Jaegwon Kim

(1934 - 2019)

The aim of this paper is to explore and question the potential of John Rawls’s theory of social justice as a tool for building a critical theory of society. My claim will be that Rawls’s approach to social theory cannot provide such a tool; as it will turn out, it faces very deep problems when faced with the task becoming a critical theory of society. Such problems originate mainly in the cognitive and epistemic structure of the “original position”. This, I believe, is bound to pose problems in the future for those of us who seek to make a politically radical use of the legacy of Rawlsian theory (see, e.g., Van Parijs, 1995 or Callinicos, 2000). By a critical theory of society, I mean a theory which aims not at describing the social world “as it is” in order to explain or understand it, but at describing the social world in such a way that the description itself triggers forces for social change within the social world being described. This is, indeed, the meaning of “critical”: to describe a state of affairs in such a way as to throw it into crisis by that very..

A plausible terminus for the mind-body debate begins by embracing ontological physicalism—the view that there is only one kind of substance in the concrete world, and that it is material substance. Taking mental causation seriously, this terminus also embraces conditional reductionism, the thesis that only physically reducible (i.e., functionalizable) mental properties can be causally efficacious. Intentional/cognitive properties (what David Chalmers calls “psychological” aspects of mind) are physically reducible, but qualia (“phenomenal” aspects of mind) are not. In saving the causal efficacy of intentional/cognitive properties, we save cognition and agency—and even relational facts about the similarities and differences between qualia—but not the intrinsic qualities of qualia themselves, which are physically irreducible and thus causally impotent. As there seems no credible alternative to physicalism as a general worldview, and this is as much physicalism as we can have, physicalism is not the whole truth—but it is the truth near enough. [1. Cartesian Minds Eliminated] [2. The Collapse of Property Dualism] [3. Physicalism at a Crossroads] [4. Can We Reduce Minds?] [5. Living with the Mental Residue] [6. Where We Are with the Mind-Body Problem] [7. Beyond the Mind-Body Problem: Self and Subjectivity]

The philosophy of mind has always been a staple of the philosophy curriculum. But it has never held a more important place than it does today, with both traditional problems and new topics often sparked by the developments in the psychological, cognitive, and computer sciences. Jaegwon Kim’s Philosophy of Mind is the classic, comprehensive survey of the subject. Now in its second edition, Kim explores, maps, and interprets this complex and exciting terrain. Designed as an introduction to the field for upper-level undergraduates and graduate students, Philosophy of Mind focuses on the mind/body problem and related issues, some touching on the status of psychology and cognitive science. The second edition features a new chapter on Cartesian substance dualism-a perspective that has been little discussed in the mainstream philosophy of mind and almost entirely ignored in most introductory books in philosophy of mind. In addition, all the chapters have been revised and updated to reflect the trends and developments of the last decade. Throughout the text, Kim allows readers to come to their own terms with the central problems of the mind. At the same time, the author’s own emerging views are on display and serve to move the discussion forward. Comprehensive, clear, and fair, Philosophy of Mind is a model of philosophical exposition. It is a major contribution to the study and teaching of the philosophy of mind.

The problem of intentionality, or how mind and language can take things in the world as “intentional objects,” engaged Chisholm throughout his philosophical career. This essay reviews and discusses his seminal contributions on this problem, from his early work in “Sentences about Believing” and Perceiving during the 1950s to his last and most mature account in The First Person, published in 1981. Chisholm's final view was that de se reference, or a subject's directly taking himself as an intentional object, is fundamental and primitive, and that all other forms of intentional reference, such as de re and de dicto, can be understood on the basis of de se intentionality. The essay ends with a discussion of the worry that this account might lead to what may be called “intentional solipsism,” the proposition that the self is the only genuine object of intentional reference.

THIS PAPER CORRECTS AN ERROR IN MY EARLIER PAPER, "CONCEPTS OF SUPERVENIENCE" ("PHILOSOPHY AND PHENOMENOLOGICAL RESEARCH", VOLUME 45, 1984), AND PRESENTS FURTHER MATERIAL ON SUPERVENIENCE. THE ERROR IS THE CLAIM THAT "GLOBAL" SUPERVENIENCE ENTAILS "STRONG" SUPERVENIENCE. HOWEVER, IT IS ARGUED THAT THIS FAILURE OF ENTAILMENT ONLY GOES TO SHOW THE INADEQUACY OF GLOBAL SUPERVENIENCE AS AN EXPLICATION OF "DEPENDENCY" OR "DETERMINATION" RELATION, AND, IN PARTICULAR, THAT MATERIALISM FORMULATED IN TERMS OF GLOBAL SUPERVENIENCE APPEARS TOO WEAK. (IT IS POINTED OUT, AMONG OTHER THINGS, THAT GLOBAL SUPERVENIENCE DOES NOT ENTAIL "WEAK" SUPERVENIENCE). A STRONGER FORM OF GLOBAL SUPERVENIENCE, BASED ON "SIMILARITY" RATHER THAN "INDISCERNIBILITY" BETWEEN WORLDS, IS FORMULATED AND BRIEFLY DISCUSSED

This paper explores the fundamental ideas that have motivated the idea of emergence and the movement of emergentism. The concept of reduction, which lies at the heart of the emergence idea is explicated, and it is shown how the thesis that emergent properties are irreducible gives a unified account of emergence. The paper goes on to discuss two fundamental unresolved issues for emergentism. The first is that of giving a “positive” characterization of emergence; the second is to give a coherent explanation of how “downward” causation, a central component of emergentism, is able to avoid the problem of overdetermination