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Profile: David Papineau (King's College London)
  1. David Papineau (1993). Philosophical Naturalism. Blackwell.
  2. David Papineau (2002). Thinking About Consciousness. Oxford University Press.
    The relation between subjective consciousness and the physical brain is widely regarded as the last mystery facing science. Papineau argues that consciousness seems mysterious not because of any hidden essence, but only because we think about it in a special way. He exposes the resulting potential for confusion, and shows that much scientific study of consciousness is misconceived.
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  3.  16
    David Papineau (1987). Reality and Representation. B. Blackwell.
  4. David Papineau (2001). The Rise of Physicalism. In Carl Gillett & Barry M. Loewer (eds.), Physicalism and its Discontents. Cambridge University Press
    In this paper I want to discuss the way in which physical science has come to claim a particular kind of hegemony over other subjects in the second half of this century. This claim to hegemony is generally known by the name of "physicalism". In this paper I shall try to understand why this doctrine has come to prominence in recent decades. By placing this doctrine in a historical context, we will be better able to appreciate its strengths and weaknesses.
     
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  5. David Papineau (2013). There Are No Norms of Belief. In T. Chan (ed.), The Aim of Belief.
    This paper argues that there is no distinctive species of normativity attaching to the adoption of beliefs.
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  6.  29
    David Papineau (2013). In the Zone. Royal Institute of Philosophy Supplement 73:175-196.
    On the Friday afternoon of the 3 rd test at Trent Bridge in 2001, the series was in the balance. The Australians had won the first two tests easily, but England now found themselves in a position of some strength. They had restricted Australia to a first-innings lead of just 5 runs, and had built a lead of 120 with six wickets in hand. Mark Ramprakash was in and had been batting steadily for well over an hour. Even though this (...)
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  7. David Papineau (2006). Phenomenal and Perceptual Concepts. In Torin Alter & Sven Walter (eds.), Phenomenal Concepts and Phenomenal Knowledge: New Essays on Consciousness and Physicalism. Oxford University Press 111--144.
    1 Introduction 2 Perceptual Concepts 2.1 Perceptual Concepts are not Demonstrative 2.2 Perceptual Concepts as Stored Templates 2.3 Perceptual Semantics 2.4 Perceptually Derived Concepts 3 Phenomenal Concepts.
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  8. David Papineau (2011). What Exactly is the Explanatory Gap? Philosophia 39 (1):5-19.
    It is widely agreed among contemporary philosophers of mind that science leaves us with an ‘explanatory gap’—that even after we know everything that science can tell us about the conscious mind and the brain, their relationship still remains mysterious. I argue that this agreed view is quite mistaken. The feeling of a ‘explanatory gap’ arises only because we cannot stop ourselves thinking about the mind–brain relation in a dualist way.
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  9. David Papineau (1998). Editorial. British Journal for the Philosophy of Science 49 (4):787-788.
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  10. David Papineau (2009). The Poverty of Analysis. Aristotelian Society Supplementary Volume 83 (1):1-30.
    I argue that philosophy is like science in three interesting and non-obvious ways. First, the claims made by philosophy are synthetic, not analytic: philosophical claims, just like scientific claims, are not guaranteed by the structure of the concepts they involve. Second, philosophical knowledge is a posteriori, not a priori: the claims established by philosophers depend on the same kind of empirical support as scientific theories. And finally, the central questions of philosophy concern actuality rather than necessity: philosophy is primarily aimed (...)
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  11.  8
    David Papineau (2012). Can We Be Harmed After We Are Dead? Journal of Evaluation in Clinical Practice 18 (5):1091-1094.
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  12.  59
    David Papineau, Naturalism. Stanford Encyclopedia of Philosophy.
    The term ‘naturalism’ has no very precise meaning in contemporary philosophy. Its current usage derives from debates in America in the first half of the last century. The self-proclaimed ‘naturalists’ from that period included John Dewey, Ernest Nagel, Sidney Hook and Roy Wood Sellars. These philosophers aimed to ally philosophy more closely with science. They urged that reality is exhausted by nature, containing nothing ‘supernatural’, and that the scientific method should be used to investigate all areas of reality, including the (...)
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  13.  71
    Philip Goff & David Papineau (2014). What's Wrong with Strong Necessities? Philosophical Studies 167 (3):749-762.
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  14. Pierre Cruse & David Papineau (2002). Scientific Realism Without Reference. In Michele Marsonet (ed.), The Problem of Realism. Ashgate 174--189.
     
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  15. David Spurrett & David Papineau (1999). A Note on the Completeness of "Physics". Analysis 59 (1):25-29.
  16. David Papineau (1999). Normativity and Judgment. Proceedings of the Aristotelian Society 73 (73):16-43.
    It is widely assumed that the normativity of conceptual judgement poses problems for naturalism. Thus John McDowell urges that 'The structure of the space of reasons stubbornly resists being appropriated within a naturalism that conceives nature as the realm of law' (1994, p 73). Similar sentiments have been expressed by many other writers, for example Robert Brandom (1994, p xiii) and Paul Boghossian (1989, p 548).
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  17.  87
    David Papineau & Víctor Durà-Vilà (2009). A Thirder and an Everettian: A Reply to Lewis's 'Quantum Sleeping Beauty'. Analysis 69 (1):78-86.
    Since the publication of Elga's seminal paper in 2000, the Sleeping Beauty paradox has been the source of much discussion, particularly in this journal. Over the past few decades the Everettian interpretation of quantum mechanics 1 has also been much debated. There is an interesting connection between the way these two topics raise issues about subjective probability assignments.This connection is often alluded to, but as far as we know Peter J. Lewis's ‘Quantum Sleeping Beauty’ is the first attempt to examine (...)
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  18. David Papineau (2013). Causation is Macroscopic but Not Irreducible. In Sophie C. Gibb & Rögnvaldur Ingthorsson (eds.), Mental Causation and Ontology. Oxford University Press 126.
    In this paper I argue that causation is an essentially macroscopic phenomenon, and that mental causes are therefore capable of outcompeting their more specific physical realizers as causes of physical effects. But I also argue that any causes must be type-identical with physical properties, on pain of positing inexplicable physical conspiracies. I therefore allow macroscopic mental causation, but only when it is physically reducible.
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  19.  90
    David Papineau (2014). The Presidential Address: Sensory Experience and Representational Properties. Proceedings of the Aristotelian Society 114 (1pt1):1-33.
    This paper is about the nature of conscious sensory properties. My initial thesis is that these properties should not be equated with representational properties. I argue that any such representationalist view is in danger of implying that conscious sensory properties are constituted by relations to propositions or other abstract objects outside space and time; and I add that, even if this implication can be avoided, the broadness of representational properties in any case renders them unsuitable to constitute conscious properties. In (...)
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  20. Barbara Montero & David Papineau (2005). A Defense of the Via Negativa Argument for Physicalism. Analysis 65 (287):233-237.
  21. David Papineau (2002). Thinking About Consciousness. Oxford University Press Uk.
    The relation between subjective consciousness and the physical brain is widely regarded as the last mystery facing science. David Papineau argues that there is no real puzzle here. Consciousness seems mysterious, not because of any hidden essence, but only because we think about it in a special way. Papineau exposes the confusion, and dispels the mystery: we see consciousness in its place in the material world, and we are on the way to a proper understanding of the mind.
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  22. David Papineau, Kripke's Proof That We Are All Intuitive Dualists.
  23. David Papineau (1998). Mind the Gap. Philosophical Perspectives 12 (S12):373-89.
    On the first page of The Problem of Consciousness , Colin McGinn asks "How is it possible for conscious states to depend on brain states? How can technicolour phenomenology arise from soggy grey matter?" Many philosophers feel that questions like these pose an unanswerable challenge to physicalism. They argue that there is no way of bridging the "explanatory gap" between the material brain and the lived world of conscious experience , and that physicalism about the mind can therefore provide no (...)
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  24. David Papineau (2010). Can Any Sciences Be Special? In Graham Macdonald & Cynthia Macdonald (eds.), Emergence in Mind. Oxford University Press 179--197.
     
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  25.  61
    David Papineau (1984). Representation and Explanation. Philosophy of Science 51 (December):550-72.
    Functionalism faces a problem in accounting for the semantic powers of beliefs and other mental states. Simple causal considerations will not solve this problem, nor will any appeal to the social utility of semantic interpretations. The correct analysis of semantic representation is a teleological one, in terms of the biological purposes of mental states: whereas functionalism focuses, so to speak, only on the structure of the cognitive mechanism, the semantic perspective requires in addition that we consider the purposes of the (...)
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  26.  93
    David Papineau (1998). Teleosemantics and Indeterminacy. Australasian Journal of Philosophy 76 (1):1-14.
    The aim of this paper is to defend the teleological theory of representation against an objection by Jerry Fodor. I shall argue that previous attempts to answer this objection fail to recognize the importance of belief-desire structure for the teleological theory of representation.
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  27.  96
    David Papineau (2001). The Status of Teleosemantics, or How to Stop Worrying About Swampman. Australasian Journal of Philosophy 79 (2):279-89.
  28.  74
    David Papineau (1996). Theory-Dependent Terms. Philosophy of Science 63 (1):1-20.
    The main puzzle about theoretical definitions is that nothing seems to decide which assumptions contribute to such definitions and which do not. I argue that theoretical definitions are indeed imprecise, but that this does not normally matter, since the definitional imprecision does not normally produce indeterminacy of referential value. Sometimes, however, the definitional imprecision is less benign, and does generate referential indeterminacy. In these special cases, but not otherwise, it is necessary to refine the term's definition.
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  29. David Papineau (2006). Comments on Galen Strawson: Realistic Monism: Why Physicalism Entails Panpsychism. Journal of Consciousness Studies 13 (10-11):100-109.
    Galen Strawson (2006) thinks it is 'obviously' false that 'the terms of physics can fully capture the nature or essence of experience' (p. 4). He also describes this view as 'crazy' (p. 7). I think that he has been carried away by first impressions. It is certainly true that 'physicSalism', as he dubs this view, is strongly counterintuitive. But at the same time there are compelling arguments in its favour. I think that these arguments are sound and that the contrary (...)
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  30. David Papineau (2007). Kripke's Proof is Ad Hominem Not Two-Dimensional. Philosophical Perspectives 21 (1):475–494.
    Identity theorists make claims like ‘pain = C-fibre stimulation’. These claims must be necessary if true, given that terms like ‘pain’ and ‘C-fibre stimulation’ are rigid. Yet there is no doubt that such claims appear contingent. It certainly seems that there could have been C-fibre stimulation without pains or vice versa. So identity theorists owe us an explanation of why such claims should appear contingent if they are in fact necessary.
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  31.  47
    David Papineau & Víctor Durà-Vilà (2009). Reply to Lewis: Metaphysics Versus Epistemology. Analysis 69 (1):89-91.
    Peter J. Lewis argued that the Everettian interpretation of quantum mechanics implies the unpopular halfer position in the Sleeping Beauty debate. We retorted that it is perfectly coherent to be an Everettian and an ordinary thirder. In a recent reply to our paper Lewis further clarifies the basis for his thinking. We think this brings out nicely where he goes wrong: he underestimates the importance of metaphysical considerations in determining rational credences.
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  32.  51
    Graham Macdonald & David Papineau (eds.) (2006). Teleosemantics: New Philosophical Essays. Oxford: Clarendon Press.
    Teleosemantics seeks to explain meaning and other intentional phenomena in terms of their function in the life of the species. This volume of new essays from an impressive line-up of well-known contributors offers a valuable summary of the current state of the teleosemantics debate.
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  33. David Papineau (ed.) (1996). The Philosophy of Science. Oxford University Press.
    The newest addition to the successful Oxford Readings in Philosophy series, this collection contains the most important contributions to the recent debate on the philosophy of science. The contributors crystallize the often heated arguments of the last two decades, assessing the skeptical attitudes within philosophy of science and the counter-challenges of the scientific realists. Contributors include Nancy Cartwright, Brian Ellis, Arthur Fine, Clark Glymour, Larry Laudan, Peter Lipton, Alan Musgrave, Wesely C. Salmon, Lawrence Sklar, Bas C. van Fraassen, and John (...)
     
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  34.  48
    David Papineau (2003). Is Representation Rife? Ratio 16 (2):107-123.
    This paper applies a teleosemantic perspective to the question of whether there is genuine representation outside the familiar realm of belief‐desire psychology. I first explain how teleosemantics accounts for the representational powers of beliefs and desires themselves. I then ask whether biological states which are simpler than beliefs and desires can also have representational powers. My conclusion is that such biologically simple states can be ascribed representational contents, but only in a system‐relative way: such states must be ascribed varying contents (...)
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  35.  79
    Frank Jackson, Graham Priest & David Papineau (2004). David Lewis and Schrödinger's Cat. Australasian Journal of Philosophy 82 (1):153 – 169.
    In 'How Many Lives Has Schrödinger's Cat?' David Lewis argues that the Everettian no-collapse interpretation of quantum mechanics is in a tangle when it comes to probabilities. This paper aims to show that the difficulties that Lewis raises are insubstantial. The Everettian metaphysics contains a coherent account of probability. Indeed it accounts for probability rather better than orthodox metaphysics does.
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  36.  37
    David Papineau (2003). The Roots of Reason: Philosophical Essays on Rationality, Evolution, and Probability. Oxford University Press.
    David Papineau presents a controversial view of human reason, portraying it as a normal part of the natural world, and drawing on the empirical sciences to illuminate its workings. In these six interconnected essays he discusses both theoretical and practical rationality, and shows how evolutionary theory, decision theory, and quantum mechanics offer fresh approaches to some long-standing problems.
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  37. Helen Beebee & David Papineau (1997). Probability as a Guide to Life. Journal of Philosophy 94 (5):217-243.
  38. David Papineau (2009). The Causal Closure of the Physical and Naturalism. In Brian McLaughlin, Ansgar Beckermann & Sven Walter (eds.), The Oxford Handbook of Philosophy of Mind. OUP Oxford
     
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  39. David Papineau (2003). Theories of Consciousness. In Quentin Smith & Aleksandar Jokic (eds.), Consciousness: New Philosophical Essays. Oxford: Clarendon Press 353.
    My target in this paper is "theories of consciousness". There are many theories of consciousness around, and my view is that they are all misconceived. Consciousness is not a normal scientific subject, and needs handling with special care. It is foolhardy to jump straight in and start building a theory, as if consciousness were just like electricity or chemical valency. We will do much better to reflect explicitly on our methodology first. When we do this, we will see that theories (...)
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  40.  3
    David Papineau (2007). Reuniting (Scene) Phenomenology with (Scene) Access. Behavioral and Brain Sciences 30 (5-6):521-521.
    Block shows that we can consciously see a scene without being able to identify all the individual items in it. But in itself this fails to drive a wedge between phenomenology and access. Once we distinguish scene phenomenology from item phenomenology, the link between phenomenology and access is restored.
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  41.  80
    David Papineau (1993). Physicalism, Consciousness, and the Antipathetic Fallacy. Australasian Journal of Philosophy 71 (2):169-83.
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  42. David Papineau (2004). David Lewis and Schrödinger's Cat. Australasian Journal of Philosophy 82 (1):153 – 169.
    In 'How Many Lives Has Schrödinger's Cat?' David Lewis argues that the Everettian no-collapse interpretation of quantum mechanics is in a tangle when it comes to probabilities. This paper aims to show that the difficulties that Lewis raises are insubstantial. The Everettian metaphysics contains a coherent account of probability. Indeed it accounts for probability rather better than orthodox metaphysics does.
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  43.  9
    Mikael Karlsson, Andre Kukla, Jarrett Leplin, David Papineau, Stathis Psillos & Howard Sankey (2006). Scientific Realism. In Patrick Greenough & Michael P. Lynch (eds.), Theoria. Oxford University Press 35-54.
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  44.  99
    David Papineau (2003). Why You Don’T Want to Get in the Box with Schrödinger's Cat. Analysis 63 (277):51–58.
    By way of an example, Lewis imagines your being invited to join Schrödinger’s cat in its box for an hour. This box will either fill up with deadly poison fumes or not, depending on whether or not some radioactive atom decays, the probability of decay within an hour being 50%. The invitation is accompanied with some further incentive to comply (Lewis sets it up so there is a significant chance of some pretty bad but not life-threatening punishment if you don’t (...)
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  45.  77
    David Papineau (1996). Many Minds Are No Worse Than One. British Journal for the Philosophy of Science 47 (2):233-241.
  46.  25
    David Papineau (1994). The Virtues of Randomization. British Journal for the Philosophy of Science 45 (2):437-450.
    Peter Urbach has argued, on Bayesian grounds, that experimental randomization serves no useful purpose in testing causal hypothesis. I maintain that he fails to distinguish general issues of statistical inference from specific problems involved in identifying causes. I concede the general Bayesian thesis that random sampling is inessential to sound statistical inference. But experimental randomization is a different matter, and often plays an essential role in our route to causal conclusions.
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  47. David Papineau (1992). Reliabilism, Induction and Scepticism. Philosophical Quarterly 42 (166):1-20.
  48.  74
    David Papineau (1995). Probabilities and the Many Minds Interpretation of Quantum Mechanics. Analysis 55 (4):239-246.
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  49.  19
    David Papineau (2012). Philosophical Devices: Proofs, Probabilities, Possibilities, and Sets. Oxford University Press.
    Part I: Sets and Numbers. Naive Sets and Russell's Paradox ; Infinite Sets ; Orders of Infinity. -- Part II: Analyticity, a prioricity, and necessity. Kinds of Truths ; Possible Worlds ; Naming and Necessity. -- Part III: The Nature and Uses of Probability. Kinds of Probability ; Constraints on Credence ; Correlations and Causes. -- Part IV: Logics and Theories. Syntax and Semantics ; Soundness and Completeness ; Theories and Godel's Theorem.
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  50. David Papineau (1989). Why Supervenience? Analysis 49 (2):66-71.
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