Galen Strawson

Introduction -- A default position -- Experience -- The character of experience -- Understanding-experience -- A note about dispositional mental states -- Purely experiential content -- An account of four seconds of thought -- Questions -- The mental and the nonmental -- The mental and the publicly observable -- The mental and the behavioral -- Neobehaviorism and reductionism -- Naturalism in the philosophy of mind -- Conclusion: The three questions -- Agnostic materialism, part 1 -- Monism -- The linguistic argument -- Materialism and monism -- A comment on reduction -- The impossibility of an objective phenomenology -- Asymmetry and reduction -- Equal-status monism -- Panpsychism -- The inescapability of metaphysics -- Agnostic materialism, part 2 -- Ignorance -- Sensory spaces -- Experience, explanation, and theoretical integration -- The hard part of the mind-body problem -- Neutral monism and agnostic monism -- A comment on eliminativism, instrumentalism, and so on -- Mentalism, idealism, and immaterialism -- Mentalism -- Strict or pure process idealism -- Active-principle idealism -- Stuff idealism -- Immaterialism -- The positions restated -- The dualist options -- Frege's thesis -- Objections to pure process idealism -- The problem of mental dispositions -- Mental -- Shared abilities -- The sorting ability -- The definition of mental being -- Mental phenomena -- The view that all mental phenomena are experiential phenomena -- Natural intentionality -- E/c intentionality -- The experienceless -- Intentionality and abstract and nonexistent objects -- Experience, purely experiential content, and n/c intentionality -- Concepts in nature -- Intentionality and experience -- Summary with problem -- Pain and pain -- The neo-behaviorist view -- A linguistic argument for the necessary connection between pain and behavior -- A challenge -- The Sirians -- N.N. Novel -- An objection to the Sirians -- The Betelgeuzians -- The point of the Sirians -- Functionalism, naturalism, and realism about pain -- Unpleasantness and qualitative character -- The weather watchers -- The rooting story -- What is it like to be a weather watcher? -- The aptitudes of mental states -- The argument from the conditions for possessing the concept of space -- The argument from the conditions for language ability -- The argument from the nature of desire -- Desire and affect -- The argument from the phenomenology of desire -- Behavior -- A hopeless definition -- Difficulties -- Other-observability -- Neo-behaviorism -- The concept of mind.

This is a revised and updated edition of Galen Strawson's groundbreaking first book, where he argues that there is a fundamental sense in which there is no such thing as free will or true moral responsibility. This conclusion is very hard to accept. On the whole we continue to believe firmly both that we have free will and that we are truly morally responsible for what we do. Strawson devotes much of the book to an attempt to explain why this is so. He examines various aspects of the 'cognitive phenomenology' of freedom - the nature, causes, and consequences of our deep commitment to belief in freedom. In particular, he considers at length a number of problems that are raised by the suggestion that, if freedom were possible, believing oneself to be a free agent would be a necessary condition of being a free agent.

According to standard compatibilist accounts of freedom, human beings act freely just so long as they are, when they act, free from constraints of certain specified kinds. Such accounts of freedom are examples of what one may call Constraint Compatibilism (CC). I will argue that, properly understood, CC entails not only that we are virtually always able to act freely, but also that virtually all if not all our actual actions are free. The suggestion is not so much that this is a hitherto unnoticed consequence of CC, but, rather, that there is a certain way of conceiving of freedom implicit in CC that has not been taken sufficiently seriously.

reprinted as 'Can We Know the Nature of Reality As It Is In Itself' in Galen Strawson, Real Materialism, 2008: Many hold that it is impossible in principle for finite creatures like ourselves to know anything of the nature of non-mental concrete reality as it is in itself, even if we can be said to know the nature of the qualitative character of our own experiences (as it is in itself) just in having them. I argue that there is no insuperable obstacle to knowledge of the nature of non-mental concrete reality as it is in itself, even if we have very little as a matter of fact.

Aristotle, Dignāga, Descartes, Arnauld, Locke, Brentano, Sartre and many others are right about the nature of conscious awareness: all such awareness comports—somehow carries within itself—awareness of itself . This is a necessary condition of awareness being awareness at all: no ‘higher-order’ account of what makes conscious states conscious can be correct. But is very paradoxical: it seems to require that awareness be somehow already present, in such a way as to be available to itself as object of awareness, in order to be constituted as awareness in the first place. Can anything relate to itself in this way? Can there be a relation that is necessarily one-term, reflexive, non-logical , concretely realizable, dynamically real, such that its holding is a necessary condition of the existence of the thing it holds of? It helps to consider the thought this very thought is puzzling. Many accept the reality of the kind of awareness of awareness posited in and , and think it must be not only ‘pre-reflective’ and ‘non-positional’, but also irrelational or non-intentional. But perhaps such awareness of awareness can be fully relational and fully intentional, and can be legitimately said to be its own object or content, even while being pre-reflective and non-positional

(1) Materialists hold that every real, concrete phenomenon in the universe is a wholly physical phenomenon. (2) Consciousness ('what-it's-likeness', etc.) is the most certainly existing real, concrete phenomenon there is. It follows that (3) all serious materialists must grant that consciousness is a wholly physical phenomenon. ‘How can consciousness possibly be physical, given what we know about the physical?’ To ask this question is already to have gone wrong. We have no good reason (as Priestley, Eddington, Russell and others observe) to think that we know anything about the physical that gives us any reason to find any problem in the idea that consciousness is wholly physical.

[1] Experience is a real concrete phenomenon. The existence of experience entails the existence of a subject of experience. Therefore subjects of experience are concretely real. [2] The existence of a subject of experience in the lived present or living moment of experience, e.g. the period of time in which the grasping of a thought occurs, provably involves the existence of singleness or unity of an unsurpassably strong kind. The singleness or unity in question is a metaphysically real, concrete entity. So if thoughts, or any experiences at all, really do occur or exist – and they do – then there exist entities that are genuine, concrete, metaphysical unities of an unsurpassable sort. [3] There is a metaphysically irreproachable sense in which we may – must – take these unsurpassable metaphysical unities to be themselves subjects of experience, although we may also take them to be thoughts or experiences. If so, there is a sound argument to the conclusion of the 2nd Paralogism. [4] Perhaps and are not in the final analysis distinct. Perhaps Kant is right, in his 1772 letter to Herz, that ‘the thinking or the existence of the thought and the existence of my own self are one and the same’.

It is widely supposed that David Hume invented and espoused the "regularity" theory of causation, holding that causal relations are nothing but a matter of one type of thing being regularly followed by another. It is also widely supposed that he was not only right about this, but that it was one of his greatest contributions to philosophy. Strawson here argues that the regularity theory of causation is indefensible, and that Hume never adopted it in any case. Strawson maintains that Hume did not claim that causation in the natural world is just a matter of regular succession, that such a dogmatic metaphysical claim about the nature of reality would have been utterly contrary to his fundamental philosophical principles, and that he rightly took it for granted that there was more to causation than regularity of succession, claiming only that regularity of succession was all that we could ever know of causation.

Suppose that X and Y can’t possibly exist apart in reality; then—by definition—there’s no real distinction between them, only a conceptual distinction. There’s a conceptual distinction between a rectilinear figure’s triangularity and its trilaterality, for example, but no real distinction. In fundamental metaphysics there is no real distinction between an object’s categorical properties and its dispositional properties. So too there is no real distinction between an object and its properties. And in fundamental metaphysics, for X and Y to be such that there is no real distinction between them is for them to be identical.

Intencionalnost je esencijalno mentalni, esencijalno zgodimični, te esencijalno iskustveni fenomen. Svaki pokušaj karakteriziranja intencionalnosti koji je izdvaja iz svjesnog iskustva suočuje se s dva nesavladiva problema. Prvo, obvezno je priznati da gotovo sve ima intencionalnost – sve do subatomskih čestica. Drugo, ima za posljedicu da sve što ima intencionalnost, ima je puno previše – možda beskonačno mnogo. Ključ zadovoljavajuće i istinski naturalističke teorije intencionalnosti jest realistička koncepcija naturalizma i ispravno razvijeno razumijevanje fenomena spoznajnog iskustva.Intentionality is an essentially mental, essentially occurrent, and essentially experiential phenomenon. Any attempt to characterize intentionality that detaches it from conscious experiencefaces two insuperable problems. First, it is obliged to concede that almost everything has intentionality – all the way down to subatomic particles. Second, it has the consequencethat everything that has intentionality has far too much of it – perhaps an infinite amount. The keyto a satisfactory and truly naturalistic theory of intentionality is a realistic conception of naturalismand a properly developed understanding of the phenomenon of cognitive experience.