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Profile: Patricia Smith Churchland (University of California, San Diego)
  1.  14
    Willard Van Orman Quine, Patricia Smith Churchland & Dagfinn Føllesdal (2013). Word and Object. The MIT Press.
    Willard Van Orman Quine begins this influential work by declaring, "Language is asocial art.
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  2.  88
    Patricia S. Churchland (1986). Neurophilosophy: Toward A Unified Science of the Mind-Brain. MIT Press.
    This is a unique book. It is excellently written, crammed with information, wise and a pleasure to read.' ---Daniel C. Dennett, Tufts University.
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  3. Patricia S. Churchland, V. S. Ramachandran & Terrence J. Sejnowski (1993). A Critique of Pure Vision. In Christof Koch & Joel L. David (eds.), Large-scale neuronal theories of the brain. MIT Press 23.
    Anydomainofscientificresearchhasitssustainingorthodoxy. Thatis, research on a problem, whether in astronomy, physics, or biology, is con- ducted against a backdrop of broadly shared assumptions. It is these as- sumptionsthatguideinquiryandprovidethecanonofwhatisreasonable-- of what "makes sense." And it is these shared assumptions that constitute a framework for the interpretation of research results. Research on the problem of how we see is likewise sustained by broadly shared assump- tions, where the current orthodoxy embraces the very general idea that the business of the visual system is to (...)
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  4. Patricia S. Churchland, Terrence J. Sejnowksi & Brian P. McLaughlin (1996). The Computational Brain. Philosophy of Science 63 (1):137.
     
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  5. Patricia S. Churchland (1988). Reduction and the Neurobiological Basis of Consciousness. In Anthony J. Marcel & E. Bisiach (eds.), Consciousness in Contemporary Science. Oxford University Press
  6. Paul M. Churchland & Patricia S. Churchland (1994). Intertheoretic Reduction: A Neuroscientist's Field Guide. In Richard Warner & Tadeusz Szubka (eds.), The Mind-Body Problem: A Guide to the Current Debate. Cambridge: Blackwell
  7. Patricia S. Churchland (2012). Braintrust: What Neuroscience Tells Us About Morality. Princeton University Press.
    What is morality? Where does it come from? And why do most of us heed its call most of the time? In Braintrust, neurophilosophy pioneer Patricia Churchland argues that morality originates in the biology of the brain. She describes the "neurobiological platform of bonding" that, modified by evolutionary pressures and cultural values, has led to human styles of moral behavior. The result is a provocative genealogy of morals that asks us to reevaluate the priority given to religion, absolute rules, and (...)
     
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  8. Patricia S. Churchland (2002). Brain-Wise: Studies in Neurophilosophy. MIT Press.
    A neurophilosopher?s take on the self, free will, human understanding, and the experience of God, from the perspective of the brain.
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  9. Paul M. Churchland & Patricia S. Churchland (1981). Functionalism, Qualia and Intentionality. Philosophical Topics 12 (1):121-32.
  10. Patricia S. Churchland (1983). Consciousness: The Transmutation of a Concept. Pacific Philosophical Quarterly 64 (January):80-95.
     
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  11. Paul M. Churchland & Patricia S. Churchland (1990). Could a Machine Think? Scientific American 262 (1):32-37.
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  12. Patricia S. Churchland (1980). Language, Thought, and Information Processing. Noûs 14 (May):147-70.
  13.  88
    Patricia S. Churchland (1981). The Timing of Sensations: Reply to Libet. Philosophy of Science 48 (3):492-7.
  14. Patricia S. Churchland (1987). Epistemology in the Age of Neuroscience. Journal of Philosophy 84 (October):546-53.
  15.  40
    Christopher L. Suhler & Patricia S. Churchland (2009). Control: Conscious and Otherwise. Trends in Cognitive Sciences 13 (8):341-347.
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  16.  62
    Patricia S. Churchland (1980). A Perspective on Mind-Brain Research. Journal of Philosophy 77 (April):185-207.
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  17. Patricia S. Churchland (1996). The Hornswoggle Problem. Journal of Consciousness Studies 3 (5-6):402-8.
    Beginning with Thomas Nagel, various philosophers have propsed setting conscious experience apart from all other problems of the mind as ‘the most difficult problem’. When critically examined, the basis for this proposal reveals itself to be unconvincing and counter-productive. Use of our current ignorance as a premise to determine what we can never discover is one common logical flaw. Use of ‘I-cannot-imagine’ arguments is a related flaw. When not much is known about a domain of phenomena, our inability to imagine (...)
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  18.  45
    Patricia S. Churchland (1981). On the Alleged Backward Referral of Experience and its Relevance to the Mind-Body Problem. Philosophy of Science 48 (June):165-81.
    A remarkable hypothesis has recently been advanced by Libet and promoted by Eccles which claims that there is standardly a backwards referral of conscious experiences in time, and that this constitutes empirical evidence for the failure of identity of brain states and mental states. Libet's neurophysiological data are critically examined and are found insufficient to support the hypothesis. Additionally, it is argued that even if there is a temporal displacement phenomenon to be explained, a neurophysiological explanation is most likely.
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  19. Paul M. Churchland & Patricia S. Churchland (2003). Recent Work on Consciousness: Philosophical, Theoretical, and Empirical. In Naoyuki Osaka (ed.), Neural Basis of Consciousness. Amsterdam: J Benjamins 49--123.
  20.  50
    Paul M. Churchland & Patricia S. Churchland (1998). On the Contrary: Critical Essays, 1987-1997. Cambridge: MIT Press.
    This collection was prepared in the belief that the most useful and revealing of anyone's writings are often those shorter essays penned in conflict with...
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  21. William D. Casebeer & Patricia S. Churchland (2003). The Neural Mechanisms of Moral Cognition: A Multiple-Aspect Approach to Moral Judgment and Decision-Making. [REVIEW] Biology and Philosophy 18 (1):169-194.
    We critically review themushrooming literature addressing the neuralmechanisms of moral cognition (NMMC), reachingthe following broad conclusions: (1) researchmainly focuses on three inter-relatedcategories: the moral emotions, moral socialcognition, and abstract moral reasoning. (2)Research varies in terms of whether it deploysecologically valid or experimentallysimplified conceptions of moral cognition. Themore ecologically valid the experimentalregime, the broader the brain areas involved.(3) Much of the research depends on simplifyingassumptions about the domain of moral reasoningthat are motivated by the need to makeexperimental progress. This is a (...)
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  22. Patricia Smith Churchland, The Impact of Neuroscience on Philosophy.
    Philosophy, in its traditional guise, addresses questions where experimental science has not yet nailed down plausible explanatory theories. Thus, the ancient Greeks pondered the nature of life, the sun, and tides, but also how we learn and make decisions. The history of science can be seen as a gradual process whereby speculative philosophy cedes intellectual space to increasingly wellgrounded experimental disciplines—first astronomy, but followed by physics, chemistry, geology, biology, archaeology, and more recently, ethology, psychology, and neuroscience. Science now encompasses plausible (...)
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  23.  22
    Patricia S. Churchland (2015). The Neurobiological Platform for Moral Values. Royal Institute of Philosophy Supplement 76:97-110.
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  24.  38
    Patricia Smith Churchland (2002). Brain Wise. The MIT Press.
    A neurophilosopher?s take on the self, free will, human understanding, and the experience of God, from the perspective of the brain.
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  25. Rick Grush & Patricia S. Churchland (1998). Computation and the Brain. In Robert A. Wilson & Frank F. Keil (eds.), Mit Encyclopedia of the Cognitive Sciences (Mitecs). MIT Press
    Two very different insights motivate characterizing the brain as a computer. One depends on mathematical theory that defines computability in a highly abstract sense. Here the foundational idea is that of a Turing machine. Not an actual machine, the Turing machine is really a conceptual way of making the point that any well-defined function could be executed, step by step, according to simple 'if-you-are-in-state-P-and-have-input-Q-then-do-R' rules, given enough time (maybe infinite time) [see COMPUTATION]. Insofar as the brain is a device whose (...)
     
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  26.  51
    Patricia S. Churchland (1978). Fodor on Language Learning. Synthese 38 (May):149-59.
  27. Patricia S. Churchland & Terrence J. Sejnowski (1989). Neural Representation and Neural Computation. In L. Nadel (ed.), Philosophical Perspectives. MIT Press 343-382.
  28. Patricia Smith Churchland, Rick Grush, Rob Wilson & Frank Keil, Computation and the Brain.
    Two very different insights motivate characterizing the brain as a computer. One depends on mathematical theory that defines computability in a highly abstract sense. Here the foundational idea is that of a Turing machine. Not an actual machine, the Turing machine is really a conceptual way of making the point that any well-defined function could be executed, step by step, according to simple 'if-you-are-in-state-P-and-have-input-Q-then-do-R' rules, given enough time (maybe infinite time) [see COMPUTATION]. Insofar as the brain is a device whose (...)
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  29.  6
    Paul M. Churchland & Patricia S. Churchland (1983). Content: Semantic and Information-Theoretic. Behavioral and Brain Sciences 6 (1):67.
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  30.  68
    Paul M. Churchland & Patricia S. Churchland (1983). Stalking the Wild Epistemic Engine. Noûs 17 (March):5-18.
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  31. Patricia S. Churchland (1994). Can Neurobiology Teach Us Anything About Consciousness? Proceedings and Addresses of the American Philosophical Association 67 (4):23-40.
  32.  8
    Patricia Smith Churchland & Paul M. Churchland (1978). Internal States and Cognitive Theories. Behavioral and Brain Sciences 1 (4):565.
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  33. Patricia S. Churchland (1981). Is Determinism Self-Refuting? Mind 90 (January):99-101.
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  34.  30
    Patricia Smith Churchland (2007). The Necessary-and-Sufficient Boondoggle. American Journal of Bioethics 7 (1):54-55.
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  35.  38
    Paul M. Churchland & Patricia Smith Churchland (1981). Functionalism, Qualia, and Intentionality. Philosophical Topics 12 (1):121-145.
  36.  60
    Patricia Smith Churchland & Terrence J. Sejnowski (1990). Neural Representation and Neural Computation. Philosophical Perspectives 4:343-382.
  37.  77
    Patricia S. Churchland & Paul M. Churchland, Neural Worlds and Real Worlds.
    States of the brain represent states of the world. A puzzle arises when one learns that at least some of the mind/brain’s internal representations, such as a sensation of heat or a sensation of red, do not genuinely resemble the external realities they allegedly represent: the mean kinetic energy of the molecules of the substance felt (temperature) and the mean electromagnetic reflectance profile of the seen object (color). The historical response has been to declare a distinction between objectively real properties, (...)
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  38. Patricia S. Churchland & Vilayanur S. Ramachandran (1993). Filling In: Why Dennett is Wrong. In B. Dahlbom (ed.), Dennett and His Critics. Blackwell
     
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  39.  18
    Patricia S. Churchland (2008). Human Dignity From a Neurophilosophical Perspective. In Adam Schulman (ed.), Human Dignity and Bioethics: Essays Commissioned by the President's Council on Bioethics. [President's Council on Bioethics
  40.  14
    Patricia Smith Churchland (1983). Dennett' Instrumentalism: A Frog at the Bottom of the Mug. Behavioral and Brain Sciences 6 (3):358.
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  41.  67
    Rick Grush & Patricia Smith Churchland (1995). Gaps in Penroses Toiling. Journal of Consciousness Studies 2 (1):10-29.
    Using the Godel incompleteness result for leverage, Roger Penrose has argued that the mechanism for consciousness involves quantum gravitational phenomena, acting through microtubules in neurons. We show that this hypothesis is implausible. First the Godel result does not imply that human thought is in fact non-algorithmic. Second, whether or not non-algorithmic quantum gravitational phenomena actually exist, and if they did how that could conceivably implicate microtubules, and if microtubules were involved, how that could conceivably implicate consciousness, is entirely speculative. Third, (...)
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  42.  6
    Patricia Smith Churchland (1986). Replies to Comments. Inquiry 29 (1-4):241 – 272.
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  43.  13
    Paul M. Churchland & Patricia S. Churchland (1992). Intertheoretic Reduction: A Neuroscientist's Field Guide. In Y. Christen & P. S. Churchland (eds.), Neurophilosophy and Alzheimer's Disease. Springer-Verlag 18--29.
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  44. Why Dennett is Wrong, Patricia Smith Churchland & Vilayanur S. Ramachandran (1994). Filling In. In Antti Revonsuo & Matti Kamppinen (eds.), Consciousness in Philosophy and Cognitive Neuroscience. Lawrence Erlbaum
     
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  45.  40
    Patricia S. Churchland (1982). Mind-Brain Reduction: New Light From Philosophy of Science. Neuroscience 7:1041-7.
  46. Patricia S. Churchland (2005). Moral Decision-Making and the Brain. In Judy Illes (ed.), Neuroethics: Defining the Issues in Theory, Practice, and Policy. OUP Oxford
     
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  47.  8
    Patricia Smith Churchland (1982). Psychological Models and Neural Mechanisms. Journal of Philosophy 79 (2):98-111.
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  48.  1
    Patricia Smith Churchland (1990). Is Neuroscience Relevant to Philosophy? Canadian Journal of Philosophy 20 (sup1):323-341.
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  49.  35
    Patricia S. Churchland (1988). Replies. Biology and Philosophy 3 (3):893-904.
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  50.  4
    Patricia S. Churchland (1993). The Co-Evolutionary Research Ideology. In Alvin Goldman (ed.), Readings in Philosophy and Cognitive Science. Cambridge: MIT Press
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