Galen Strawson

Recommends an approach to the philosophical problem about the existence and nature of the self in which the author models the problem of the self rather than attempting to model the self. It is suggested that the sense of the self is the source in experience of the philosophical problem of the self. The first question to ask is the phenomenological question: What is the nature of the sense of the self? But this, in the first instance, is best taken as a question explicitly about human beings: as the local phenomenological question What is the nature of the human sense of the self? Whatever the answer to is, it raises the general phenomenological question Are there other possibilities when it comes to a sense of the self? The answers to and raise the conditions question What are the grounds or preconditions of possession of a sense of the self? and this question raises a battery of subsidiary questions. If one can produce satisfactory answers to,, and, one will be in a good position to raise and answer the factual question, the fundamental and straightforward metaphysical question is there such a thing as the self? 2012 APA, all rights reserved)

[Sydney Shoemaker] A major objection to the view that the relation of persons to human animals is coincidence rather than identity is that on this view the human animal will share the coincident person's physical properties, and so should share its mental properties. But while the same physical predicates are true of the person and the human animal, the difference in the persistence conditions of these entities implies that there will be a difference in the properties ascribed by these predicates, with the result that the physical properties that determine the person's mental states will belong to the person and not to the human animal. /// [Galen Strawson] What are the grounds of self-consciousness? I consider 29 proposals and reject 22, including a number of proposals that experience of body is necessary for self-consciousness. A popular strategy in debates of this sort is to argue that one cannot be said to have some concept C unless one has a need or a use for C given the character of one's experience considered independently of the character that it has given that one possesses C. I suggest that such arguments are invalid.

It is sometimes said that reasoning, thought and judgement essentially involve action. It is sometimes said that they involve spontaneity, where spontaneity is taken to be connected in some constitutive way with action-intentional, voluntary and indeed free action. There is, however, a fundamental respect in which reason, thought and judgement neither are nor can be a matter of action; and any spontaneity they involve can be connected with freedom only when the word 'freedom' is used in the Spinozan-Kantian sense according to which freedom is a matter of 'rational necessitation', determination by reason

I argue for the following claims: [1] all uses of I are absolutely immune to error through misidentification relative to I. [2] no genuine use of I can fail to refer. Nevertheless [3] I isn’t univocal: it doesn’t always refer to the same thing, or kind of thing, even in the thought or speech of a single person. This is so even though [4] I always refers to its user, the subject of experience who speaks or thinks, and although [5] if I’m thinking about something specifically as myself, I can’t fail to be thinking of myself, and although [6] a genuine understanding use of I always involves the subject thinking of itself as itself, whatever else it does or doesn’t involve, and although [7] if I take myself to be thinking about myself, then I am thinking about myself.

Many think John Locke's account of personal identity is inconsistent and circular. It's neither of these things. The root causes of the misreading are [i] the mistake of thinking that Locke uses 'consciousness' to mean memory, [ii] failure to appreciate the importance of the ‘concernment’ that always accompanies ‘consciousness’, on Locke's view, [iii] a tendency to take the term 'person', in Locke's text, as if it were only some kind of fundamental sortal term like ‘human being’ or ‘thinking thing’, and to fail to take proper account of Locke's use of it as a forensic term. It's well known that Locke uses 'person' as a forensic term, but the consequences of this have still not been fully worked out

In this paper I try to give an account of necessary and sufficient conditions of true freedom of action, of true or ultimate responsibility, even while acknowledging that such ultimate responsibility is impossible, because one of the conditions—being causa sui, or absolutely self-originating—is unfulfillable. I consider various forms of the ‘able-to-choose’ condition on freedom, and summarize the argument in part III of my book Freedom and Belief for the seemingly paradoxical claim that one of the conditions of truly free action is believing that you are free. Much of the discussion is intended as a contribution to the phenomenology of agency and in particular the phenomenology of the experience of freedom.

THIS PAPER ARGUES FOR THE CLAIM THAT ALTHOUGH COLOUR WORDS LIKE 'RED' ARE, ESSENTIALLY, 'PHENOMENAL-QUALITY' WORDS—I.E., WORDS FOR PROPERTIES WHOSE WHOLE AND ESSENTIAL NATURE CAN BE AND IS FULLY REVEALED IN SENSORY EXPERIENCE, GIVEN ONLY THE QUALITATIVE CHARACTER THAT THAT EXPERIENCE HAS—STILL 'RED' CANNOT BE SUPPOSED TO BE A WORD THAT PICKS OUT OR DENOTES ANY PARTICULAR PHENOMENAL QUALITY. THE ARGUMENT RESTS ESSENTIALLY ON THE SUPPOSITION, OFTEN DISCUSSED UNDER THE HEADING OF THE 'COLOR-SPECTRUM INVERSION ARGUMENT', THAT TWO PEOPLE COULD POSSIBLY AGREE IN ALL THEIR COLOUR-JUDGEMENTS WHILE DIFFERING IN THEIR COLOUR EXPERIENCE.

This article begins with some brief reflexions on the definition of determinism (II), on the notion of the subject of experience (III), and on the relation between conscious experience and brain events (IV). The main discussion (V?XIII) focuses on the traditional view, endorsed by Honderich in his book A Theory of Determinism, that the truth of determinism poses some special threat to our ordinary conception of ourselves as morally responsible free agents (and also to our ?life?hopes'). It is argued that this is half right: the truth of determinism does indeed threaten certain vital parts of our ordinary conception of ourselves as morally responsible free agents. The trouble is that the falsity of determinism does not diminish the threat in any useful way. The old, natural, and recurrent mistake is to think that we would really be better off, so far as free will and moral responsibility (and our ?life?hopes') were concerned, if determinism were false. It is argued that there is no important sense in which this is true, and that the question of whether determinism is true or false is therefore of no real importance, so far as the free will debate is concerned

The shortest form of the Basic Argument against free will and moral responsibility runs as follows: [1] When you act, you do what you do—in the situation in which you find yourself—because of the way you are. [2] If you do what you do because of the way you are, then in order to be fully and ultimately responsible for what you do you must be fully and ultimately responsible for the way you are. But [3] You cannot be fully and ultimately responsible for the way you are. So [4] You cannot be fully and ultimately responsible for what you do. This paper restates the Basic Argument and varies it in several different ways.

I endorse a 12-word metaphysics. [1] Stoff ist Kraft ≈ being is energy. [2] Wesen ist Werden ≈ being is becoming. [3] Sein ist Sosein ≈ being is qualit[ativit]y. [4] Ansichsein ist Fürsichsein ≈ being is mind. [1]–[3] are plausible metaphysical principles and unprejudiced consideration of what we know about concrete reality obliges us to favor [4], i.e. panpsychism or panexperientialism, above all other positive substantive proposals. For [i] panpsychism is the most ontologically parsimonious view, given that the existence of conscious experience is certain and that panpsychism doesn’t posit the existence of any kind of stuff other than conscious experience. [ii] A question also arises about why metaphysicians have posited the existence of something for which there is zero evidence: non-experiential concrete reality. The question is the more pressing because of the silence of physics: physics with its numbers and equations is perfectly silent on the question of the intrinsic non-structural nature of reality.

Intentionalität ist ein essenziell mentales, essenziell ereignishaftes und essenziell auf Erfahrung beruhendes Phänomen. Jeder Versuch, der die Intentionalität charakterisieren will und sie von der bewussten Erfahrung entkoppelt, sieht sich zwei unüberwindbaren Problemen gegenübergestellt. Erstens muss man einräumen, dass beinahe alles Intentionalität besitzt – bis hin zu den subatomaren Partikeln. Zweitens hat dies zur Folge, dass alles, was Intentionalität besitzt, viel zuviel davon besitzt – ja vielleicht sogar unendlich viel davon. Der Schlüssel zu einer zufrieden stellenden und wirklich naturalistischen Theorie der Intentionalität ist ein realistisches Konzept des Naturalismus und ein wohl entwickeltes Verständnis des Phänomens der kognitiven Erfahrung