Michael V. Antony University of Haifa
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  • Faculty, University of Haifa
  • PhD, Massachusetts Institute of Technology, 1991.

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  1. Michael V. Antony (forthcoming). Can We Acquire Knowledge of Ultimate Reality? In Jeanine Diller & Asa Kasher (eds.), Models of God and Other Ultimate Realities. Springer.
    Can humans acquire knowledge of ultimate reality, even significant or comprehensive knowledge? I argue that for all we know we can, and that is so whether ultimate reality is divine or non-divine. My strategy involves arguing that we are ignorant, in the sense of lacking public or shared knowledge, about which possibilities, if any, obtain for humans to acquire knowledge of ultimate reality. This follows from a deep feature of our epistemic situation—that our current psychology strongly constrains what we can (...)
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  2. Michael Antony (2011). All Due Respect - “Reasonable Atheism” by Aikin and Talisse Reviewed. [REVIEW] The Philosophers' Magazine (55):108-109.
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  3. Michael V. Antony (2010). Where's the Evidence? Philosophy Now 78:18-21.
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  4. Michael Antony (2008). Are Our Concepts< Span Style=" Font-Variant: Small-Caps"> Conscious State and< Span Style=" Font-Variant: Small-Caps"> Conscious Creature Vague? Erkenntnis 68 (2).
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  5. Michael V. Antony (2008). Are Our Concepts Conscious State and Conscious Creature Vague? Erkenntnis 68 (2):239-263.
    Intuitively it has seemed to many that our concepts "conscious state" and "conscious creature" are sharp rather than vague, that they can have no borderline cases. On the other hand, many who take conscious states to be identical to, or realized by, complex physical states are committed to the vagueness of those concepts. In the paper I argue that "conscious state" and "conscious creature" are sharp by presenting four necessary conditions for conceiving borderline cases in general, and showing that some (...)
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  6. Michael V. Antony (2006). Vagueness and the Metaphysics of Consciousness. Philosophical Studies 128 (3):515-538.
    An argument is offered for this conditional: If our current concept conscious state is sharp rather than vague, and also correct (at least in respect of its sharpness), then common versions of familiar metaphysical theories of consciousness are false--?namely versions of the identity theory, functionalism, and dualism that appeal to complex physical or functional properties in identification, realization, or correlation. Reasons are also given for taking seriously the claim that our current concept conscious state is sharp. The paper ends by (...)
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  7. Michael V. Antony (2006). How to Argue Against (Some) Theories of Content. Iyyun 55 (July):265-286.
    An argument is offered against three naturalistic theories of intentional content: causal-covariation theories, teleological theories, and certain versions of conceptual role semantics. The strategy involves focusing on a normative problem regarding the practice of associating content expressions (e.g., that-clauses) with internal entities (states, symbol structures, etc.). The problem can be expressed thus: Which content expressions are the right ones to associate with internal entities? I argue, first, that an empirical solution to this problem—what I call the Normative Problem—will follow naturally (...)
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  8. Michael V. Antony (2006). Papineau on the Vagueness of Phenomenal Concepts. Dialectica 60 (4):475-483.
    Papineau’s argument in "Thinking About Consciousness" for the vagueness or indeterminacy of phenomenal concepts is discussed. Several problems with his argument are brought out, and it is concluded that his argument fails to establish his desired conclusion.
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  9. Michael V. Antony (2006). Simulation Constraints, Afterlife Beliefs, and Common-Sense Dualism. Behavioral and Brain Sciences 29 (5):462-463.
    Simulation constraints cannot help in explaining afterlife beliefs in general because belief in an afterlife is a precondition for running a simulation. Instead, an explanation may be found by examining more deeply our common-sense dualistic conception of the mind or soul.
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  10. Michael V. Antony (2004). Continuing Commentary. Behavioral and Brain Sciences 27:289-312.
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  11. Michael V. Antony (2004). Sidestepping the Semantics of “Consciousness”. Behavioral and Brain Sciences 27 (2):289-290.
    Block explains the conflation of phenomenal consciousness and access consciousness by appeal to the ambiguity of the term “consciousness.” However, the nature of ambiguity is not at all clear, and the thesis that “consciousness” is ambiguous between phenomenal consciousness and access consciousness is far from obvious. Moreover, the conflation can be explained without supposing that the term is ambiguous. Block's argument can thus be strengthened by avoiding controversial issues in the semantics of “consciousness.”.
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  12. Michael V. Antony (2003). Book Review of Jeffrey Foss, Science and the Riddle of Consciousness: A Solution&Quot;. [REVIEW] Philosophia 31 (1-2).
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  13. Michael V. Antony (2003). Davidson's Argument for Monism. Synthese 135 (1):1-12.
    Two criticisms of Davidson's argument for monism are presented. The first is that there is no obvious way for the anomalism of the mental to do any work in his argument. Certain implicit premises, on the other hand, entail monism independently of the anomalism of the mental, but they are question-begging. The second criticism is that even if Davidson's argument is sound, the variety of monism that emerges is extremely weak at best. I show that by constructing ontologically ``hybrid'' events (...)
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  14. Michael V. Antony (2002). Concepts of Consciousness, Kinds of Consciousness, Meanings of 'Consciousness'. Philosophical Studies 109 (1):1-16.
    The use of expressions like ‘concepts of consciousness’, ‘kinds of consciousness’, and ‘meanings of ‘consciousness’’ interchangeably is ubiquitous within the consciousness literature. It is argued that this practice can be made sense of in only two ways. The first involves interpreting ‘concepts of consciousness’ and ‘kinds of consciousness’ metalinguistically to mean concepts expressed by ‘consciousness’ and kinds expressed by ‘consciousness’; and the second involves certain literal, though semantically deviant, interpretations of those expressions. The trouble is that researchers typically use the (...)
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  15. Michael V. Antony (2002). Toward an Ontological Interpretation of Dennett's Theory of Consciousness. Philosophia 29 (1-4):343-370.
    While "Consciousness Explained" has received an enormous amount of attention since its publication, there is still little agreement on what Dennett’s account of consciousness is. Most interpreters treat his view as an instance of one or another of the standard ontological positions (functionalism, behaviorism, eliminativism, instrumentalism). I believe a different metaphysical account underlies Dennett’s view, one that is important though ill-understood. In the paper I attempt to point in the direction of a proper characterization of that account through the use (...)
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  16. Michael V. Antony (2002). Toward an Ontological Interpretation of Dennett S Theory. Philosophia 29:343.
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  17. Michael V. Antony (2001). Conceiving Simple Experiences. Journal of Mind and Behavior 22 (3):263-86.
    That consciousness is composed of simple or basic elements that combine to form complex experiences is an idea with a long history. This idea is approached through an examination of our “picture” or conception of consciousness (CC). It is argued that CC commits us to a certain abstract notion of simple experiential events, or simples, and that traditional critiques of simple elements of experience do not threaten simples. To the extent that CC is taken to conform to how consciousness really (...)
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  18. Michael V. Antony (2001). Is 'Consciousness' Ambiguous? Journal of Consciousness Studies 8 (2):19-44.
    It is widely assumed that ‘consciousness’ (and its cognates) is multiply ambiguous within the consciousness literature. Some alleged senses of the term are access consciousness, phenomenal consciousness, state consciousness, creature consciousness, introspective consciousness, self consciousness, to name a few. In the paper I argue for two points. First, there are few if any good reasons for thinking that such alleged senses are genuine: ‘consciousness’ is best viewed as univocal within the literature. The second point is that researchers would do best (...)
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  19. Michael V. Antony (2001). On the Temporal Boundaries of Simple Experiences. Journal of Mind and Behavior 22 (3):263-286.
    I have argued elsewhere that our conception of phenomenal consciousness commits us to simple phenomenal experiences that in some sense constitute our complex experiences. In this paper I argue that the temporal boundaries of simple phenomenal experiences cannot be conceived as fuzzy or vague, but must be conceived as instantaneous or maximally sharp. The argument is based on an account of what is involved in conceiving fuzzy temporally boundaries for events generally. If the argument is right, and our conception of (...)
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  20. Michael V. Antony (1999). Outline of a General Methodology for Consciousness Research. Anthropology and Philosophy 3 (2):43-56.
    In spite of the enormous interdisciplinary interest in consciousness these days, sorely lacking are general methodologies in terms of which individual research efforts across disciplines can be seen as contributing to a common end. In the paper I outline such a methodology. The central idea is that empirically studying our conception of consciousness—what we have in mind when we think about consciousness—can lead to progress on consciousness itself. The paper clarifies and motivates that idea.
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  21. Michael V. Antony (1997). Book Review of Rita Nolan, "Cognitive Practices: Human Language and Human Knowledge&Quot;. [REVIEW] Philosophia 25 (1-4).
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  22. Michael V. Antony (1994). Against Functionalist Theories of Consciousness. Mind and Language 9 (2):105-23.
    The paper contains an argument against functionalist theories of consciousness. The argument exploits an intuition to the effect that parts of an individual's brain (or of whatever else might realize the individual's mental states, processes, etc.) that are not in use at a time t, can have no bearing on whether that individual is conscious at t. After presenting the argument, I defend it against two possible objections, and then distinguish it from two arguments to which it appears, on the (...)
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  23. Michael V. Antony (1993). Social Relations and the Individuation of Thought. Mind 102 (406):247-61.
    Tyler Burge has argued that a necessary condition for individual's having many of the thoughts he has is that he bear certain relations to other language users. Burge's conclusion is based on a thought experiment in which an individual's social relations are imagined, counterfactually, to differ from how they are actually. The result is that it seems, counterfactually, the individual cannot be attributed many of the thoughts he can be actually. In the article, an alternative interpretation of Burge's thought experiment (...)
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  24. Michael V. Antony (1992). The Where and When of What? Behavioral and Brain Sciences 15 (2):201-202.
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  25. Michael V. Antony (1991). Fodor and Pylyshyn on Connectionism. Minds and Machines 1 (3):321-41.
    Fodor and Pylyshyn (1988) have argued that the cognitive architecture is not Connectionist. Their argument takes the following form: (1) the cognitive architecture is Classical; (2) Classicalism and Connectionism are incompatible; (3) therefore the cognitive architecture is not Connectionist. In this essay I argue that Fodor and Pylyshyn's defenses of (1) and (2) are inadequate. Their argument for (1), based on their claim that Classicalism best explains the systematicity of cognitive capacities, is an invalid instance of inference to the best (...)
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