Contemporary Debates in Philosophy of Mind
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Journal of Philosophy, Inc
Journal of Philosophy, Inc. The Harder Problem of Consciousness Author(s): Ned Block Source: The Journal of Philosophy, Vol. 99, No. 8 (Aug., 2002), pp. 391-425 Published by: Journal of Philosophy, Inc. Stable URL: http://www.jstor.org/stable/3655621 Accessed: 04-08-2015 15:41 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Journal of Philosophy, Inc. is collaborating with JSTOR to digitize, preserve and extend access to The Journal of Philosophy. http://www.jstor.org This content downloaded from 128.122.149.154 on Tue, 04 Aug 2015 15:41:39 UTC All use subject to JSTOR Terms and Conditions THE JOURNAL OF PHILOSOPHY VOLUME XCIX, NO. 8, AUGUST 2002 THE HARDER PROBLEM OF CONSCIOUSNESS* H. Huxley' famously said: "How it is that anything so re- T. markable as a state of consciousness comes about as a result of irritating nervous tissue, is just as unaccountable as the ap- pearance of Djin when Aladdin rubbed his lamp" (ibid., p. 19). We do not see how to explain a state of consciousness in terms of its neurological basis. This is the hard problemof consciousness.2 My aim here is to present another problem of consciousness. -
Perspectives on Ethical Leadership: an Overview Drs Ir Sophia Viet MTD
Perspectives on ethical leadership: an overview drs ir Sophia Viet MTD Paper submitted to the International Congress on Public and Political Leadership 2016 Draft version. Do not site or quote without the author’s permission Abstract There is a growing scientific interest in ethical leadership of organizations as public confidence in organizational leaders continues to decline. Among scholarly communities there is considerable disagreement on the appropriate way to conceptualize, define and study ethical leadership. This disagreement is partly due to the ontological and epistemological differences between the scholarly communities, resulting in different views of organizations, on the role of organizational leadership in general, and on ethical leadership of organizations in particular. Because of the differences in their ontological and epistemological assumptions scholars endlessly debate the concept of ethical leadership. This paper provides a comprehensive overview of the academic concepts of ethical leadership by classifying these concepts in terms of their ontological and epistemological assumptions and views of organizations into the modern, symbolic and the critical perspectives of postmodernism and communitarianism. Each category represents a particular set of perspectives on organizations, business ethics, and ethical leadership. The overview can serve as a guide to decode the academic debate and to determine the positions of the scholars participating in the debate. In addition it can serve as a multi-perspective-framework to study lay concepts of ethical leadership of (executive) directors of contemporary organizations. In this article the overview serves as a guide of how to classify some of the most common concepts in the debate on ethical leadership. Introduction There is a growing scientific interest in ethical leadership of organizations as public confidence in organizational leaders continues to decline. -
Philosophy of Mind
From the Routledge Encyclopedia of Philosophy Philosophy of Mind Frank Jackson, Georges Rey Philosophical Concept ‘Philosophy of mind’, and ‘philosophy of psychology’ are two terms for the same general area of philosophical inquiry: the nature of mental phenomena and their connection with behaviour and, in more recent discussions, the brain. Much work in this area reflects a revolution in psychology that began mid-century. Before then, largely in reaction to traditional claims about the mind being non-physical (see Dualism; Descartes), many thought that a scientific psychology should avoid talk of ‘private’ mental states. Investigation of such states had seemed to be based on unreliable introspection (see Introspection, psychology of), not subject to independent checking (see Private language argument), and to invite dubious ideas of telepathy (see Parapsychology). Consequently, psychologists like B.F. Skinner and J.B. Watson, and philosophers like W.V. Quine and Gilbert Ryle argued that scientific psychology should confine itself to studying publicly observable relations between stimuli and responses (see Behaviourism, methodological and scientific; Behaviourism, analytic). However, in the late 1950s, several developments began to change all this: (i) The experiments behaviourists themselves ran on animals tended to refute behaviouristic hypotheses, suggesting that the behaviour of even rats had to be understood in terms of mental states (see Learning; Animal language and thought). (ii) The linguist Noam Chomsky drew attention to the surprising complexity of the natural languages that children effortlessly learn, and proposed ways of explaining this complexity in terms of largely unconscious mental phenomena. (iii) The revolutionary work of Alan Turing (see Turing machines) led to the development of the modern digital computer. -
Epistemology After the Modal Turn Traditionally
Philosophy 513/Topics in Recent and Contemporary Philosophy: Epistemology after the Modal Turn Princeton University Spring 2019 Tuesdays 7-9:50 Marx 201 Professor Thomas Kelly 221 1879 Hall [email protected] Traditionally, philosophers have often given a starring role to notions like evidence and reasons for belief when theorizing about knowledge. However, in the last decades of the twentieth century and the opening decades of the twentieth-first, this traditional paradigm has been largely supplanted by alternative approaches. There are at least two complementary sources for this relatively recent, radical break with tradition. First, Edmund Gettier’s apparent refutation of “the traditional analysis of knowledge,” along with the failure of early, theoretically conservative attempts to “patch” that analysis, loosened the hold of the traditional paradigm on the philosophical imagination and created a demand for novel theoretical frameworks. More constructively, that demand for innovative approaches was met when the modal revolution, which had first entered analytic philosophy through logic and metaphysics (think Kripke, Lewis) hit epistemology. When epistemology took the modal turn, the result was an entirely new set of intriguing frameworks and powerful conceptual tools for theorizing about knowledge and related notions. Among these are the ideas that that we should think of knowledge in terms of the elimination of contextually salient possibilities (Lewis), that it consists in tracking facts (Nozick, Roush), and the increasingly influential picture of knowledge as safe belief (Williamson, Sosa). We will critically examine this currently flourishing tradition, beginning with seminal accounts by Lewis and Nozick, and continuing up to some of the latest developments. -
Freedom and Determinism (Topics in Contemporary Philosophy)
1 Determinism: What We Have Learned and What We Still Don’t Know John Earman 1 Introduction The purpose of this essay is to give a brief survey of the implications of the theories of modern physics for the doctrine of determinism. The survey will reveal a curious feature of determinism: in some respects it is fragile, re- quiring a number of enabling assumptions to give it a fighting chance; but in other respects it is quite robust and very difficult to kill. The survey will also aim to show that, apart from its own intrinsic interest, determinism is an excellent device for probing the foundations of classical, relativistic, and quantum physics. The survey is conducted under three major presuppositions. First, I take a realistic attitude toward scientific theories in that I assume that to give an interpretation of a theory is, at a minimum, to specify what the world would have to be like in order for the theory to be true. But we will see that the demand for a deterministic interpretation of a theory can force us to abandon a naively realistic reading of the theory. Second, I reject the “no laws” view of science and assume that the field equations or laws of motion of the most fundamental theories of current physics represent science’s best guesses as to the form of the basic laws of nature. Third, I take deter- minism to be an ontological doctrine, a doctrine about the temporal evo- lution of the world. This ontological doctrine must not be confused with predictability, which is an epistemological doctrine, the failure of which need not entail a failure of determinism. -
Approaching Contemporary Philosophy Historically
APPROACHING CONTEMPORARY PHILOSOPHICAL PROBLEMS HISTORICALLY: On IDEALISMS, REALISMS, and PRAGMATISMS, Combining Undergraduate Teaching & Research Cinzia Ferrini University of Trieste [email protected] Abstract: As guest editor of this special issue of Esercizi Filosofici, the author introduces Kenneth R. Westphal’s and Paolo Parrini’s position papers on pragmatism, idealism and realism by elucidating the background and rationale of the workshop she organized on 29 April, 2015 at the Department of Humanities of the University of Trieste, within the frame- work of her undergraduate course in «History of Modern and Contemporary Philosophy». The Appendix lists questions posed by students and by the audience, to which the invited speakers replied in discussion following the presentations; their respective replies follow their main papers. Key Words: Teaching systematic philosophy historically; research and teaching for under- graduates; contemporary issues and modern philosophy; pragmatism. 1. Background The workshop, «A Real Dialogue on an Ideal Topic», with Kenneth R. Westphal1 and Paolo Parrini2 on idealism, realism and pragmatism took 1 Kenneth Westphal has held (full) professorships in philosophy in England (Norwich, Canterbury), visiting professorships at Northwestern University and at the Martin Luther Universität Halle (a.d.Salle), and research fellowships in Heidelberg, Bielefeld (twice) and Göttingen. He has now settled in Istanbul as Professor of Philosophy at Boðaziçi Üniversi- tesi. The main focus of his research is on the character -
5. Immanuel Kant and Critical Idealism Robert L
Contemporary Civilization (Ideas and Institutions Section XII: The osP t-Enlightenment Period of Western Man) 1958 5. Immanuel Kant and Critical Idealism Robert L. Bloom Gettysburg College Basil L. Crapster Gettysburg College Harold A. Dunkelberger Gettysburg College See next page for additional authors Follow this and additional works at: https://cupola.gettysburg.edu/contemporary_sec12 Part of the European Languages and Societies Commons, History Commons, and the Philosophy Commons Share feedback about the accessibility of this item. Bloom, Robert L. et al. "5. Immanuel Kant and Critical Idealism. Pt XII: The osP t-Enlightenment Period." Ideas and Institutions of Western Man (Gettysburg College, 1958), 53-69. This is the publisher's version of the work. This publication appears in Gettysburg College's institutional repository by permission of the copyright owner for personal use, not for redistribution. Cupola permanent link: https://cupola.gettysburg.edu/ contemporary_sec12/5 This open access book chapter is brought to you by The uC pola: Scholarship at Gettysburg College. It has been accepted for inclusion by an authorized administrator of The uC pola. For more information, please contact [email protected]. 5. Immanuel Kant and Critical Idealism Abstract The ideas of Immanuel Kant (1724-1804) are significant enough to be compared to a watershed in Western thought. In his mind were gathered up the major interests of the Enlightenment: science, epistemology, and ethics; and all of these were given a new direction which he himself described as another Copernican revolution. As Copernicus had shown that the earth revolved around the sun, rather than the sun around the earth, so Kant showed that the knowing subject played an active and creative role in the production of his world picture, rather than the static and passive role which the early Enlightenment had assigned him. -
Philosophy of Language in the Twentieth Century Jason Stanley Rutgers University
Philosophy of Language in the Twentieth Century Jason Stanley Rutgers University In the Twentieth Century, Logic and Philosophy of Language are two of the few areas of philosophy in which philosophers made indisputable progress. For example, even now many of the foremost living ethicists present their theories as somewhat more explicit versions of the ideas of Kant, Mill, or Aristotle. In contrast, it would be patently absurd for a contemporary philosopher of language or logician to think of herself as working in the shadow of any figure who died before the Twentieth Century began. Advances in these disciplines make even the most unaccomplished of its practitioners vastly more sophisticated than Kant. There were previous periods in which the problems of language and logic were studied extensively (e.g. the medieval period). But from the perspective of the progress made in the last 120 years, previous work is at most a source of interesting data or occasional insight. All systematic theorizing about content that meets contemporary standards of rigor has been done subsequently. The advances Philosophy of Language has made in the Twentieth Century are of course the result of the remarkable progress made in logic. Few other philosophical disciplines gained as much from the developments in logic as the Philosophy of Language. In the course of presenting the first formal system in the Begriffsscrift , Gottlob Frege developed a formal language. Subsequently, logicians provided rigorous semantics for formal languages, in order to define truth in a model, and thereby characterize logical consequence. Such rigor was required in order to enable logicians to carry out semantic proofs about formal systems in a formal system, thereby providing semantics with the same benefits as increased formalization had provided for other branches of mathematics. -
Proposal for Contemporary Debates in Philosophy of Mind
Proposal for Contemporary Debates in Philosophy of Mind Edited by Jonathan Cohen∗and Brian McLaughliny This volume will introduce the central debates in contemporary philosophy of mind. The volume will include ten pairs of newly commissioned essays ad- vocating opposing viewpoints | one for each of the ten topics listed below. In addition, the editors will provide a substantive introduction that will lay out the necessary background for the debates and locate the individual topics within philosophy of mind and in relation to one another. The essays will each be around 6000 to 8000 words in length, and will be accessible to upper-level undergraduates and graduate students. Consequently, we expect that the volume could be used as text for advanced courses in phi- losophy of mind. However, the essays will also represent the state of play in the areas, and will contain original argumentation by eminent philosophers, so it will also be an important text for academics working in philosophy of mind and adjoining areas. We have organized our questions under the three headings that, in our minds, structure the central debates in contemporary philosophy of mind: questions about the ontology of the mental, questions about the nature of mental content, and questions about the nature of consciousness. For many of the questions on our list, we have suggested a number of backup authors in case our first choices are unable to write the essays. Although some names appear more than once on our list (including appearances as backup authors) we would not allow more than one piece by a single author in the volume. -
2.2 Glock Et Al
Journal for the History of Book Symposium: Analytical Philosophy Hans-Johann Glock, What is Analytic Philosophy? Volume 2, Number 2 Introduction Hans-Johann Glock..................... 1 Editor in Chief Mark Textor, King’s College London Commentaries Guest Editor Leila Haaparanta......................... 2 Mirja Hartimo, University of Helsinki Christopher Pincock....................6 Editorial Board Panu Raatikainen........................11 Juliet Floyd, Boston University Graham Stevens.......................... 28 Greg Frost-Arnold, Hobart and William Smith Colleges Ryan Hickerson, University of Western Oregon Replies Henry Jackman, York University Hans-Johann Glock..................... 36 Sandra Lapointe, McMaster University Chris Pincock, Ohio State University Richard Zach, University of Calgary Production Editor Ryan Hickerson Editorial Assistant Daniel Harris, CUNY Graduate Center Design Douglas Patterson and Daniel Harris ©2013 The Authors What is Analytic Philosophy? shall not be able to respond to all of the noteworthy criticisms and questions of my commentators. I have divided my responses ac- Hans-Johann Glock cording to commentator rather than topic, while also indicating some connections between their ideas where appropriate. Let me start by thanking the Journal for the History of Analytical Phi- losophy for offering me this opportunity to discuss my book What is Analytical Philosophy? (Cambridge, 2008). I am also very grateful Hans-Johann Glock for the valuable feedback from the contributors. And I thank both University of Zurich the journal and the contributors for their patience in waiting for [email protected] my replies. I was pleased to discover that all of my commentators express a certain sympathy with the central contention of my book, namely that analytic philosophy is an intellectual movement of the twentieth-century (with roots in the nineteenth and offshoots in the twenty-first), held together by family-resemblances on the one hand, ties of historical influence on the other. -
Georges Rey, Philosophy, Univ of Maryland, College Park 20742; [email protected]
Georges Rey, Philosophy, Univ of Maryland, College Park 20742; [email protected] NEW 2009 VERSION (an expansion of the version that appeared in Martin, R. and Kolak, D., The Experience of Philosophy, 6th ed., Oxford UP, 2005) 21 October 2009 Meta-atheism: Religious Avowal as Self-Deception (Long Version)1 1. Introduction I’m not a professional philosopher of religion and have no special knowledge of theology. However, I regularly teach an introductory course in philosophy in which I discuss the standard arguments for the existence of God. The exercise has produced in me a certain incredulity: I have come increasingly to wonder how such extremely smart people, like Aquinas or Descartes, could advance such patently bad arguments, as I think most philosophers (even those who claim to “believe”) would take those arguments to be. At any rate, I find it hard to believe that anyone really buys the “ontological argument,” or any of Aquinas’ “five ways.” Existence may or may not be a predicate, and there may or may not be unmoved movers, uncaused causers, and undesigned teleological systems, but these arguments don’t remotely establish their intended conclusion, the existence of anything like the traditional Christian God with His astounding properties of, e.g., eternality, omniscience, omnipotence and necessary benevolence (for brevity, I’ll refer to these latter properties as “omni” properties, a being possessing them as an “omni” being). And “religious experiences” or “intuitions” no matter how ecstatic or profound, could obviously be explained by any number of other far more modest hypotheses (I'll briefly discuss all these issues in §2 below). -
Idealism: a Love (Of Sophia) That Dare Not Speak Its Name
Idealism: A Love (of Sophia) that Dare not Speak its Name PAUL REDDINl;' My first experience of philosophy at the University of Sydney was as a commencing undergraduate in the tumultuous year of 1973. At the start of that year, there was one department of philosophy, but by the beginning of the next there were two. These two departments seemed to be opposed in every possible way except one: they both professed to be committed to a form of materialist philosophy. One could think that having a common enemy at least might have been the cause for some degree of unanimity, but no: the traditional enemy of materialism - idealism - was regarded as having been long dead and buried. For the Marxists in the then Department of General Philosophy, it had been Marx who, in the second half of the nineteenth century, had 'inverted' Hegelian idealism into a form of materialism, while for the analytic philosophers in the Department of Traditional and Modern Philosophy, it had been Bertrand Russell and G. E. Moore who had triumphed over British idealism at the turn of the twentieth. There may have been many things that were atypical about philosophy as it was done at Sydney in the early 1970s, but its resistance to idealism was not among them. Twenty years later, however, there were signs that old certitudes in Anglophone philosophy were changing, and in 1994, two books were published by mainstream analytic philosophers addressing issues central to analytic concern and suggesting that the philosophy of Hegel held the key to their solution. These books were Mind and World * Paul Redding holds a Personal Chair in Philosophy at the University of Sydney.