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Epistemology & Philosophy of Science:
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И.Г. Гаспаров, С.М. Левин
Igor Gasparov
Современная аналитическая философия сознания:
вызовы и решения
Contemporary Analytic Philosophy of Mind
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В статье утверждается, что парадигма, в которой развивается аналитическая философия сознания, может быть охарактеризована тремя основными элементами: натурализм, учет данных эмпирических исследований и адекватное объяснение субъективного опыта. Популярность натурализма в современной аналитической философии сознания совмещается с его неоднородностью. В статье различаются натурализм в широком и узком смыслах, а также методологический и онтологический натурализм. Учет эмпирических данных представляется точкой максимального консенсуса в современной аналитической философии сознания. Все магистральные направления философии сознания – материализм, функционализм, дуализм – включают в свою аргументацию экспериментальные данные. Объяснение субъективного опыта также многообразно – от постулирования особой онтологии ощущений до их полной элиминации. Вне зависимости от выбранной концептуальной стратегии большинство философов сегодня соглашается с тем, что без адекватного объяснения субъективного опыта у нас не может быть удовлетворительной теории сознания. В заключение статьи делается вывод о том, что сохранение текущей парадигмы зависит от успешности объяснения субъективного опыта в рамках натурализма и эмпиризма.
In the paper, we argue that the paradigm of contemporary analytic philosophy of mind has three main theoretical elements: naturalism, respect to empirical data and the search for adequate explanation of subjective experience.The paper begins with a brief overview of the history of the beginning of analytic philosophy of mind, with a description of its coming to Russia. Then every theoretical element of contemporary philosophy of mind is analyzed and their exemplification in the work of philosophers exposed. Naturalism is very popular in contemporary analytic philosophy of mind and it has many varieties. In the article, we specify naturalism in strong and weak senses, methodological and ontological naturalism. The shortcomings for the naturalistic in the strong sense explanation of mind are considered.Taking into account empirical data looks like a maximum consensus in contemporary analytic philosophy of mind. All major lines in philosophy of mind – materialism, functionalism, dualism – are trying to strengthen their arguments with a help from empirical data. Materialism tend to go by neuroscience due to its theoretical foundations. Debates around functionalism today include empirical data from sociology and psychology. Moreover even the proponents of dualism, usually perceived as anti-naturalists, tend to include neuro-cognitive research in their conceptual schema.Explaining subjective experience may take radically different forms- from postulating extra ontology of sensation to its total elimination. Nevertheless the choosing the strategy of explanation nearly everyone in the field agree that there could not be any satisfactory explanation of mind unless we have and adequate explanation of subjective experience. In the end, we conclude that the welfare of the current paradigm of philosophy of mind depends on successful explanation of subjecting experience within the naturalistic framework and with a firm empirical data support.
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panel discussion |
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Epistemology & Philosophy of Science:
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Д.В. Иванов
Dmitry Ivanov
На пути к объяснению сознания
On the Way Towards Explaining Consciousness
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Статья посвящена проблеме сознания, которая заключается в выработке натуралистического объяснения феноменальных аспектов нашего сознательного опыта. Многие философы полагают, что такое объяснение невозможно. Согласно их мнению, мы не можем редуцировать феноменальные качества сознательных состояний, или квалиа, к физическим или функциональным свойством нашего тела. Основная идея статьи состоит в следующем: для того чтобы продвинуться вперед на пути объяснения сознания, нам следует ответить на вопрос о том, являются ли квалиа свойствами, внутренне присущими сознательным состояниям, а не обсуждать, редуцируемы ли они к физическим или функциональным характеристикам. Если квалиа являются внутренне присущими свойствами, то должен быть мыслим сценарий перевернутого спектра. В статье демонстрируется, что этот сценарий немыслим. Вслед за Гиблертом Харманом в статье предлагается рассматривать квалиа как реляционные свойства репрезентируемых объектов и понимать сознательные состояния как репрезентационные состояния. Такой подход позволяет нам выработать натуралистическое объяснение сознания. В заключение отстаивается тезис о том, что эти репрезентационные состояния принадлежат не мозгу, а всему телу, вовлеченному в систему сложных взаимодействий с окружающей средой.
The article deals with the problem of consciousness. It is the problem of providing naturalistic explanation of phenomenal aspects of our conscious experience. Today many philosophers believe that such explanation is impossible. According to them, we can’t reduce phenomenal qualities of conscious states, or qualia, to physical or functional properties of our body. The main idea of the paper is that to move forward towards explanation of consciousness we should answer the question whether qualia are intrinsic properties of conscious states instead of discussing whether they are reducible to physical or functional characteristics. If qualia are intrinsic properties then the inverted spectrum scenario must be conceivable. In the paper it is demonstrated that this scenario is inconceivable. We can demonstrate this inconceivability appealing to Wittgenstein’s critics of the theory of private language and using his arguments such as, for example, “beetle in the box” argument. If qualia are not intrinsic properties of conscious states then we must try to explain the phenomenal aspects of conscious experience using the concept of intentionality (or mental representation). Following Gilbert Harman, it is proposed to consider qualia as relational properties of represented objects and treat conscious states as representational states. This approach allows us to provide naturalistic explanation of consciousness. In conclusion it is argued that these representational states belong not to the brain alone but to the whole body that involved in complex relationship with environment.
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Epistemology & Philosophy of Science:
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И.Г. Гаспаров
Igor Gasparov
Квалиа, Витгенштейн и «перевернутый спектр»
Qualia, Wittgenstein and "Inverted Spectrum"
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Epistemology & Philosophy of Science:
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И.Ф. Михайлов
Igor Michailov
Путь и далек, и долог…
A Long Way, Far Away…
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Epistemology & Philosophy of Science:
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С.М. Левин
Sergei Levin
Феноменальные качества как реляционные свойства
Phenomenal Qualities as Relational Properties
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Непосредственное субъективное переживание определенных чувственных данных в философии сознания принято называть феноменальным качеством, или квалиа. Феноменальные качества традиционно считаются одним из наиболее трудных для натуралистического объяснения аспектов сознания. Многие философы исходят из того, что полное физическое или функциональное описание состояния человека не дает однозначного указания на то, что он в данный момент переживает на самом деле. Квалиа представляются нередуцируемыми к физическому устройству системы или к ее функциональным возможностям и зачастую объявляются особыми нефизическими свойствами. Но какими свойствами? Внутренними или реляционными? Существуют аргументы, доказывающие немыслимость квалиа как внутренних свойств организма или мозга. В статье исследуется вопрос о концептуальной возможности рассмотрения квалиа как реляционных свойств организма и репрезентируемого им объекта. В заключение утверждается, что феноменальные качества как реляционные свойства при их описании могут быть сведены без потери смысла к описанию внутренних свойств организма и внутренних свойств репрезентируемого объекта, а также их натуральных неквалитативных реляционных свойств. Исходя из немыслимости квалиа как свойств внутренних и редуцируемости квалиа как реляционных свойств к свойствам внутренним, делается вывод о теоретической несостоятельности самого понятия квалиа.
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Epistemology & Philosophy of Science:
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М.А. Беляев
Max Belyaev
Что мы в действительности объясняем, когда пытаемся объяснить сознание?
What Do We Really Explain When We Try to Explain Consciousness?
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В статье подвергнута критике позиция Д. Иванова, согласно которой натурали стическое объяснение сознания возможно осуществить посредством интер претации феноменальных качеств как реляционных свойств репрезентируемых объектов. Показано, что не существует такого способа обоснования физиче ского характера феноменальных качеств, чтобы данное обоснование отвечало научному идеалу объективности.
Ivanov’s aim in his article is to defend a naturalistical point of view in discussion about the nature of consciousness. The author used three philosophical presuppositions: (1) There are two kind of properties. We have some of our properties purely in virtue of the way we are (e.g., our mass). We have other properties in virtue of the way we interact with the world (e.g., our weight). The former are the intrinsic properties, the latter are the extrinsic properties; (2) The phenomenal properties are extrinsic; (3) The phenomenal properties must be ascribed to objects represented through the mind (e.g., material things, signs). The core of the article is Ivanov’s argument for scientific explanation of the intentionality. This argument is strongly critisized in this paper. The point of disagreement is the following: it is impossible to find the objective explanation of consciousness since it is impossible to describe phenomenal attributes of objects as physical. The general conclusion is that if (A) to take a naturalistic and scientific explanation of consciousness as identical, and (B) to define the scientific explanation as the study the relationships between different kinds of objectively existing things, and (C) to agree that phenomenal states are relational properties of the body, there is no way to justify the physical nature of phenomenal states themselves, and therefore their objectivity. Impossibility of explaining in this case due to the fact that (1) the consciousness is not conceived at the same time objectively and subjectively existing, and (2) body do not possess intentionality.
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Epistemology & Philosophy of Science:
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Д.В. Иванов
Dmitry Ivanov
Простого решения проблемы сознания не существует. Ответ на критику
A Simple Solution to the Problem of Consciousness Does Not Exist
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Статья представляет собой ответ на критику, выдвинутую в адрес работы Д.В. Иванова «На пути к объяснению сознания». Основная идея статьи заключается в том, что не существует простого решения проблемы сознания. Для того чтобы продвинуться вперед по пути выработки натуралистического объяснения сознания, нам следует оценить множество непростых аргументов и мысленных экспериментов, а также внимательно проанализировать ряд контринтуитивных подходов к этой проблеме. Статья затрагивает такие темы, поднятые оппонента ми, как необходимость и аргументы от представимости; представимость сценария инвертированного спектра; невыразимость квалитативных характеристик сознательных состояний; элиминатиция квалиа; каузальная действенность квалиа; возможность натуралистического объяснения сознания; природа интенциональности; перспективы репрезентационизма. Основной тезис, который в ней отстаивается, заключается в следующем: для того, чтобы продвинуться вперед на пути объяснения сознания, нам следует отвечать на вопрос о том, являются ли квалиа свойствами, внутренне присущими сознательным состояни ям, а не пытаться редуцировать их к физическим или функциональным характеристикам организма. В статье демонстрируется, что квалиа являются не внутренними свойствами сознательных состояний, а реляционными свойствами репрезентируемых объектов. В целом, предлагаемый подход к проблеме квалиа может быть охарактеризован как комбинация элиминативизма и репрезентационизма.
The article provides a reply to critics of On the Way Towards Explanation of Consciousness. The main idea of the paper is that there is no simple solution to the problem of consciousness. To move forward towards naturalistic explanation of consciousness we should examine many complicated arguments and thought experiments, carefully analyze a set of counter-intuitive approaches to this problem. The paper addresses the next issues raised by commentators: necessity and the conceivability arguments; conceivability of inverted spectrum scenario; ineffability of qualitative properties of conscious states; elimination of qualia; causal efficacy of qualia; possibility of naturalistic explanation of consciousness; the nature of intentionality; the prospects of representationalism. It defends the main thesis of On the Way Towards Explanation of Consciousness that to move forward towards explanation of consciousness we should answer the question whether qualia are intrinsic properties of conscious states instead of discussing whether they are reducible to physical or functional characteristics. It demonstrates that qualia are not intrinsic properties of conscious states. They are relational properties of represented objects. It is also argued that phenomenal aspects of conscious states should be explained with the concept of intentionality. The whole approach to the problem of qualia proposed in the article could be characterized as a mixture of representationalism and eliminativism.
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epistemology and cognition |
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Epistemology & Philosophy of Science:
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Yuri Balashov
Yuri Balashov
Experiencing the Present
Experiencing the Present
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I had excruciating back pain last night. The next day I went to a spa and the pain disappeared. Psychologically speaking, my pain is gone. Where is it, speaking ontologically? Atheorists have an easy time here (more or less). But B-theorists who think that persons persist by enduring are in trouble. Why am I finding myself at this particular time, with this particular set of experiences, rather than at numerous other times, with different experiences, despite the fact that all times are on the same ontological footing and I am wholly present at all of them? I argue that the Puzzle of the Experience of the Present is a real challenge for B-theorists, and the best way to deal with it is to adopt the stage view of persistence.
I had excruciating back pain last night. The next day I went to a spa and the pain disappeared. Psychologically speaking, my pain is gone. Where is it, speaking ontologically? Atheorists have an easy time here (more or less). But B-theorists who think that persons persist by enduring are in trouble. Why am I finding myself at this particular time, with this particular set of experiences, rather than at numerous other times, with different experiences, despite the fact that all times are on the same ontological footing and I am wholly present at all of them? I argue that the Puzzle of the Experience of the Present is a real challenge for B-theorists, and the best way to deal with it is to adopt the stage view of persistence.
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Epistemology & Philosophy of Science:
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Д.Н. Разеев
Danil Razeev
О двух уровнях эпистемологии сознания
On the Two Levels in the Epistemology of Consciousness
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В статье рассматривается вопрос о стратегиях познания субъективности. Автор полагает, что стратегия познания сознания подразделяется на два уровня. Базовый уровень эпистемологии субъективности, заданный философией, рациональной психологией и наукой Нового времени, различается на фэпистемологию (эпистемологию физических фактов, включая нашу телесность) и мэпистемологию (эпистемологию ментальных событий). В ХХ в. в процессе натурализации сознания и открытия неинвазивных средств в изучении работы мозга происходит формирование следующего уровня эпистемологии субъективности. Автор предлагает различать на втором уровне рэпистемологию (эпистемологию редуктивного типа, которая сводит или идентифицирует деятельность сознания с серией нейронных, сложных электрохимических и физических процессов в природе) и нэпистемологию (эпистемологию нередуктивного типа, которая придает сознанию особый статус в природе).
The article considers different approaches to investigating consciousness. The author claims that consciousness study can be divided into two different epistemological levels. The first level of the epistemology of subjectivity was developed by philosophers and rational psychologists during the period of Early Modern Time, and can be divided into ph-epistemology, i.e. the epistemology of physical facts including our bodies, and m-epistemology, i.e. the epistemology of mental events. In the XX century, by naturalizing mind and inventing new non-invasive tools in investigating our brain, the epistemology of subjectivity went to the next level. The author considers contemporary movements in philosophy of mind working on the second epistemological level: eliminative materialism, property dualism, functionalism and so-called mysterianism. The author suggests dividing the second level into r-epistemology, i.e. the reductive epistemology that reduces and identifies our consciousness activity with a set of neuronal, electro-chemical and physical processes in nature, and n-epistemology, i.e. the non-reductive epistemology that considers consciousness as an independent phenomenon in nature.
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Epistemology & Philosophy of Science:
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Ф.А. Станжевский
Fedor Stanzhevskiy
К «прагматической» и интерактивной парадигме исследования интерсубъективности
Towards a Pragmatist and Interactive Paradigm of Studying Intersubjectivity
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Репрезентационизм и интернализм не в состоянии передать всю сложность деятельности сознания и мозга в ситуации интерсубъективности. Возникает необходимость другого подхода, который учитывает как деятельностный характер индивидуального сознания, так и автономию процесса взаимодействия по отношению к его участникам. В статье приводятся описание и интерпретация ряда экспериментов группы исследователей, которые изучают работу мозга при интерсубъективном взаимодействии исходя из деятельностной и интерактивной, а не «зрительской» модели взаимодействия.
Modern cognitive sciences are dominated by the individualist paradigm of studying intersubjectivity. According to this paradigm, the individual mind precedes intersubjective interrelationships. The individual is a fully constituted participant of interaction. Interaction itself is nothing more than a sum of internal models in the minds and brains of the participants and as such it has no autonomy in itself. Consciousness reflects “inside” the outward objective reality. The representative theory of mind is one of the foundations of internalism and individualism about mind. In case of perception, a representation is construed as an internal mental state which represents the outward world. In case of action, a representation is an internal mental state that causally precedes outward behavior. These ideas imply a split between the individual mind and the world; a similar split exists between the interacting minds.The article postulates the necessity to develop a truly interactive model of intersubjectivity. Such a model implies that interaction has reality of its own apart from internal models “in the heads” of its participants. This model would imply that individual minds are results of interaction no less than they are prerequisites for it. Based on data from developmental psychology, the author argues that individual minds are constituted in intersubjective interaction. The first stage of this interaction is dyadic interrelation whereby an infant and her mother constitute one dynamical system. The second stage is the so called joint attention, which engenders the triangulation of self-consciousness, other-consciousness and objectivity. Then some experimental neurobiological data are presented. These data have been obtained in an attempt to provide an ecological approximation to real interactions. These data were obtained and interpreted from a non-individualistic standpoint, which shows that the internalist model of consciousness is not the only one to serve as an experimental and theoretical paradigm in studying in tersubjectivity.
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language and mind |
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Epistemology & Philosophy of Science:
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Inês Hipólito
Inês Hipólito
Mind and Brain States:
Embedding the Mental in the Living Organism
Mind and Brain States
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With neurons emergence, life alters itself in a remarkable way. This embodied neurons become carriers of signals, and processing devices: it begins an inexorable progression of functional complexity, from increasingly drawn behaviors to the mind and eventually to consciousness [Damasio, 2010]. In which moment has awareness arisen in the history of life? The emergence of human consciousness is associated with evolutionary developments in brain, behavior and mind, which ultimately lead to the creation of culture, a radical novelty in natural history. It is in this context of biological evolution of conscious brains that we raise the question: how conscious brains connect with each other? In order to answer it, I will explore how brain states and conscious states each participate in dynamic interactive processes involving the whole organism. I will argue that a possible way to overcome the hard problem of consciousness might be based on the notion of embodiment as a process of embedding the mental in the living organism relating dynamically with the environment through the sensorymotor experience. In order to do so, I will provide an assembly between an anthropologic perspective of consciousness with contemporary Philosophy of Mind, Interaction Theory [Gallagher 2001, 2008; Zahavi 2001, 2008; Fuchs and De Jaegher 2009].
With neurons emergence, life alters itself in a remarkable way. This embodied neurons become carriers of signals, and processing devices: it begins an inexorable progression of functional complexity, from increasingly drawn behaviors to the mind and eventually to consciousness [Damasio, 2010]. In which moment has awareness arisen in the history of life? The emergence of human consciousness is associated with evolutionary developments in brain, behavior and mind, which ultimately lead to the creation of culture, a radical novelty in natural history. It is in this context of biological evolution of conscious brains that we raise the question: how conscious brains connect with each other? In order to answer it, I will explore how brain states and conscious states each participate in dynamic interactive processes involving the whole organism. I will argue that a possible way to overcome the hard problem of consciousness might be based on the notion of embodiment as a process of embedding the mental in the living organism relating dynamically with the environment through the sensorymotor experience. In order to do so, I will provide an assembly between an anthropologic perspective of consciousness with contemporary Philosophy of Mind, Interaction Theory [Gallagher 2001, 2008; Zahavi 2001, 2008; Fuchs and De Jaegher 2009].
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Epistemology & Philosophy of Science:
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James Grindeland
James Grindeland
Blockers: A Reply to Hawthorne
Blockers: A Reply to Hawthorne
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Physicalism is roughly the thesis that everything is physical. The two most popular ways of formulating physicalism rigorously are the ways given by Frank Jackson and David Chalmers. The best objections, in turn, include John Hawthorne’s ‘blocker’ objections. Hawthorne argues that, if it is possible for there to be non-physical beings or properties that prevent certain mental phenomena from existing (i.e., non-physical blockers), Jackson’s and Chalmers’ formulations will be inadequate. Jackson’s formulation will be inadequate by virtue of not capturing all of the right physical dependence principles. Chalmers’ formulation will be inadequate in so far as, when modified to define ‘restricted physicalisms’, such as physicalism of the mental, the restricted formulations will not capture all of the right physical dependence principles. By contrast, I argue that Hawthorne’s blocker arguments are misguided on the grounds that non-physical blockers are impossible; I argue that his critique of Chalmers’ formulation is unsound by virtue of falsely presupposing that restricted physicalisms require restricted formulations of physicalism (I argue that it is only necessary to define physicalism of a world); and I argue that Jackson’s and Chalmers’ formulations capture all of the right physical dependence principles.
Physicalism is roughly the thesis that everything is physical. The two most popular ways of formulating physicalism rigorously are the ways given by Frank Jackson and David Chalmers. The best objections, in turn, include John Hawthorne’s ‘blocker’ objections. Hawthorne argues that, if it is possible for there to be non-physical beings or properties that prevent certain mental phenomena from existing (i.e., non-physical blockers), Jackson’s and Chalmers’ formulations will be inadequate. Jackson’s formulation will be inadequate by virtue of not capturing all of the right physical dependence principles. Chalmers’ formulation will be inadequate in so far as, when modified to define ‘restricted physicalisms’, such as physicalism of the mental, the restricted formulations will not capture all of the right physical dependence principles. By contrast, I argue that Hawthorne’s blocker arguments are misguided on the grounds that non-physical blockers are impossible; I argue that his critique of Chalmers’ formulation is unsound by virtue of falsely presupposing that restricted physicalisms require restricted formulations of physicalism (I argue that it is only necessary to define physicalism of a world); and I argue that Jackson’s and Chalmers’ formulations capture all of the right physical dependence principles.
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Epistemology & Philosophy of Science:
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М.А. Секацкая
Mariya Sekatskaya
Почему разрыв в объяснении не является решающим аргументом против натурализма в философии сознания
Why the Explanatory Gap Is Not a Decisive Argument against Naturalism in Philosophy of Mind
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Явления сознательной жизни субъективны, мы наблюдаем их из перспективы первого лица. Наука стремится к объективности, ее теории рассуждают о явлениях, доступных всеобщему наблюдению, т.е. как бы наблюдаемых из перспективы третьего лица. В философии сознания существует несколько аргументов и соображений, призванных показать, что объективный научный подход неспособен адекватно объяснить сознание. В статье я кратко описываю эти соображения и подробно рассматриваю знаменитый аргумент Дж. Левина о существовании «разрыва в объяснении» между явлениями сознательной жизни, как мы наблюдаем их из перспективы первого лица, и научными теориями, призванными объяснить эти явления. Я привожу аргументы в пользу того, что существование «разрыва в объяснении» не может служить доказательством против физикализма или функционализма, поскольку этот разрыв является формулировкой той же самой интуиции, на которой основываются мысленные эксперименты антифизикалистов и антифункционалистов. Далее я показываю, что «разрыв в объяснении» характерен не только для научных теорий сознания, но для любых научных теорий, и делаю вывод, что он не является аргументом в пользу антинатурализма в философии сознания.
Conscious phenomena are subjective and are experienced from the first person perspective. Science aims for objectivity. Scientific theories deal with publicly observable phenomena, which are therefore said to be given from the “third person perspective”. In philosophy of mind there have been presented several arguments to the effect that objective scientific approach can’t explain consciousness. In this article I focus on the famous argument of “explanatory gap” by Joseph Levine. According to Levine, there is an unremovable gap in any scientific explanation of the phenomena of conscious experience, because no such theory can intelligibly correlate objective scientific concepts with subjective phenomenal states. I argue for two claims. First, I want to show that “explanatory gap” can not be used as an independent argument against physicalism or functionalism such that it would give anti-physicalist or anti-functionalist thought experiments additional conceptual force. It can’t be used for this aim not because it is wrong, but because it is not an argument, strictly speaking, but rather a formal expression of basic anti-physicalist and anti-functionalist intuitions.Second, I want to demonstrate that “explanatory gap” is not specific for explaining consciousness. This kind of gap also exists in other theoretical explanations of concrete facts and is not considered problematic in those other cases. In order to show this I argue that physical theories of space can not explain why I am “here” and physical theories of time can not explain why I am “now”, but we do not think that they leave out something important for our understanding of space and time. My conclusion is that the existence of “explanatory gap” is not a decisive argument in favor of anti-naturalism in philosophy of mind.
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Epistemology & Philosophy of Science:
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С.Ф. Нагуманова
Svetlana Nagumanova
Почему нас должен заботить разрыв в объяснении сознания, а не трудная проблема сознания?
Why Should We Care about the Explanatory Gap, and not the Hard Problem?
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В философии сознания сегодня принято считать, что трудная проблема сознания и проблема разрыва в объяснении сознания – это одна и та же проблема. Понятие разрыв в объяснении ввел Д. Левин (1983). Д. Чалмерс (1995) развил идею Левина в трудную проблему сознания . В этой статье я показываю, что здесь мы имеем дело с двуя разными проблемами, и обосновываю, почему нас должен заботить разрыв в объяснении сознания, а не трудная проблема. И Левин, и Чалмерс принимают функциональную модель объяснения. Они считают, что функциональная редукция, которая так хорошо работает для почти всех явлений, не работает в объяснении сознания. Ни одна когнитивная функция не может схватить феноменальное сознание. Тем не менее функциональная модель допускает компромисс: возможность замены нашего дотеоретического понятия сознания его теоретическим понятиемпреемником. Наиболее подходящим понятиемзаменой, на мой взгляд, является понятие феноменальной репрезентации.
It is a received view in philosophy of consciousness today to consider the Hard problem and the explanatory gap problem to be one and the same problem. The notion of explanatory gap was introduced by J. Levine (1983). Chalmers (1995) developed Levine’s idea of an explanatory gap into the Hard problem. In this article I show that there are two different problems here and give reasons why we should care about the explanatory gap rather than the Hard problem. Both Levine and Chalmers accept functional model of reductive explanation. According to them, functional reduction, that works so well for almost all phenomena, does not work in explaining consciousness. No cognitive function can grasp phenomenal consciousness. However functional model admits a compromise: a possibility to replace our pre-theoretical notion of consciousness with its theoretical successor-concept. I think that phenomenal representation is the best candidate for such successor-concept. Key words: Consciousness, Hard problem, explanatory gap, functional reduction, replacement, successorconcept, phenomenal representation.
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vista |
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Epistemology & Philosophy of Science:
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Д.Э. Гаспарян
Diana Gasparyan
Что значит быть трансценденталистом в современной аналитической философии сознания?
What Is It Like to be a Transcendentalist in the Contemporary Analytic Philosophy of Mind?
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В данном исследовании я бы хотела показать, как работает трансцендентализм в рамках современной аналитической философии сознания и в каком смысле он противостоит натурализму. Далее я раскрою примеры трансценденталистских подходов в современной аналитической философии, а именно: теории К. Макгинна, Дж. Левина и Н. Хомского. Кроме того, я рассмотрю соотношение критических и позитивных компонентов в этих подходах, а также роль скептической позиции в их теориях.
In this study I would like to demonstrate what is like to be a transcendentalist t in contemporary analytic philosophy of mind. At the same time I will explore in what sense transcendentalism is opposed to naturalism. Next, I will consider the examples of transcendentalist theories as the approaches in contemporary analytic philosophy, namely the theory of K. McGinn, J. Levin and N. Chomsky. In addition, I will show, what is the proportion the negative and positive components in these approaches, and will stipulate the role of the skeptical position in their theories. Key words: transcendentalism, analytical philosophy of mind, skepticism.
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Д.Б. Волков
Dmitry Volkov
Опровергает ли аргумент каузальных траекторий локальную супервентность ментального над физическим?
Does the Argument from Causal Trajectories Undermine Local Supervenience of Mental on Physical?
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Тезис о супервентности (ТС) ментального над физическим является общепринятым в современной философии сознания. Аргумент каузальных траекторий (АКТ1), предложенный В.В. Васильевым, направлен против этого тезиса, в частности против локальной супервентности. В настоящей статье автор защищает ТС и показывает, что если аргумент подвергает сомнению локальную супервентность, он скорее всего подвергает сомнению и глобальную супервентность. Это своеобразное reduction ad absurdum аргумента. Однако данный вывод не окончателен. Более надежным является второй способ опровержения аргумента – доказательство от противного. В статье предложен новый аргумент (АКТ2), сходный по своей структуре с аргументом каузальных траекторий, но приводящий к очевидно ложным выводам. Если аргументы АКТ1 и АКТ2 анало гичны, то оба аргумента ложны. В статье рассмотрено возможное возражение – указание на то, что АКТ1 и АКТ2 различаются изза отсутствия в АКТ2 квалиа, показано, что и в АКТ1 квалиа не имеют значения. В заключение представлено решение парадокса двойников с разными биографическими историями. Парадокс предложен Васильевым в качестве иллюстрации абсурдности следствий ТС. Однако более подробное рассмотрение этого мысленного эксперимента показывает, что тезис о локальной супервентности не ведет к абсурдным последствиям. Таким образом, представляется, что ТС защищен.
Thesis of supervenience (TS) of mental on physical is a common ground for many contemporary analytic philosophers. The argument from the causal trajectories presented by V. Vasilyev (ACT 1) is challenging this principle, in particular the local supervenience. In this paper the author defends the thesis of supervenience. He demonstrates that if the argument from causal trajectories undermines the local supervenience, it also undermines the global supervenience of mental on physical. This is a kind of reductio ad absurdum of the initial argument. However this may sound inconclusive. The author presents a more reliable way to disapprove the argument – proof by contradiction. In this paper he suggest another argument (ACT 2) which is analogous the ACT 1, but which leads to obviously false conclusions. If two arguments are analogous, then both arguments must be false. The author of this paper considers possible objections. The first objection has to do with qualia. One may suggest that two arguments are different because of the lack of qualia in the ACT 2. However it is demonstrated that qualia plays no significant role in the first argument as well. So it doesn’t make a relevant difference. The second objection is the superficial absurdity of the consequences of TS suggested by Vasilyev, namely the thought experiment with the two identical persons with different autobiographical causal trajectories. This paradox is supposed to demonstrate the inconsistency of TS. However it is shown in the paper that there are no inconsistencies and the thought experiment doesn’t demonstrate that the TS is false. Thus thesis for supervenience is defended.
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case-studies – science studies |
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Epistemology & Philosophy of Science:
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René Jagnow
René Jagnow
Can We See Natural Kind Properties?
Can We See Natural Kind Properties?
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Which properties can we visually experience? Some authors hold that we can experience only low-level properties such as color, illumination, shape, spatial location, and motion. Others believe that we can also experience high-level properties, such as being a dog or being a pine tree. On the basis of her method of phenomenal contrast, Susanna Siegel has recently defended the latter view. One of her central claims is that we can best account for certain phenomenal contrasts if we assume that we can visually experience natural kind properties. In this paper, I argue that certain kinds of low-level properties, namely shape-gestalt properties, can explain these phenomenal contrasts just as well as high-level properties. If successful, this is a modest, but nevertheless significant result. Even though it does not prove the falsity of Siegel’s proposal, it nevertheless secures the existence of a plausible alternative.
Which properties can we visually experience? Some authors hold that we can experience only low-level properties such as color, illumination, shape, spatial location, and motion. Others believe that we can also experience high-level properties, such as being a dog or being a pine tree. On the basis of her method of phenomenal contrast, Susanna Siegel has recently defended the latter view. One of her central claims is that we can best account for certain phenomenal contrasts if we assume that we can visually experience natural kind properties. In this paper, I argue that certain kinds of low-level properties, namely shape-gestalt properties, can explain these phenomenal contrasts just as well as high-level properties. If successful, this is a modest, but nevertheless significant result. Even though it does not prove the falsity of Siegel’s proposal, it nevertheless secures the existence of a plausible alternative.
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Epistemology & Philosophy of Science:
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José Eduardo Porcher
José Eduardo Porcher
Can Anosognosia Vindicate Traditionalism about Self-Deception?
Can Anosognosia Vindicate Traditionalism about Self-Deception?
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The traditional conception of self-deception takes it for an intrapersonal form of interpersonal deception. However, since the same subject is at the same time deceived and deceived, this means attributing the agent a pair of contradictory beliefs. In the course of defending a deflationary conception of self-deception, Mele (1997) has challenged traditionalists to present convincing evidence that there are cases of self-deception in which what he calls the dual belief-requirement is satisfied. Levy (2009) has responded to this challenge affirming that there is at least one real cases of self-deception that meets this requirement, namely, that of anosognosia. In this family of conditions, the patient apparently believes that there is nothing wrong with her while, at the same time, providing behavioral cues that indicate that the patient is somehow aware of his disease. If Levy is right, then traditionalism about self-deception could be vindicated, after having been widely abandoned due to its need to postulate exotic mental processes in order to make sense of the attribution of contradictory beliefs. In this paper, I assess whether Levy’s response to Mele’s challenge is successful by analyzing his interpretation of the empirical evidence to which he appeals. Finally, I attack the cogency of the underlying commitments about the nature of folk psychology to which one is required to defer in order to draw from conflicting evidence the attribution of contradictory beliefs.
The traditional conception of self-deception takes it for an intrapersonal form of interpersonal deception. However, since the same subject is at the same time deceived and deceived, this means attributing the agent a pair of contradictory beliefs. In the course of defending a deflationary conception of self-deception, Mele (1997) has challenged traditionalists to present convincing evidence that there are cases of self-deception in which what he calls the dual belief-requirement is satisfied. Levy (2009) has responded to this challenge affirming that there is at least one real cases of self-deception that meets this requirement, namely, that of anosognosia. In this family of conditions, the patient apparently believes that there is nothing wrong with her while, at the same time, providing behavioral cues that indicate that the patient is somehow aware of his disease. If Levy is right, then traditionalism about self-deception could be vindicated, after having been widely abandoned due to its need to postulate exotic mental processes in order to make sense of the attribution of contradictory beliefs. In this paper, I assess whether Levy’s response to Mele’s challenge is successful by analyzing his interpretation of the empirical evidence to which he appeals. Finally, I attack the cogency of the underlying commitments about the nature of folk psychology to which one is required to defer in order to draw from conflicting evidence the attribution of contradictory beliefs.
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interdisciplinary studies |
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Epistemology & Philosophy of Science:
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Bin Zhao
Bin Zhao
Phenomenal Character, Representational Content, and the Internal Correlation of Experience:
Arguments Against Tracking Representationalism
Phenomenal Character, Representational Content, and the Internal Correlation of Experience
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Tracking representationalism is the theory that phenomenal consciousness is a matter of tracking physical properties in an appropriate way. This theory holds that phenomenal character can be explained in terms of representational content, and it also entails that there is unlikely to be a strong correlation between phenomenal character and neural states. However, the empirical evidence shows that both claims cannot be true. So, tracking representationalism is wrong. Its fault is due to ignoring the internal correlation of experience, the existence of which shows that phenomenal character is shaped by neural states to a large extent, so it cannot be wholly explained by representational content.
Tracking representationalism is the theory that phenomenal consciousness is a matter of tracking physical properties in an appropriate way. This theory holds that phenomenal character can be explained in terms of representational content, and it also entails that there is unlikely to be a strong correlation between phenomenal character and neural states. However, the empirical evidence shows that both claims cannot be true. So, tracking representationalism is wrong. Its fault is due to ignoring the internal correlation of experience, the existence of which shows that phenomenal character is shaped by neural states to a large extent, so it cannot be wholly explained by representational content.
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Epistemology & Philosophy of Science:
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А.А. Веретенников
Andrey Veretennikov
Александр Бэн и его философские воззрения. Предисловие к переводу
Alexander Bain and his Philosophical Views
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