Online research in philosophy

Focusing on Nicholas Maxwell’s thesis that “science, properly understood, provides us the methodological key to the salvation of humanity”, the article discusses Maxwell’s aim oriented empiricism and his conception of Wisdom Inquiry as advocated in Maxwell’s ( 2009b , pp.1–56) essay entitled “How Can Life of Value Best Flourish in the Real World?” (in Science and the Pursuit of Wisdom: Studies in the Philosophy of Nicholas Maxwell 2009, edited by Leemon McHenry) and in Maxwell ( 2004 & 2009a ).

Many philosophers, both past and present, object to materialism not from any romantic anti-scientific bent, but from sheer inability to understand the thesis. It seems utterly inconceivable to some that qualia should exist in a world which is entirely material. This paper investigates the grain objection, a much neglected argument which purports to prove that sensations could not be brain events. Three versions are examined in great detail. The plausibility of the first version is shown to depend crucially on whether one holds a direct or non-direct theory of perception. Only on the latter is this version plausible. An analysis of the second "semantic" version concludes that a materialist description and explanation of the world should not be expected to transparently convey all that would be of interest or importance to human beings. The final version explicitly makes use of Grover Maxwell's non-direct perceptual theory of structural realism. Although a confusion is charged to Maxwell between phenomenal and objective properties, the critical difficulty for the grain objection is its failure to characterize "structure" from a non-percipient point of view. As the grain objection is ultimately found wanting, the real difficulty for materialism crystallizes as its irreconciliability with the mere existence of sentience, which seems to force some sort of emergence upon us.

Mind body, not a pseudo-problem, by H. Feigl.--Is consciousness a brain process? by U. T. Place.--Sensations and brain processes, by J. J. C. Smart.--The nature of mind, by D. M. Armstrong.--Materialism as a scientific hypothesis, by U. T. Place.--Sensations and brain processes: a reply to J. J. C. Smart, by J. T. Stevenson.--Further remarks on sensations and brain processes, by J. J. C. Smart.--Smart on sensations, by K. Baier.--Brain processes and incorrigibility, by J. J. C. Smart.--Could mental states be brain processes? by J. Shaffer.--The identity of mind and body, by J. Cornman.--Shaffer on the identity of mental states and brain processes, by R. Coburn.--Mental events and the brain, by J. Shaffer.--Comment: mental events and the brain, by P. Feyerabend.--Materialism and the mind-body problem, by P. Feyerabend.--Materialism, by J. J. C. Smart.--Scientific materialism and the identity theory, by N. Malcolm.--Professor Malcolm on scientific materialism and the identity theory, by E. Sosa.--Rejoinder to Mr. Sosa, by N. Malcolm.--Mind-body identity, privacy and categories, by R. Rorty.--Physicalism, by T. Nagel.--Mind-body identity, a side issue? by C. Taylor.--Illusions and identity, by J. M. Hinton.--Bibliography (p. [259]-261).

Many Christians who argue against Christian materialism direct their arguments against what I call ‘Type-I materialism’, the thesis that I cannot exist without my organic body. I distinguish Type-I materialism from Type-II materialism, which entails only that I cannot exist without some body that supports certain mental functions. I set out a version of Type-II materialism, and argue for its superiority to Type-I materialism in an age of science. Moreover, I show that Type-II materialism can accommodate Christian doctrines like the Resurrection of the Body, the Incarnation, and the intermediate state (if there is one).

An expanded and updated edition of this classic collection.