Comment on Searle: Philosophy and the Empirical Study of Consciousness

Consciousness and Cognition 2 (4):320-333 (1993)
Abstract
I make three points about Searle’s philosophical work on consciousness and intentionality. First, I comment on Searle’s presentation and paper “The Problems of Consciousness.” I show that one of Searle’s philosophical claims about the relation between consciousness and intentionality appears to conflict with a demand he makes on acceptable empirical theories of the brain. Second, I argue that closer attention to the difference between conceptual connections and empirical connections corrects and improves Searle’s response to the so-called “Logical Connections” argument, the argument that claims that mental states cannot be causes, since they are conceptually connected with actions. Third, I give a formulation of his Chinese Room argument that avoids some tempting responses.
Keywords consciousness  intentionality  chinese room  logical connections argument  reasons and causes
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Citations of this work BETA
Gualtiero Piccinini (2008). Computers. Pacific Philosophical Quarterly 89 (1):32–73.
Similar books and articles
Jerry A. Fodor & Ernest Lepore (1994). What is the Connection Principle? Philosophy and Phenomenological Research 54 (4):837-45.
Larry Hauser (2003). Nixin' Goes to China. In John M. Preston & John Mark Bishop (eds.), Views Into the Chinese Room: New Essays on Searle and Artificial Intelligence. Oxford University Press. 123--143.
Stevan Harnad (2001). What's Wrong and Right About Searle's Chinese Room Argument? In Michael A. Bishop & John M. Preston (eds.), [Book Chapter] (in Press). Oxford University Press.
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