How does mind fit into nature? Philosophy has long been concerned with this question. No contemporary philosopher has done more to clarify it than Jaegwon Kim, a distinguished analytic philosopher specializing in metaphysics and philosophy of mind. With new contributions from an outstanding line-up of eminent scholars, this volume focuses on issues raised in Kim's work. The chapters cluster around two themes: first, exclusion, supervenience, and reduction, with attention to the causal exclusion argument for which Kim is widely celebrated; and second, phenomenal consciousness and qualia, with attention to the prospects for a functionalist account of the mental. This volume is sure to become a major focus of attention and research in the disciplines of metaphysics and philosophy of mind.

A collection of new essays that develop themes from the work of the philosopher Jaegwon Kim.

This book, based on Jaegwon Kim's 1996 Townsend Lectures, presents the philosopher's current views on a variety of issues in the metaphysics of the mind--in particular, the mind-body problem, mental causation, and reductionism. This book, based on Jaegwon Kim's 1996 Townsend Lectures, presents the philosopher's current views on a variety of issues in the metaphysics of the mind--in particular, the mind-body problem, mental causation, and reductionism. Kim construes the mind-body problem as that of finding a place for the mind in a world that is fundamentally physical. Among other points, he redefines the roles of supervenience and emergence in the discussion of the mind-body problem. Arguing that various contemporary accounts of mental causation are inadequate, he offers his own partially reductionist solution on the basis of a novel model of reduction. Retaining the informal tone of the lecture format, the book is clear yet sophisticated.

Contemporary discussions in philosophy of mind have largely been shaped by physicalism, the doctrine that all phenomena are ultimately physical. Here, Jaegwon Kim presents the most comprehensive and systematic presentation yet of his influential ideas on the mind-body problem. He seeks to determine, after half a century of debate: What kind of (or "how much") physicalism can we lay claim to? He begins by laying out mental causation and consciousness as the two principal challenges to contemporary physicalism. How can minds exercise their causal powers in a physical world? Is a physicalist account of consciousness possible? The book's starting point is the "supervenience" argument (sometimes called the "exclusion" argument), which Kim reformulates in an extended defense. This argument shows that the contemporary physicalist faces a stark choice between reductionism (the idea that mental phenomena are physically reducible) and epiphenomenalism (the view that mental phenomena are causally impotent). Along the way, Kim presents a novel argument showing that Cartesian substance dualism offers no help with mental causation. Mind-body reduction, therefore, is required to save mental causation. But are minds physically reducible? Kim argues that all but one type of mental phenomena are reducible, including intentional mental phenomena, such as beliefs and desires. The apparent exceptions are the intrinsic, felt qualities of conscious experiences ("qualia"). Kim argues, however, that certain relational properties of qualia, in particular their similarities and differences, are behaviorally manifest and hence in principle reducible, and that it is these relational properties of qualia that are central to their cognitive roles. The causal efficacy of qualia, therefore, is not entirely lost. According to Kim, then, while physicalism is not the whole truth, it is the truth near enough.

"How does mind fit into nature? Philosophy has long been concerned with this question. No contemporary philosopher has done more to clarify it than Jaegwon Kim, a distinguished analytic philosopher specializing in metaphysics and philosophy of mind. With new contributions from an outstanding lineup of eminent scholars, this volume focuses on issues raised in Kim's work. The chapters cluster around two themes: first, exclusion, supervenience, and reduction, with attention to the causal exclusion argument for which Kim is widely celebrated, and, second, phenomenal consciousness and qualia, with attention to the prospects for a functionalist account of the mental. This volume is sure to become a major focus of attention and research in the disciplines of metaphysics and philosophy of mind"--

Robert J. Howell offers a new account of the relationship between conscious experience and the physical world, based on a neo-Cartesian notion of the physical and careful consideration of three anti-materialist arguments. His theory of subjective physicalism reconciles the data of consciousness with the advantages of a monistic, physical ontology.

This book presents a range of essays on the conceptual foundations of physicalism, mental causation and human agency.

Philosophical and scientific defenses of Indirect Realism and counterarguments to the attacks of qualiaphobes. Many philosophers and cognitive scientists dismiss the notion of qualia, sensory experiences that are internal to the brain. Leading opponents of qualia (and of Indirect Realism, the philosophical position that has qualia as a central tenet) include Michael Tye, Daniel Dennett, Paul and Patricia Churchland, and even Frank Jackson, a former supporter. Qualiaphiles apparently face the difficulty of establishing philosophical contact with the real when their access to it is seen by qualiaphobes to be second-hand and, worse, hidden behind a "veil of sensation"--a position that would slide easily into relativism and solipsism, presenting an ethical dilemma. In The Case for Qualia, proponents of qualia defend the Indirect Realist position and mount detailed counterarguments against opposing views. The book first presents philosophical defenses, with arguments propounding, variously, a new argument from illusion, a sense-datum theory, dualism, "qualia realism," qualia as the "cement" of the experiential world, and "subjective physicalism." Three scientific defenses follow, discussing color, heat, and the link between the external object and the internal representation. Finally, specific criticisms of opposing views include discussions of the Churchlands' "neurophilosophy," answers to Frank Jackson's abandonment of qualia (one of which is titled, in a reference to Jackson's famous thought experiment, "Why Frank Should Not Have Jilted Mary"), and refutations of Transparency Theory. Contributors Torin Alter, Michel Bitbol, Harold I. Brown, Mark Crooks, George Graham, C.L. Hardin, Terence E. Horgan, Robert J. Howell, Amy Kind, E.J. Lowe, Riccardo Manzotti, Barry Maund, Martine Nida-Rümelin, John O'Dea, Isabelle Peschard, Matjaz Potrc, Diana Raffman, Howard Robinson, William S. Robinson, John R. Smythies, Edmond Wright

How can physicalism be true? How can all facts about the world be constituted by facts about the distribution in the world of physical properties? Shoemaker's answer to this question involves showing how the mental properties of a person can be 'realised' in the physical properties of that person.