Anthonie Meijers

In my article I evaluate Searle's account of mental causation, in particular his account of the causal efficacy of unconscious intentional states. I argue that top-down causation and overdetermination are unsolved problems in Searle's philosophy of mind, despite his assurances to the contrary. I also argue that there are conflicting claims involved in his account of mental causation and his account of the unconscious. As a result, it becomes impossible to understand how unconscious intentional states can be causally efficacious. My conclusion will be that if Searle's conception of unconscious intentionality is to play a genuine role in the causal explanation of human action, it needs to be rethought

In my reply I focus on three topics: the usefulness of Searle's physical analogies for understanding the relationship between higher-level mental properties and lower-level physical properties, the question of overdetermination and the causal efficacy of unconscious intentional states. I argue that Searle's reply does not refute my arguments against his analogies, while concerns about overdetermination are only taken away because his reply shows that there is no genuine unconscious mental causation in his view. That makes it hard to understand how he can maintain at the same time that we follow rules unconsciously.

Propositional attitudes, such as beliefs, desires, and intentions, can be attributed to collective agents. In my paper I focus on cognitive attitudes, and I explore the various types of collective beliefs. I argue that there is a whole spectrum of collective beliefs, and I distinguish between two extremes: the weak opinion poll conception and the strong agreement-based conception. Strong collective beliefs should be understood in terms of the acceptance of a proposition rather than of belief proper. They are not purely epistemic and involve practical considerations. To believe that p collectively in the strong sense is to adopt a policy to use that proposition in the group’s deliberations about future actions.

The philosophy of mind has long been dominated by the view that mental states are identical with, constituted by, or grounded in brain states. Lynne Rudder Baker has been a persistent critic of this view, developing instead a theory grounded in a larger metaphysical outlook called Practical Realism. This volume is the first critical book-length evaluation of her views and criticism; leading philosophers answer her challenges and explore the consequences of Practical Realism, and Baker herself provides thoughtful replies to elaborate her own position