Curriculum Vitae
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
Metaphysics: an Anthology, 2Nd Edition Jaekwon Kim (Editor), Daniel Z
To purchase this product, please visit https://www.wiley.com/en-cx/9781444331011 Metaphysics: An Anthology, 2nd Edition Jaekwon Kim (Editor), Daniel Z. Korman (Editor), Ernest Sosa (Editor) Paperback 978-1-444-33102-8 August 2011 Print-on- $65.50 demand Hardcover 978-1-444-33101-1 August 2011 Print-on- $126.75 demand DESCRIPTION Thoroughly updated, the second edition of this highly successful textbook continues to represent the most comprehensive and authoritative collection of canonical readings in metaphysics. In addition to updated material from the first edition, it presents entirely new sections on ontology and the metaphysics of material objects. • One of the most comprehensive and authoritative metaphysics anthologies available – now updated and expanded • Offers the most important contemporary works on the central issues of metaphysics • Includes new sections on ontology and the metaphysics of material objects, as well as readings on the topics of fictionalism, fundamentality, tropes, vague identity, temporary intrinsics, stage theory, and composition • Surpasses other anthologies in its combination of contributions from leading metaphysicians and a younger generation of "rising- stars" ABOUT THE AUTHOR Jaegwon Kim is William Perry Faunce Professor of Philosophy at Brown University. His publications include a number of influential papers on metaphysics and philosophy of mind. He is the author of Supervenience and Mind (1993), Mind in a Physical World (1998), Physicalism, or Something Near Enough (2005), and Essays in the Metaphysics of Mind (2010) and the co-editor of Blackwell's Epistemology: An Anthology, second edition (2008). Ernest Sosa taught from 1964 to 2007 at Brown University, and is currently Board of Governors Professor of Philosophy at Rutgers University. -
Cvnov2011.Pdf
1 Barbara M. Sattler University of St. Andrews, Department of Philosophy Edgecliffe, The Scores St. Andrews, Fife KY16 9AR KY16 E-mail: [email protected] Phone: 01334 462474 Positions held: Summer 2013 – present Permanent position at the University of St. Andrews, Department of Philosophy Summer Semester 2016 Gastprofessur für das Fachgebiet “Philosophie der Antike und Ge- genwart” at the Humboldt Universität (HU) Berlin Summer 2007 – 2013 Assistant Professor of Philosophy and the Humanities Program at Yale University; Secondary Appointment in Classics Summer 2005 – 2007 Tenure-track position at the University of Illinois at Urbana-Cham- paign, Department of Philosophy and Department of the Classics Candlemas semester 2002 Tutor in the Department of Philosophy at St. Andrews 1997 – 2000 Teaching and research assistantship with Prof. Theunissen, FU-Berlin, in metaphysics and ontology 1992 – 1995 Private Tutor in mathematics Education and Qualifications: Fall 2001 – June 2006: Freie Universität (FU) Berlin: PhD (summa cum laude) October 2004 - June 2005 Diplomatische Akademie Wien, certificate in history, international relations, law and modern languages June – July 2004 Wolfson College, Oxford: Academic Visitor Fall 2002 – summer 2003 University of Oxford: visiting graduate student February – June 2002 St. Andrews University: visiting graduate student February 2001 FU-Berlin: M.A. (with distinction) 1995 – 2000 FU-Berlin: Studies in Philosophy and German literature 1993 – 1995 University of Vienna: Studies in German Philology, Philosophy -
Augustinian Christian Philosophy
AUGUSTINIAN CHRISTIAN PHILOSOPHY How does Christianity bear on philosophy? Is there such a thing as Christian philosophy, or are there only Christians who are also philoso phers? How should Christianity and philosophy be related? Should they be related? In "Advice to Christian Philosophers" I said that Christian philosophers should display more autonomy: they have their own fish to fry, their own projects to pursue, (or their own axes to grind, as some might prefer to put it). Here I want to say more about what these projects (or fish, or axes) are like. And the right way to think about these matters, so it seems to me, is broadly Augustinian. Accordingly, I want to propose a program matic sketch (a very programmatic sketch) of a conception of Christian philosophy that grows out of some central Augustinian emphases. I don't claim, however, that Augustine in fact thought of Christian philosophy the way I shall suggest. The primary focus of my paper is not historical (that would in any event be beyond my competence); what I want to do is make a suggestion as to how we should think about Christian philosophy now; but this way of thinking of the matter grows out of Augustinian roots.! It's worth noting, furthermore, that what is at issue is not just a way of thinking about Christianity and philosophy, but about Christianity and scholarship more generally. There are at least four elements in Augustinian Christian philosophy. The first two of these are widely recognized and relatively uncontroversial: I shall therefore be brief about them. -
The “Supervenience Argument”: Kim's Challenge to Nonreductive Physicalism
The “Supervenience Argument”: Kim’s Challenge to Nonreductive Physicalism AUSONIO MARRAS University of Western Ontario [email protected] JUHANI YLI-VAKKURI McGill University [email protected] ABSTRACT. Jaegwon Kim’s “supervenience argument” purports to show that epiphenomenalism about the mental follows from premises that any nonreductive physicalist should find acceptable. Kim regards his argument as a reductio ad absurdum of nonreductive physicalism. We reconstruct and evaluate the latest version of Kim’s argument. We argue that the premises of Kim’s argument are much less innocent than they may appear. In particular, we single out for criticism an unstated assumption about the identity conditions of events, and we argue that this assumption could be seen as all by itself implying that nonreductive physicalism is false, thus begging the question against that position. It is also dubious, we argue, whether Kim’s unstated assumption is even consistent with one of the stated assumptions of his argument, “the principle of causal exclusion”, given a standard understanding of causal overdetermination. We conclude with some polemical remarks about the conception of causation presupposed by Kim’s argument—a conception that appears to depart from that at work in science and commonsense discourse. 1. Introduction1 Many philosophers have worried that physical causation may “exclude” mental causation—physical and mental causes “compete” for efficacy, and because of some principle (the causal closure of the physical domain, for example), physical causes inevitably “win”. This picturesque language is common, but explicit arguments, which identify prima facie plausible principles from which epiphenomenalism about the mental would logically 1 We would like to thank Ian Gold for helpful comments on an earlier draft of this paper. -
Causes As Explanations: a Critique*
JAEGWON KIM CAUSES AS EXPLANATIONS: A CRITIQUE* Causes certainly are connected with effects; but this is because our theories connect them, not because the world is held together by cosmic glue. 1 Norwood Russell Hanson ABSTRACT. This paper offers a critique of the view that causation can be analyzed in terms of explanation. In particular, the following points are argued: (1) a genuine explanatory analysis of causation must make use of a fully epistemological-psychological notion of explanation; (2) it is unlikely that the relatively clear-cut structure of the causal relation can be captured by the relatively unstructured relation of explanation; (3) the explanatory relation does not always parallel the direction of causation; (4) certain difficulties arise for any attempt to construct a nonrelativistic relation of caus- ation from the essentially relativistic relation of explanation; and (5) to analyze causation as explanation is to embrace a form of "causal idealism", the view that causal connec- tions are not among the objective features of the world. The paper closes with a brief discussion of the contrast between the two fundamentally opposed viewpoints about causality, namely causal idealism and causal realism. It is little more than a truism to say that causes explain their effects, or that to ask for the cause of an event is to ask for an explanation of why or how the event occurred. This close association between causation and explanation is amply mirrored in language: we answer 'why'-questions with 'becuase'- statements, and surely there is more than an orthographic resemblance between 'cause' and 'because'. The association is also ancient: it goes back to Aristotle, who characterized true, scientific knowledge as knowledge of the 'why' of things, that is, knowledge of the cause that makes a thing what it is and not something else. -
'Good' on Twin Earth
Philosophical Issues, vol. 8 (1997) cannot be defined, and that is all I have to say about it."2 Famously, Moore pp. 267-292. himself drew radical conclusions from this concerning the metaphysics of morals. In particular, he held that our moral terms, given that they are 'Good' On Twin Earth 1 meaningful, must refer to non-natural properties that depend in some way on, by but are not one with, the natural properties discoverable by sense and science. I Geoffrey Sayre-McCord have worries about the sort of metaphysics Moore advanced, but I think Moore UNC/Chapel Hill was on the right track, more or less, in holding that our moral terms are Introduction: Moorean Shenanigans indefinable. Wanna have some fun? Start a moral conversation with a sincere, Now you might think that what I've just suggested is both cruel -- when thoughtful, reflective acquaintance and then, at an appropriate moment, ask her it comes to having fun -- and overly pessimistic -- when it comes to the what she means by the moral terms she throws around so freely. Of course, if definitions philosophers have to offer. she has her wits about her, she might just respond -- indignantly -- by saying, I admit, having fun in the way I suggest could be cruel, depending on "You know perfectly well what I mean" ... at which point the fun pretty much how one does it and with whom. But it needn't be: after all, the questions raised stops, because she's right and if you're decent you'll admit it. However, if your are genuinely interesting and our inability to answer them easily is more than a timing is good, and if she has a philosophical bent, she will take you seriously. -
QUALIA and MENTAL CAUSATION in a PHYSICAL WORLD Themes Ftom the Philosophy Of]Aegwon Kim
QUALIA AND MENTAL CAUSATION IN A PHYSICAL WORLD Themes ftom the Philosophy of]aegwon Kim EDITED BY TERENCE HORGAN, MARCELO SABATES, AND DAVID SOSA HCAMBRIDGE ~ UNIVERSITY PRESS CAMBRIDGE UNIVERSITY PRESS University Printing House, Cambridge CB2 8BS, United Kingdom Contents Cambridge University Press is part of the University of Cambridge. It furthers the University's mission by dissenllnating knowledge in the pursuit of education, learning and research at the highest international levels of excellence. www.cambridge.org Information on this title: www.cambridge.org/978rro7077836 ©Cambridge University Press 2015 This publication is in copyright. Subject to statutory exception List ofcontributors page Vil and to the provisions of relevant collective licensing agreements, !X no reproduction of any part may take place without the mitten Preface permission of Cambridge University Press. First published 2015 l Reality and reduction: What's really at stake in the causal A catalogue record for this publication is available from the British Library exclusion debate l ISBN 978-r-107-07783-6 Hardback Louise M Antony Cambridge University Press has no responsibility for the persistence or accuracy of 2 Two property theories and the causal conundrum for URLS for external or tbird~parry internet websites referred to in this publication, and does not guarantee that any content on such websites is, or will remain, physicalism 25 accurate or appropriate. Frank Jackson 3 Mental causation: The free lunch 40 Barry Loewer 4 Does mental causation require psychophysical -
On Physical Multiple Realization
ON PHYSICAL MULTIPLE REALIZATION BY RONALD P. ENDICOTT Perhaps no argument has done more to set the direction of contemporary philosophy of mind than the “multiple realizability argument.” First championed by Hilary Putnam and later reformulated by Jerry Fodor, the argument begins with the observation that a given psychological property can be realized by any number of diverse physical systems, and then ends with the conclusion that psychological properties are irreducible vis-à-vis the physical sciences.^ Its target, in other words, is type physicalism and the unity of science, as traditionally conceived. According to one popular criticism, however, the multiple realizability argument has been discredited by the fact that physical properties are also multiply realized} But this, I believe, is a mistake. While the criticism does serve to bring a number of important issues into better focus, it can be shown that the facts about physical multiple realization are perfectly consistent with the Putnam-Fodor style argument, and that, when such facts are rightly understood, they do not vitiate the original point about the irreducibility of psychological properties. /. Multiple Realization In spite of much talk about multiple realization, philosophers have generally been content to leave this central concept unanalyzed. I shall try to remedy this situation by indicating the two most salient features of the concept. First, there is the idea that a property is realized by a number of diverse states, which I take to mean that different state types can provide lawfully sufficient conditions for the instantiation of the multiply realized property. And second, there is the idea that among this range of diverse Pacific Philosophical Quarterly 70 (1989) 212-224 0279-0750/89/0300-0212 $01.30 Copyright © 1989 University of Southern California ON PHYSICAL MULTIPLE REALIZATION 213 states, there are no lawfully necessary and sufficient conditions for the instantiation of that property. -
HORGAN's NATURALISTIC METAPHYSICS of MIND Jaegwon
Grazer Philosophische Studien 63 (2002) 27-52 HORGAN’S NATURALISTIC METAPHYSICS OF MIND Jaegwon KIM Brown University Summary Terry Horgan has made impressive and highly important contributions to numerous fields of philosophy – metaphysics, philosophy of mind and psychology, philosophy of language, philosophy of science, and value theory, to mention the most prominent ones. What gives Horgan’s work a powerful and clarifying unity is his deep and unflagging commitment to philosophical naturalism. In fact, Horgan himself has often invoked natu- ralism to motivate his positions and arguments on a number of philosophi- cal issues. In this talk, I will discuss some questions concerning Horgan’s naturalism and his philosophy of mind. Among them are such questions as these: What exactly is the naturalism that drives Horgan’s philosophical thinking? Is it a reasonable and plausible form of naturalism? Exactly how does his naturalism lead to the conclusions and arguments he defends? Should “proper” naturalists follow Horgan’s lead? I will discuss these questions in relation to Horgan’s work on mind-body supervenience, the autonomy of psychological explanation, reductionism, mental causation, and related issues. Over the past two and half decades Terry Horgan has produced an impressive body of philosophical work on a wide-ranging group of problems spanning numerous philosophical fields. Let me just men- tion some of the topics he has dealt with: the ontology of events and actions, the mind-body problem, physicalism, supervenience and reduction, Newcomb’s problem, the status of folk psychology, agency and compatibilism, qualia and mental causation, connec- tionism and mental representation, the problem of vagueness, meta- ethical issues such as moral realism and moral truth, intentionality 28 and the status of semantic properties – the list can go on and on. -
Why Jaegwon Kim's Physicalism Is Not Near Enough Part I
NeuroQuantology | September 2010 | Vol 8 | Issue 3 | Page 337‐353 337 Scharf D., Analysis of Kim’s Physicalism Opinion and Perspectives Why Jaegwon Kim’s Physicalism is Not Near Enough An Implicit Argument for a non‐Cartesian Interactionism Part I David Scharf Abstract Kim’s argument for a minimal physicalism breaks down in two critical places. First, his functional reduction of cognitive/intentional properties fails to do justice to what we mean when we refer to belief, desire and the like, because it fails to account for their referential and normative content. And although Kim believes that he is saving what is distinctive about our cognitive/intentional life, by providing for mental causation in the context of functional reduction, it can be shown that mental causation without autonomy is inadequate, and irredeemably so, as Davidson anticipated. Thus Kim saves mental causation in name only. Although Kim has famously and, I believe, successfully critiqued Davidson’s solution to the problem of mental autonomy in terms of nonreductive physicalism, Kim has never adequately addressed Davidson’s motivation. Second, his minimal physicalism depends on a metaphysically fundamental partition between phenomenal consciousness and cognitive/intentional properties. This idea cannot be made coherent, because consciousness itself is intrinsically cognitive. This second argument will be developed in Part II. In introducing Part I, we will explain a crucial ambiguity in Kim’s principle of the causal closure of the physical. By failing to appreciate the importance of this ambiguity, Kim’s strong version of causal closure, which is anything but innocuous, is misleadingly made to appear so. -
Shared Experience and Sensibility I: Introduction One of the Most
Shared Experience and Sensibility I: Introduction One of the most wellknown and influential theses of Immanuel Kant’s critical philosophical period is his doctrine of Transcendental Idealism. This doctrine, when reduced to its essentials, makes a single bold and influential claim: we can know appearances but not thingsinthemselves. However, the details of Transcendental Idealism often result in more division among scholars than agreement. At the heart of Kant’s theoretical philosophy are two important claims about how humans beings structure experience, and one about how they do not. First, humans have two forms of sensibility in which all sense data must be presented: space and time. Thus, all intuitions1 are intuitions of objects in space and time. Second, humans structure and think about their perceptions (i.e. make objective judgements of experience) by making use of the a priori Pure Concepts of the Understanding, or the categories. The categories provide rules for experience; for example: Every alteration has a cause (CPR, B45)2. Together, the forms of intuition and the categories provide conditions on the possibility of experience. Put another way, all experience is experience of objects in space and time which are in accord with the categories. Experience is not experience of thingsinthemselves. This essay deals with shared human experience—that is, experience of the same object(s) or event(s) shared by two different individuals. In particular, it seeks to investigate what is required for a numericallyidentical experience of the world. Throughout Kant’s early and critical writings, the topic is seemingly important, though seldom, if ever, brought to the foreground of discussion. -
Kant Bibliography
KANT BIBLIOGRAPHY The literature on Kant is very large and con- edition (see further the List of Abbreviations stantly growing so it is necessarily the case in this volume). that this bibliography is selective but the selection is aimed at providing for the reader reference to the major recent works on each aspect of Kant’s philosophy, at least with 2. ENGLISH TRANSlationS regard to English-language contributions. Only very selective attention has been paid The Cambridge Edition of Kant’s work, which to work in other languages with the result has been appearing since 1992, edited by Paul that the overwhelming focus is on works in Guyer and Allen Wood, has gained authority English. However, this bibliography is rare in as the source for many of Kant’s works and presenting works on each of the major ele- includes translations of lectures and notes ments of the Critical division of Kant’s works that were, until very recently, not available in addition to incorporating wide material at all in English. The edition of the Critique on the background, context and influence of of Pure Reason, published in 1998, has not, the Critical philosophy. – GB however, decisively replaced the long-classic translation by Norman Kemp Smith (1929) (published by Palgrave Macmillan). The 2007 edition of Kemp Smith also includes an 1. KANT’s WORKS IN GERMAN extensive bibliography of English-language work on the Critique but does not entirely The standard critical edition of Kant’s works, overlap with this one as it is more focused which provides the pagination for all vol- than this.