32 ideas
6548 | Physicalism requires the naturalisation or rejection of set theory [Lycan] |
Full Idea: Eventually set theory will have to be either naturalised or rejected, if a thoroughgoing physicalism is to be maintained. | |
From: William Lycan (Consciousness [1987], 8.4) | |
A reaction: Personally I regard Platonism as a form of naturalism (though a rather bold and dramatic one). The central issue seems to be the ability of the human main/brain to form 'abstract' notions about the physical world in which it lives. |
10429 | It is best to say that a name designates iff there is something for it to designate [Sainsbury] |
Full Idea: It is better to say that 'For all x ("Hesperus" stands for x iff x = Hesperus)', than to say '"Hesperus" stands for Hesperus', since then the expression can be a name with no bearer (e.g. "Vulcan"). | |
From: Mark Sainsbury (The Essence of Reference [2006], 18.2) | |
A reaction: In cases where it is unclear whether the name actually designates something, it seems desirable that the name is at least allowed to function semantically. |
10425 | Definite descriptions may not be referring expressions, since they can fail to refer [Sainsbury] |
Full Idea: Almost everyone agrees that intelligible definite descriptions may lack a referent; this has historically been a reason for not counting them among referring expressions. | |
From: Mark Sainsbury (The Essence of Reference [2006], 18.2) | |
A reaction: One might compare indexicals such as 'I', which may be incapable of failing to refer when spoken. However 'look at that!' frequently fails to communicate reference. |
10438 | Definite descriptions are usually rigid in subject, but not in predicate, position [Sainsbury] |
Full Idea: Definite descriptions used with referential intentions (usually in subject position) are normally rigid, ..but in predicate position they are normally not rigid, because there is no referential intention. | |
From: Mark Sainsbury (The Essence of Reference [2006], 18.5) | |
A reaction: 'The man in the blue suit is the President' seems to fit, but 'The President is the head of state' doesn't. Seems roughly right, but language is always too complex for philosophers. |
6532 | Types cannot be reduced, but levels of reduction are varied groupings of the same tokens [Lycan] |
Full Idea: If types cannot be reduced to more physical levels, this is not an embarrassment, as long as our institutional categories, our physiological categories, and our physical categories are just alternative groupings of the same tokens. | |
From: William Lycan (Consciousness [1987], 4.3) | |
A reaction: This is a self-evident truth about a car engine, so I don't see why it wouldn't apply equally to a brain. Lycan's identification of the type as the thing which cannot be reduced seems a promising explanation of much confusion among philosophers. |
6531 | Institutions are not reducible as types, but they are as tokens [Lycan] |
Full Idea: Institutional types are irreducible, though I assume that institutional tokens are reducible in the sense of strict identity, all the way down to the subatomic level. | |
From: William Lycan (Consciousness [1987], 4.3) | |
A reaction: This seems a promising distinction, as the boundaries of 'institutions' disappear when you begin to reduce them to lower levels (cf. Idea 4601), and yet plenty of institutions are self-evidently no more than physics. Plants are invisible as physics. |
6534 | One location may contain molecules, a metal strip, a key, an opener of doors, and a human tragedy [Lycan] |
Full Idea: One space-time slice may be occupied by a collection of molecules, a metal strip, a key, an allower of entry to hotel rooms, a facilitator of adultery, and a destroyer souls. | |
From: William Lycan (Consciousness [1987], 4.3) | |
A reaction: Desdemona's handkerchief is a nice example. This sort of remark seems to be felt by some philosophers to be heartless wickedness, and yet it so screamingly self-evident that it is impossible to deny. |
6529 | I see the 'role'/'occupant' distinction as fundamental to metaphysics [Lycan] |
Full Idea: I see the 'role'/'occupant' distinction as fundamental to metaphysics. | |
From: William Lycan (Consciousness [1987], 4.0) | |
A reaction: A passing remark in a discussion of functionalism about the mind, but I find it appealing. Causation is basic to materialistic metaphysics, and it creates networks of regular causes. It leaves open the essentialist question of WHY it has that role. |
6549 | I think greenness is a complex microphysical property of green objects [Lycan] |
Full Idea: Personally I favour direct realism regarding secondary qualities, and identify greenness with some complex microphysical property exemplified by green physical objects. | |
From: William Lycan (Consciousness [1987], 8.4) | |
A reaction: He cites D.M.Armstrong (1981) as his source. Personally I find this a bewildering proposal. Does he think there is greenness in grass AS WELL AS the emission of that wavelength of electro-magnetic radiation? Is greenness zooming through the air? |
9286 | Consciousness is not a stuff, but is explained by the relations between experiences [James] |
Full Idea: Consciousness connotes a kind of external relation, and not a special stuff or way of being. The peculiarity of our experiences, that they not only are, but are known, is best explained by their relations to one another, the relations being experiences. | |
From: William James (Does Consciousness Exist? [1904], §3) | |
A reaction: This view has suddenly caught people's interest. It might be better than the higher/lower relationship, which seems to leave the basic problem untouched. Does a whole network of relations between experiences gradually 'add up' to consciousness? |
6543 | Intentionality comes in degrees [Lycan] |
Full Idea: Intentionality comes in degrees. | |
From: William Lycan (Consciousness [1987], 5.4) | |
A reaction: I agree. A footprint is 'about' a foot, in the sense of containing concentrated information about it. Can we, though, envisage a higher degree than human thought? Is there a maximum degree? Everything is 'about' everything, in some respect. |
6537 | Teleological views allow for false intentional content, unlike causal and nomological theories [Lycan] |
Full Idea: The teleological view begins to explain intentionality, and in particular allows brain states and events to have false intentional content; causal and nomological theories of intentionality tend to falter on this last task. | |
From: William Lycan (Consciousness [1987], 4.4) | |
A reaction: Certainly if you say thought is 'caused' by the world, false thought become puzzling. I'm not sure I understand the rest of this, but it is an intriguing remark about a significant issue… |
6546 | Pain is composed of urges, desires, impulses etc, at different levels of abstraction [Lycan] |
Full Idea: Our phenomenal experience of pain has components - it is a complex, consisting (perhaps) of urges, desires, impulses, and beliefs, probably occurring at quite different levels of institutional abstraction. | |
From: William Lycan (Consciousness [1987], 5.5) | |
A reaction: This seems to be true, and offers the reductionist a strategy for making inroads into the supposed irreducable and fundamental nature of qualia. What's it like to be a complex hierarchically structured multi-functional organism? |
6547 | The right 'level' for qualia is uncertain, though top (behaviourism) and bottom (particles) are false [Lycan] |
Full Idea: It is just arbitrary to choose a level of nature a priori as the locus of qualia, even though we can agree that high levels (such as behaviourism) and low-levels (such as the subatomic) can be ruled out as totally improbable. | |
From: William Lycan (Consciousness [1987], 5.6) | |
A reaction: Very good. People scream 'qualia!' whenever the behaviour level or the atomic level are proposed as the locations of the mind, but the suggestion that they are complex, and are spread across many functional levels in the middle sounds good. |
6527 | If energy in the brain disappears into thin air, this breaches physical conservation laws [Lycan] |
Full Idea: By interacting causally, Cartesian dualism seems to violate the conservation laws of physics (concerning matter and energy). This seems testable, and afferent and efferent pathways disappearing into thin air would suggest energy is not conserved. | |
From: William Lycan (Consciousness [1987], 1.1) | |
A reaction: It would seem to be no problem as long as outputs were identical in energy to inputs. If the experiment could actually be done, the result might astonish us. |
6528 | In lower animals, psychology is continuous with chemistry, and humans are continuous with animals [Lycan] |
Full Idea: Evolution has proceeded in all other known species by increasingly complex configurations of molecules and organs, which support primitive psychologies; our human psychologies are more advanced, but undeniably continuous with lower animals. | |
From: William Lycan (Consciousness [1987], 1.1) | |
A reaction: Personally I find the evolution objection to dualism highly persuasive. I don't see how anyone can take evolution seriously and be a dualist. If there is a dramatic ontological break at some point, a plausible reason would be needed for that. |
6554 | Two behaviourists meet. The first says,"You're fine; how am I?" [Lycan] |
Full Idea: Old joke: two Behaviourists meet in the street, and the first says,"You're fine; how am I?" | |
From: William Lycan (Consciousness [1987], n1.6) | |
A reaction: This invites the response that introspection is uniquely authoritative about 'how we are', but this has been challenged quite a lot recently, which pushes us to consider whether these stupid behaviourists might actually have a good point. |
6545 | If functionalism focuses on folk psychology, it ignores lower levels of function [Lycan] |
Full Idea: 'Analytical functionalists', who hold that meanings of mental terms are determined by the causal roles associated with them by 'folk psychology', deny themselves appeals to lower levels of functional organisation. | |
From: William Lycan (Consciousness [1987], 5.4) | |
A reaction: Presumably folk psychology can fit into the kind of empirical methodology favoured by behaviourists, whereas 'lower levels' are going to become rather speculative and unscientific. |
6541 | Functionalism must not be too abstract to allow inverted spectrum, or so structural that it becomes chauvinistic [Lycan] |
Full Idea: The functionalist must find a level of characterisation of mental states that is not so abstract or behaviouristic as to rule out the possibility of inverted spectrum etc., nor so specific and structural as to fall into chauvinism. | |
From: William Lycan (Consciousness [1987], 5.4) | |
A reaction: If too specific then animals and aliens won't be able to implement the necessary functions; if the theory becomes very behaviouristic, then it loses interest in the possibility of an inverted spectrum. He is certainly right to hunt for a middle ground. |
6539 | The distinction between software and hardware is not clear in computing [Lycan] |
Full Idea: Even the software/hardware distinction as it is literally applied within computer science is philosophically unclear. | |
From: William Lycan (Consciousness [1987], 4.4) | |
A reaction: This is true, and very important for functionalist theories of the mind. Even very volatile software is realised in 'hard' physics, and rewritable discs etc blur the distinction between 'programmable' and 'hardwired'. |
6535 | Teleological characterisations shade off smoothly into brutely physical ones [Lycan] |
Full Idea: Highly teleological characterisations, unlike naïve and explicated mental characterisations, have the virtue of shading off fairly smoothly into (more) brutely physical ones. | |
From: William Lycan (Consciousness [1987], 4.3) | |
A reaction: Thus the purpose of a car engine, and a spark plug, and the spark, and the temperature, and the vibration of molecules show a fading away of the overt purpose, disappearing into the pointless activity of electrons and quantum levels. |
6533 | Mental types are a subclass of teleological types at a high level of functional abstraction [Lycan] |
Full Idea: I am taking mental types to form a small subclass of teleological types occurring for the most part at a high level of functional abstraction. | |
From: William Lycan (Consciousness [1987], 4.3) | |
A reaction: He goes on to say that he understand teleology in evolutionary terms. There is always a gap between how you characterise or individuate something, and what it actually is. To say spanners are 'a small subclass of tools' is not enough. |
6544 | Identity theory is functionalism, but located at the lowest level of abstraction [Lycan] |
Full Idea: 'Neuron' may be understood as a physiological term or a functional term, so even the Identity Theorist is a Functionalist - one who locates mental entities at a very low level of abstraction. | |
From: William Lycan (Consciousness [1987], 5.4) | |
A reaction: This is a striking observation, and somewhat inclines me to switch from identity theory to functionalism. If you ask what is the correct level of abstraction, Lycan's teleological-homuncular version refers you to all the levels. |
6536 | Teleological functionalism helps us to understand psycho-biological laws [Lycan] |
Full Idea: Teleological functionalism helps us to understand the nature of biological and psychological laws, particularly in the face of Davidsonian scepticism about the latter. | |
From: William Lycan (Consciousness [1987], 4.4) | |
A reaction: Personally I doubt the existence of psycho-physical laws, but only because of the vast complexity. They would be like the laws of weather. 'Psycho-physical' laws seem to presuppose some sort of dualism. |
6530 | We reduce the mind through homuncular groups, described abstractly by purpose [Lycan] |
Full Idea: I am explicating the mental in a reductive way, by reducing mental characterizations to homuncular institutional ones, which are teleological characterizations at various levels of functional abstraction. | |
From: William Lycan (Consciousness [1987], 4.3) | |
A reaction: I think this is the germ of a very good physicalist account of the mind. More is needed than a mere assertion about what the mind reduces to at the very lowest level; this offers a decent account of the descending stages of reduction. |
9285 | 'Consciousness' is a nonentity, a mere echo of the disappearing 'soul' [James] |
Full Idea: 'Consciousness' is the name of a nonentity. ..Those who cling to it are clinging to a mere echo, the faint rumour left behind by the disappearing 'soul' upon the air of philosophy. ..I deny that it stands for an entity, but it does stand for a function. | |
From: William James (Does Consciousness Exist? [1904], Intro) | |
A reaction: This kind of view is often treated as being preposterous, but I think it is correct. No one is denying the phenomenology, but it is the ontology which is at stake. Either you are a substance dualist, or mind must be eliminated as an 'entity'. |
6542 | A Martian may exhibit human-like behaviour while having very different sensations [Lycan] |
Full Idea: Quite possibly a Martian's humanoid behaviour is prompted by his having sensations somewhat unlike ours, despite his superficial behavioural similarities to us. | |
From: William Lycan (Consciousness [1987], 5.4) | |
A reaction: I think this firmly refutes the multiple realisability objection to type-type physicalism. Mental events are individuated by their phenomenal features (known only to the user), and by their causal role (publicly available). These are separate. |
10432 | A new usage of a name could arise from a mistaken baptism of nothing [Sainsbury] |
Full Idea: A baptism which, perhaps through some radical mistake, is the baptism of nothing, is as good a propagator of a new use as a baptism of an object. | |
From: Mark Sainsbury (The Essence of Reference [2006], 18.3) | |
A reaction: An obvious example might be the Loch Ness Monster. There is something intuitively wrong about saying that physical objects are actually part of linguistic meaning or reference. I am not a meaning! |
10434 | Even a quantifier like 'someone' can be used referentially [Sainsbury] |
Full Idea: A large range of expressions can be used with referential intentions, including quantifier phrases (as in 'someone has once again failed to close the door properly'). | |
From: Mark Sainsbury (The Essence of Reference [2006], 18.5) | |
A reaction: This is the pragmatic aspect of reference, where it can be achieved by all sorts of means. But are quantifiers inherently referential in their semantic function? Some of each, it seems. |
6538 | We need a notion of teleology that comes in degrees [Lycan] |
Full Idea: We need a notion of teleology that comes in degrees. | |
From: William Lycan (Consciousness [1987], 4.4) | |
A reaction: Anyone who says that key concepts, such as those concerning the mind, should come 'in degrees' wins my instant support. A whole car engine requires a very teleological explanation, the spark in the sparkplug far less so. |
10431 | Things are thought to have a function, even when they can't perform them [Sainsbury] |
Full Idea: On one common use of the notion of a function, something can possess a function which it does not, or even cannot, perform. A malformed heart is to pump blood, even if such a heart cannot in fact pump blood. | |
From: Mark Sainsbury (The Essence of Reference [2006], 18.2) | |
A reaction: One might say that the heart in a dead body had the function of pumping blood, but does it still have that function? Do I have the function of breaking the world 100 metres record, even though I can't quite manage it? Not that simple. |
6551 | 'Physical' means either figuring in physics descriptions, or just located in space-time [Lycan] |
Full Idea: An object is specifically physical if it figures in explanations and descriptions of features of ordinary non-living matter, as in current physics; it is more generally physical if it is simply located in space-time. | |
From: William Lycan (Consciousness [1987], 8.5) | |
A reaction: This gives a useful distinction when trying to formulate a 'physicalist' account of the mind, where type-type physicalism says only the 'postulates of physics' can be used, whereas 'naturalism' about the mind uses the more general concept. |