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)

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)

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)

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)

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 (...) class='Hi'>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)

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)

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)

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 addresses ethical challenges posed by a robot acting as both a general type of system and a discrete, particular machine. Using the philosophical distinction between “type” and “token,” we locate type-token ambiguity within a larger field of indefinite robotic identity, which can include networked systems or multiple bodies under a single control system. The paper explores three specific areas where the type-token tension might affect human–robot interaction, including how a robot (...) demonstrates the highly personalized recounting of information, how a robot makes moral appeals and justifies its decisions, and how the possible need for replacement of a particular robot shapes its ongoing role. We also consider how a robot might regard itself as a replaceable token of a general robotic type and take extraordinary actions on that basis. For human–robot interaction robotic type-token identity is not an ontological problem that has a single solution, but a range of possible interactions that responsible design must take into account, given how people stand to gain and lose from the shifting identities social robots will present. (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)

It has recently been suggested that the type/token theorist concerning musical works cannot come up with an adequate semantic theory of those sentences in which we purport to talk about such works. Specifically, it has been claimed that, since types are abstract entities, a type/token theorist can only account for the truth of sentences such as “The 1812 Overture is very loud” and “Bach's Two Part Invention in C has an F-sharp in its fourth measure” (...) by adopting an untenable semantic claim: namely, that the predicates in such sentences, once applied to musical works, undergo a systematic shift in their meanings. This article is a sustained explanation of why our talk about musical works in fact provides no problem for the type/token theorist. First, we demonstrate that the aforementioned “meaning shift” approach to the sentences’ predicates is well motivated and very credible. Second, we explain how the type/token theorist can adopt the best available version of an alternative, generic quantificational approach to such sentences. Third, we establish that other semantic theories, presented as undermining the type/token theory by giving us a reason for adopting eliminativism about types, are much less theoretically virtuous than the two theories that a type/token theorist can freely adopt. (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.

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)

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)

Slurs are derogatory, and theories of slurs aim at explaining their “derogatory force”. This paper draws a distinction between the type derogatory force and the token derogatory force of slurs. To explain the type derogatory force is to explain why a slur is a derogatory word. By contrast, to explain the token derogatory force is to explain why an utterance of a slur is derogatory. This distinction will be defended by examples in which the type (...) and the token derogatory force come apart. Because of the distinction, an adequate theory of slurs must be plausible for both the type and the token derogatory force. However, I will argue that many theories fail to be plausible for both. In particular, Hom’s combinatorial externalism and the conventional implicature theory offer implausible accounts of the token derogatory force, whereas the prohibitionist theory is insufficient to explain the type derogatory force. (shrink)

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)

Propertarian justifications of intellectual property postulate the appropriation of various entities, often called patterns, designs, or technologies. These must be immaterial and should not be confused with material structures that embody them. Hence two classes of objects are distinguished. It is convenient to refer to them as types and tokens. The type must involve a condition defining which material structures should be considered its tokens. For an IP regime to be economically meaningful one must necessarily appropriate types in a (...) way which restricts access to wide classes of similar, non-identical material structures. Therefore, type conditions must be general. They must define, with a margin of tolerance, only certain aspects of the structure, leaving others unspecified. Consequently, the relationship between such types and tokens is of many-to-many variety. The recognition of these facts leads to four problems in justifying intellectual property on propertarian grounds. The first problem is to demonstrate possession of the type in the pre-legal situation. The second one is to explain, why boundaries of an appropriated type should be placed in a particular location. The third problem is to avoid claim deadlocks resulting from conflicts of rights generated by separate overlapping types. The fourth problem is to justify why ownership of the type should entail the control over other separate entities—that is tokens. In the propertarian framework grounded in the pre-legal state of nature, satisfactory solutions do not seem to have been proposed for any of these four problems. (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)

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)

In Languages of Art, Nelson Goodman presents a general theory of symbolic notation. However, I show that his theory could not adequately explain possible cases of natural language notational uses, and argue that this outcome undermines, not only Goodman's own theory, but any broadly type versus token based account of notational structure.Given this failure, an alternative representational theory is proposed, in which different visual or perceptual aspects of a given physical inscription each represent a (...) different letter, word, or other notational item. Such a view is strongly supported by the completely conventional relation between inscriptions and notation, as shown by encryption techniques etc. (shrink)

According to the Computational/Representational Theory of Thought (CRTT ? Language of Thought Hypothesis, or LOTH), propositional attitudes, such as belief, desire, and the like, are triadic relations among subjects, propositions, and internal mental representations. These representations form a representational _system_ physically realized in the brain of sufficiently sophisticated cognitive organisms. Further, this system of representations has a combinatorial syntax and semantics, but the processes that operate on the representations are causally sensitive only to their syntax, not to their semantics. (...) On this approach, a first pass account of propositional attitudes is the following (cf. Field 1978: 37 and Fodor 1987: 17). (shrink)

SummaryHow can the immense amount of suffering and waste inherent in the evolutionary process be reconciled with the existence of a perfectly good and omnipotent God? A widely embraced proposal in the area of “evolutionary theodicy” is the so-called “Only Way”-argument. This argument contends that certain valuable goods – in particular, creaturely independence and human freedom – can only come about through a genuinely indeterministic and partly uncontrolled process of evolution. In a previous article, I have argued that the “Only (...) Way”-argument can be defeated by a “Twin Earth”-thought experiment: If God is omnipotent, he could have created – directly, without evolution – creatures that are molecule-for-molecule identical to those that he actually created through evolution. If the creatures that he actually created have freedom and independence, there is no valid reason to deny that the non-evolved “twin creatures” would also be free and independent. Recently, Eikrem and Søvik have suggested a way of blocking my Twin Earth-argument by appealing to the distinction between type-values and token-values. While ES admit that the Twin Earth-argument shows the non-necessity of evolution for the existence of certain type-goods, they argue that an evolutionary creation can be justified by appeal to valuable token-goods that could not have existed without evolution. In this article, I respond to ES’s token-goods argument by showing that it is incompatible with a basic presupposition of “Only Way” evolutionary theodicies, namely the claim that the evolutionary process is genuinely indeterministic and partly uncontrolled. (shrink)

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)

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)

The two-fold ontological character of linguistic objects revealed due to the distinction between “type” and “token” introduced by Ch. S. Peirce can be a base of the two-fold, both theoretical and axiomatic, approach to the language. Referring to some ideas included in A. A. Markov’s work [1954] (in Russian) on Theory of Algorithms and in some earlier papers of the author, the problem of formalization of the concrete and abstract words theories raised by J. Słupecki was solved. (...) The construction of the theories presented here has two levels. The axiomatic theory of label-tokens: material, physical linguistic objects, constitutes the first one. Label-types, according to the literature of the subject, are defined on the other level as equivalence classes of equiform label-tokens. Assuming the opposite point of view, one can accept that theory of label-types: abstract labels, formalized on the first level, in which it is possible to define the notion of label-token as well as the derivative notions on the second level, should become the basis of formalization of the theory of linguistic expressions and the theory of language in general. The axioms and definitions of both theories of labels: T k and T p representing the other approach to the ontology of language are included in the sequel of the abstract. The foundations of the theory of labels T k in which the primary assumption as to the label-types existence is superfluous have been referred on the basis of the author's monography "Teorie Języków Syntaktycznie Kategorialnych" ( "The Theories of Syntactically Categorial Languages"), PWN, Warszawa-Wrocław 1985. The basis of the theory of labels T p which takes into account the other position has to be presented here for the first time. Some extended ideas of the paper will also be presented in author's paper "Logiczne podstawy ontologii składni Języka" ("Logical foundations of language syntax ontology), Studia Filozoficzne 6-7 (271-272), (1988), pp. 263-284. (shrink)

This study has two goals. The first is to identify three desiderata required for a successful defense of a version of nonreductive physicalism: semantic externalism, token‐identity between mental and physical events, and nonrelational type‐individuation of physical states. In this context, the paper also presents a refutation of recent challenges to content‐externalism by those who attempt to resuscitate internalism by focusing on narrow content associated with the fundamental phenomenology, rather than the intentionality, of mental states. The second goal (...) is to defend the token‐identity thesis from Tyler Burge's argument to the effect that token‐identity is incompatible with semantic externalism. An account is also offered as to why Burge's argument, albeit fallacious, might seem persuasive under a certain interpretation of possible worlds. (shrink)

This study has two goals. The first is to identify three desiderata required for a successful defense of a version of nonreductive physicalism: semantic externalism, token‐identity between mental and physical events, and nonrelational type‐individuation of physical states. In this context, the paper also presents a refutation of recent challenges to content‐externalism by those who attempt to resuscitate internalism by focusing on narrow content associated with the fundamental phenomenology, rather than the intentionality, of mental states. The second goal (...) is to defend the token‐identity thesis from Tyler Burge's argument to the effect that token‐identity is incompatible with semantic externalism. An account is also offered as to why Burge's argument, albeit fallacious, might seem persuasive under a certain interpretation of possible worlds. (shrink)

Functionalists in philosophy of mind traditionally raise two major arguments against the type identity theory: (1) psychological states are _multiply realizable_ so that there are no one-to-one mappings of psychological states onto neural states and (2) the most that evidence could ever establish is the _correlation_ of psychological and neural states, not their identity. We defend a variant on the traditional type identity theory which we call _heuristic identity theory_ (HIT) against both (...) of these objections. Drawing its inspiration from scientific practice, heuristic identity theory construes identity claims as hypotheses that guide subsequent inquiry, not as conclusions of the research. (shrink)

In this paper, I present a two-pronged argument devoted to defending the type-identity theory of mind against the argument presented by Kripke in _Naming and Necessity_. In the first part, the interpersonal case, I show that since it is not possible to establish the metaphysical conditions for phenomenal identity, it is not possible to argue that there can be physical differences between two subjects despite their phenomenal identity. In the second part, the intrapersonal case, I (...) consider the possibility of imagining one and the same individual having the same phenomenal state while counterfactually being in very different physical states. I argue that this case should respect Kripke’s implicit theory of personal identity—but this proves to be a very difficult task to accomplish, thus preventing the argument from getting off the ground. Therefore, I maintain, that the type-identity theory is still the better option to solve the mind–body problem. (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)

Modern analytical metaphysics contains many theories and approaches regarding the problem of personal identity. This diversity inevitably leads to the emergence of various classifications, the authors of which are trying to develop a compact way of typologizing existing views. Most of the classifications involve a significant simplification of the theories and approaches under consideration, and some of them are not taken into account at all. As such global classifications, one can single out an approach based on the identity (...) criterion used in the theory (psychological, biological, narrative views). However, numerous local classifications allow one to point out potential differences in theories, even if formally they use a common criterion of identity. Other possible classifications are the division into endurantism and perdurantism, as well as simple (non-reductionist) and complex (reductionist) theories of identity. Special attention is paid to M. Shechtman‘s approach, which offers a local classification of narrative theories. Its main classification is the presentation of the views of researchers in the form of a possible spectrum. The place of a particular philosopher on this spectrum characterizes his views in relation to other supporters of the narrative approach. The purpose of this article is, based on the classification of narrative theories proposed by Shechtman, to propose a classification option for all theories and approaches to the problem of personal identity, which would be sensitive to conceptual details and differences that are important to them. (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 identify a class of arguments against multiple realization (MR): BookofSand arguments. The arguments are in their general form successful under reasonably uncontroversial assumptions, but this, on the other hand, turns the table on identity theory: If arguments from MR can always be refuted by BookofSand arguments, is identity theory falsifiable? In the absence of operational demarcation criteria, it is not. I suggest a parameterized formal demarcation principle for brain state/process types and show how it can (...) be used to identify previously unconsidered contenders for evidence for MR, e.g., binary classification, division, and sorting. For these to be actual instances of MR, the corresponding psychological kinds must be verifiably, relevantly similar. I also briefly discuss possible linguistic, behavioral, and experimental demarcation criteria for psychological kinds. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Crispin Sartwell SUBSTANCE AND SIGNIFICANCE: A THEORY OF POETRY Jean-Paul Sartre once said that what distinguishes the writer of poetry from the writer of prose is that the poet "considers words as things and not as signs."1 I think that this claim embodies a deep insight into the nature of poetry, and I want to develop it into a reasonably precise account of what poetry is. The immediate (...) problem that arises from Sartre's view is that it seems mysterious how anyone could regard words as objects without being fundamentally confused. For it is clear that Sartre thinks that the poet regards words as material objects. But a word, or a sequence of words such as a poem, is not a material object. A word or a poem can appear in many places at the same time; it can be inscribed, read, recited, or mentally traversed. The poem "itself" is not identical with any of these particular manifestations. I can burn my copy of Shakespeare's sonnets, but I cannot burn Shakespeare's sonnets; a poem is, in the phrase of Arthur Danto, "logically incombustible."2 Shakespeare's manuscript is lost; the sonnets live on. My recitation of a poem ends, say, at three o'clock, but the poem itself does not cease to exist at three o'clock. If identical objects cannot have divergent properties, then the poem is not identical with any of its particular manifestations. Nor can we identify a poem as the scattered, diffuse object consisting of all its inscriptions or recitations; to do so would be to identify the poem with a (perhaps massive) repetition of itself. A sonnet has fourteen lines, but the set of all the inscriptions ofShakespeare's "Shall I compare thee to a summer's Philosophy and Literature, © 1991, 15: 246-259 Crispin Sartwell247 day" is an item with an extraordinarily large number oflines. The poem itself does not grow as the set of its inscriptions grows. The poem, to repeat, is not a material object; rather, it is that which all the manifestations of it have in common; it is the structure or sequence which all the inscriptions and recitations share in virtue of which they are inscriptions and recitations of the poem. Now I do not intend to tackle the ontological problems surrounding poetry in any full-fledged way; to do so would strand us in extremely rugged metaphysical terrain. The ontological status of a poem might be in some ways analogous to the ontological status of a number, a property, and other purportedly "abstract" objects. And one cannot distinguish works ofpoetry from works ofprose (and, again, the project here is to make such a distinction) ontologically. Moby Dick is logically incombustible, as are, discouragingly enough, government reports. I propose, then, to adopt a familiar way of talking about the poem itself in distinction from its inscriptions, recitations, and mental traversais; I shall term a poem a type of which there are tokens. The tokens are the inscriptions, recitations, and so forth; the type is what these inscriptions and recitations have in common. The type/token terminology was first adopted by Peirce, and has been taken up by Wollheim, among many others.3 In itself, such terminology does little to disperse various ontological problems, but I am going to proceed in the touching faith that such puzzles can eventually be solved, because the theory of poetry I will develop depends on some such distinction being made out. And though the theory could perhaps be reconstructed even on a fairly thoroughgoing nominalism, I am going to treat poems as abstract entities, because as far as I can see, nominalism of the type endorsed by Nelson Goodman, for example, introduces more difficulties than it solves. Goodman identifies inscriptions ofa poem (for example) as items which display sameness ofspelling, which, relative to a system of notation, correspond exactly with regard to the sequence of letters, spaces, and punctuation marks.4 Among other things, this makes poetry (or any linguistic item) impossible to translate into different languages; it even makes it impossible to update, say, The Canterbury Tales into contemporary spelling. Now in fact there are severe and special translation problems... (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)