114 ideas
| 3508 | Correspondence to the facts HAS to be the aim of enquiry [Searle] |
| Full Idea: It does not matter whether "true" does mean corresponds to the facts, because "corresponds to the facts" does mean corresponds to the facts, and any discipline that aims to describe how the world is aims for this correspondence. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch.10.V) |
| 10807 | Mathematics reduces to set theory, which reduces, with some mereology, to the singleton function [Lewis] |
| Full Idea: It is generally accepted that mathematics reduces to set theory, and I argue that set theory in turn reduces, with some aid of mereology, to the theory of the singleton function. | |
| From: David Lewis (Mathematics is Megethology [1993], p.03) |
| 10809 | We can accept the null set, but not a null class, a class lacking members [Lewis] |
| Full Idea: In my usage of 'class', there is no such things as the null class. I don't mind calling some memberless thing - some individual - the null set. But that doesn't make it a memberless class. Rather, that makes it a 'set' that is not a class. | |
| From: David Lewis (Mathematics is Megethology [1993], p.05) | |
| A reaction: Lewis calls this usage 'idiosyncratic', but it strikes me as excellent. Set theorists can have their vital null class, and sensible people can be left to say, with Lewis, that classes of things must have members. |
| 10811 | The null set plays the role of last resort, for class abstracts and for existence [Lewis] |
| Full Idea: The null set serves two useful purposes. It is a denotation of last resort for class abstracts that denote no nonempty class. And it is an individual of last resort: we can count on its existence, and fearlessly build the hierarchy of sets from it. | |
| From: David Lewis (Mathematics is Megethology [1993], p.09) | |
| A reaction: This passage assuages my major reservation about the existence of the null set, but at the expense of confirming that it must be taken as an entirely fictional entity. |
| 10812 | The null set is not a little speck of sheer nothingness, a black hole in Reality [Lewis] |
| Full Idea: Should we accept the null set as a most extraordinary individual, a little speck of sheer nothingness, a sort of black hole in the fabric of Reality itself? Not that either, I think. | |
| From: David Lewis (Mathematics is Megethology [1993], p.09) | |
| A reaction: Correct! |
| 10813 | What on earth is the relationship between a singleton and an element? [Lewis] |
| Full Idea: A new student of set theory has just one thing, the element, and he has another single thing, the singleton, and not the slightest guidance about what one thing has to do with the other. | |
| From: David Lewis (Mathematics is Megethology [1993], p.12) |
| 10814 | Are all singletons exact intrinsic duplicates? [Lewis] |
| Full Idea: Are all singletons exact intrinsic duplicates? | |
| From: David Lewis (Mathematics is Megethology [1993], p.13) |
| 10806 | Megethology is the result of adding plural quantification to mereology [Lewis] |
| Full Idea: Megethology is the result of adding plural quantification, as advocated by George Boolos, to the language of mereology. | |
| From: David Lewis (Mathematics is Megethology [1993], p.03) |
| 10816 | We can use mereology to simulate quantification over relations [Lewis] |
| Full Idea: We can simulate quantification over relations using megethology. Roughly, a quantifier over relations is a plural quantifier over things that encode ordered pairs by mereological means. | |
| From: David Lewis (Mathematics is Megethology [1993], p.18) | |
| A reaction: [He credits this idea to Burgess and Haven] The point is to avoid second-order logic, which quantifies over relations as ordered n-tuple sets. |
| 4098 | The theory of descriptions supports internalism, since they are thinkable when the object is non-existent [Crane] |
| Full Idea: The theory of descriptions gives a model of internalist intentionality, in that it describes cases where the thinkability of a belief does not depend on the existence of a specific object. | |
| From: Tim Crane (Elements of Mind [2001], 4.36) | |
| A reaction: So what do externalists say about the theory? Surely a reference to 'water' can't entail the existence of water? |
| 10808 | Mathematics is generalisations about singleton functions [Lewis] |
| Full Idea: We can take the theory of singleton functions, and hence set theory, and hence mathematics, to consist of generalisations about all singleton functions. | |
| From: David Lewis (Mathematics is Megethology [1993], p.03) | |
| A reaction: At first glance this sounds like a fancy version of the somewhat discredited Greek idea that mathematics is built on the concept of a 'unit'. |
| 10815 | We don't need 'abstract structures' to have structural truths about successor functions [Lewis] |
| Full Idea: We needn't believe in 'abstract structures' to have general structural truths about all successor functions. | |
| From: David Lewis (Mathematics is Megethology [1993], p.16) |
| 3473 | Reduction can be of things, properties, ideas or causes [Searle] |
| Full Idea: I find at least five different senses of "reduction" in the literature - ontological (genes/DNA), property ontological (heat/mean molecular energy), theoretical (gas laws/statistics), logical/definitional (average plumber), and causal (solids/molecules). | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.II) | |
| A reaction: A useful pointer towards some much needed clearer thought about reduction. It is necessary to cross reference this list against reductions which are either ontological or epistemological or linguistic. |
| 4077 | Aesthetic properties of thing supervene on their physical properties [Crane] |
| Full Idea: It is sometimes said that the aesthetic properties of a thing supervene on its physical properties. | |
| From: Tim Crane (Elements of Mind [2001], 2.16) | |
| A reaction: A confusing example, as aesthetic properties only exist if there is an observer. Is 'supervenience' just an empty locution which tries to avoid reduction? |
| 3532 | Solidity in a piston is integral to its structure, not supervenient [Maslin on Searle] |
| Full Idea: Searle's defence of causally efficacious supervenient mind won't work, because, unlike the mind, the solidity of a piston is not a distinct and separate phenomenon from its microstructure. | |
| From: comment on John Searle (The Rediscovery of the Mind [1992], Ch. 5.V) by Keith T. Maslin - Introduction to the Philosophy of Mind 7.6 | |
| A reaction: Searle struggles to find analogies for his position - and that, in my view, is highly significant in the philosophy of mind. If there is nothing else like your proposed theory, it is probably just human vainglory. |
| 3533 | Is supervenience just causality? [Searle, by Maslin] |
| Full Idea: For Searle the supervenience relation is just causality. | |
| From: report of John Searle (The Rediscovery of the Mind [1992], Ch. 5.V) by Keith T. Maslin - Introduction to the Philosophy of Mind 7.6 | |
| A reaction: 'Supervenience' seems, in that case, to be an irrelevant word, which was only used when the mind-body connection was a bit loose and mysterious. Mind is identical to brain, or a property of the brain. I like 'process of the brain'. |
| 4078 | Constitution (as in a statue constituted by its marble) is supervenience without identity [Crane] |
| Full Idea: A statue is constituted by the marble that makes it up. It is plausible to say that constitution is not the same as identity - since identity is symmetrical and identity is not - but nonetheless constitution is a supervenience relation. | |
| From: Tim Crane (Elements of Mind [2001], 2.16) | |
| A reaction: So what makes it a statue, as opposed to a piece of marble? It may well be an abstraction which only exists relative to observers. |
| 3454 | Reality is entirely particles in force fields [Searle] |
| Full Idea: One can accept the obvious facts of physics, that the world consists entirely of physical particles in fields of force. | |
| From: John Searle (The Rediscovery of the Mind [1992], Intro) | |
| A reaction: I agree with this proposal, with the cautious proviso that physics may discover further basic aspects to reality. The only obstacles to this view are possible divine and mental substances, neither of which is supported by adequate evidence. |
| 4082 | The distinction between 'resultant' properties (weight) and 'emergent' properties is a bit vague [Crane] |
| Full Idea: The distinction between 'resultant' properties like weight, and 'emergent' properties like colour, seems intuitive enough, but on examination it is very hard to make precise. | |
| From: Tim Crane (Elements of Mind [2001], 2.18) | |
| A reaction: It is no coincidence that the examples are of primary and secondary qualities. If 'the physical entails the mental' then all mental properties are resultant. |
| 3471 | Some properties depend on components, others on their relations [Searle] |
| Full Idea: Some system features cannot be figured out just from the composition of the elements of the system and environmental relations; they have to be explained in terms of causal relations among the elements. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.I) | |
| A reaction: One must explain at the molecular level why an apple skin is both red and smooth. In the brain one must explain the movement of glucose and the contents of thoughts by their causal relations (I say). |
| 3472 | Fully 'emergent' properties contradict our whole theory of causation [Searle] |
| Full Idea: The existence of any fully 'emergent' properties (that have a life of their own) violates even the weakest principle of the transitivity of causation. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.I) | |
| A reaction: When Searle talks like this, he sounds like a thoroughgoing reductive physicalist (but is he really?). Any philosopher of mind who uses the word 'emergence' must say EXACTLY what they mean by it. |
| 4083 | If mental properties are emergent they add a new type of causation, and physics is not complete [Crane] |
| Full Idea: Whatever the causal process is, it remains true that if emergentism is true, the completeness of physics is false; there are some effects which would not have come about if mental things were absent from the world. | |
| From: Tim Crane (Elements of Mind [2001], 2.18) | |
| A reaction: Emergentism looks to me like an incoherent concept, unless it is another word for dualism. |
| 4079 | Properties are causes [Crane] |
| Full Idea: Properties are causes. | |
| From: Tim Crane (Elements of Mind [2001], 2.17) | |
| A reaction: We can't detect properties if they lack causal powers. This may be a deep confusion. Properties are what make causal powers possible, but that isn't what properties are? |
| 4068 | Traditional substance is separate from properties and capable of independent existence [Crane] |
| Full Idea: The traditional concept of substance says substances bear properties which are distinct from them, and substances are capable of independent existence. | |
| From: Tim Crane (Elements of Mind [2001], 2.9) | |
| A reaction: Put like that, it sounds ridiculous as a physical theory. It is hard to dislodge substance, though, from a priori human metaphysics. |
| 10810 | I say that absolutely any things can have a mereological fusion [Lewis] |
| Full Idea: I accept the principle of Unrestricted Composition: whenever there are some things, no matter how many or how unrelated or how disparate in character they may be, they have a mereological fusion. ...The trout-turkey is part fish and part fowl. | |
| From: David Lewis (Mathematics is Megethology [1993], p.07) | |
| A reaction: This nicely ducks the question of when things form natural wholes and when they don't, but I would have thought that that might be one of the central issues of metaphysicals, so I think I'll give Lewis's principle a miss. |
| 4096 | Maybe beliefs don't need to be conscious, if you are not conscious of the beliefs guiding your actions [Crane] |
| Full Idea: The beliefs that are currently guiding your actions do not need to be in your stream of consciousness, which suggests that beliefs do not need to be conscious at all. | |
| From: Tim Crane (Elements of Mind [2001], 4.31) | |
| A reaction: Too bold, I think. Presumably this would eliminate all the other propositional attitudes from consciousness. There would only be qualia left! |
| 4097 | Maybe there are two kinds of belief - 'de re' beliefs and 'de dicto' beliefs [Crane] |
| Full Idea: Some philosophers have claimed that there are two kinds of belief, 'de re' belief and 'de dicto' belief. | |
| From: Tim Crane (Elements of Mind [2001], 4.35) | |
| A reaction: Interesting, though it may only distinguish two objects of belief, not two types. Internalist and externalist views are implied. |
| 3490 | Beliefs only make sense as part of a network of other beliefs [Searle] |
| Full Idea: To have one belief or desire, I have to have a whole network of other beliefs and desires. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 8.I) |
| 3491 | Beliefs are part of a network, and also exist against a background [Searle] |
| Full Idea: We need to postulate a network of beliefs, and also a background of capacities that are not themselves part of the network. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 8.I) |
| 4093 | Many cases of knowing how can be expressed in propositional terms (like how to get somewhere) [Crane] |
| Full Idea: There are plenty of cases of knowing how to do something, where that knowledge can also be expressed - without remainder, as it were - in propositional terms (such as knowing how to get to the Albert Hall). | |
| From: Tim Crane (Elements of Mind [2001], 3.28) | |
| A reaction: Presumably all knowing how could be expressed propositionally by God. |
| 4108 | Phenol-thio-urea tastes bitter to three-quarters of people, but to the rest it is tasteless, so which is it? [Crane] |
| Full Idea: Phenol-thio-urea tastes bitter to three-quarters of people, but to the rest it is tasteless. Is it really bitter, or really tasteless? | |
| From: Tim Crane (Elements of Mind [2001], 5.44) | |
| A reaction: A nice reinforcement of a classic Greek question. Good support for the primary/secondary distinction. Common sense, really. |
| 4105 | The traditional supports for the sense datum theory were seeing double and specks before one's eyes [Crane] |
| Full Idea: The traditional examples used to support the sense datum theory were seeing double and specks before one's eyes. | |
| From: Tim Crane (Elements of Mind [2001], 5.43) | |
| A reaction: Presumably, though, direct realists can move one eye, or having something wrong with a retina. |
| 4104 | One can taste that the wine is sour, and one can also taste the sourness of the wine [Crane] |
| Full Idea: One can taste that the wine is sour, and one can also taste the sourness of the wine. | |
| From: Tim Crane (Elements of Mind [2001], 5.42) | |
| A reaction: …so sense data are optional? We create sense data by objectifying them, but animals just taste the wine, and are direct realists. Tasting the sourness seems to be a case of abstraction. |
| 4102 | The problems of perception disappear if it is a relation to an intentional state, not to an object or sense datum [Crane] |
| Full Idea: The solution to the problem of perception is to deny that it is related to real objects (things or sense-data); rather, perception is an intentional state (with a subject, mode and content), a relation to the intentional content. | |
| From: Tim Crane (Elements of Mind [2001], 5.42) | |
| A reaction: Not clear. This definition makes it sound like a propositional attitude. |
| 4101 | If we smell something we are aware of the smell separately, but we don't perceive a 'look' when we see [Crane] |
| Full Idea: Visual perception seems to differ from some of the other senses; when we become aware of burning toast, we become aware of the smell, ...but we don't see a garden by seeing a 'look' of the garden. | |
| From: Tim Crane (Elements of Mind [2001], 5.40) | |
| A reaction: Interesting. Do blind people transfer this more direct perception to a different sense (e.g. the one they rely on most)? |
| 3482 | Perception is a function of expectation [Searle] |
| Full Idea: Psychologists have a lot of evidence to show that perception is a function of expectation. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 6.I.7) |
| 4109 | If perception is much richer than our powers of description, this suggests that it is non-conceptual [Crane] |
| Full Idea: The richness in information of perceptual experience outruns our modes of description of it, which has led some philosophers to claim that the content of perceptual experience is non-conceptual. | |
| From: Tim Crane (Elements of Mind [2001], 5.45) | |
| A reaction: It certainly implies that it can't be entirely conceptual, but it still may be that in humans concepts are always involved. Not when I'm waking up in the morning, though. |
| 4103 | The adverbial theory of perceptions says it is the experiences which have properties, not the objects [Crane] |
| Full Idea: The Adverbial Theory of perception holds that the predicates which other theories take as picking out the properties of objects are really adverbs of the perceptual verb; ..instead of strange objects, we just have properties of experiences. | |
| From: Tim Crane (Elements of Mind [2001], 5.42) | |
| A reaction: Promising. It fits secondary qualities all right, but what about primary? I 'see bluely', but can I 'see squarely'? |
| 3493 | Memory is mainly a guide for current performance [Searle] |
| Full Idea: We should think of memory as a mechanism for generating current performance, including conscious thoughts and actions, on the basis of past experience. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 8.III) | |
| A reaction: This seems to be falling into the fallacy of causal and functional theories, which Searle normally dislikes. If memory serves to aid current performance, that doesn't say what memory IS, any more than a foot is defined by walking. |
| 4065 | Is knowledge just a state of mind, or does it also involve the existence of external things? [Crane] |
| Full Idea: It is controversial whether knowledge is a state of mind, or a composite state involving a thought about something, plus its existence. | |
| From: Tim Crane (Elements of Mind [2001], 1.5) | |
| A reaction: Pinpoints the internalism/externalism problem. Knowledge is a special type of belief (but maybe belief with external links!). Tricky. I vote for internalism. |
| 3463 | We don't have a "theory" that other people have minds [Searle] |
| Full Idea: Except when doing philosophy there is no "problem" of other minds, because we do not hold a "hypothesis" or "belief" or "supposition" that other people are conscious. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 3.IV) | |
| A reaction: Our commitment to other minds is so deep-ingrained that it is a candidate for one of Hume's 'natural beliefs', or even (a step further) for an innate idea. Babies have an innate recognition of faces, so why can't an expectation of a mind be hard-wired? |
| 3457 | Other minds are not inferred by analogy, but are our best explanation [Searle] |
| Full Idea: If we inferred other minds simply from behaviour, we would conclude that radios are conscious; it is rather the combination of behaviour with knowledge of the causal underpinnings of behaviour. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 1.V.4) | |
| A reaction: Personally I am inclined to think that Searle has said the last word on the fairly uninteresting problem of other minds. Dualism generates a deep privacy problem, and analogy is a flawed argument, but best explanation is exactly what we rely on. |
| 3480 | We experience unity at an instant and across time [Searle] |
| Full Idea: We experience 'horizontal unity' in the organisation of conscious experiences through short stretches of time, and 'vertical unity' in simultaneous awareness of diverse features of our experience. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 6.I.2) | |
| A reaction: See Betjeman's poem "On the Ninth Green at St Enedoc". The brain is an information-unification machine, and 'I' am located at the crossroads where these unifications meet. Analysis of mind is good for us, but so is reunification afterwards. |
| 3479 | The mind experiences space, but it is not experienced as spatial [Searle] |
| Full Idea: Although we experience objects both spatially and temporally, our consciousness itself is not experienced as spatial, though it is experienced as temporally extended. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 6) | |
| A reaction: This observation was made by Descartes. This seems to require that I experience objects spatially, AND experience my consciousness. Do I experience the time passing, as well as the river moving? Einstein says if it is in time, it must be in space. |
| 3470 | Conscious creatures seem able to discriminate better [Searle] |
| Full Idea: Apparently it is just a fact of biology that organisms that have consciousness have, in general, much greater powers of discrimination than those that do not. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 4.III) | |
| A reaction: This presupposes knowledge of which creatures are conscious. Clearly colour vision gives more information than monochrome vision. But presumably a computer could process more visual information than I could see. It doesn't have a fovea centralis. |
| 4092 | The core of the consciousness problem is the case of Mary, zombies, and the Hard Question [Crane] |
| Full Idea: The three arguments that have been used to articulate the problem of consciousness are the knowledge argument ('Mary'), the possibility of 'zombies' (creatures like us but lacking phenomenal consciousness), and the explanatory gap (the Hard Question). | |
| From: Tim Crane (Elements of Mind [2001], 3.26) | |
| A reaction: All of these push towards the implausible claim that there could never be a physical explanation of why we experience things. Zombies are impossible, in my opinion. |
| 3486 | Unconscious thoughts are those capable of causing conscious ones [Searle] |
| Full Idea: The ontology of the unconscious consists in objective features of the brain capable of causing subjective conscious thoughts. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 7.II.7) | |
| A reaction: As it stands, this definition would fit a brain tumour. I think Searle is wrong. There is no sharp line between conscious and non-conscious brain events. Research has surely made it clear that dim brain events directly intrude into my conscious states. |
| 3503 | Consciousness results directly from brain processes, not from some intermediary like information [Searle] |
| Full Idea: There are brain processes and consciousness, but nothing in between; no rule following, information processing, unconscious inferences, mental models, language of thought or universal grammar. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch.10.II) | |
| A reaction: The core of Searle's view. He likes to call consciousness a 'property' of brains. Edelman says consciousness IS a brain process. Essentially I agree with Searle. An unusual physical object can produce consciousness, but mere 'rules' etc. cannot. |
| 3465 | Either there is intrinsic intentionality, or everything has it [Searle] |
| Full Idea: If you deny the distinction between intrinsic and derived ('as-if') intentionality, then it follows that everything in the universe has intentionality (for example, stones seem to want to fall). | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 3.IV) | |
| A reaction: Searle makes this claim because he always takes mental phenomena like intentionality or consciousness to be all-or-nothing - and he's wrong. He refuses to acknowledge non-conscious intentional states - and he's wrong again. |
| 3484 | Water flowing downhill can be described as if it had intentionality [Searle] |
| Full Idea: Water flowing downhill can be described AS IF it had intentionality: it tries to get to the bottom by seeking the line of least resistance through information processing and calculation… | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 7.II.1) | |
| A reaction: John Searle could be described as if he had intentionality, as his neurons chart their way through the information and desires that flood them. I am wary of his all-or-nothing approach to intentionality. |
| 3489 | Intentional phenomena only make sense within a background [Searle] |
| Full Idea: Intentional phenomena such as meanings, understandings, interpretations, beliefs, desires, and experiences only function within a set of Background capacities that are not themselves intentional. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 8.I) | |
| A reaction: Why would the background not be intentional? Presumably the background is a set of beliefs about, or images of, how the world is taken to be. |
| 4087 | Intentionalism does not require that all mental states be propositional attitudes [Crane] |
| Full Idea: Intentionalism (the doctrine that all mental states are intentional) need not be the thesis that all mental states are propositional attitudes. | |
| From: Tim Crane (Elements of Mind [2001], 3.22) | |
| A reaction: This points to the requirement for an intentionalist to prove that so-called 'qualia' states are essentially intentional, which is not implausible. |
| 4095 | Object-directed attitudes like love are just as significant as propositional attitudes [Crane] |
| Full Idea: Love, hate, and the other object-directed attitudes have as much of a role in explaining behaviour as the propositional attitudes. | |
| From: Tim Crane (Elements of Mind [2001], 4.34) | |
| A reaction: A good clarification of the range of intentional states. Objects seem to be external, where propositions are clearly internal. |
| 3481 | Consciousness is essential and basic to intentionality [Searle] |
| Full Idea: I claim that only a being that could have conscious intentional states could have intentional states at all, and every unconscious intentional state is at least potentially conscious. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 6.I.5) | |
| A reaction: The alternative to this is that robots and lower animals might have non-conscious states which are about something, because they process useful information but are unaware of it. If so, parts of the human mind might do the same, as in blindsight. |
| 3494 | Intentionality is defined in terms of representation [Searle] |
| Full Idea: Intentionality is defined in terms of representation. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 8.III) | |
| A reaction: Sounds okay, but representation of a tree (say) can be understood in imagistic terms, whereas extremely abstract concepts are a bit baffling. Then we realise that we conceive trees in that way as well, not as images. |
| 4106 | If someone removes their glasses the content of experience remains, but the quality changes [Crane] |
| Full Idea: There is a phenomenal difference between a short-sighted person wearing glasses and not; they do not judge that the world is different, but the properties of the experience (the qualia) have changed. | |
| From: Tim Crane (Elements of Mind [2001], 5.43) | |
| A reaction: Could be challenged. If a notice becomes unreadable, that is more than the qualia changing. |
| 4088 | Pain is not intentional, because it does not represent anything beyond itself [Searle] |
| Full Idea: If I am conscious of a pain, the pain is not intentional, because it does not represent anything beyond itself. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 4.1) | |
| A reaction: Crane quotes this to challenge it. Pain may be about apparent damage to the body. Pains are certainly informative. |
| 4089 | Pains have a region of the body as their intentional content, not some pain object [Crane] |
| Full Idea: The intentional object of a pain-state is a part or region of the body, not a pain-object. | |
| From: Tim Crane (Elements of Mind [2001], 3.24) | |
| A reaction: Plausible. Has anyone ever suffered from pain without some sense of what part of the body is actually in pain? |
| 4090 | Weak intentionalism says qualia are extra properties; strong intentionalism says they are intentional [Crane] |
| Full Idea: Weak intentionalism says all mental states are intentional, but qualia are higher-order properties of these states. ..Strong intentionalists say the phenomenal character of a sensation consists purely in that state's intentionality. | |
| From: Tim Crane (Elements of Mind [2001], 3.25) | |
| A reaction: The weak version sounds better. Asking 'how could a thought have a quality of experience just by being about something?' is a restatement of the traditional problem, which won't go away. The Hard Question. |
| 4107 | With inverted qualia a person's experiences would change, but their beliefs remain the same [Crane] |
| Full Idea: The right thing to say about inverted qualia is that the person's experiences are different from other people's, but their beliefs are the same. | |
| From: Tim Crane (Elements of Mind [2001], 5.44) | |
| A reaction: Right - which reinforces the idea that all beliefs are the result of judgement, and none come directly from perception. |
| 3467 | Neither introspection nor privileged access makes sense [Searle] |
| Full Idea: We have the visual metaphor of introspection, and the spatial metaphor of privileged access, but neither one works because I am the thing being viewed, and I am the space being entered. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 4.II) | |
| A reaction: This is quite a good warning against reliance on analogies when dealing with the unique problem of self-knowledge, though the phrase 'hall-of-mirrors' draws assent from most people concerning that topic. |
| 3483 | Introspection is just thinking about mental states, not a special sort of vision [Searle] |
| Full Idea: If by "introspection" we mean simply thinking about our own mental states, then there is no objection to introspection, but if we mean a special capacity like vision of looking inwards, there is no such capacity. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 6.II.2) | |
| A reaction: This seems to beg the question of how we can be aware of our mental states in order to think about them. One might image that some animals have mental states, but are quite unaware that they have them, because they are totally focused on content. |
| 3468 | I cannot observe my own subjectivity [Searle] |
| Full Idea: I cannot observe my own subjectivity. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 4.II) | |
| A reaction: I'm not quite clear what Searle is complaining about. He knows very clearly that there is a subjective aspect to his life - so how does he know that fact? There must be something supporting this widely held belief. |
| 4069 | Descartes did not think of minds as made of a substance, because they are not divisible [Crane] |
| Full Idea: It would be wrong to represent Descartes' view as the idea that bodies are made of one kind of stuff and minds of another; he did not think minds are made of stuff at all, because then they would be divisible. | |
| From: Tim Crane (Elements of Mind [2001], 2.10) | |
| A reaction: I'm not convinced. It could be an indivisible substance. Without a mental substance, Descartes may have to say the mind is an abstraction, perhaps a pattern of Platonic forms. |
| 3469 | Mind and brain don't interact if they are the same [Searle] |
| Full Idea: There is no "link" between consciousness and the brain, any more than there is a link between the liquidity of water and the H2O molecules. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 4.III) | |
| A reaction: We say of some properties that 'x is F', and of others that 'x has F', and of others that 'x is F because of y' (as in a knife having sharpness because it is thin and hard). Consciousness might fit the third case just as well as the first. |
| 4074 | Functionalism defines mental states by their causal properties, which rules out epiphenomenalism [Crane] |
| Full Idea: Functionalism holds that it is in the nature of certain mental states to have certain effects; therefore there can be no mental epiphenomena. | |
| From: Tim Crane (Elements of Mind [2001], 2.14) | |
| A reaction: I strongly resist the idea that a thing's identity is its function. Functionalism may not say that. Mind is an abstraction referring to a causal nexus of unknowable components. |
| 3487 | Without internal content, a zombie's full behaviour couldn't be explained [Searle] |
| Full Idea: There could be no intentional zombie, because (unlike with a conscious agent) there simply is no fact of the matter as to exactly which aspectual shapes its alleged intentional states have. Is it seeking water or H2O? | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 7.III) | |
| A reaction: The obvious response to this is behaviourist talk of 'dispositions'. The dispositions of scientist when seeking water and when seeking H2O are different. Zombies behave identically to us, so their intentional states have whatever is needed to do the job. |
| 3458 | Mental states only relate to behaviour contingently, not necessarily [Searle] |
| Full Idea: I believe that the relation of mental states to behaviour is purely contingent. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 1.V.5) | |
| A reaction: I don't think I agree, though it will depend on where you draw the line between mental states and behaviour. Since there have never been two identical states since the beginning of time, it is a little hard to test this one. |
| 3485 | Wanting H2O only differs from wanting water in its mental component [Searle] |
| Full Idea: If a person exhibits water-seeking behaviour, they also exhibit H2O-seeking behaviour, so there is no way the behaviour itself, without reference to a mental component, can constitute wanting water rather than H2O. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 7.II.4) | |
| A reaction: What about the behaviour of responding to the discovery that this stuff isn't actually H2O? Or the disposition to choose the real thing rather than ersatz water? An interesting comment, though. |
| 3461 | Functionalists like the externalist causal theory of reference [Searle] |
| Full Idea: Functionalism has been rejuvenated by being joined to externalist causal theories of reference. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 2.VIII) | |
| A reaction: This, however, seems to be roughly the reason why Putnam gave up his functionalist theory. See Ideas 2332 and 2071. However the causal network of mind can incorporate environmental features. |
| 3496 | A program for Chinese translation doesn't need to understand Chinese [Searle] |
| Full Idea: A computer, me for example, could run the steps in the program for some mental capacity, such as understanding Chinese, without understanding a word of Chinese. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 9.II) | |
| A reaction: I don't think this is true. I could recite a bit of Chinese without comprehension, but giving flexible answers to complex questions isn't plausible just by gormlessly implementing a procedure. |
| 3499 | Computation presupposes consciousness [Searle] |
| Full Idea: Most of the works I have seen in the computational theory of the mind commit some variation on the homunculus fallacy. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 9.VI) | |
| A reaction: This will be because there is an unspoken user for the inner computer. But see Fodor's view (Idea 2506). The key idea here is Dennett's: that not all regresses are vicious. My mind controller isn't like all of me. |
| 3501 | If we are computers, who is the user? [Searle] |
| Full Idea: If the brain is a digital computer, we are still faced with the question 'Who is the user?' | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 9.VI) | |
| A reaction: A very nice question. Our whole current concept of a computer involves the unmentioned user. We don't have to go all mystical about persons, though. Robots aren't logically impossible. |
| 4091 | The problems of misrepresentation and error have dogged physicalist reductions of intentionality [Crane] |
| Full Idea: The fundamental problems of misrepresentation and error have dogged physicalist reductions of intentionality. | |
| From: Tim Crane (Elements of Mind [2001], 3.26) | |
| A reaction: If footprints or tree-rings are the model for reductions of intentionality, there doesn't seem much scope in them for giving false information, except by some freak event. |
| 3455 | Property dualists tend to find the mind-body problem baffling [Searle] |
| Full Idea: Property dualists (e.g. Nagel and McGinn) think that the mind-body problem is frightfully difficult, perhaps altogether insoluble. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 1.I) | |
| A reaction: Nagel's problem is that our concepts aren't up to it; McGinn's is that the very structure of our minds isn't up to it. My view is that the difficulty is the complexity we are up against, not the ontology. |
| 3456 | Consciousness is a brain property as liquidity is a water property [Searle] |
| Full Idea: Consciousness is a higher-level or emergent property of the brain, but only in the sense that solidity is an emergent property of water when it is ice, and liquidity when it melts. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 1.IV) | |
| A reaction: It is hard to know which side Searle is on. These examples are highly reductive, and make him a thoroughgoing reductive physicalist (with which I agree). |
| 3453 | Property dualism is the reappearance of Cartesianism [Searle] |
| Full Idea: Opponents of materialism tend to embrace "property dualism", thus accepting the Cartesian apparatus that I had thought long discredited. | |
| From: John Searle (The Rediscovery of the Mind [1992], Intro) | |
| A reaction: This seems to be precisely the current situation. Cartesian dualism is thoroughly marginalised (but still whimpering in the corner), and the real battle is between physicalism and property dualism. The latter is daft. |
| 3475 | Property dualism denies reductionism [Searle] |
| Full Idea: What is property dualism but the view that there are irreducible mental properties? | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.III) | |
| A reaction: Being red and being square are separate, but they are both entailed by the material basis, and hence are reducible. Properties may not link directly, but they must link indirectly. |
| 4070 | Properties dualism says mental properties are distinct from physical, despite a single underlying substance [Crane] |
| Full Idea: According to property dualism, mental properties are distinct from physical properties, even though they are properties of one substance. | |
| From: Tim Crane (Elements of Mind [2001], 2.10) | |
| A reaction: Two properties may be phenomenologically different (transparent and magnetic), but that doesn't put them in different ontological categories. |
| 4084 | Non-reductive physicalism seeks an explanation of supervenience, but emergentists accept it as basic [Crane] |
| Full Idea: While the non-reductive physicalist believes that mental/physical supervenience must be explained, the emergentist is willing to accept it as a fact of nature. | |
| From: Tim Crane (Elements of Mind [2001], 2.18) | |
| A reaction: A good reason not to be an emergentist. No philosopher should abandon the principle of sufficient reason. |
| 3476 | Mind and brain are supervenient in respect of cause and effect [Searle] |
| Full Idea: Mind is supervenient on brain in the following respect: type-identical neurophysiological causes have type-identical mentalistic effects. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.V) | |
| A reaction: An interesting statement of what might be meant by 'supervenience'. Searle's version implies necessity in the link (but not identity). I take him to imply that a zombie is impossible. |
| 4080 | If mental supervenes on the physical, then every physical cause will be accompanied by a mental one [Crane] |
| Full Idea: If the mental supervenes on the physical, then whenever a physical cause brings about some effect, a mental cause comes along for the ride. | |
| From: Tim Crane (Elements of Mind [2001], 2.17) | |
| A reaction: This is why supervenience seems to imply epiphenomenalism. The very concept of supervenience is dubious. |
| 3478 | Upwards mental causation makes 'supervenience' irrelevant [Searle] |
| Full Idea: Once you recognise the existence of bottom-up, micro to macro forms of causation, the notion of supervenience no longer does any work in philosophy. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.V) | |
| A reaction: I'm not sure if the notion of supervenience ever did any work. Davidson only fished up the word because none of the normal relationships between things seemed to apply (and he was wrong about that). |
| 3477 | If mind-brain supervenience isn't causal, this implies epiphenomenalism [Searle] |
| Full Idea: There are constitutive and causal notions of supervenience. Kim claims that mental events have no causal role, and merely supervene on brain events which do (which implies epiphenomenalism). But it seems obvious that mind is caused by brain. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.V) | |
| A reaction: Personally I think the whole discussion is doomed to confusion because it is riddled with a priori dualism. There is no all-or-nothing boundary between 'mind' and 'brain'. Kim's views have changed. |
| 3531 | Mental events can cause even though supervenient, like the solidity of a piston [Searle] |
| Full Idea: That mental features supervene on neuronal features in no way diminishes their causal efficacy. The solidity of the piston is supervenient on its molecular structure, but this does not make solidity epiphenomenal. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.V) | |
| A reaction: Searle's examples never seem to quite fit what he is saying. Molecules and solidity are supervenient because they are identical (solidity is the presence of certain molecules). Solidity doesn't have causal powers that molecules lack. |
| 3466 | Consciousness seems indefinable by conditions or categories [Searle] |
| Full Idea: We can't define "consciousness" by necessary and sufficient conditions, or by the Aristotelian method of genus and differentia. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 4.I) | |
| A reaction: We may not be able to 'define' it, but we can 'characterise' it. The third approach to definition is a catalogue of essential properties, which might tail off rather vaguely. |
| 4075 | Identity theory is either of particular events, or of properties, depending on your theory of causation [Crane] |
| Full Idea: If causation concerns events, then we have an identity theory of mental and physical events (particulars) [Davidson]. If causation is by properties, then it is mental and physical properties which are identical [Lewis and Armstrong]. | |
| From: Tim Crane (Elements of Mind [2001], 2.14) | |
| A reaction: Events are tokens, and properties are types. Tricky. Events are dynamic, but properties can be static. |
| 4085 | Physicalism may be the source of the mind-body problem, rather than its solution [Crane] |
| Full Idea: Physicalism may be the source of the mind-body problem, rather than its solution. | |
| From: Tim Crane (Elements of Mind [2001], 2.19) | |
| A reaction: Certainly if the physical is seen as just a pile of atoms, it is hard to see how they could ever think (see idea 1909). |
| 3500 | Can the homunculus fallacy be beaten by recursive decomposition? [Searle] |
| Full Idea: The idea (of Dennett and others) is that recursive decomposition will eliminate the homunculi. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 9.VI) | |
| A reaction: Lycan is the best exponent of this view, which I like. My brain clearly has a substantial homunculus which I call my PA; it regularly reminds of what I have to do in an hour's time. I am sure it is composed of smaller brain components working as a team. |
| 9317 | Searle argues that biology explains consciousness, but physics won't explain biology [Searle, by Kriegel/Williford] |
| Full Idea: Searle appears to argue that phenomenal consciousness is explained in biological terms, but that biological properties are irreducible to purely (micro)physical ones. | |
| From: report of John Searle (The Rediscovery of the Mind [1992]) by U Kriegel / K Williford - Intro to 'Self-Representational Consciousness' n1 | |
| A reaction: Searle is very hard to pin down, and this account suggests the reason very clearly - because he is proposing something which is bizarrely implausible. The reduction of biology-to-physics looks much more likely than consciousness-to-biology. |
| 3474 | If mind is caused by brain, does this mean mind IS brain? [Searle] |
| Full Idea: I hold a view of mind/brain relations that is a form of causal reduction (mental features are caused by biological processes), but does this imply ontological reduction? (…No!) | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 5.II.5) | |
| A reaction: What exactly is his claim? Presumably 'causal reduction' implies identity of (philosophical) substance. This seems to imply 'emergence' in a rather old-fashioned and dramatic way, though elsewhere Searle denies this. |
| 4073 | Overdetermination occurs if two events cause an effect, when each would have caused it alone [Crane] |
| Full Idea: Causal overdetermination is when an effect has more than one cause, and each event would have caused the effect if the other one had not done so. | |
| From: Tim Crane (Elements of Mind [2001], 2.13) | |
| A reaction: Overdetermination is a symptom that an explanation is questionable, but it can occur. Two strong people can join to push over a light hatstand. |
| 4072 | The completeness of physics must be an essential component of any physicalist view of mind [Crane] |
| Full Idea: I claim that the completeness of physics must be an essential component of any physicalist view of mind. | |
| From: Tim Crane (Elements of Mind [2001], 2.12) | |
| A reaction: He does not convince me of this. The mind may be within physics, but why should we say a priori that no exceptions to physical law will ever be discovered. Crane is setting up straw men. |
| 3497 | If mind is multiply realisable, it is possible that anything could realise it [Searle] |
| Full Idea: The same principle that implies multiple realisability would seem to imply universal realisability. …Any object whatever could have syntactical ascriptions made to it. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 9.V) | |
| A reaction: This leads to rather weak reductio objections to functionalism. Logically there may be no restriction on how to implement a mind, but naturally there are very tight restrictions. Stick to neurons seems the best strategy. |
| 4094 | Experience teaches us propositions, because we can reason about our phenomenal experience [Crane] |
| Full Idea: In experience we learn propositions, since someone can reason using the sentence 'Red looks like this' (e.g. 'If red looks like this, then either it looks like this to dogs or it doesn't'). | |
| From: Tim Crane (Elements of Mind [2001], 3.28) | |
| A reaction: The fact that we can create propositions about experiences doesn't prove that experience is inherently propositional. |
| 3462 | We don't postulate folk psychology, we experience it [Searle] |
| Full Idea: We do not postulate beliefs and desires to account for anything; we simply experience conscious beliefs and desires. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 2 App) | |
| A reaction: Searle is too fond of reporting what we 'simply' know. Beliefs and desires are pushed forward by a cultural tradition. What I actually experience is a confusion, always laced with emotion. |
| 3498 | Computation isn't a natural phenomenon, it is a way of seeing phenomena [Searle] |
| Full Idea: Computational states are not discovered within the physics, they are assigned to the physics. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 9.V) | |
| A reaction: The key idea in Searle's later thinking, with which I have some sympathy. There always seems to be a sneaky dualism buried deep in Searle's physicalism. Computation is very high-level physics. |
| 3492 | Content is much more than just sentence meaning [Searle] |
| Full Idea: Sentence meaning radically underdetermines the content of what is said. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 8.II) | |
| A reaction: We have body language, and we have tone, and we have context, and we have speaker's and listener's meanings. I take sentence meaning to be the basis which makes the rest possible. |
| 4100 | The Twin Earth argument depends on reference being determined by content, which may be false. [Crane] |
| Full Idea: The Twin Earth argument does not refute internalism, since it depends on the 'Content-Determines-Reference' principle, which internalists can reject. | |
| From: Tim Crane (Elements of Mind [2001], 4.37) | |
| A reaction: The idea is that content should be understood in a context (e.g. on a particular planet). Indexicals count against a totally narrow view of content (Twins thinking 'I am here'). |
| 4067 | Broad content entails the existence of the object of the thought [Crane] |
| Full Idea: If a mental state is broad, then the existence of the mental state entails the existence of its object. | |
| From: Tim Crane (Elements of Mind [2001], 1.7) | |
| A reaction: Hence thinking of non-existent things like unicorns is problematic for externalists. However, externalists can think about numbers or Platonic ideals. |
| 3464 | There is no such thing as 'wide content' [Searle] |
| Full Idea: I don't believe in the existence of 'wide content'. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 3.IV) | |
| A reaction: I sort of agree, but if I accept the rulings of experts (e.g. that water is really H2O), I am admitting that what I mean may not be in my head. |
| 3506 | We explain behaviour in terms of actual internal representations in the agent [Searle] |
| Full Idea: In intentional explanations of behaviour patterns in the behaviour are explained by the fact that the agent has a representation of that very pattern in its intentional apparatus, which functions causally in the production of the behaviour. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch.10.IV) | |
| A reaction: Problem cases would be where someone's behaviour doesn't come out quite as planned (e.g. the sentence spoken failed to match the proposition intended), and panic behaviour. |
| 4063 | In intensional contexts, truth depends on how extensions are conceived. [Crane] |
| Full Idea: Intensional contexts are those where truth or falsehood depends on the way the extensions are conceived. | |
| From: Tim Crane (Elements of Mind [2001], 1.4) | |
| A reaction: An important distinction for anyone defending an internalist view of concepts or of knowledge |
| 3451 | Meaning is derived intentionality [Searle] |
| Full Idea: Meaning is derived intentionality. | |
| From: John Searle (The Rediscovery of the Mind [1992], Intro) | |
| A reaction: That still leaves something very difficult to explain - how the intentionality of mental events can be 'transferred' to symbolic forms which can exist outside the mind. |
| 3450 | Philosophy of language is a branch of philosophy of mind [Searle] |
| Full Idea: On my view, the philosophy of language is a branch of the philosophy of mind. | |
| From: John Searle (The Rediscovery of the Mind [1992], Intro) | |
| A reaction: Inclined to agree with this. Intentionality and meaning are virtually the same thing. The role of language in thought has been grossly overrated in modern philosophy. |
| 3507 | Universal grammar doesn't help us explain anything [Searle] |
| Full Idea: No further predictive or explanatory power is added by saying that there is in addition a level of deep unconscious rules of universal grammar. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch.10.IV) | |
| A reaction: I would have thought that neuroscientists would be very interested in this prediction, if it were convincing enough. Nothing to stop us from trying to infer the nature of something which is beyond our reach. |
| 3495 | Shared Background makes translation possible, though variation makes it hard [Searle] |
| Full Idea: Difference in local Backgrounds make translation from one language to another difficult; the commonality of deep Background makes it possible at all. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 8.V) | |
| A reaction: That is a very good observation about what is normally swept under the one umbrella of the 'principle of charity'. Quine exaggerated the local, and Davidson exaggerated the deep. |
| 3505 | The function of a heart depends on what we want it to do [Searle] |
| Full Idea: If the only thing that interested us about the heart was that it made a thumping noise, we would have a completely different conception of its "functioning", and correspondingly of heart disease. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch.10.III) | |
| A reaction: Ditto if we were only interested in ears as support for earrings, but that would seriously miss the point of ears. The intrinsic function is the reason for its existence. |
| 3504 | Chemistry entirely explains plant behaviour [Searle] |
| Full Idea: Variable secretions of auxin account for a plant's behaviour in following the sun, without any extra hypothesis of purpose, teleology, or intentionality. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch.10.II) |
| 4071 | Causation can be seen in counterfactual terms, or as increased probability, or as energy flow [Crane] |
| Full Idea: A theory of causation might say 'If A had not existed, B would not have existed' (counterfactual theory), or 'B is more likely if A occurs' (probabilistic), or 'energy flows from A to B'. | |
| From: Tim Crane (Elements of Mind [2001], 2.11) | |
| A reaction: As always, it is vital to separate epistemology from ontology. Energy won't cover agents. Whisper "Fire!" in a theatre. |
| 4076 | Causes are properties, not events, because properties are what make a difference in a situation [Crane] |
| Full Idea: My view is that causes are properties (not events); when we look for causes, we look for the aspect of a situation which made a difference, and aspects are properties or qualities. | |
| From: Tim Crane (Elements of Mind [2001], 2.14) | |
| A reaction: He is talking about explanations, which may not be causes, or at least they have a different emphasis. Don't events 'make a difference'? Events are ontologically weird |
| 3502 | Mind involves fighting, fleeing, feeding and fornicating [Searle] |
| Full Idea: Our conscious life involves the famous "four f's", fighting, fleeing, feeding and fornicating. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch.10.I) |
| 3459 | You can only know the limits of knowledge if you know the other side of the limit [Searle] |
| Full Idea: To know the limits of knowledge, we would have to know both sides of the limit. | |
| From: John Searle (The Rediscovery of the Mind [1992], Ch. 1.V.6) |
| 4066 | It seems that 'exists' could sometimes be a predicate [Crane] |
| Full Idea: The view that 'exists' is never a predicate is not plausible. | |
| From: Tim Crane (Elements of Mind [2001], 1.7) | |
| A reaction: He doesn't enlarge. Russell says 'exists' is a quantifier. 'Your very existence offends me - I hope it is confiscated'. |