It is necessary to take into account that every ontology and also every scientific system draws a picture of the World according to the abstractions and presuppositions which were accepted, consciously or unconsciously, during the construction of the system. That is why Aristotle, Hegel, and the paraconsistent logics gave us different world views. On the basis of contemporary logics, including paraconsistent logics, we can better understand what the objects of the Aristotelian logic are, what are the presuppositions used in it, (...) what are the meanings of its terms and how their meaning was changed when used in other theories. (shrink)

SummaryIt is not the inconsistency in the sense of classical logic that we have to tolerate. The dialectical reasoning, described by N. Rescher, is outside the domain where CI is defined. The apparent contradiction between CI and paraconsistent logic can be removed by realizing that PL is a widening of the conceptual framework of classical logic. In this new framework the meaning of some words was changed similarly as, according to N. Bohr, in quantum mechanics the words “particle” and “wave” (...) have changed their meaning. (shrink)

Is modern logic an improvement on Aristotelian logic or is there some other relationship between the two? In which sense is modern logic more advanced than Aristotelian logic? Is logic a cummulative developing discipline or is the progress in the course of the history of logic somehow different from the cumulatively developing processes? Are these logics based on different -- mutually untranslatable -- paradigms? The paper analyzes these questions in connection with some more general problems of the philosophy of science.

Starting with the analysis of cognitive situations which appear in everyday life, and by means of the logical analysis of some games, the author deals with applied logic in the sense of the general methodology of reasoning. The book acquaints the reader with some forms and operations of reasoning which are applied in the process of scientific cognition as well as in daily activities that require thought. As opposed to a number of well-known and unique handbooks and text-books on pure (...) logic this books conveys learning, and in many cases original thoughts, through witty dialogues, in an entertaining way. (shrink)

Thinking should be taught in every class, but only children’s philosophy workshops allow learning and the practice of correct thinking without linking them to the acquisition of some other mandatory learning. The reading of stories with veiled philosophical content is one way to conduct philosophical workshops for children. We may give children stories that contain some laws of correct logical reasoning. However, in order to achieve this aim, we must extract the content from the symbolic logic and translate it into (...) everyday language. We must choose areas where the thought process is of interest for children, such as that found in logical games. This method was used by Lewis Carroll in his book The Game of Logic. We attempt to develop further his idea by suggesting games which are used by children in their everyday life. (shrink)

During the last two decades, several different anti-physicalist arguments based on an epistemic or conceptual gap between the phenomenal and the physical have been proposed. The most promising physicalist line of defense in the face of these arguments – the Phenomenal Concept Strategy – is based on the idea that these epistemic and conceptual gaps can be explained by appeal to the nature of phenomenal concepts rather than the nature of non-physical phenomenal properties. Phenomenal concepts, on this proposal, involve unique (...) cognitive mechanisms, but none that could not be fully physically implemented. David Chalmers has recently presented a Master Argument to show that the Phenomenal Concept Strategy – not just this or that version of it, but any version of it – fails. Chalmers argues that the phenomenal concepts posited by such theories are either not physicalistically explicable, or they cannot explain our epistemic situation with regard to qualia. I argue that it is his Master Argument that fails. My claim is his argument does not provide any new reasons to reject the Phenomenal Concept Strategy. I also argue that, although the Phenomenal Concept Strategy is successful in showing that the physicalist is not rationally compelled to give up physicalism in the light of the anti-physicalist arguments, the anti-physicalist is not rationally compelled to give up the anti-physicalist argument in the light of the Phenomenal Concept Strategy either. (shrink)

This paper was chosen by The Philosopher’s Annual as one of the ten best articles appearing in print in 2000. Reprinted in Volume XXIII of The Philosopher’s Annual. In his very influential book David Chalmers argues that if physicalism is true then every positive truth is a priori entailed by the full physical description – this is called “the a priori entailment thesis – but ascriptions of phenomenal consciousness are not so entailed and he concludes that Physicalism is false. As (...) he puts it, “zombies” are metaphysically possible. I attempt to show that this argument is refuted by considering an analogous argument in the mouth of a zombie. The conclusion of this argument is false so one of the premises is false. I argue at length that this shows that the original conceivability argument also has a false premise and so is invalid. (shrink)

Descartes's philosophy has had a considerable influence on the modern conception of the mind, but many think that this influence has been largely negative. The main project of The Subject's Point of View is to argue that discarding certain elements of the Cartesian conception would be much more difficult than critics seem to allow, since it is tied to our understanding of basic notions, including the criteria for what makes someone a person, or one of us. The crucial feature of (...) the Cartesian view defended here is not dualism--which is not adopted--but internalism. Internalism is opposed to the widely accepted externalist thesis, which states that some mental features constitutively depend on certain features of our physical and social environment. In contrast, this book defends the minority internalist view, which holds that the mind is autonomous, and though it is obviously affected by the environment, this influence is merely contingent and does not delimit what is thinkable in principle. Defenders of the externalist view often present their theory as the most thoroughgoing criticism of the Cartesian conception of the mind; Katalin Farkas offers a defence of an uncompromising internalist Cartesian conception. (shrink)

In recent years, several philosophers have defended the idea of phenomenal intentionality : the intrinsic directedness of certain conscious mental events which is inseparable from these events’ phenomenal character. On this conception, phenomenology is usually conceived as narrow, that is, as supervening on the internal states of subjects, and hence phenomenal intentionality is a form of narrow intentionality. However, defenders of this idea usually maintain that there is another kind of, externalistic intentionality, which depends on factors external to the subject. (...) We may ask whether this concession to content externalism is obligatory. In this paper, I shall argue that it isn’t. I shall suggest that if one is convinced that narrow phenomenal intentionality is legitimate, there is nothing stopping one from claiming that all intentionality is narrow. (shrink)

It is an integral part of the phenomenology of mature perceptual experience that it seems to present to us an experience-independent world. I shall call this feature 'perceptual intentionality'. In this paper, I argue that perceptual intentionality is constructed by the structure of more basic sensory features, features that are not intentional themselves. This theory can explain why the same sensory feature can figure both in presentational and non-presentational experiences. There is a fundamental difference between the intentionality of sensory experiences (...) and the intentionality of thoughts: unlike the former, the latter is not constructed. (shrink)

Hallucinations occur in a wide range of organic and psychological disorders, as well as in a small percentage of the normal population According to usual definitions in psychology and psychiatry, hallucinations are sensory experiences which present things that are not there, but are nonetheless accompanied by a powerful sense of reality. As Richard Bentall puts it, “the illusion of reality ... is the sine qua non of all hallucinatory experiences” (Bentall 1990: 82). The aim of this paper is to find (...) out what lends an experience ‘a sense of reality’: what features are required for an experience to feel ‘real’, in the relevant sense? I will investigate the claim that phenomenological features are largely responsible for a sense of reality, and will find this claim wanting. My suggestion is that a sense of reality is created and sustained by the larger nexus of the subject's beliefs. (shrink)

In this paper I begin to develop an account of the acquaintance that each of us has with our own conscious states and processes. The account is a speculative proposal about human mental architecture and specifically about the nature of the concepts via which we think in first personish ways about our qualia. In a certain sense my account is neutral between physicalist and dualist accounts of consciousness. As will be clear, a dualist could adopt the account I will offer (...) while maintaining that qualia themselves are non-physical properties. In this case the non-physical nature of qualia may play no role in accounting for the features of acquaintance. But although the account could be used by a dualist, its existence provides support for physicalism. (shrink)

Papineau in his book provides a detailed defense of physicalism via what has recently been dubbed the “phenomenal concept strategy”. I share his enthusiasm for this approach. But I disagree with his account of how a physicalist should respond to the conceivability arguments. Also I argue that his appeal to teleosemantics in explaining mental quotation is more like a promissory note than an actual theory.

Proponents of non-conceptual content have recruited it for various philosophical jobs. Some epistemologists have suggested that it may play the role of “the given” that Sellars is supposed to have exorcised from philosophy. Some philosophers of mind (e.g., Dretske) have suggested that it plays an important role in the project of naturalizing semantics as a kind of halfway between merely information bearing and possessing conceptual content. Here I will focus on a recent proposal by Jerry Fodor. In a recent paper (...) he characterizes non-conceptual content in a particular way and argues that it is plausible that it plays an explanatory role in accounting for certain auditory and visual phenomena. So he thinks that there is reason to believe that there is non-conceptual content. On the other hand, Fodor thinks that non-conceptual content has a limited role. It occurs only in the very early stages of perceptual processing prior to conscious awareness. My paper is examines Fodor’s characterization of non-conceptual content and his claims for its explanatory importance. I also discuss if Fodor has made a case for limiting non-conceptual content to non-conscious, sub-personal mental states. (shrink)

The central and paradigmatic cases of knowledge discussed in philosophy involve the possession of truth. Is there in addition a distinct type of practical knowledge, which does not aim at the truth? This question is often approached through asking whether states attributed by “know-how” locutions are distinct from states attributed by “know-that”. This paper argues that the question of practical knowledge can be raised not only about some cases of “know-how” attributions, but also about some cases of so-called “know-wh” attributions; (...) and that certain features of this practical knowledge-wh put pressure on the standard analysis of know-wh. (shrink)

According to the Extended Mind thesis, the mind extends beyond the skull or the skin: mental processes can constitutively include external devices, like a computer or a notebook. The Extended Mind thesis has drawn both support and criticism. However, most discussions—including those by its original defenders, Andy Clark and David Chalmers—fail to distinguish between two very different interpretations of this thesis. The first version claims that the physical basis of mental features can be located spatially outside the body. Once we (...) accept that the mind depends on physical events to some extent, this thesis, though not obvious, is compatible with a large variety of views on the mind. The second version applies to standing states only, and has to do with how we conceive the nature of such states. This second version is much more interesting, because it points to a potential tension in our conception of minds or selves. However, without properly distinguishing between the two theses, the significance of the second is obscured by the comparative triviality of the first. (shrink)

The purpose of our study was to measure the relationship between performance on various attentional tasks and hypnotic susceptibility. Healthy volunteers participated in a study, where they had to perform several tasks measuring various attention components in a waking state: sustained attention, selective or focused attention, divided attention and executive attention in task switching. Hypnotic susceptibility was measured in a separate setting by the Waterloo-Stanford Groups Scale of Hypnotic Susceptibility, Form C .We found no significant correlation between any of the (...) attentional measures and hypnotic susceptibility. Highly hypnotizables did not prove to be superior to or worse than the other individuals in any of the tests.These results do not support the neuropsychophysiological model of hypnosis, as they show no consistent relationship between hypnotic susceptibility and waking attentional performance. (shrink)

Nonclassical logics have played an increasing role in recent years in disciplines ranging from mathematics and computer science to linguistics and philosophy. _Generalized Galois Logics_ develops a uniform framework of relational semantics to mediate between logical calculi and their semantics through algebra. This volume addresses normal modal logics such as K and S5, and substructural logics, including relevance logics, linear logic, and Lambek calculi. The authors also treat less-familiar and new logical systems with equal deftness.

The content of the externalist thesis about the mind depends crucially on how we define the distinction between the internal and the external. According to the usual understanding, the boundary between the internal and the external is the skull or the skin of the subject. In this paper I argue that the usual understanding is inadequate, and that only the new understanding of the external/internal distinction I suggest helps us to understand the issue of the compatibility of externalism and privileged (...) access. (shrink)

On a Cartesian conception of the mind, I could be a solitary being and still have the same mental states as I currently have. This paper asks how the lives of other people fit into this conception. I investigate the second-person perspective—thinking of others as ‘you’ while engaging in reciprocal communicative interactions with them—and argue that it is neither epistemically nor metaphysically distinctive. I also argue that the Cartesian picture explains why other people are special: because they matter not just (...) for the effect that they have on us. (shrink)

Most discussions in epistemology assume that believing that p is a necessary condition for knowing that p. In this paper, I will present some considerations that put this view into doubt. The candidate cases for knowledge without belief are the kind of cases that are usually used to argue for the so-called ‘extended mind’ thesis.

Know -wh ascriptions are ubiquitous in many languages. One standard analysis of know -wh is this: someone knows-wh just in case she knows that p, where p is an answer to the question included in the wh-clause. Additional conditions have also been proposed, but virtually all analyses assume that propositional knowledge of an answer is at least a necessary condition for knowledge-wh. This paper challenges this assumption, by arguing that there are cases where we have knowledge-wh without knowledge- that of (...) an answer, for example in the cases familiar from arguments for the Extended Mind hypothesis. (shrink)

Jennifer Hornsby’s Simple Mindedness consists of twelve essays organized into sections focusing on three issues: the ontology of persons and mental events, how actions fit into a world of natural law, and the nature of intentional explanations. Most of the essays have been previously published but many of these are revised and include addenda. The collection is unified by its defending a position in the philosophy of mind Hornsby calls “naive naturalism.” She advertises naive naturalism as neither physicalist nor Cartesian. (...) Hornsby claims that the mind-body problem as currently discussed, that is, the question of how the mind fits into nature, arises because contemporary analytic philosophers have an overly scientistic view of nature restricting their concept of nature to whatever can be the proper subject matter of science. In her view, if naive naturalism were adopted, the mind-body problem, as it is currently discussed, would disappear. Hornsby is thus a member of that venerable tradition of English philosophers who see the mind-body problem as arising through an excessive fascination with science. (shrink)

Four-valued semantics proved useful in many contexts from relevance logics to reasoning about computers. We extend this approach further. A sequent calculus is defined with logical connectives conjunction and disjunction that do not distribute over each other. We give a sound and complete semantics for this system and formulate the same logic as a tableaux system. Intensional conjunction and its residuals can be added to the sequent calculus straightforwardly. We extend a simplified version of the earlier semantics for this system (...) and prove soundness and completeness. Then, with some modifications to this semantics, we arrive at a mathematically elegant yet powerful semantics that we call generalized Kripke semantics. (shrink)