In the history of thought the relation between the mind and the body has been discussed in terms of various analogies. Plato, for example, examined the analogy of a man and his clothes and of the music of an instrument and the instrument itself; Aristotle advocated the analogy of an instrument's capacity and the instrument itself; Descartes alluded to that of a pilot and his ship; and Ryle derided that of a ghost and a machine.What I wish to discuss, however, (...) are the analogies used by contemporary philosophers to explain their theory that the mind is the brain, that the mind's states, capacities and qualities are the brain's states, capacities and qualities, that our thoughts and our thinking are brain elements and brain movements and that our mental experiences, such as having images or sensations, are brain processes. Various analogies have been advanced to explain the sense in which one of the former is one of the latter. (shrink)

This paper argues that qualia share their physical correlates' locations. The first premise comes from the theory of relativity: If something shares a time with a physical event in all reference frames, it shares that physical event’s location. The second premise is that qualia share times with their correlates in all reference frames. Having qualia and correlates share locations makes relations between them easier to explain, improving both physicalist and dualist theories.

In ‘Scientific Materialism and the Identity Theory’ Malcolm argues that Smart's brain-mind identity theory is not even false, but is unintelligible. I want to comment on his arguments.

I examine the debate between reductive and non-reductive physicalists, and conclude that if we are to be physicalists, then we should be reductive physicalists. I assess how both reductionists and non-reductionists try to solve the mind-body problem and the problem of mental causation. I focus on the problem of mental causation as it is supposed to be faced by non-reductionism: the so-called overdetermination problem. I argue that the traditional articulation of that problem is significantly flawed, and I show how to (...) articulate it properly: what I call the ‘super-overdetermination problem’. In doing so, I demonstrate that the problem of mental causation faced by non-reductionism is in fact a special case of the mind-body problem, as faced by non-reductionism, and that the former can’t be solved independently of the latter. I then assess the prospects for a particular family of non-reductive views that I call immanentism, and show that they fail to solve the super-overdetermination problem. Finally, I put forward two arguments to support the conclusion that physicalism entails reductionism. Both arguments establish, via distinct reasoning, the proposition that mental property instances are identical to physical property instances; and then each argument employs the inference, which I also defend, that if mental instances are physical instances, then mental properties are physical properties; hence, reductionism follows. (shrink)