Howard Robinson

I consider what I hope are increasingly sophisticated versions of ontological argument, beginning from simple definitional forms, through three versions to be found in Anselm, with their recent interpretations by Malcolm, Plantinga, Klima and Lowe. I try to show why none of these work by investigating both the different senses of necessary existence and the conditions under which logically necessary existence can be brought to bear. Although none of these arguments work, I think that they lead to interesting reflections on the nature of definition, on the conditions for possessing the property of necessary existence and point towards a different, neo-Platonic ground for God’s meeting the criteria for being logically necessary.

Nicholas Nathan tries to resist the current version of the causal argument for sense-data in two ways. First he suggests that, on what he considers to be the correct reconstruction of the argument, it equivocates on the sense of proximate cause. Second, he defends a form of disjunctivism, by claiming that there might be an extra mechanism involved in producing veridical hallucination that is not present in perception. I argue that Nathan’s reconstruction of the argument is not the appropriate one, and that, properly interpreted, the argument does not equivocate on proximate cause. Furthermore, I claim that his postulation of a modified mechanism for hallucinations is implausibly ad hoc

This entry concerns dualism in the philosophy of mind. The term ‘dualism’ has a variety of uses in the history of thought. In general, the idea is that, for some particular domain, there are two fundamental kinds or categories of things or principles. In theology, for example a ‘dualist’ is someone who believes that Good and Evil — or God and the Devil — are independent and more or less equal forces in the world. Dualism contrasts with monism, which is the theory that there is only one fundamental kind, category of thing or principle; and, rather less commonly, with pluralism, which is the view that there are many kinds or categories. In the philosophy of mind, dualism is the theory that the mental and the physical — or mind and body or mind and brain — are, in some sense, radically different kinds of thing. Because common sense tells us that there are physical bodies, and because there is intellectual pressure towards producing a unified view of the world, one could say that materialist monism is the ‘default option’. Discussion about dualism, therefore, tends to start from the assumption of the reality of the physical world, and then to consider arguments for why the mind cannot be treated as simply part of that world