The Identity Theory of Mind
Stanford Encyclopedia of Philosophy (2007)
| Abstract | The identity theory of mind holds that states and processes of the mind are identical to states and processes of the brain. Strictly speaking, it need not hold that the mind is identical to the brain. Idiomatically we do use ‘She has a good mind’ and ‘She has a good brain’ interchangeably but we would hardly say ‘Her mind weighs fifty ounces’. Here I take identifying mind and brain as being a matter of identifying processes and perhaps states of the mind and brain. Consider an experience of pain, or of seeing something, or of having a mental image. The identity theory of mind is to the effect that these experiences just are brain processes, not merely correlated with brain processes. | |||||||||
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Clive Vernon Borst (1970). The Mind-Brain Identity Theory: A Collection of Papers. New York,St Martin's P..
Jack H. Ornstein (1972). The Mind And The Brain: A Multi-Aspect Interpretation. The Hague: Nijhoff.
Don Merrell (2011). Polger on the Illusion of Contingent Identity. International Journal of Philosophical Studies 19 (4):593 - 602.
Norman Malcolm (1964). Scientific Materialism and the Identity Theory. Dialogue 3 (02):115-25.
Irving Thalberg (1978). A Novel Approach to Mind-Brain Identity. Philosophy of Science 3 (April):255-72.
Thomas Polger (2004). Natural Minds. MIT Press.
Ullin T. Place (2000). The Two Factor Theory of the Mind-Brain Relation. Brain and Mind 1 (1):29-43.
A. Campbell Garnett (1965). Body and Mind: The Identity Thesis. Australasian Journal of Philosophy 43 (May):77-81.
W. Teed Rockwell (2005). Neither Brain nor Ghost: A Nondualist Alternative to the Mind-Brain Identity Theory. Cambridge MA: MIT Press.
George Pitcher (1960). Sensations and Brain Processes: A Reply to Professor Smart. Australasian Journal of Philosophy 38 (August):150-7.
David Hunter (2001). Mind-Brain Identity and the Nature of States. Australasian Journal of Philosophy 79 (3):366 – 376.
Jan Srzednicki (1972). Some Objections to Mind-Brain Identity Theories. Philosophia 2 (July):205-225.
Barbara Fajardo (2000). Breaks in Consciousness in the Psychoanalytic Process: A Dynamic Systems Approach to Change and a Bridge to Edelman's Mind/Brain Model. Annual of Psychoanalysis 28:21-45.
M. Scheele (2002). Never Mind the Gap: The Explanatory Gap as an Artifact of Naive Philosophical Argument. Philosophical Psychology 15 (3):333-342.
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