David Papineau

My target in this paper is "theories of consciousness". There are many theories of consciousness around, and my view is that they are all misconceived. Consciousness is not a normal scientific subject, and needs handling with special care. It is foolhardy to jump straight in and start building a theory, as if consciousness were just like electricity or chemical valency. We will do much better to reflect explicitly on our methodology first. When we do this, we will see that theories of consciousness are trying to answer a question that isn't there

The empirical evidence often justifies belief in scientific theories. For instance, the great wealth of chemical and other relevant data leaves us with no real alternative to believing that matter is made of atoms. Similarly, the natural history of past and present organisms makes it irrational to deny that life on earth has evolved from a common ancestry. Again, the character and epidemiology of infectious diseases effectively establishes that they are caused by microbes. Peter Lipton did much to illuminate the logic of these and many similar inferences. Often the observed facts admit of only one good theoretical explanation. Rationality therefore dictates that we infer the truth of this explanation.

This book is designed to explain the technical ideas that are taken for granted in much contemporary philosophical writing. Notions like "denumerability," "modal scope distinction," "Bayesian conditionalization," and "logical completeness" are usually only elucidated deep within difficult specialist texts. By offering simple explanations that by-pass much irrelevant and boring detail, Philosophical Devices is able to cover a wealth of material that is normally only available to specialists. The book contains four sections, each of three chapters. The first section is about sets and numbers, starting with the membership relation and ending with the generalized continuum hypothesis. The second is about analyticity, a prioricity, and necessity. The third is about probability, outlining the difference between objective and subjective probability and exploring aspects of conditionalization and correlation. The fourth deals with metalogic, focusing on the contrast between syntax and semantics, and finishing with a sketch of Godel's theorem. Philosophical Devices will be useful for university students who have got past the foothills of philosophy and are starting to read more widely, but it does not assume any prior expertise. All the issues discussed are intrinsically interesting, and often downright fascinating. It can be read with pleasure and profit by anybody who is curious about the technical infrastructure of contemporary philosophy."--p. 4 of cover.

The newest addition to the successful Oxford Readings in Philosophy series, this collection contains the most important contributions to the recent debate on the philosophy of science. The contributors crystallize the often heated arguments of the last two decades, assessing the skeptical attitudes within philosophy of science and the counter-challenges of the scientific realists. Contributors include Nancy Cartwright, Brian Ellis, Arthur Fine, Clark Glymour, Larry Laudan, Peter Lipton, Alan Musgrave, Wesely C. Salmon, Lawrence Sklar, Bas C. van Fraassen, and John Worrall.

This book is concerned with those aspects of the theory of meaning for scientific terms that are relevant to questions about the evaluation of scientific theories. The contemporary debate about theory choice in science is normally presented as a conflict between two sets of ideas. On the one hand are notions of objectivity, realism, rationality, and progress in science. On the other is the view that meanings depend on theory, with associated claims about the theory dependence of observation, the theoretical context account of meaning, incommensurability, and so on. The book shows that there is no real contest here; that the two sets of ideas are in fact quite compatible. More specifically, it argues that the meanings of all scientific terms, including those used to report observations, are inseparable from the total context of surrounding theory and so will inevitably vary with theoretical change, but that this is quite consistent with a broadly objectivist account of science. The first half of the book shows how ideas about the theory dependence of observation and meaning have led to the breakdown of the traditional empiricist account of science, and how some of the more obvious responses to these ideas are inadequate. The second half shows how these ideas can satisfactorily be accommodated within a non-relativist account of science.

This chapter challenges the entailment from physicalism to microphysicalism — the view that all facts metaphysically supervene on the microphysical facts. It observes that physicalists can avoid microphysicalism by rejecting physical microscopism. Humean supervenience is a strong version of microphysicalism, and it is false if a non-Humean view of laws is true. But such a view is consistent with physicalism. A weaker form of microphysicalism adds microphysical non-Humean laws to get a broader microphysicalist supervenience base for all facts. On this view, all the laws are metaphysically determined by microphysical laws and microphysical initial conditions. In response, the chapter argues that the existence of emergent Broad-laws, i.e. macroscopic laws that are not metaphysically dependent on microphysical laws and microphysical initial conditions, is consistent with physicalism. It also argues that physicalists can consistently deny that facts about persisting objects, including organic and artefactual objects, metaphysically supervene on microphysical facts.

Sometimes I despair of my philosophical colleagues. They are so conservative. I don’t mean this in a political sense. In conventional party-political terms, most professional philosophers are probably well to the left of centre. As a group, they have a strong sense of fairness and little commitment to the social status quo. But this political openmindedness doesn’t normally carry over to their day jobs. When it comes to philosophical ideas, they are congenitally suspicious of intellectual innovation. In their eyes, a good philosophical theory is one that agrees with the views found on the Clapham omnibus. Few philosophers, in the English-speaking world at least, think of philosophy as a source of radical new ideas. Rather they view it as way of systematising the everyday reactions of ordinary people.