The Metaphysics of Intellect(ion)
Proceedings of the American Catholic Philosophical Association 80:39-55 (2006)
| Abstract | In the heyday of conceptual analysis philosophical psychology was practised without regard to the ontology of mind as that was associated with disputes between materialism and non-materialism. The rise of functionalism, however, led philosophical psychology in the direction of materialism, though with a residue deriving from phenomenal consciousness. This is now widely viewed as ‘the hard problem’ for physicalism and probably an insuperable one for it, raising the spectre of epiphenomenalism. I argue that in fact sensory consciousness is not the greatest challenge to materialism, for that lies with the conceptual intentionality of abstract thought. I make these points in connection with the views of Aquinas and consider two of his arguments (from ST, Ia, q. 75) for the immateriality ofintellectual acts. While finding one inadequate for reasons internal to the Thomist account of cognition, I defend the second against recent critics | |||||||||
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Michael E. Levin (1981). Phenomenal Properties. Philosophy and Phenomenological Research 42 (March):42-58.
H. Jacoby (1990). Empirical Functionalism and Conceivability Arguments. Philosophical Psychology 2 (3):271-82.
Gerard O'Brien & Jonathan Opie (1999). A Defense of Cartesian Materialism. Philosophy and Phenomenological Research 59 (4):939-63.
Christopher S. Hill (1991). Sensations: A Defense of Type Materialism. Cambridge University Press.
Janet Levin (2008). Taking Type-B Materialism Seriously. Mind and Language 23 (4):402-425.
Gyula Klima (2009). Aquinas on the Materiality of the Human Soul and the Immateriality of the Human Intellect. Philosophical Investigations 32 (2):163-182.
Charles A. Campbell (1953). Ryle on the Intellect. Philosophical Quarterly 3 (April):115-38.
Terence E. Horgan (2006). Materialism: Matters of Definition, Defense, and Deconstruction. Philosophical Studies 131 (1):157-83.
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