Zettel (para. 608) is not the language of modern cognitive science, but, rather, is the language of the emergence of order from chaos by virtue of a stabilizing center with which the Western intellectual tradition began in ancient Greek cosmology. When read against this background, it becomes clear that Zettel (para. 608) is an attempt to formulates an alternative to the cognitive science paradigm by retrieving a paradigm found in ancient Greek philosophy and literature. The idea that the brain is not the control center of the human organism is in Plato. -
Sydney Shoemaker A
Eric T. Olson Churchill College Cambridge What does Functionalism Tell Us about Personal Identity? abstract: Sydney Shoemaker argues that the functionalist theory of mind entails a psychological-continuity view of personal identity, as well as providing a defense of that view against a crucial objection. I show that his view has surprising consequences, e.g. that no organism could have mental properties and that a thing's mental properties fail to supervene even weakly on its microstructure and surroundings. I then argue that the view founders on "fission" cases and rules out our being material things. Functionalism tells us little if anything about personal identity. 1. Most philosophers believe that our identity through time consists in some sort of psychological continuity. You are, necessarily, that future being who in some sense inherits his mental features from you: the one who has the mental features he has then in large part because you have the mental features you have now. And you are that past being whose mental features you have inherited. Though there is dispute about what sort of "inheritance" counts--about whether those features must be continuously physically realized, for instance--most agree that some sort of mental continuity is necessary or sufficient (or both) for us to persist. So magnetic is this view that many feel entitled to assert it without argument. Such arguments as we find typically amount to little more than telling science-fiction stories and remarking that most of us (Western philosophy teachers and their students) are inclined to think that the character at the end of the story is identical with the character at the beginning of the story with whom he is psychologically continuous. -
Emergence in Psychology: Lessons from the History of Non-Reductionist Science
Paper Human Development 2002;45:2-28 Human Development Emergence in Psychology: Lessons from the History of Non-Reductionist Science R. Keith Sawyer Washington University, St.louis, Mo., USA KeyWords Cognitive science. Emergence. History. Reductionism. Socioculturalism Abstract Theories of emergence have had a longstanding influence on psychological thought. Emergentism rejects both reductionism and holism; emergentists are scientific materialists, and yet argue that reductionist explanation may not always be scientifically feasible. I begin by summarizing the history of emergence in psy- chology and sociology, from the mid-19th century through the mid-20th century. I then demonstrate several parallels between this history and contemporary psy- chology, focusing on two recent psychological movements: socioculturalism and connectionist cognitive science. Placed in historical context, both sociocultural ism and connectionism are seen to be revivals of 19th and early 20th century emergen- tism. I then draw on this history to identify several unresolved issues facing socio- culturalists and connectionists, and to suggest several promising paths for future theory. Copyright @ 2002 S. Karger AG, Base! 1. Introduction Emergentism is a form of materialism which holds that some complex natural phe- nomena cannot be studied using reductionist methods. My first goal in this paper is to identify the historical roots of two emergentist paradigms in contemporary psychology: sociocultural psychology and cognitive science. My second goal is to draw on this histo- ry to explore several unresolved issues facing these contemporary paradigms. Sociocul- tural psychologists are sociological emergentists; they hold that group behavior is consti- KARG E R <92002 S. Karger AG, Basel R. Keith Sawyer, Washington University .OOI8-716X/02/0451-0()()2$18.50/0 Department of Education, Campus Box 1183 Fax+41613061234 St. -
Emergentism As an Option in the Philosophy of Religion: Between Materialist Atheism and Pantheism
SURI 7 (2) 2019: 1-22 Emergentism as an Option in the Philosophy of Religion: Between Materialist Atheism and Pantheism James Franklin University of New South Wales Abstract: Among worldviews, in addition to the options of materialist atheism, pantheism and personal theism, there exists a fourth, “local emergentism”. It holds that there are no gods, nor does the universe overall have divine aspects or any purpose. But locally, in our region of space and time, the properties of matter have given rise to entities which are completely different from matter in kind and to a degree god-like: consciousnesses with rational powers and intrinsic worth. The emergentist option is compared with the standard alternatives and the arguments for and against it are laid out. It is argued that, among options in the philosophy of religion, it involves the minimal reworking of the manifest image of common sense. Hence it deserves a place at the table in arguments as to the overall nature of the universe. Keywords: Emergence; pantheism; personal theism; naturalism; consciousness 1. INTRODUCTION The main options among world views are normally classifiable as either materialist atheism, pantheism (widely understood) or personal theism. According to materialist atheism, there exists nothing except the material universe as we ordinarily conceive it, and its properties are fully described by science (present or future). According to personal theism, there exists a separate entity (or entities) of a much higher form than those found in the 2019 Philosophical Association of the Philippines 2 Emergentism as an Option in the Philosophy of Religion material universe, a god or gods. -
Putnam's Argument That the Claim That We Are Brains-In-A-Vat Is Self
Richard McDonough / Putnam’s Argument… META: RESEARCH IN HERMENEUTICS, PHENOMENOLOGY, AND PRACTICAL PHILOSOPHY VOL. X, NO. 1 / JUNE 2018: 149-159, ISSN 2067-3655, www.metajournal.org Putnam’s Argument that the Claim that We are Brains-in-a-vat is Self-Refuting Richard McDonough Arium Academy of Arts and Sciences, Singapore Abstract In Reason, Truth and History, Putnam provides an influential argument for the materialist view that the supposition that we are all “actually” brains in a vat [BIV’s] is “necessarily false”. Putnam admits that his argument, inspired by insights in Wittgenstein’s later views, is “unusual”, but he is certain that it is a correct. He argues that the claim that we are BIV’s is self-refuting because, if we actually are BIV’s, then we cannot refer to real physical things like vats. Although the present author agrees, fundamentally, with Heidegger’s view that we are essentially “in a world” (a real world, not a private “vat-world”), and, therefore, with Putnam’s conclusion that we cannot possibly be BIV’s, the paper argues that Putnam’s argument is fallacious. The proper conclusion to draw from Putnam’s argument is that asserting that one is a BIV is beyond the limits of a BIV’s (private) language. That is, Putnam only shows that if we actually are BIV’s, then we cannot think or assert either that we are or that we are not BIV’s. It does not show that we are not “actually” BIV’s. The cogency of this criticism is illustrated with a concrete “science-fiction” example. -
Selforganization, Emergence, and Constraint in Complex Natural
1 SelfOrganization, Emergence, and Constraint in Complex Natural Systems Abstract: Contemporary complexity theory has been instrumental in providing novel rigorous definitions for some classic philosophical concepts, including emergence. In an attempt to provide an account of emergence that is consistent with complexity and dynamical systems theory, several authors have turned to the notion of constraints on state transitions. Drawing on complexity theory directly, this paper builds on those accounts, further developing the constraintbased interpretation of emergence and arguing that such accounts recover many of the features of more traditional accounts. We show that the constraintbased account of emergence also leads naturally into a meaningful definition of selforganization, another concept that has received increasing attention recently. Along the way, we distinguish between order and organization, two concepts which are frequently conflated. Finally, we consider possibilities for future research in the philosophy of complex systems, as well as applications of the distinctions made in this paper. Keywords: Complexity Emergence Selforganization Spontaneous order Dynamical systems Corresponding Author: Jonathan Lawhead, PhD University of Southern California Philosophy & Earth Sciences 3651 Trousdale Parkway Zumberge Hall of Science, 223D Los Angeles, CA 900890740 [email protected] 775.287.8005 2 0. Introduction There’s a growing body of multidisciplinary research exploring complexity theory and related ideas. This field has not yet really settled yet, and so there’s plenty of terminological confusion out there. Different people use the same terms to mean different things (witness the constellation of definitions of ‘complexity’ itself). A good understanding of how central concepts in complexity theory fit together will help in applying those concepts to realworld social and scientific problems. -
Front Matter
Cambridge University Press 978-1-107-41471-6 - Consciousness and the Self: New Essays Jeeloo Liu and John Perry Frontmatter More information CONSCIOUSNESS AND THE SELF “I never can catch myself at any time without a perception, and never can observe any thing but the perception.” These famous words of David Hume, on his inability to perceive the self, set the stage for JeeLoo Liu and John Perry’s collection of essays on self-awareness and self-knowledge. This volume connects recent scientific studies on consciousness with the traditional issues about the self explored by Descartes, Locke, and Hume. Experts in the field offer contrasting perspectives on matters such as the relation between consciousness and self-awareness, the notion of personhood, and the epistemic access to one’s own thoughts, desires, or attitudes. The volume will be of interest to philosophers, psychologists, neuroscientists, cognitive sci- entists, and others working on the central topics of consciousness and the self. jeeloo liu is Associate Professor of Philosophy at California State University, Fullerton. She is the author of An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism (2006). john perry is Emeritus Professor of Philosophy at Stanford University, and Distinguished Professor of Philosophy at the University of California, Riverside. He is the author of Knowledge, Possibility and Consciousness (2001), Identity, Personal Identity and the Self (2002), and a number of other books. © in this web service Cambridge University Press www.cambridge.org -
The Inverted Spectrum Sydney Shoemaker the Journal of Philosophy, Vol. 79, No. 7. (Jul., 1982), Pp. 357-381
The Inverted Spectrum Sydney Shoemaker The Journal of Philosophy, Vol. 79, No. 7. (Jul., 1982), pp. 357-381. Stable URL: http://links.jstor.org/sici?sici=0022-362X%28198207%2979%3A7%3C357%3ATIS%3E2.0.CO%3B2-F The Journal of Philosophy is currently published by Journal of Philosophy, Inc.. Your use of the JSTOR archive indicates your acceptance of JSTOR's Terms and Conditions of Use, available at http://www.jstor.org/about/terms.html. JSTOR's Terms and Conditions of Use provides, in part, that unless you have obtained prior permission, you may not download an entire issue of a journal or multiple copies of articles, and you may use content in the JSTOR archive only for your personal, non-commercial use. Please contact the publisher regarding any further use of this work. Publisher contact information may be obtained at http://www.jstor.org/journals/jphil.html. Each copy of any part of a JSTOR transmission must contain the same copyright notice that appears on the screen or printed page of such transmission. JSTOR is an independent not-for-profit organization dedicated to and preserving a digital archive of scholarly journals. For more information regarding JSTOR, please contact [email protected]. http://www.jstor.org Wed Apr 4 09:58:34 2007 THE JOURNAL OF PHILOSOPHY VOLUME LXXIX, NO. 7, JULY 1982 THE INVERTED SPECTRUM* s best I can determine, the idea of spectrum inversion made its first appearance in the philosophical literature when A John Locke, in the Essay, entertained the possibility that "the same Object should flroduce in several Men's Minds different Ideas at the same time; v.g. -
The Transitivity of Material Constitution*
NOUSˆ 43:2 (2009) 363–377 The Transitivity of Material Constitution∗ ROBERT A. WILSON University of Alberta I. Introduction Material constitution and physical realization are both relations that have been used in articulating views in metaphysics and the philosophy of mind. For example, Lynne Baker1 has recently defended the idea that material con- stitution is a general relation that holds between statues and what they are made of, dollar bills and pieces of paper, and persons and bodies, contin- uing a longer tradition within metaphysics that takes constitution to be an important relation holding between pairs of things in the world.2 Appeal to physical realization, especially to multiple realization, has been central to the discussion of mental causation and non-reductive forms of materialism about the mind.3 Both constitution and realization are often contrasted with the relation of identity. Formally, identity is reflexive, symmetrical, and transitive. Con- stitution and realization, by contrast, are irreflexive and asymmetrical. But are constitution and realization transitive relations? In metaphysics, the view that material constitution is transitive is ubiq- uitous, an assumption expressed by both proponents and critics of con- stitution views.4 Likewise, it is typically assumed within the philosophy of mind that physical realization is a transitive relation. In both cases, this assumption of transitivity plays a role in discussion of the broader implica- tions of a metaphysics that invokes either relation. Here I provide reasons for questioning this assumption and the uses to which this appeal to tran- sitivity is put. As my title suggests, I shall focus on the case of material constitution, using a brief discussion of realization at the outset to motivate the discussion of the transitivity of material constitution at the core of the paper. -
Emergence Theories and Pragmatic Realism Charbel Niño El-Hani Federal University of Bahia, Brazil
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by CommonKnowledge Essays in Philosophy Volume 3 Article 3 Issue 2 Pragmatism and Neopragmatism 6-2002 Emergence Theories and Pragmatic Realism Charbel Niño El-Hani Federal University of Bahia, Brazil Sami Pihlström University of Helsinki, Finland Follow this and additional works at: http://commons.pacificu.edu/eip Part of the Philosophy Commons Recommended Citation El-Hani, Charbel Niño and Pihlström, Sami (2002) "Emergence Theories and Pragmatic Realism," Essays in Philosophy: Vol. 3: Iss. 2, Article 3. Essays in Philosophy is a biannual journal published by Pacific nivU ersity Library | ISSN 1526-0569 | http://commons.pacificu.edu/eip/ Emergence Theories Essays in Philosophy A Biannual Journal Volume 3, Number 2 Emergence Theories and Pragmatic Realism Abstract The tradition of pragmatism has, especially since Dewey, been characterized by a commitment to non- reductive naturalism. The notion of emergence, popular in the early decades of the twentieth century and currently re-emerging as a central concept in metaphysics and the philosophy of mind, may be useful in explicating that commitment. The present paper discusses the issue of the reality of emergent properties, drawing particular attention to a pragmatic way of approaching this issue. The reality of emergents can be defended as a pragmatically-useful ontological commitment; hence, pragmatism can be employed as a tool in the debate over the structure and reality of emergence. This strategy of justifying ontological commitments is examined through historical and systematic discussions of the pragmatist tradition. It turns out, among other things, that while classical pragmatists did not specify any technical notion of emergence in the contemporary sense, their non-reductively naturalist views are relevant to the more recent emergence discussions -- especially because they rejected the metaphysical realism typical of today’s ontologically-oriented emergence theories. -
Protestant Natural Philosophy and the Question of Emergence, 1540–1615
ANDREAS BLANK Protestant Natural Philosophy and the Question of Emergence, 1540–1615 I. INTRODUCTION Emergentism—the view that once material composites have reached some level of complexity potencies arise that cannot be reduced to the potencies of the constituents—was clearly articulated by some ancient thinkers, including Ar- istotle, Galen and the Aristotelian commentators Alexander of Aphrodisias and John Philoponus. According to Alexander of Aphrodisias, the soul “is a power and form, which supervenes through such a mixture upon the temperament of bodies; and it is not a proportion or a composition of the temperament” (2008, 104; 1568, 78). As Victor Caston has argued, talk about supervenience should here be taken in the technical sense of a co-variation of mental states with bod- ily states (1997, 348–349). Moreover, Caston emphasizes that, for Alexander, the soul possesses causal powers that are more than the aggregates of the causal powers of the elements (1997, 349–350). Likewise, Alexander points out that some medicaments possess powers that arise from their temperament, and since this remark stems from the context of his criticism of the harmony theory of the soul, the implication again seems to be that these are powers that go beyond the powers inherent in the harmony of elementary qualities (2008, 104; De anima 24.24–29). In the sense that Alexander ascribes distinct new powers to souls as well as to the forms of non-animate composites such as chemical blends, Caston characterizes Alexander as one of the ancient thinkers who were committed to emergentism (1997, 350). In medieval natural philosophy, too, deviant forms of emergentism—deviant due to a greater emphasis on celestial causation in the actualization of the po- tentialities of matter— have been influential, as Olaf Pluta has brought to light.1 Also the Latin term “eductio”, which was widely used to designate the concept of emergence, stems from the medieval tradition. -
Beyond AI: Multi-Intelligence (MI) Combining Natural and Artificial Intelligences in Hybrid Beings and Systems
technologies Communication Beyond AI: Multi-Intelligence (MI) Combining Natural and Artificial Intelligences in Hybrid Beings and Systems Stephen Fox VTT Technical Research Centre of Finland, 02044 Espoo, Finland; stephen.fox@vtt.fi; Tel.: +358-20-722-7070 Received: 2 May 2017; Accepted: 20 June 2017; Published: 22 June 2017 Abstract: Framing strongly influences actions among technology proponents and end-users. Underlying much debate about artificial intelligence (AI) are several fundamental shortcomings in its framing. First, discussion of AI is atheoretical, and therefore has limited potential for addressing the complexity of causation. Second, intelligence is considered from an anthropocentric perspective that sees human intelligence, and intelligence developed by humans, as superior to all other intelligences. Thus, the extensive post-anthropocentric research into intelligence is not given sufficient consideration. Third, AI is discussed often in reductionist mechanistic terms. Rather than in organicist emergentist terms as a contributor to multi-intelligence (MI) hybrid beings and/or systems. Thus, current framing of AI can be a self-validating reduction within which AI development is focused upon AI becoming the single-variable mechanism causing future effects. In this paper, AI is reframed as a contributor to MI. Keywords: artificial intelligence (AI); Asilomar AI principles; framing; intelligence; multi-intelligence (MI) hybrid beings and systems; post-anthropocentric 1. Introduction The future of artificial intelligence (AI) is a topic of much debate, including opinions from tech leaders and eminent professors that AI can be an existential threat to humanity [1]. However, the framing of much of the debate about AI is narrow and overlooks the potential for multi-intelligence (MI).