Terry Horgan

Folk psychological realism is the view that folk psychology is true and that people really do have propositional attitudes, whereas anti-realism is the view that folk psychology is false and people really do not have propositional attitudes. We argue that anti-realism is not worthy of acceptance and that realism is eminently worthy of acceptance. However, it is plainly epistemically possible to favor either of two forms of folk realism: scientific or non-scientific. We argue that non-scientific realism, while perhaps unpopular among philosophers of mind, is a distinct form of realism from scientific realism, and that it is not yet knowable whether scientific or non-scientific realism is true. We also outline how adopting realism, but remaining neutral between scientific and non-scientific realism, offers fresh insights into such topics as instrumentalism, supervenience, the language of thought hypothesis, and elimin-ativism.

I explain why, within the nonclassical framework for cognitive science we describe in the book, cognitive-state transitions can fail to be tractably computable even if they are subserved by a discrete dynamical system whose mathematical-state transitions are tractably computable. I distinguish two ways that cognitive processing might conform to programmable rules in which all operations that apply to representation-level structure are primitive, and two corresponding constraints on models of cognition. Although Litch is correct in maintaining that classical cognitive science is not committed to the first constraint, it is committed to the second. This fact constitutes an illuminating gloss on our claim that one foundational assumption of classicism is that human cognition conforms to programmable, representation-level, rules

I distinguish two broad approaches to vagueness that I call "robust" and "wimpy". Wimpy construals explain vagueness as robust (i.e., does not manifest arbitrary precision); that standard approaches to vagueness, like supervaluationism or appeals to degrees of truth, wrongly treat vagueness as wimpy; that vagueness harbors an underlying logical incoherence; that vagueness in the world is therefore impossible; and that the kind of logical incoherence nascent in vague terms and concepts is benign rather than malignant. I describe some implications for logic, semantics, and metaphysics

Josep Corbi raises several worries about the metaethical position that Mark Timmons and I have articulated and defended, which we call “nondescriptivist cognitivism.â€â€¦ His remarks prompt some points of clarification…. Timmons and I characterize descriptive content as “way-the-world-might-be†content. We maintain that “base case†beliefs—roughly, those non-evaluative and evaluative beliefs whose contents have the simplest kinds of logical form—are of two types: a non-evaluative belief is an is-commitment with respect to a core descriptive content, and an evaluative belief is an ought-commitment with respect to a core descriptive content. Core descriptive contents are those descriptive contents expressible by (nonevaluative) atomic sentences. Concerning the notion of a core descriptive content, Corbi says.

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

In the first post World War II identity theories (e.g., Place 1956, Smart 1962), mind brain identities were held to be contingent. However, in work beginning in the late 1960's, Saul Kripke (1971, 1980) convinced the philosophical community that true identity statements involving names and natural kind terms are necessarily true and furthermore, that many such necessary identities can only be known a posteriori. Kripke also offered an explanation of the a posteriori nature of ordinary theoretical identities such as that water = H2O. We identify the kinds and substances involved in theoretical identities by certain of their contingent properties. What we discover when we discover a theoretical identity is the underlying nature of the kind that we identify by those contingent properties. Now, of course, it was being a posteriori, not being contingent, that mattered to the identity theorists anyway, so the necessity of identity is not, in itself, damaging to mind brain identity theories. However, Kripke also argued persuasively that the alleged mind brain identities could not be treated in the same way as ordinary theoretical identities. We "identify" pain by feeling it, and surely how it feels is an essential property of pain, not a contingent property. Thus, a mind body identity theory must provide a different explanation of why its identities are a posteriori. A new wave of materialists has appeared on the scene with a new strategy for explaining [1] the a posteriori nature of its alleged identities. The strategy is to locate the explanation for the a posteriori nature of mind body identities, not on the side of the world, but on the side of the mind -in different ways of thinking about or imagining, or in different concepts. Thus, on this new view, there is only one property—this brain process type, which is identical with this pain..

J. L. Mackie argued that if there were objective moral properties or facts, then the supervenience relation linking the nonmoral to the moral would be metaphysically queer. Moral realists reply that objective supervenience relations are ubiquitous according to contemporary versions of metaphysical naturalism and, hence, that there is nothing especially queer about moral supervenience. In this paper we revive Mackie's challenge to moral realism. We argue: (i) that objective supervenience relations of any kind, moral or otherwise, should be explainable rather than sui generis; (ii) that this explanatory burden can be successfully met vis-à-vis the supervenience of the mental upon the physical, and in other related cases; and (iii) that the burden cannot be met for (putative) objective moral supervenience relations.