“…One obvious way is to claim that each type of conscious experience is identical with a certain type of brain event: to experience the smell of fresh coffee, for example, is just to have a particular pattern of neural firing in a certain brain area. Proponents of this so-called 'type-physicalism' include Smart (1959) and more recently Polger (2004). Notice that identifying a type of conscious experience with a type of neural event entails that anyone lacking that type of neural event also lacks the relevant type of conscious experience.…”
“…One obvious way is to claim that each type of conscious experience is identical with a certain type of brain event: to experience the smell of fresh coffee, for example, is just to have a particular pattern of neural firing in a certain brain area. Proponents of this so-called 'type-physicalism' include Smart (1959) and more recently Polger (2004). Notice that identifying a type of conscious experience with a type of neural event entails that anyone lacking that type of neural event also lacks the relevant type of conscious experience.…”
“…There remain interesting questions about the nature of oneÕs knowledge that the term water applies to H 2 O that are outside our remit, though surely we can say that this much is reasonably non-controversial: one can understand the term water without knowing that it applies to H 2 O in all possible worlds, and this is part of the account of why the sentence Water=H 2 O is a posteriori. NOTES 1 See, e.g., Smart (1959), Lewis (1971), Medlin (1967), and Armstrong (1968). 2 Smart (1959), Armstrong (1968), Lewis (1972).…”
Section: Frank Jacksonmentioning
confidence: 99%
“…NOTES 1 See, e.g., Smart (1959), Lewis (1971), Medlin (1967), and Armstrong (1968). 2 Smart (1959), Armstrong (1968), Lewis (1972). 3 See, e.g., Block and Stalnaker (1999), and for responses Chalmers andJackson (2001), and.…”
Physicalists are committed to the determination without remainder of the psychological by the physical, but are they committed to this determination being a priori? This paper distinguishes this question understood de dicto from this question understood de re, argues that understood de re the answer is yes in a way that leaves open the answer to the question understood de dicto.
“…One physicalist view -quite popular in the 1960s -is the mind-brain identity theory which maintains that mental states are identical to brain states, by which they mean a true identity, not merely a correlation [1][2][3]. For example, identity theorists claim that an experience of pain is merely a brain process.…”
I analyse Kripke's modal argument against the mind-brain identity theories. Specifically, he argues against the identity between pain and C-fibres simulation by pointing out the difference between this identity claim and the theoretical identifications, such as 'Water is H 2 O' and 'Lightning is a motion of electric charges'. Kripke's argument relies on the assumption that the experience of pains is a simple and homogenous phenomenon, but scientific research shows that it is in fact a quite complex one. We can distinguish at least three components: sensory-discriminative, motivational-affective and cognitive. This discovery makes it possible to reject Kripke's argument, but it also uncovers a major flaw that is common to all modal arguments against physicalism. They proclaim to answer the fundamental question about the nature of our world by relying on our powers of imagination and without having the relevant factual knowledge.
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