Putnam raises two objections against the token-identity theory in his _Dewey Lectures. (1) Token-physicalism invokes a mysterious or _sui generis concept of identity between mental and physical event tokens; (2) The theory suffers from explanatory failure because it cannot individuate mental events using physical criteria. I argue that the first claim is false, since Davidson adopts the same criterion of identity Quine employs for ordinary objects which invokes a concept of identity we (...) understand clearly enough. I then show that Putnam's second complaint is an extravagant demand that needs not be answered and is at odds with his own direct realism. (shrink)

We make how a person acts intelligible by revealing it as rational in the light of what she perceives, thinks, wants and so on. For example, we might explain that she reached out and picked up a glass because she was thirsty and saw that it contained water. In doing this, we are giving a causal explanation of her behaviour in terms of her antecedent beliefs, desires and other attitudes. Her wanting a drink and realizing that the glass contained one (...) caused her reaching out and grasping for it. This tells us how the action came about and makes sense of why it happened. At least, something broadly along these lines strikes me as a fairly crude and partial regimentation of our pretheoretic understanding of everyday action explanation. (shrink)

This paper disputes a common definition of token identity theory. It also observes that within the philosophical literature there are two significantly different definitions of token identity theory that are commonly used.

Donald Davidson espouses two fundamental theses about the individuation of mental events. The thesis of causal individuation asserts that sameness of cause and effect is sufficient and necessary for event identity. The thesis of content individuation gives only a sufficient condition for difference of mental events: if e and f have different contents then they are different mental events. I argue that given these theses, psychological externalism--the view that mental content is determined by factors external to the subject of (...) the relevant mental events--entails that the token identity theory is false. (shrink)

This paper defends a version of Davidson’s demonstrative theory of quotation and against against the Fregean identity theory (IT henceforth) as articulated and defended by Corey Washington (1992). On the Fregean view, when an expression is referred to by means of quotation the quoted material itself is a linguistic referring expression. Quotation-marks are not needed; when they are used, they serve to make clearer the shift in syntactic and semantic properties effected on the quoted material by its (...) occupying that linguistic context: whatever its usual syntactic function, the quoted material functions as a singular term; whatever its usual semantic function, in that linguistic environment the quoted material refers to itself. On DT, in contrast, quotation-marks themselves are the linguistic bearers of reference, functioning like a demonstrative; the quoted material merely plays the role of a demonstratum. In the version I argue for the referent is obtained through some contextually suggested relation; in the default case the relation will be: … instantiates the linguistic type __, but there are other possibilities. In this way, the view can deal with the fact that we do not merely refer with quotations to expression-types, but also to other entities related in some way to the relevant token we use: features exhibited by the token distinct from those constituting its linguistic type, features exhibited by other tokens of the same type but not by the one actually used (as when, by using a graphic token, we refer to its phonetic type), or even other related tokens. (shrink)

E. J. Lowe argues that the mental event token cannot be identical to the complex neural event token for they have different counterfactual properties. If the mental event had not occurred, the behavior would not have ensued, while if the neural event had not occurred, the behavior would have ensued albeit slightly differently. Lowe's argument for the neural counterfactual relies on standard possible world semantics, whose evaluation of such counterfactuals is problematic. His argument for the mental counterfactual relies (...) on a premise that is plausibly false. My arguments support other counterfactuals, which are consistent with identity theories. (shrink)

Two issues are raised with regard to Ted Honderich's A Theory of Determinism. First, regarding the relation between a token identity theory of mental and physical events and Honderich's ?psychoneural union theory?, it is suggested that a token identity theory would serve Honderich's purposes while securing a simpler ontology. Second, it is argued that there is a substantive philosophical issue dividing compatibilists and incompatibilists on the question of whether persons possess free will, (...) contrary to Honderich's contention that the compatibilist and incompatibilist differ only in responsive attitude. (shrink)

It is often said that there are two varieties of identity theory. Type-identity theorists interpret physicalism as the claim that every property is identical to a physical property, while token-identity theorists interpret it as the claim that every particular is identical to a physical particular. The aim of this paper is to undermine the distinction between the two. Drawing on recent work connecting generalized identity to truth-maker semantics, I demonstrate that these interpretations are logically (...) equivalent. I then argue that each has the resources to resolve problems facing the other. (shrink)

This paper analyses and criticizes S. Kripke's celebrated argument against materialist identity?theories. While criticisms of Kripke in the literature attack one or more of his premisses, an attempt is made here to show that Kripke's conclusion is unjustified even if his premisses are accepted. Kripke's premisses have sufficient independent plausibility to make this strategy interesting. Having stated Kripke's argument, it is pointed out that Kripke must assume that the contents of the Cartesian intuitions are clear and of a kind (...) suited for the type of explanation he favours, while his own result concerning contents in epistemic contexts is precisely that this might not be so when objects or events we thought distinct happen to be identical. The point is that only by assuming that the identity?theory is false, can Kripke maintain that the Cartesian intuitions express contents which can be explained in his favoured way. But such an assumption is clearly illegitimate when the aim is to establish that the identity?theory is false. Kripke cannot conclude that the identity?theory is false because no explanation of epistemic possibilities is produced, since by his own standards no such explanation can be produced if the identity?theory is true. (shrink)

It is often said that there are two varieties of identity theory. Type-identity theorists interpret physicalism as the claim that every property is identical to a physical property, while token-identity theorists interpret it as the claim that every particular is identical to a physical particular. The aim of this paper is to undermine the distinction between the two. Drawing on recent work connecting generalized identity to truth-maker semantics, I demonstrate that these interpretations are logically (...) equivalent. I then argue that each has the resources to resolve problems facing the other. (shrink)

Homotopy Type Theory is a proposed new language and foundation for mathematics, combining algebraic topology with logic. An important rule for the treatment of identity in HoTT is path induction, which is commonly explained by appeal to the homotopy interpretation of the theory's types, tokens, and identities as spaces, points, and paths. However, if HoTT is to be an autonomous foundation then such an interpretation cannot play a fundamental role. In this paper we give a derivation of (...) path induction, motivated from pre-mathematical considerations, without recourse to homotopy theory. (shrink)

One of the greatest challenges of consciousness research is to understand the relationship between consciousness and its implementing substrate. Current research into the neural correlates of consciousness regards the biological brain as being this substrate, but largely fails to clarify the nature of the brain-consciousness connection. A popular approach within this research is to construe brain-consciousness correlations in causal terms: the neural correlates of consciousness are the causes of states of consciousness. After introducing the notion of the neural correlate of (...) consciousness, we argue (in section 2) that this causal strategy is misguided. It implicitly involves an undesirable dualism of matter and mind and should thus be avoided. A non-causal account of the brain-mind correlations is to be preferred. We favor the theory of the identity of mind and brain, according to which states of phenomenal consciousness are identical with their neural correlates. Research into the neural correlates of consciousness and the theory of identity (in the philosophy of mind) are two major research paradigms that hitherto have had very little mutual contact. We aim to demonstrate that they can enrich each other. This is the task of the third part of the paper in which we show that the identity theory must work with a suitably defined concept of type. Surprisingly, neither philosophers nor neuroscientists have taken much care in defining this central concept; more often than not, the term is used only implicitly and vaguely. We attempt to open a debate on this subject and remedy this unhappy state of affairs, proposing a tentative hierarchical classification of phenomenal and neurophysiological types, spanning multiple levels of varying degrees of generality. The fourth part of the paper compares the theory of identity with other prominent conceptions of the mind-body connection. We conclude by stressing that scientists working on consciousness should engage more with metaphysical issues concerning the relation of brain processes and states of consciousness. Without this, the ultimate goals of consciousness research can hardly be fulfilled. (shrink)

In his (1977) "Anomalous Monism and Kripke's Cartesian Intuitions," Colin McGinn argues that Donald Davidson's anomalous monism is untouched by Kripke's (1980) argument against the identity theory. The type-identity of the physical with the mental may very well fall at the feet of Kripke's powerful arguments, but a token identification, argues McGinn, is left standing due to the simple fact that token physicalism countenances a kind of imagined separation of token mental states with their (...) corresponding token physical states. If McGinn is correct, a full-blooded physicalism is consistent with Kripke's Cartesian intuitions regarding the non-identity of the mental and the physical. But I think McGinn is mistaken. In particular, McGinn misunderstands the nature of an "epistemic counterpart" of a token pain. So contrary to McGinn, token physicalism does not seem to be able to defend against Kripke after all. (shrink)

Nonreductive physicalism faces serious problems regarding causal exclusion, causal heterogeneity, and the nature of realization. In this paper I advance solutions to each of those problems. The proposed solutions all depend crucially on embracing modal counterpart theory. Hence, the paper’s thesis: counterpart theory saves nonreductive physicalism. I take as my inspiration the view that mental tokens are constituted by physical tokens in the same way statues are constituted by lumps of clay. I break from other philosophers who have (...) pursued this line, however, in that I hold that constitution is identity. Much of the value of the comparison to statues and lumps is that it calls to mind the resources used to defend constitution-as-identity, most notably that of counterpart theory. Along the way, I discuss the virtues of a trope ontology, modal objections to token identity theories, the prospects of conditional analyses of causal powers, the subset account of realization, and the grounding problem. I also endorse a novel, empirical argument in favor of counterpart theory. (shrink)

The materialist thesis that there is a type-type identity between certain mental phenomena and certain physical phenomena has encountered serious criticisms. This paper is to propose a revised form of mind-body identity theory which moves forward from the token identity theory and can stand the major criticism made against the type-type identity theory. In the first part of the paper, through a very brief review of the issue I show what needs to (...) be done; in the second part, I show how my solution avoids the difficulties that have troubled the type-type identity theory. (shrink)

The thesis that mental states are physical states enjoys widespread popularity. After the abandonment of typeidentity theories, however, this thesis has typically been framed in terms of state tokens. I argue that token states are a philosopher’s fiction, and that debates about the identity of mental and physical state tokens thus rest on a mistake.

Exploring the peculiar nature of future generations and concluding that types of future people is the most promising object on which to project our concern for future generations the article poses two main questions: “Can future people have rights?” and, if so, “Do they in fact have any rights?” The article first explains why the non-existence of future people raises doubts whether future generations can have rights. Within the philosophical literature, the leading approach explaining how future people can, nevertheless, have (...) rights argues that they have rights as tokens of types of people. After presenting this account of the rights of future people and couching it in a jurisprudential context, this Article points out a possible deficiency in the approach’s metaphysical underpinnings. Assuming that future people can have rights the article goes on to explain that there is reason to doubt whether any such rights actually exist, which derive from the doubt whether future people will be harmed by most actions and choices in their prenatal past. According to what has come to be known as the “nonidentity argument,” actions and choices that are necessary parts of the causal chain leading up to the existence of a person cannot harm that person - had the act or choice not occurred that person would have never existed, and one is better off existing than not. Under the two prevalent theories of rights, the Will Theory and the Interest Theory, the nonidentity argument seemingly entails that future people have no rights. After exploring how this is the case, the conception of harm underlying the nonidentity argument is analyzed. Two types of interests future people may have in prenatal identity-determinative events (constitutive interests and threshold interests) are explored as possible sources of certain rights future people may have - the nonidentity argument notwithstanding. The article then elaborates and assesses the merits of these approaches. (shrink)

The paper sets out a new strategy for theory reduction by means of functional sub-types. This strategy is intended to get around the multiple realization objection. We use Kim's argument for token identity (ontological reductionism) based on the causal exclusion problem as starting point. We then extend ontological reductionism to epistemological reductionism (theory reduction). We show how one can distinguish within any functional type between functional sub-types. Each of these sub-types is coextensive with one type of (...) realizer. By this means, a conservative theory reduction is in principle possible, despite multiple realization. We link this account with Nagelian reduction, as well as with Kim's functional reduction. (shrink)

Gender scholars use the metaphor of the “glass escalator” to describe a tendency for men in women-dominated workplaces to be promoted into supervisory positions. More recently, scholars, including the metaphor’s original author, critique the glass escalator metaphor for not addressing the intersections of gender with other relevant identities or the ways that work has changed in the twenty-first century. I apply an intersectional lens to understand how gender and race shape women’s career paths in tech work, where twenty-first century changes (...) to the organization of workplaces are common. I build on theories of raced and gendered labor and the glass escalator to make sense of women’s careers in a contemporary field dominated by men. I find some evidence that white women, but not women of color, experience something similar to a “glass escalator” where they are promoted into management, but those promotions are a smaller step up—more step stool than escalator. These promotions move women out of technical positions and towards business and management, releasing engineering teams from the pressure to fully incorporate women. (shrink)

We present a novel reductive theory of type-identity physicalism, which is inspired by the foundations of statistical mechanics as a general theory of natural kinds. We show that all the claims mounted against type-identity physicalism in the literature don’t apply to Flat Physicalism, and moreover that this reductive theory solves many of the problems faced by the various non-reductive approaches including functionalism. In particular, we show that Flat Physicalism can account for the appearance of multiple (...) realizability in the special sciences, and that it gives a novel account of the genuine autonomy of the kinds and laws in the special sciences. We further show that the thesis of genuine multiple realization, which is compatible with all forms of non-reductive approaches including functionalism, implies what we call token-dualism; namely the idea that in every token there are non-physical facts, which may either be non-physical properties or some non-physical substance. In other words, we prove that non-reductive kinds necessarily assume non-reductive tokens, i.e., token dualism. Finally, we show that all forms of non-reductive approaches including functionalism imply a literally multi-leveled structure of reality. (shrink)

Barry Dainton has developed a sophisticated version of the bundle theory of the subject of experiences. I shall focus on three claims Dainton makes: the identity-conditions of subjects can be specified in terms of capacities to produce experiences; the identity-conditions of token capacities are not determined by their subjects; and a subject is nothing over and above a bundle of such capacities. I shall argue that Dainton’s key notion of co-consciousness, a primitive relation of experienced togetherness, (...) presupposes a subject common to each of the experiences which are experienced together. Therefore, co-consciousness cannot be used to state the identity-conditions of subjects in a non-circular manner. I shall also argue that none of the different options Dainton offers for specifying the identity-conditions of token experiential capacities independently of their subjects are successful. I shall then outline a way in which this can be done, but argue that it undermines the claim that a subject is nothing over and above a bundle of such capacities. (shrink)

Homotopy type theory is a new branch of mathematics that connects algebraic topology with logic and computer science, and which has been proposed as a new language and conceptual framework for math- ematical practice. Much of the power of HoTT lies in the correspondence between the formal type theory and ideas from homotopy theory, in par- ticular the interpretation of types, tokens, and equalities as spaces, points, and paths. Fundamental to the use of identity and equality (...) in HoTT is the powerful proof technique of path induction. In the ‘HoTT Book’ this principle is justified through the homotopy interpretation of type theory, by treating identifications as paths and the induction step as a homotopy between paths. This is incompatible with HoTT being an au- tonomous foundation for mathematics, since any such foundation must be able to justify its principles without recourse to existing areas of mathemat- ics. In this paper it is shown that path induction can be motivated from pre-mathematical considerations, and in particular without recourse to ho- motopy theory. This makes HoTT a candidate for being an autonomous foundation for mathematics. (shrink)

It has recently been suggested that a distinctive metaphysical relation— ‘Grounding’—is ultimately at issue in contexts in which some goings-on are said to hold ‘in virtue of’’, be ‘metaphysically dependent on’, or be ‘nothing over and above’ some others. Grounding is supposed to do good work in illuminating metaphysical dependence. I argue that Grounding is also unsuited to do this work. To start, Grounding alone cannot do this work, for bare claims of Grounding leave open such basic questions as whether (...) Grounded goings-on exist, whether they are reducible to or rather distinct from Grounding goings-on, whether they are efficacious, and so on; but in the absence of answers to such basic questions, we are not in position to assess the associated claim or theses concerning metaphysical dependence. There is no avoiding appeal to the specific metaphysical relations typically at issue in investigations into dependence—for example, type or token identity, functional realization, classical mereological parthood, the set membership relation, the proper subset relation, the determinable/determinate relation, and so on—which are capable of answering these questions. But, I argue, once the specific relations are on the scene, there is no need for Grounding. (shrink)

This paper offers a theory of quotation by uniting two apparently disparate extant theories, Recanati's pragmatic theory and Washington's identity theory. Recanati draws a distinction between open and closed quotations, and contends that open quotations do not refer. Washington argues that closed quotations refer to various expression types, not just orthographic and/or phonetic types. By combining these views, this paper proposes a theory, according to which quotations, open or closed, may be tokens of semantico-physical types (...) (i.e., meaningful expressions), and while those types are mentioned (or referred to) by closed quotations, they are used in open quotations. (shrink)

I argue that Dilworth has not shown the type / token theory of film identity to be non-viable, since there is no reason to think that a single object cannot be a token of two types. Even if we assume a single inheritance view of types, Dilworth's argument runs into other problems. Dilworth does not provide any convincing argument as to why intentions are necessary for identifying film and why production history alone will not suffice for (...) identifying hardly conceivable forgeries. Intention is not necessary for distinguishing between fakes and the real thing, nor is it necessary to differentiate between two artworks with the same token. Moreover, taking the notion of intentions into consideration leads to a splintering problem. I propose that production history, presentation, and non-numerical template identity suffice to identify a film on a multiple inheritance type / token theory. (shrink)

A new theory of identity statements is put forward which appeals to a basic distinction between two notions of identity, i.e. strict and loose identity. The former is the traditional necessary relation of an object with the object itself, whereas the latter is a contingent relation of reduction of some (at least two) possible unactual objects to a possible actual object. By appealing to strict identity, one can maintain that some tokenings of identity sentences (...) express a semantic content which is both knowable apriori only and a necessary proposition. By appealing to loose identity instead, one can maintain that other tokenings of identity sentences express a semantic content which is both knowable a posteriori only and a contingent proposition. (shrink)

Homotopy Type Theory (HoTT) is a putative new foundation for mathematics grounded in constructive intensional type theory that offers an alternative to the foundations provided by ZFC set theory and category theory. This article explains and motivates an account of how to define, justify, and think about HoTT in a way that is self-contained, and argues that, so construed, it is a candidate for being an autonomous foundation for mathematics. We first consider various questions that a (...) foundation for mathematics might be expected to answer, and find that many of them are not answered by the standard formulation of HoTT as presented in the ‘HoTT Book’. More importantly, the presentation of HoTT given in the HoTT Book is not autonomous since it explicitly depends upon other fields of mathematics, in particular homotopy theory. We give an alternative presentation of HoTT that does not depend upon ideas from other parts of mathematics, and in particular makes no reference to homotopy theory (but is compatible with the homotopy interpretation), and argue that it is a candidate autonomous foundation for mathematics. Our elaboration of HoTT is based on a new interpretation of types as mathematical concepts, which accords with the intensional nature of the type theory. 1 Introduction2 What Is a Foundation for Mathematics? 2.1 A characterization of a foundation for mathematics 2.2 Autonomy3 The Basic Features of Homotopy Type Theory 3.1 The rules 3.2 The basic ways to construct types 3.3 Types as propositions and propositions as types 3.4 Identity 3.5 The homotopy interpretation4 Autonomy of the Standard Presentation?5 The Interpretation of Tokens and Types 5.1 Tokens as mathematical objects? 5.2 Tokens and types as concepts6 Justifying the Elimination Rule for Identity7 The Foundations of Homotopy Type Theory without Homotopy 7.1 Framework 7.2 Semantics 7.3 Metaphysics 7.4 Epistemology 7.5 Methodology8 Possible Objections to this Account 8.1 A constructive foundation for mathematics? 8.2 What are concepts? 8.3 Isn’t this just Brouwerian intuitionism? 8.4 Duplicated objects 8.5 Intensionality and substitution salva veritate9 Conclusion 9.1 Advantages of this foundation. (shrink)

This paper develops an adverbial theory of consciousness. Adverbialism is described and endorsed and defended from its near rival, an identity thesis in which conscious mental states are those that the mental subject self-knows immediately that he or she is "in". The paper develops an account of globally supported self-ascription to embed this neo-Brentanian view of experiencing consciously within a more general account of the relation between consciousness and self-knowledge. Following O'Shaughnessy, person level consciousness is explained as a (...) feature of the bundle of mental capacities characteristic of persons: person level consciousness involves a capacity holism. Drawing on Kant, it is argued that if a person is in a mental state intentionally directed to an object then such a subject can "self token" such knowledge. The content of that self-knoweldge supervenes on the possession of a global set of capacities, and this capacity for self-ascription depends on the fact that our experience has a perspectival character with, as it were, nothing at the vanishing point of this perspective. The fact that one can attach the cogito to any one of one's representation shows a truth about the unity of the conscious life of a person that cannot be stated and this capacity is distinguished from self-conscious thinking about oneself. This approach is contrasted to Shoemaker's functionalist treatment of the self-tokening of conscious states and of "self-blindness". It is argued that to be fully consistent, Shoemaker has to abandon the claim that introspectionism is guilty of a self-scanning model or rational control as he seems committed to that model too. (shrink)

I defend a Deferred Ostension view of quotation, on which quotation-marks are the linguistic bearers of reference, functioning like a demonstrative; the quoted material merely plays the role of a demonstratum. On this view, the quoted material works like Nunberg’s indexes in his account of deferred ostensión in general. The referent is obtained through some contextually suggested relation; in the default case the relation will be … instantiates the linguistic type __, but there are other possibilities. In this way, the (...) deferred ostension view deals with a problem I pointed out for the identity proposal in my earlier work, that we do not merely refer with quotations to expression-types, but also to other entities related in some way to the relevant token we use: features exhibited by the token distinct from those constituting its linguistic type, features exhibited by other tokens of the same type but not by the one actually used (as when, by using a graphic token, we refer to its phonetic type), or even other related tokens (see the examples on p. 261 of García-Carpintero 1994). (shrink)

I first ask what it is to make up a story. In order to answer that question, I give existence and identity conditions for stories. I argue that a story exists whenever there is some narrative content that has intentionally been made accessible. I argue that stories are abstract types, individuated by the conditions that must be met by something in order to be a properly formed token of the type. However, I also argue that the truth of (...) our story identity attributions---sentences like, "Peter Jackson's Lord of the Rings is the same story as JRR Tolkien's Lord of the Rings''---are relative to their context of use, so that the same attribution of identity might be true in one context or false in another because of a change in what's being said about the works in the differing contexts. From those existence and identity conditions, I draw the conclusions that story is best understood to be a phase sortal of some abstract types, and that what it is to make up a story is to identify a type of narrative representation and its content, such that the content is neither based on actual events nor on the content of other stories to an objectionable degree. In chapter 2, I ask what it is for a story to be complete. I argue for the general meta-thesis I call "Completion Pluralism", viz. that there are many kinds of artwork completeness, many corresponding senses of 'complete', and no kind of artwork completeness is objectively more important than any other. I give a pair of arguments against those who would deny Completion Pluralism, endorsing Completion Monism instead. First, I show how Monistic analyses of the one (or one most important) kind of artwork completeness fail. I also show that each Monistic theory's failure is contingent on the assumption of Completion Monism: the denial of Completion Monism dissolves each argument against the extensional adequacy of extant theories of artwork completeness. I argue that this is all best explained by the idea that Completion Pluralism is true. Second, I argue that Completion Pluralism fits best with the variety of interests that we bring to questions about artwork completeness: there is no single or overriding concern we have when we want to know whether an artwork is complete. We shouldn't expect completeness to be a single sort of thing, then. I show how to put Completion Pluralism to work by identifying different kinds of artwork completeness in artworks. Finally, I introduce a new kind of completeness particular to stories, what I call "narrative completion", and show how it's distinct from other kinds of completeness discussed. In chapter 3, I argue that the distinction between fictional and non-fictional stories is the degree to which stories are made-up. In short, a fictional story is a made-up story. I first provide a couple desiderata for thinking about theories of fiction, then show how the two most popular extant theories of fiction---the prop theory and the genre theory---fall short in meeting one or more of those desiderata to some extent. I then show how the theory that fictions are made-up stories better meets the desiderata, using my account of what it is to make up a story from chapter 1. I turn to explicitly ontological matters in chapter 4. Addressing the question of what stories are, I show that both the theses that they are eternal and immutable and that they are created and historical seem plausible for independent reasons. I discuss a schema of an argument some philosophers who hold to the latter view (those I call "Creationists") attempt to give for their view. However, I show how those who hold to the view that stories are eternal and immutable ("Platonists") can account for all the same appearances as the Creationists, usually at least as well and sometimes with a better accounting. Similar, deductive arguments for Platonism will give rise to similar responses from the Creationist, however. In the end, then, the style of argument in particular is unlikely to advance the discussion much. Finally, I attempt to advance the discussion by building an abductive case for Platonism. First, I vindicate a particular metaontological methodology for the debate at hand, a methodology that allows for "revisionary" outcomes in our ontologies of art objects. Second, I build a case for Platonism by arguing that it best explains a number of features of stories discussed in the previous chapters. Moreover, I argue that Creationism is committed to an implausible account of how some abstract objects come into existence. Given the combination of those facts, I argue that we should prefer Platonism to Creationism. (shrink)

Searle's (1990) argument for the seems to rest on a confusion between ontological and epistemological claims. The potential consciousness of a mental state does not yield the same effect as does its actual consciousness, namely, the preservation of aspectual shape. Searle's distinction between the consciousness of an intentional object and that of a mental state, which is meant to counter the objection that deep unconscious rules cease to be deep once they become conscious, fails to do its appointed task.

Our states of belief and desire are no doubt supervenient on the overall pattern of our physical states. But can this minimal physicalist presumption be strengthened into a claim to the effect that our mental states are each identical with some specific corresponding physical state? A developed identity theory will need, in a sense to be made clear, a schema for specifying the physical state which is supposed to be identical with a given mental state. And there are (...) problems in formulating such a schema. The special difficulties faced here by a type identity theory are well known, and will not be discussed further in this present paper. But equally, there are problems in constructing an identification schema for employment with a token identity theory. (shrink)

The thesis of "token identity" or "token physicalism" advanced by fodor and others attempts to reconcile materialism with a non-Reductionist view of the special sciences. However, I argue that since the individual events or "tokens" of any science are only designated according to its general types, The former cannot be specified physicalistically while the latter are not. Though attempting to combat a positivistic view of the sciences, Fodor's thesis rests on a positivistic opposition of token and (...) type. (shrink)

It is argued that the slingshot argument does not soundly challenge the truth-maker correspondence theory of truth, by which at least some distinct true propositions are expected to have distinct truth- makers. Objections are presented to possible exact interpretations of the essential slingshot assumption, in which no fully acceptable reconstruction is discovered. A streamlined version of the slingshot is evaluated, in which explicit contradiction results, on the assumption that identity and nonidentity contexts are purely extensional relations, effectively establishing (...) the intensionality of identity. (shrink)

Identity theories are those that hold that 'sensations are brain processes'. In particular, they hold that mental/psychological state kinds are identical to brain/neuroscientific state kinds. In this paper, I isolate and explain some of the key features of contemporary identity theories. They are then contrasted with the main live alternatives by means of considering the two most important lines of objection to identity theories.

This paper compares the four national electronic Identity Management Systems (eIDMS), which have been described in the previous chapters. The section Similarities and differences between four national eIDMS will highlight the differences between these systems conceived as socio-technical systems with regard to the eID itself, the eID cards as tokens, the authentication processes as well as the procedures for distribution and personalisation, the support provided for installing the technology and any provider-related regulation. The section A three-fold path dependency , (...) according to the conceptual framework presented in the introductory chapter to this special issue, compares the new electronic systems with the previous ones in each country, in order to assess the continuation or changes with regard to the organisational, technological and regulatory path of development. The following sections explain the differences between the paths chosen and the path-related changes by analysing the actor constellation of the institutional actors, in particular the policy field and the power structure, as well as the context in which the policy makers made their choices, looking at privacy and Staatsverständnis in particular. Finally the diffusion and usage of the eID function will be compared and analysed, discussing to what extent the new institution has made a contribution to solving the policy problem it was developed for, e.g. providing a stronger authentication in order to meet security concerns regarding e-government and e-commerce transactions and avoiding new privacy infringements. Using grounded theory, the explanations provided have the status of generalisations derived from the four cases. They have to be considered as hypotheses, which will be checked for other countries in the following papers of this special issue. The comparison of the four cases in this article shows a high degree of path dependency. Most of the differences between the new systems are just a continuation of differences between the previous systems although they are to solve the same problem and can draw on the same technologies. But most astonishing is the finding that these differences between the systems do not influence diffusion and use of the eID function in the respective countries. (shrink)

Dispositionality and qualitativity are key notions to describe the world that we inhabit. Dispositionality is a matter of what a thing is disposed to do in certain circumstances. Qualitativity is a matter of how a thing is like. According to the Identity Theory of powers, every fundamental property is at once dispositional and qualitative, or a powerful quality. Canonically, the Identity Theory holds a contentious identity claim between a property’s dispositionality and its qualitativity. In the (...) literature, this view faces a contradiction objection that undermines its merits. We should therefore consider an alternative version that does not embrace the identity claim. My aim is to show that we can enjoy the benefits of the Identity Theory without embracing the identity between the dispositional and the qualitative. I shall argue that a distinction between two senses of dispositionality and qualitativity serves the purpose. I will then discuss three readings of the identity claim that can be formulated in light of such a distinction. I will conclude that even if the identity were to fail in any of the suggested readings, it would be possible to hold an account of fundamental powerful qualities. (shrink)

This book argues that correspondence theories of truth fail because the relation that holds between a true thought and a fact is that of identity, not correspondence. Facts are not complexes of worldly entities which make thoughts true they are merely true thoughts. According to Julian Dodd, the resulting modest identity theory, while not defining truth, correctly diagnoses the failure of correspondence theories, and thereby prepares the ground for a defensible deflation of the concept of truth.

This is about a proposed solution to the exclusion problem, one I've defended elsewhere. Details aside, it's just the identity theory : mental properties face no threat of exclusion from, or preemption by, physical properties, because every mental property is a physical property. Here I elaborate on this solution and defend it from some objections. One of my goals is to place it in the context of a more general ontology of properties, in particular, a trope ontology.

The “Slicing Problem” is a thought experiment that raises questions for substrate-neutral computational theories of consciousness, including those that specify a certain causal structure for the computation like Integrated Information Theory. The thought experiment uses water-based logic gates to construct a computer in a way that permits cleanly slicing each gate and connection in half, creating two identical computers each instantiating the same computation. The slicing can be reversed and repeated via an on/off switch, without changing the amount of (...) matter in the system. The question is what do different computational theories of consciousness believe is happening to the number and nature of individual conscious units as this switch is toggled. Under a token interpretation, there are now two discrete conscious entities; under a type interpretation, there may remain only one. Both interpretations lead to different implications depending on the adopted theoretical stance. Any route taken either allows mechanisms for “consciousness-multiplying exploits” or requires ambiguous boundaries between conscious entities, raising philosophical and ethical questions for theorists to consider. We discuss resolutions under different theories of consciousness for those unwilling to accept consciousness-multiplying exploits. In particular, we specify three features that may help promising physicalist theories to navigate such thought experiments. (shrink)