116 found
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  1. William Robinson (2014). Developing Dualism and Approaching the Hard Problem. Journal of Consciousness Studies 21 (1-2):156-182.
    Arguments for property dualism offer a strong challenge to materialist views, but even if they are regarded as successful, a large task remains, namely, to develop a positive account of the place of non-physical properties in the world -- one that holds some promise of eventual satisfaction regarding the hard problem. After noting some difficulties in current approaches to this task, this paper outlines one possible line of development for a dualistic view. Like all other suggestions for routes to progress (...)
     
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  2.  38
    William S. Robinson (2013). Experiencing is Not Observing: A Response to Dwayne Moore on Epiphenomenalism and Self-Stultification. Review of Philosophy and Psychology 4 (2):185-192.
    This article defends epiphenomenalism against criticisms raised in Dwayne Moore’s “On Robinson’s Response to the Self-Stultifying Objection”.
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  3. William S. Robinson (2004). Perception, Affect and Epiphenomenalism: Commentary on Mangan's. Psyche 10 (1).
    This commentary begins by explaining how Mangan's important work leads to a question about the relation between non-sensory experiences and perception. Reflection on affect then suggests an addition to Mangan's view that may be helpful on this and perhaps some other questions. Finally, it is argued that acceptance of non-sensory experiences is fully compatible with epiphenomenalism.
     
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  4.  89
    William S. Robinson (2004). Understanding Phenomenal Consciousness. Cambridge University Press.
    William S. Robinson has for many years written insightfully about the mind-body problem. In Understanding Phenomenal Consciousness he focuses on sensory experience and perception qualities such as colors, sounds and odors to present a dualistic view of the mind, called Qualitative Event Realism, that goes against the dominant materialist views. This theory is relevant to the development of a science of consciousness which is now being pursued not only by philosophers but by researchers in psychology and the brain sciences. This (...)
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  5.  99
    William E. W. Robinson (forthcoming). Book Review: Seeing the Word: Refocusing New Testament Study. [REVIEW] Interpretation 61 (4):450-451.
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  6. William Robinson, “Doubts About Receptivity”, Commentary on G. Rosenberg's a Place for Consciousness (Oxford U. P., 2004).
     
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  7.  75
    William S. Robinson (2005). Thoughts Without Distinctive Non-Imagistic Phenomenology. Philosophy and Phenomenological Research 70 (3):534-561.
    Silent thinking is often accompanied by subvocal sayings to ourselves, imagery, emotional feelings, and non-sensory experiences such as familiarity, rightness, and confidence that we can go on in certain ways. Phenomenological materials of these kinds, along with our dispositions to give explanations or draw inferences, provide resources that are sufficient to account for our knowledge of what we think, desire, and so on. We do not need to suppose that there is a distinctive, non-imagistic 'what it is like' to think (...)
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  8. William E. W. Robinson (forthcoming). Book Review: Jesus and the Eyewitnesses: The Gospels as Eyewitness Testimony. [REVIEW] Interpretation 62 (4):446-446.
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  9.  2
    William S. Robinson (1985). "Intentionality, Ascription, and Understanding: Remarks on Professor Hocutt's" Spartans, Strawmen, and Symptoms". Behaviorism 13 (2):157-162.
  10. William S. Robinson (2004). Colors, Arousal, Functionalism, and Individual Differences. Psyche 10 (2).
    Some philosophers have regarded the connection between hues and certain arousal or affective qualities as so intimate as to make them inseparable, and this “necessary concomitance view” has been invoked to defend functionalism against arguments based on inverted spectra. Support for the necessary concomitance view has sometimes been thought to accrue from experiments in psychology. This paper examines three experiments, two of which apparently offer support for the view. It argues that careful consideration of these experiments undermines this appearance of (...)
     
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  11.  19
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 96 (4).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  12.  29
    William I. Robinson (2001). Social Theory and Globalization: The Rise of a Transnational State. [REVIEW] Theory and Society 30 (2):157-200.
  13. William S. Robinson (2005). Zooming in on Downward Causation. Biology and Philosophy 20 (1):117-136.
    . An attempt is made to identify a concept of ‘downward causation’ that will fit the claims of some recent writers and apply to interesting cases in biology and cognitive theory, but not to trivial cases. After noting some difficulties in achieving this task, it is proposed that in interesting cases commonly used to illustrate ‘downward causation’, (a) regularities hold between multiply realizable properties and (b) the explanation of the parallel regularity at the level of the realizing properties is non-trivial. (...)
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  14. William S. Robinson (1982). Causation, Sensations, and Knowledge. Mind 91 (October):524-40.
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  15.  3
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2):n/a-n/a.
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  16.  79
    William S. Robinson (1998). Intrinsic Qualities of Experience: Surviving Harman's Critique. [REVIEW] Erkenntnis 47 (3):285-309.
    Gilbert Harman (1990) seeks to defend psychophysical functionalism by articulating a representationalist view of the qualities of experience. The negative side of the present paper argues that the resources of this representationalist view are insufficient to ground the evident distinction between perception and (mere) thought. This failure makes the view unable to support the uses to which Harman wishes to put it. Several rescuing moves by other representationalists are considered, but none is found successful. Part of the difficulty in Harman's (...)
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  17.  91
    William S. Robinson (2006). Knowing Epiphenomena. Journal of Consciousness Studies 13 (1-2):85-100.
    This paper begins with a summary of an argument for epiphenomenalism and a review of the author's previous work on the self-stultification objection to that view. The heart of the paper considers an objection to this previous work and provides a new response to it. Questions for this new response are considered and a view is developed in which knowledge of our own mentality is seen to differ from our knowledge of external things.
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  18.  65
    William I. Robinson & Jerry Harris (2000). Towards a Global Ruling Class? Globalization and the Transnational Capitalist Class. Science and Society 64 (1):11-54.
    A transnational capitalist class has emerged as that segment of the world bourgeoisie that represents transnational capital, the owners of the leading worldwide means of production as embodied in the transnational corporations and private financial institutions. The spread of TNCs, the sharp increase in foreign direct investment, the proliferation of mergers and acquisitions across national borders, the rise of a global financial system, and the increased interlocking of positions within the global corporate structure, are some empirical indicators of the transnational (...)
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  19. William S. Robinson, Epiphenomenalism. Stanford Encyclopedia of Philosophy.
    Epiphenomenalism is the view that mental events are caused by physical events in the brain, but have no effects upon any physical events. Behavior is caused by muscles that contract upon receiving neural impulses, and neural impulses are generated by input from other neurons or from sense organs. On the epiphenomenalist view, mental events play no causal role in this process. Huxley (1874), who held the view, compared mental events to a steam whistle that contributes nothing to the work of (...)
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  20.  2
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  21.  45
    William I. Robinson (2005). Gramsci and Globalisation: From Nation‐State to Transnational Hegemony. Critical Review of International Social and Political Philosophy 8 (4):559-574.
    Abstract This essay explores the matter of hegemony in the global system from the standpoint of global capitalism theory, in contrast to extant approaches that analyse this phenomenon from the standpoint of the nation?state and the inter?state system. It advances a conception of global hegemony in transnational social terms, linking the process of globalisation to the construction of hegemonies and counter?hegemonies in the twenty?first century. An emergent global capitalist historical bloc, lead by a transnational capitalist class, rather than a particular (...)
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  22.  4
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2):n/a-n/a.
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  23. William S. Robinson (1982). Sellarsian Materialism. Philosophy of Science 49 (June):212-27.
    Wilfrid Sellars has proposed a materialist account of sensation which relies in part on the postulation of special kinds of individuals. This postulational strategy appears to be analogous to the one that introduces such entities as electrons. After setting out Sellars' account, I focus on his application of the postulational strategy. I argue that this application requires the discovery of new effects for familiar properties; that this kind of discovery is disanalogous to what postulation usually does; and that this kind (...)
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  24.  10
    William Robinson (2012). Phenomenal Realist Physicalism Implies Coherency of Epiphenomenalist Meaning. Journal of Consciousness Studies 19 (3-4):3-4.
    Recent criticisms of epiphenomenalism include a meaning objection. This is a self-stultification objection according to which epiphenomenalism is incoherent, because phenomenal terms could not mean what epiphenomenalists say they mean if epiphenomenalism were true. This paper seeks to remove the sting of this objection by showing that one can construct a coherent epiphenomenalist theory of meaning from any coherent account that may be offered by a phenomenal realist physicalist. This argument bears adversely on an important argument offered by Balog , (...)
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  25. William S. Robinson, Qualia Realism. A Field Guide to the Philosophy of Mind.
  26.  16
    William Robinson (2007). The Pitfalls of Realist Analysis of Global Capitalism: A Critique of Ellen Meiksins Wood's Empire of Capital. Historical Materialism 15 (3):71-93.
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  27.  44
    William S. Robinson (1996). The Hardness of the Hard Problem. Journal of Consciousness Studies 3 (1):14-25.
    This paper offers an account of why the Hard Problem cannot be solved within our present conceptual framework. The reason is that some property of each conscious experience lacks structure, while explanations of the kind that would overcome the Hard Problem require structure in the occurrences that are to be explained. This account is apt to seem incorrect for reasons that trace to relational theories of consciousness. I thus review a highly developed representative version of relational theory and explain why (...)
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  28.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  29.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  30.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  31.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  32.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  33.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  34.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  35.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2):n/a-n/a.
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  36.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2):n/a-n/a.
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  37.  14
    William S. Robinson (2016). Hidden Nature Physicalism. Review of Philosophy and Psychology 7 (1):71-89.
    Hidden nature physicalists hold that an experiential quality and its hidden nature are the same property – even though they agree that our experiences are of experiential qualities but are not, in the same sense, experiences of their hidden natures. This paper argues that physicalists must be committed to ultimately giving accounts that involve no non-extensional relations, and that this commitment leads to an inability to explain how our experiences could be of experiential qualities, but not of their hidden natures.
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  38.  14
    William I. Robinson (1996). Globalization, the World System, and “Democracy Promotion” in U.S. Foreign Policy. Theory and Society 25 (5):615-665.
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  39.  15
    William S. Robinson (1992). Computers, Minds, and Robots. Temple University Press.
  40.  1
    William S. Robinson (2015). Russellian Monism and Epiphenomenalism. Pacific Philosophical Quarterly 97 (2).
    Contemporaries often reject epiphenomenalism out of hand, while Russellian Monism is regarded as worthy of further development. It is argued here that this difference of attitudes is indefensible, because the easy rejection of EPI is due to its violating a certain Causal Intuition, and RM implicitly violates that same intuition. An enriched version of RM mitigates the violation, but the same mitigation results if we make a parallel enrichment of EPI. If RM and EPI are approached on a level playing (...)
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  41.  39
    William S. Robinson (2006). What is It Like to Like? Philosophical Psychology 19 (6):743-765.
    The liking of a sensation, e.g., a taste, is a conscious occurrent but does not consist in having the liked sensation accompanied by a "pleasure sensation" - for there is no such sensation. Several alternative accounts of liking, including Aydede's "feeling episode" theory and Schroeder's representationalist theory are considered. The proposal that liking a sensation is having the non-sensory experience of liking directed upon it is explained and defended. The pleasure provided by thoughts, conversations, walks, etc., is analyzed and brought (...)
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  42.  50
    William S. Robinson (1964). Judgments Involving Identification. Analysis 24 (6):206 - 208.
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  43.  74
    William S. Robinson, Phenomenal Consciousness and Intentionality: Vive la Difference!
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  44.  69
    William S. Robinson (1992). Penrose and Mathematical Ability. Analysis 52 (2):80-88.
  45. William I. Robinson (1999). Promoting Polyarchy: Globalization, US Intervention, and Hegemony. Science and Society 63 (4):513-515.
     
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  46.  44
    William S. Robinson (1997). Some Nonhuman Animals Can Have Pains in a Morally Relevant Sense. Biology and Philosophy 12 (1):51-71.
    In a series of works, Peter Carruthers has argued for the denial of the title proposition. Here, I defend that proposition by offering direct support drawn from relevant sciences and by undercutting Carruthers argument. In doing the latter, I distinguish an intrinsic theory of consciousness from Carruthers relational theory of consciousness. This relational theory has two readings, one of which makes essential appeal to evolutionary theory. I argue that neither reading offers a successful view.
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  47.  12
    Michael Mann, Giovanni Arrighi, Jason W. Moore, Robert Went, Kees Van Der Pijl, William I. Robinson, Guglielmo Carchedi, Fred Moseley & David Laibman (2001). Communications: The Transnational Ruling Class Formation Thesis: A Symposium. Science and Society 65 (4):464-533.
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  48.  43
    William S. Robinson (1995). Brain Symbols and Computationalist Explanation. Minds and Machines 5 (1):25-44.
    Computationalist theories of mind require brain symbols, that is, neural events that represent kinds or instances of kinds. Standard models of computation require multiple inscriptions of symbols with the same representational content. The satisfaction of two conditions makes it easy to see how this requirement is met in computers, but we have no reason to think that these conditions are satisfied in the brain. Thus, if we wish to give computationalist explanations of human cognition, without committing ourselvesa priori to a (...)
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  49.  54
    William S. Robinson (2002). Jackson's Apostasy. Philosophical Studies 111 (3):277-293.
    Frank Jackson has abandoned his famous knowledge argument, and has explained why in a brief "Postscript on Qualia" . This explanation consists of a direct argument, and an attempt to explain away the intuition that lies at the heart of the knowledge argument. The direct argument is clarified and found to be subtly question-begging. The attempt to explain away the key intuition is reviewed and found to be inadequate. False memory traces, which Jackson mentions at the beginning of the direct (...)
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  50. William S. Robinson (1994). Orwell, Stalin, and Determinate Qualia. Pacific Philosophical Quarterly 75 (2):151-64.
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