What makes a property intrinsic? What exactly does the intrinsic/extrinsic distinction rest upon, and how can we reasonably justify this distinction? These questions bear great importance on central debates in such diverse philosophical fields as ethics, philosophy of mind, epistemology and philosophy of science - to only name a few. Given the central relevance of the intrinsic/extrinsic distinction to philosophical research, a collection of pertinent essays on the topic is an essential addition to the literature. It helps to identify more (...) clearly the problems and arguments that are at stake. The anthology provides a comprehensive overview of central facets of the debates, including both crucial earlier and important new contributions by leading philosophers. As such it constitutes an indispensable component of any serious study of the topic. (shrink)

Here I offer a precise analysis of what it takes for a property to count as emergent. The features widely considered crucial to emergence include novelty, unpredictability, supervenience, relationality, and downward causal influence. By acknowledging each of these distinctive features, the definition provided below captures an important sense in which the whole can be more than the sum of its parts.

I argue that there is a tension between three popular views in the philosophy of mind: (1) mental properties are not identical with physical properties (a version of nonreductionism), but (2) mental properties are had solely by virtue of physical properties (physicalism regarding the mind), which requires that (3) mental properties supervene on physical properties. To earn the title "physicalist," one must hold a sufficiently strong version of the supervenience thesis. But this, I argue, will be a version that undermines (...) nonreductionism. (shrink)

According to one brand of 'externalism', cognitive theories should individuate mental content 'widely'--that is, partly in terms of environmental features. David Marr's theory of vision is often cited in support of this view. Many philosophers (most notably, Tyler Burge) regard it as a prime example of a fruitful cognitive theory that widely individuates the representations it posits. I argue that, contrary to popular belief, Marr's theory does not presuppose an externalist view of mental content.

Behaviorism is dead! Or so claim the majority of philosophers today. I aim to show that they are wrong. ;I defend philosophical behaviorism as an account of our ordinary, pretheoretical concepts pertaining to the intentional aspects of mind. The theory purports to explain in purely behavioral terms what it is for a mental state to be a belief, a desire or a thought, and what it is about the state that gives it its content. Like Rylean behaviorism, it does not (...) seek to characterize intentional states in isolation from one another. It thereby honors the obvious fact that how we behaviorally manifest our beliefs depends upon our desires, and vice versa. Still, the theory is reductionistic in that it ultimately characterizes intentionality solely in terms of behavioral facts which can be expressed in a purely non-mentalistic vocabulary. ;Over the years, behaviorism has been the target of vigorous attack. In what follows, I consider some of the most popular objections that have been raised. These include: putative counterexamples involving paralytics, deceivers, martians and robots which are designed to show that behavioral criteria provide neither necessary nor sufficient conditions for intentionality, the claim mental content is underdetermined by how one is disposed to behave, the intuition that mental states are internal and causally efficacious and, the worry that since qualitative states can't be reduced to behavior, neither can beliefs about those states. I argue that all of these worries can be successfully handled by a theory which remains completely--or, at least, predominantly--behavioristic. ;Although I am largely concerned with counter-arguments, my dissertation is not entirely defensive. In order to bring out the merits of behaviorism, I show how it compares favorably with some alternative attempts to characterize intentionality purely physically--most notably, popular varieties of Functionalism. I am thereby able to conclude that behaviorism not only remains a viable account of mental content, but is perhaps the most viable. (shrink)

Thomas Nagel contends that facts regarding the qualitative character of conscious experience can be grasped from only a single point of view. This feature, he claims, is what renders conscious experience subjective in character, and it is what makes facts about the qualitative experience subjective facts. While much has been written regarding the ontological implications of the ‘point of view account’ relatively Iittle has been said on whether the account itself successfully defines the subjectivity of the mental. In this paper, (...) I show that considerations of what can be grasped from only a single point of view provide neither necessary nor sufficient conditions for subjective experience. (shrink)

Thomas Nagel contends that facts regarding the qualitative character of conscious experience can be grasped from only a single point of view. This feature, he claims, is what renders conscious experience subjective in character, and it is what makes facts about the qualitative experience subjective facts. While much has been written regarding the ontological implications of the ‘point of view account’ relatively Iittle has been said on whether the account itself successfully defines the subjectivity of the mental. In this paper, (...) I show that considerations of what can be grasped from only a single point of view provide neither necessary nor sufficient conditions for subjective experience. (shrink)