By Benedikt Paul Gocke
Although physicalism has been the dominant place in contemporary paintings within the philosophy of brain, this dominance has now not avoided a small yet transforming into variety of philosophers from arguing that physicalism is untenable for numerous purposes: either ontologically and epistemologically it can't lessen mentality to the world of the actual, and its makes an attempt to lessen subjectivity to objectivity have completely failed. The members to After Physicalism offer strong choices to the physicalist account of the human brain from a dualistic standpoint and argue that the reductive and naturalistic paradigm in philosophy has misplaced its force.
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Additional info for After Physicalism
Philosophical Review 68:141–56. Smith, A. D. 1993. ” In Objections to Physicalism, edited by Howard Robinson, 225–50. Oxford: Oxford University Press. -D. Heckmann, eds. 2003. Physicalism and Mental Causation: The Metaphysics of Mind and Action. Exeter: Imprint Academic. Wittgenstein, L. 2006. On Certainty. Oxford: Blackwell. 1 The Naturalness of Dualism Uwe Meixner In his famous biography of Samuel Johnson, James Boswell recounts the following anecdote (see, for example, Boswell 1986: 122): After we came out of the church, we stood talking for some time together of Bishop Berkeley’s ingenious sophistry to prove the nonexistence of matter, and that every thing in the universe is merely ideal.
Einleitung in die Philosophie. Gesamtausgabe Band 27. Frankfurt am Main: Vittorio Klostermann. Husserl, E. 1984. Husserliana 19: Logische Untersuchungen. Zweiter Band. Untersuchungen zur Phänomenologie und Theorie der Erkenntnis. Den Haag: Martinus Nijhoff. Kim, J. 1993. Supervenience and Mind: Selected Philosophical Essays. Cambridge: Cambridge University Press. ———. 2005. Physicalism or Something Near Enough. Princeton: Princeton University Press. Lewis, D. 1966. ” Journal of Philosophy 63:17–25.
This pain is certainly a concrete entity. Now suppose—for reductio—that it is also a physical entity. Hence it is a mind-independently physical* entity, and therefore a mind-independent entity. Hence that pain could exist even if no realm of consciousness existed—which, however, is plainly absurd. The merits of this argument seem considerable to me. It hinges on two things: (1) on the conception of physicalness employed, namely, mind-independent physicalness*, and (2) on the conception of mind-independence employed, namely, being able to exist even if no realm of consciousness existed.