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Profile: Tim Crane (Cambridge University)
  1. Tim Crane, Brentano's Concept of Intentional Inexistence.
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  2. Tim Crane (2001). Elements of Mind: An Introduction to the Philosophy of Mind. Oxford University Press.
    Elements of Mind provides a unique introduction to the main problems and debates in contemporary philosophy of mind. Author Tim Crane opposes those currently popular conceptions of the mind that divide mental phenomena into two very different kinds (the intentional and the qualitative) and proposes instead a challenging and unified theory of all the phenomena of mind. In light of this theory, Crane engages students with the central problems of the philosophy of mind--the mind-body problem, the problem of intentionality (or (...)
     
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  3. Tim Crane (1998). Intentionality as the Mark of the Mental. In Royal Institute of Philosophy Supplement. Cambridge University Press 229-251.
    ‘It is of the very nature of consciousness to be intentional’ said Jean-Paul Sartre, ‘and a consciousness that ceases to be a consciousness of something would ipso facto cease to exist’.1 Sartre here endorses the central doctrine of Husserl’s phenomenology, itself inspired by a famous idea of Brentano’s: that intentionality, the mind’s ‘direction upon its objects’, is what is distinctive of mental phenomena. Brentano’s originality does not lie in pointing out the existence of intentionality, or in inventing the terminology, which (...)
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    Tim Crane, Appearance and Reality.
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  5.  32
    Tim Crane, Knowledge of the Mind and Knowledge of the Brain.
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  6. Tim Crane (2009). Is Perception a Propositional Attitude? Philosophical Quarterly 59 (236):452-469.
    It is widely agreed that perceptual experience is a form of intentionality, i.e., that it has representational content. Many philosophers take this to mean that like belief, experience has propositional content, that it can be true or false. I accept that perceptual experience has intentionality; but I dispute the claim that it has propositional content. This claim does not follow from the fact that experience is intentional, nor does it follow from the fact that experiences are accurate or inaccurate. I (...)
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  7.  26
    Tim Crane, Is There a Perceptual Relation?
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  8. Tim Crane & D. H. Mellor (1990). There is No Question of Physicalism. Mind 99 (394):185-206.
    Many philosophers are impressed by the progress achieved by physical sciences. This has had an especially deep effect on their ontological views: it has made many of them physicalists. Physicalists believe that everything is physical: more precisely, that all entities, properties, relations, and facts are those which are studied by physics or other physical sciences. They may not all agree with the spirit of Rutherford's quoted remark that 'there is physics; and there is stamp-collecting',' but they all grant physical science (...)
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  9. Tim Crane (2006). Is There a Perceptual Relation? In T. Gendler & J. Hawthorne (eds.), Perceptual Experience. Oxford University Press
    P.F. Strawson argued that ‘mature sensible experience (in general) presents itself as … an immediate consciousness of the existence of things outside us’ (1979: 97). He began his defence of this very natural idea by asking how someone might typically give a description of their current visual experience, and offered this example of such a description: ‘I see the red light of the setting sun filtering through the black and thickly clustered branches of the elms; I see the dappled deer (...)
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  10.  24
    Tim Crane, Cosmic Hermeneutivs Vs. Emergence: The Challenge of the Explanatory Gap.
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  11.  24
    Tim Crane, REVIEW: Mind in a Physical World: An Essay on the Mind-Body Problem and Mental Causation, by Jaegwon Kim.
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  12. Tim Crane (forthcoming). A Short History of the Philosophy of Consciousness in the Twentieth Century. In Amy Kind (ed.), The Routledge History of the Philosophy of Mind. Routledge
    In this paper, it is argued that the late twentieth century conception of consciousness in analytic philosophy emerged from the idea of consciousness as givenness, via the behaviourist idea of “raw feels”. In the post-behaviourist period in philosophy, this resulted in the division of states of mind into essentially unconscious propositional attitudes plus the phenomenal residue of qualia: intrinsic, ineffable and inefficacious sensory states. It is striking how little in the important questions about consciousness depends on this conception, or on (...)
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  13.  22
    Tim Crane, Mental Causation.
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  14.  4
    Tim Crane, Causation and Determinable Properties: On the Efficacy of Colour, Shape and Size.
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  15.  19
    Tim Crane, The Nonconceptual Content of Experience.
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  16. Tim Crane (2011). The Singularity of Singular Thought. Aristotelian Society Supplementary Volume 85 (1):21-43.
    A singular thought can be characterized as a thought which is directed at just one object. The term ‘thought’ can apply to episodes of thinking, or to the content of the episode (what is thought). This paper argues that episodes of thinking can be just as singular, in the above sense, when they are directed at things that do not exist as when they are directed at things that do exist. In this sense, then, singular thoughts are not object-dependent.
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    Tim Crane, Unconscious Belief and Conscious Thought.
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  18. Tim Crane (2003). The Mechanical Mind: A Philosophical Introduction to Minds, Machines, and Mental Representation. Routledge.
    This edition has been fully revised and updated, and includes a new chapter on consciousness and a new section on modularity. There are also guides for further reading, and a new glossary of terms such as mentalese, connectionism, and the homunculus fallacy.
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  19. Tim Crane (2003). The Intentional Structure of Consciousness. In Quentin Smith & Aleksandar Jokic (eds.), Consciousness: New Philosophical Perspectives. Oxford University Press 33-56.
    Newcomers to the philosophy of mind are sometimes resistant to the idea that pain is a mental state. If asked to defend their view, they might say something like this: pain is a physical state, it is a state of the body. A pain in one’s leg feels to be in the leg, not ‘in the mind’. After all, sometimes people distinguish pain which is ‘all in the mind’ from a genuine pain, sometimes because the second is ‘physical’ while the (...)
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    Tim Crane, The Intentional Structure of Consciousness.
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  21. Tim Crane (2001). Intentional Objects. Ratio 14 (4):298-317.
    Is there, or should there be, any place in contemporary philosophy of mind for the concept of an intentional object? Many philosophers would make short work of this question. In a discussion of what intentional objects are supposed to be, John Searle.
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    Tim Crane, REVIEW: "Purple Haze: The Puzzle of Consciousness" by Joseph Levine, "Phenomenal Consciousness: A Naturalistic Theory" by Peter Carruthers, and "The Nature of Consciousness" by Mark Rowlands.
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  23.  16
    Tim Crane, What is Distinctive About Human Thought?
    Descartes famously argued that animals were mere machines, without thought or consciousness. Few would now share this view. But if other animals have conscious lives, what are they like, how do they differ from ours, and how would we ever know anything about them? This lecture will address this question by looking at the kinds of thoughts we might share with animals, and looking at philosophical and empirical arguments for how our thoughts might differ from theirs.
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  24.  15
    Tim Crane, The Significance of Emergence.
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  25. Tim Crane (2005). The Problem of Perception. Stanford Encyclopedia of Philosophy.
    Sense-perception—the awareness or apprehension of things by sight, hearing, touch, smell and taste—has long been a preoccupation of philosophers. One pervasive and traditional problem, sometimes called “the problem of perception”, is created by the phenomena of perceptual illusion and hallucination: if these kinds of error are possible, how can perception be what it intuitively seems to be, a direct and immediate access to reality? The present entry is about how these possibilities of error challenge the intelligibility of the phenomenon of (...)
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  26. Tim Crane (2012). What is the Problem of Non-Existence? Philosophia 40 (3):417-434.
    It is widely held that there is a problem of talking about or otherwise representing things that not exist. But what exactly is this problem? This paper presents a formulation of the problem in terms of the conflict between the fact that there are truths about non-existent things and the fact that truths must be answerable to reality, how things are. Given this, the problem of singular negative existential statements is no longer the central or most difficult aspect of the (...)
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  27. Tim Crane (1995). The Mental Causation Debate. Proceedings of the Aristotelian Society 69:211-36.
    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 (...)
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  28. Tim Crane (1991). All the Difference in the World. Philosophical Quarterly 41 (January):1-25.
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  29.  9
    Tim Crane, The Origins of Qualia.
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  30. Tim Crane (ed.) (1998). Contemporary Issues in the Philosophy of Mind. Cambridge University Press.
     
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  31. Tim Crane (2001). The Significance of Emergence. In Carl Gillett & Barry M. Loewer (eds.), Physicalism and its Discontents. Cambridge University Press
    This paper is an attempt to understand the content of, and motivation for, a popular form of physicalism, which I call ‘non-reductive physicalism’. Non-reductive physicalism claims although the mind is physical (in some sense), mental properties are nonetheless not identical to (or reducible to) physical properties. This suggests that mental properties are, in earlier terminology, ‘emergent properties’ of physical entities. Yet many non-reductive physicalists have denied this. In what follows, I examine their denial, and I argue that on a plausible (...)
     
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  32. Tim Crane (2009). Intentionalism. In Ansgar Beckermann & Brian P. McLaughlin (eds.), Oxford Handbook to the Philosophy of Mind. Oxford University Press 474--493.
    The central and defining characteristic of thoughts is that they have objects. The object of a thought is what the thought concerns, or what it is about. Since there cannot be thoughts which are not about anything, or which do not concern anything, there cannot be thoughts without objects. Mental states or events or processes which have objects in this sense are traditionally called ‘intentional,’ and ‘intentionality’ is for this reason the general term for this defining characteristic of thought. Under (...)
     
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  33. Tim Crane (2013). The Given. In Joseph Schear (ed.), Mind, Reason and Being-in-the-World: the McDowell-Dreyfus Debate. Routledge 229-249.
    In The Mind and the World Order, C.I. Lewis made a famous distinction between the immediate data ‘which are presented or given to the mind’ and the ‘construction or interpretation’ which the mind brings to those data (1929: 52). What the mind receives is the datum – literally, the given – and the interpretation is what happens when we being it ‘under some category or other, select from it, emphasise aspects of it, and relate it in particular and unavoidable ways’ (...)
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  34. Tim Crane (2000). Introspection, Intentionality, and the Transparency of Experience. Philosophical Topics 28 (2):49-67.
    Some philosophers have argued recently that introspective evidence provides direct support for an intentionalist theory of visual experience. An intentionalist theory of visual experience treats experience as an intentional state, a state with an intentional content. (I shall use the word ’state’ in a general way, for any kind of mental phenomenon, and here I shall not distinguish states proper from events, though the distinction is important.) Intentionalist theories characteristically say that the phenomenal character of an experience, what it is (...)
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  35. Tim Crane (1988). The Waterfall Illusion. Analysis 48 (June):142-47.
  36.  19
    Tim Crane (1996). All the Difference in the World. In Andrew Pessin & Sanford Goldberg (eds.), Philosophical Quarterly. M. E. Sharpe 1-25.
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  37. Tim Crane (2006). Intentionality and Emotion: Comment on Hutto. In Richard Menary (ed.), Radical Enactivism: Intentionality, Phenomenology and Narrative: Focus on the Philosophy of Daniel D. Hutto. John Benjamins Publishing Company 107-119.
    I am very sympathetic to Dan Hutto’s view that in our experience of the emotions of others “we do not neutrally observe the outward behaviour of another and infer coldly, but on less than certain grounds, that they are in such and such an inner state, as justified by analogy with our own case. Rather we react and feel as we do because it is natural for us to see and be moved by specific expressions of emotion in others” (Hutto (...)
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  38. Tim Crane (2000). Dualism, Monism, Physicalism. Mind and Society 1 (2):73-85.
    Dualism can be contrasted with monism, and also with physicalism. It is argued here that what is essential to physicalism is not just its denial of dualism , but the epistemological and ontological authority it gives to physical science. A physicalist view of the mind must be reductive in one or both of the following senses: it must identify mental phenomena with physical phenomena or it must give an explanation of mental phenomena in physical terms . There is little reason (...)
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  39. Tim Crane (2006). Brentano's Concept of Intentional Inexistence. In Mark Textor (ed.), The Austrian Contribution to Analytic Philosophy. Routledge 1--20.
    Franz Brentano’s attempt to distinguish mental from physical phenomena by employing the scholastic concept of intentional inexistence is often cited as reintroducing the concept of intentionality into mainstream philosophical discussion. But Brentano’s own claims about intentional inexistence are much misunderstood. In the second half of the 20th century, analytical philosophers in particular have misread Brentano’s views in misleading ways.1 It is important to correct these misunderstandings if we are to come to a proper assessment of Brentano’s worth as a philosopher (...)
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  40.  6
    Tim Crane, Intentionalism.
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  41.  6
    Tim Crane, REVIEW: Hume Variations by Jerry A. Fodor.
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  42.  82
    Tim Crane (2013). Unconscious Belief and Conscious Thought. In Uriah Kriegel (ed.), Phenomenal Intentionality. OUP Usa 156.
  43. Tim Crane (1992). The Nonconceptual Content of Experience. In The Contents of Experience. Cambridge University Press
    Some have claimed that people with very different beliefs literally see the world differently. Thus Thomas Kuhn: ‘what a man sees depends both upon what he looks at and also upon what his previous visual—conceptual experience has taught him to see’ (Kuhn 1970, p. ll3). This view — call it ‘Perceptual Relativism’ — entails that a scientist and a child may look at a cathode ray tube and, in a sense, the first will see it while the second won’t. The (...)
     
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  44. Tim Crane (ed.) (1992). The Contents of Experience: Essays on Perception. Cambridge University Press.
    The nature of perception has long been a central question in philosophy. It is of central importance not just for the philosophy of mind, but also for epistemology, metaphysics, aesthetics, and the philosophy of science. This volume represents the best of the latest research on perception, with contributions from some of the leading philosophers in the area, including Christopher Peacocke, Brian O'Shaughnessy and Michael Tye. As well as discussing traditional problems, the essays also approach the topic in light of recent (...)
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  45. Tim Crane (1990). The Language of Thought: No Syntax Without Semantics. Mind and Language 5 (3):187-213.
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  46.  62
    Tim Crane (2012). Philosophy, Logic, Science, History. Metaphilosophy 43 (1-2):20-37.
    Analytic philosophy is sometimes said to have particularly close connections to logic and to science, and no particularly interesting or close relation to its own history. It is argued here that although the connections to logic and science have been important in the development of analytic philosophy, these connections do not come close to characterizing the nature of analytic philosophy, either as a body of doctrines or as a philosophical method. We will do better to understand analytic philosophy—and its relationship (...)
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    Tim Crane, In Defence of Psychologism.
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  48. Tim Crane (2006). Comment on Ted Honderich's Radical Externalism. Journal of Consciousness Studies 13 (s 7-8):28-43.
    Ted Honderich's theory of consciousness as existence, which he here calls Radical Externalism, starts with a good phenomenological observation: that perceptual experience appears to involve external things being immediately present to us. As P.F. Strawson once observed, when asked to describe my current perceptual state, it is normally enough simply to describe the things around me (Strawson, 1979, p. 97). But in my view that does not make the whole theory plausible.
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    Tim Crane (2015). The Mental States of Persons and Their Brains. Royal Institute of Philosophy Supplement 76:253-270.
    Cognitive neuroscientists frequently talk about the brain representing the world. Some philosophers claim that this is a confusion. This paper argues that there is no confusion, and outlines one thing that might mean, using the notion of a model derived from the philosophy of science. This description is then extended to make apply to propositional attitude attributions. A number of problems about propositional attitude attributions can be solved or dissolved by treating propositional attitudes as models.
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  50. Tim Crane (2000). The Origins of Qualia. In Tim Crane & Sarah A. Patterson (eds.), The History of the Mind-Body Problem. Routledge
    The mind-body problem in contemporary philosophy has two parts: the problem of mental causation and the problem of consciousness. These two parts are not unrelated; in fact, it can be helpful to see them as two horns of a dilemma. On the one hand, the causal interaction between mental and physical phenomena seems to require that all causally efficacious mental phenomena are physical; but on the other hand, the phenomenon of consciousness seems to entail that not all mental phenomena are (...)
     
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