Online research in philosophy

In this paper I argue that the problem of mental causation can be solved by distinguishing between classificatory mental properties, like being a pain, and instances of those properties.Antireductive physicalism allows only that the former be irreducibly mental. Consequently, properties like being a pain cannot have causal commerce with the physical without violating causal closure. But instances of painfulness, according to the token identity thesis, are identical with various physical tokens and can therefore have causal efficacy in the physical world. Since we expect particular mental phenomena, not types or classes of mental phenomena to be involved in causal interactions, it is argued that antireductive physicalism can explain satisfactorily mental causation, despite the protests of Kim, Sosa, Honderich, and others. Being a mental state of a certain sort may have no causal efficacy, but the intentional and phenomenal properties of such states should, if my argument is correct.

Orthodox physicalism has a problem with mental causation. If physics is complete and mental events are not identical to physical events (as multiple-realisation arguments imply) it seems as though there is no causal work for the mental to do. This paper examines some recent attempts to overcome this problem by analysing causation in terms of counterfactuals or conditional probabilities. It is argued that these solutions cannot simultaneously capture the force of the completeness of physics and make room for mental causation.

This paper is about a puzzle which lies at the heart of contemporary physicalist theories of mind. On the one hand, the original motivation for physicalism was the need to explain the place of mental causation in the physical world. On the other hand, physicalists have recently come to see the explanation of mental causation as one of their major problems. But how can this be? I-low can it be that physicalist theories still have a problem explaining something which their physicalism was intended to explain in the first place? lf physicalism is meant to be an explanation of mental causation, then why should it still face the problem of mental causation? Disentagling this puzzle will cast light both on the recent mental causation debate and on physicalism itself. We can make a broad distinction between those forms of physicalism which identify mental and physical items and those which claim that there is some weaker relation of ’constitution’ between the mental and the physical. This latter view is now the orthodox version of physicalism. I shall argue that the problem of mental causation is only a problem for this orthodox physicalism, and not for identity theories. ln itself, this is not a particularly unusual claim. But I shall also argue that the real lesson of the mental causation debate is that orthodox physicalism is either unstable or unmotivated. It is unstable because (unlike the identity theories) it cannot reconcile mental causation with its other physicalist assumptions. It is unmotivated because in attempting to solve this mental causation problem, orthodox physicalism typically abandons one (or more) of the assumptions which form part of the original motivation for physicalism. To establish this, I need to explain (a) the nature of the arguments for physicalism, (b) the problem of mental causation, and (c) the standard solutions to the problem. These three tasks will form the main substance of this paper. But first I need to make some preliminary remarks about physicalism..

This paper is about a puzzle which lies at the heart of contemporary physicalist theories of mind. On the one hand, the original motivation for physicalism was the need to explain the place of mental causation in the physical world. On the other hand, physicalists have recently come to see the explanation of mental causation as one of their major problems. But how can this be? How can it be that physicalist theories still have a problem explaining something which their physicalism was intended to explain in the first place? If physicalism is meant to be an explanation of mental causation, then why should it still face the problem of mental causation?

Non-Cartesian substance dualism (NCSD) maintains that persons or selves are distinct from their organic physical bodies and any parts of those bodies. It regards persons as ‘substances’ in their own right, but does not maintain that persons are necessarily separable from their bodies, in the sense of being capable of disembodied existence. In this paper, it is urged that NCSD is better equipped than either Cartesian dualism or standard forms of physicalism to explain the possibility of mental causation. A model of mental causation adopting the NCSD perspective is proposed which, it is argued, is consistent with all that is currently known about the operations of the human central nervous system, including the brain. Physicalism, by contrast, seems ill-equipped to explain the distinctively intentional or teleological character of mental causation, because it effectively reduces all such causation to ‘blind’ physical causation at a neurological level.

This book presents a range of essays on the conceptual foundations of physicalism, mental causation and human agency, written by established and leading authors ...

Keywords: action, dualism, functionalism, materialism, physicalism Contents 1. What is mental causation? 2. History 3. Mental causation as a problem for dualism 4. Mental causation as a problem for physicalism 5. Mental causation and cognitive science..

Keywords: action, dualism, functionalism, materialism, physicalism Contents l. What is mental causation? 2. History 3. Mental causation as a problem for dualism 4. Mental causation as a problem for physicalism 5. Mental causation and cognitive science..