David Papineau

A number of recent writers have argued that we should explain mental representation teleologically, in terms of the biological purposes of beliefs and other mental states.A rather older idea is that the truth condition of a belief is that condition which guarantees that actions based on that belief will succeed.What I want to show in this paper is that these two ideas complement each other. The teleological theory is inadequate unless it incorporates the thesis that truth is the guarantee of successful action. Conversely, the success-guaranteeing account of truth conditions is incomplete until it is placed in a teleological context.

Functionalism faces a problem in accounting for the semantic powers of beliefs and other mental states. Simple causal considerations will not solve this problem, nor will any appeal to the social utility of semantic interpretations. The correct analysis of semantic representation is a teleological one, in terms of the biological purposes of mental states: whereas functionalism focuses, so to speak, only on the structure of the cognitive mechanism, the semantic perspective requires in addition that we consider the purposes of the cognitive mechanism's parts

This paper defends the view that the asymmetry of causation can be explained in terms of probabilistic relationships between event types. Papineau first explores three different versions of the "fork asymmetry", namely David Lewis' asymmetry of overdetermination, the screening-off property of common causes, and Spirtes', Glymour's and Scheines' analysis of probabilistic graphs. He then argues that this fork asymmetry is both a genuine phenomenon and a satisfactory metaphysical reduction of causal asymmetry. In his final section he shows how this reduction can account for the relevance of causal direction to human agency, and in particular for the fact that we can manipulate causes to influence their effects, but not vice versa

In this paper I want to explore the nature of phenomenal concepts by comparing them with perceptual concepts. Phenomenal concepts have been drawn to the attention of philosophers by recent debates in the philosophy of mind. Most obviously, their existence is demonstrated by Frank Jackson’s thought-experiment about Mary, the expert on the science of colour vision who has never had any colour experiences herself. It is widely agreed that, when Mary does first see something red, she acquires a new concept of red experiences, distinct from any of her previous scientific concepts of such experiences. This new mode of reference is an example of a phenomenal concept. Recent interest in phenomenal concepts is independent of views about the ontological significance of Jackson’s Mary argument. Thus phenomenal concepts are acknowledged both (a) by ontological dualists who take the Mary argument to demonstrate the non-physicality of conscious phenomena and (b) by physicalist monists who insist that Mary’s new concept refers to nothing but a material state that she could always refer to using her old scientific concepts. How then do phenomenal concepts work? Here there is far less consensus. Among those who trade in phenomenal concepts, some take them to be sui generis (Tye, 2003, Chalmers, 2003), while others have variously likened them to recognitional concepts (Loar, 1990), to demonstratives (Horgan 1984, Papineau 1993, Perry 2001), or to quotational terms (Papineau 2002, Balog forthcoming). In my Thinking about Consciousness (2002), I developed a ‘quotational-indexical’ of phenomenal concepts account on roughly the following lines. To have a phenomenal concept of some experience, you must be able introspectively to focus on it when you have it, and to....

It is widely supposed that the Everettian account of quantum mechanics has difficulties with probability. In this paper I shall argue that those who argue against the Everettian interpretation on this basis are employing a double standard. It is certainly true that there are philosophical puzzles about probability within the Everettian theory. But I shall show that orthodox metaphysics has even worse problems with probability than Everettianism. From this perspective, orthodox metaphysicians who criticise Everettians about probability are a classic case of a pot calling the kettle black.