Esa Diaz-Leon

In this paper I examine the question of whether the characterization of physicalism that is presupposed by some influential anti-physicalist arguments, namely, the so-called conceivability arguments, is a good characterization of physicalism or not. I compare this characterization with some alternative ones, showing how it can overcome some problems, and I defend it from several objections. I conclude that any arguments against physicalism characterised in that way are genuine arguments against physicalism, as intuitively conceived.

According to many philosophers, there is an explanatory gap between physical truths and phenomenal truths. Someone could know all the physical truths about the world, and in particular, all the physical information about the brain and the neurophysiology of vision, and still not know what it is like to see red (Jackson 1982, 1986). According to a similar example, someone could know all the physical truths about bats and still not know what it is like to be a bat (Nagel 1974). We can conceive of an individual that is physically identical to me, molecule per molecule, but does not have any phenomenally conscious state whatsoever (Chalmers 1996). Some philosophers have argued that the explanatory gap shows that we cannot explain consciousness in physical terms (Levine 2001), or even that phenomenal consciousness is not physical and therefore physicalism is false (Chalmers 1996, 2002).

What does woman mean? According to two competing views, it can be seen as a sex term or as a gender term. Recently, Jennifer Saul has put forward a contextualist view, according to which woman can have different meanings in different contexts. The main motivation for this view seems to involve moral and political considerations, namely, that this view can do justice to the claims of trans women. Unfortunately, Saul argues, on further reflection the contextualist view fails to do justice to those moral and political claims that motivated the view in the first place. In this article I argue that there is a version of the contextualist view that can indeed capture those moral and political aims, and in addition, I use this case to illustrate an important and more general claim, namely, that moral and political considerations can be relevant to the descriptive project of finding out what certain politically significant terms actually mean.