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73266.978948
This paper deals with the issue of the admissible content of perceptual experience at the centre of the debate that opposes Conservatives and Liberals —who advocate, respectively, a Sparse and a Rich Content-View— and aims, specifically, to consider how this debate interacts with the Externalism/Internalism debate in philosophy of perception. Indeed, apart from a few exceptions (Siegel, 2006, 2010, 2013; Bayne, 2009; Ashby, 2020a; Raleigh, 2022), this issue has not yet been sufficiently addressed, and the present paper, in the wake of the aforementioned works, aims to focus on this issue in order to assess whether it would be more congenial for a Liberal to adopt content internalism or rather content externalism. In my paper I argue that the best move the Liberal should make is to endorse externalism with regard to the content of perceptual experience and internalism with regard to its phenomenal character. But, as it will turn out, this combination can only be sustained consistently if the Liberal discards the standard interpretation of one of its central claims, the so-called (Ashby, 2020a, p. 689) “phenomenal reflection claim” (PRC) —the claim according to which perceptual properties are reflected in/reverberate in the phenomenology of the experience— and adopts a different interpretation of it. To indicate what alternative interpretation of PRC the liberal should provide is one of the main goals of the paper. KEYWORDS: Sparse vs Rich View of Perceptual Experience, Content Externalism, Phenomenal Internalism, Phenomenal Reflection Claim, Representationalism.
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73332.979248
Accounts of scientific representation typically assume that there is a single sense of “represent”, and they attempt to develop a theory that can account for all its features. The aim of this article is to draw the consequences of a distinction between two senses of “represent” that has been proposed recently. Taking inspiration from the distinction between speaker-meaning and expression-meaning in philosophy of language, a first sense is analysed in terms of the mental states of the user of a vehicle in context, and a second sense in terms of communal norms constraining contextual uses. I argue that making this distinction, and thus understanding the representation relation as essentially indexical and normative, can help us move beyond the controversies between various accounts of scientific representation, notably what have been dubbed informational and functional accounts, as well as debates regarding the ontology of scientific models.
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73352.979266
Phil Dowe’s Conserved Quantity Theory (CQT) is based on the following theses: (a) CQT is the result of an empirical analysis and not a conceptual one, (b) CQT is metaphysically contingent, and (c) CQT is refutable. I argue, on the one hand, that theses (a), (b), and (c) are not only problematic in themselves, but also they are incompatible with each other and, on the other, that the choice of these theses is explained by the particular position that the author embraces regarding the relationship between metaphysics and physics.
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73518.979278
Investigation of Indigenous concepts and their meanings is highly inspirational for contemporary science because they represent adaptive solutions in various environmental and social milieus. Past research has shown that the conceptualisations of consciousness can vary widely between cultural groups from different geographical regions. The present study explores variability among a few of the thousands of Indigenous cultural understandings of consciousness. Indigenous concepts of consciousness are often relational and inseparable from environmental and religious concepts. Furthermore, this exploration of variability reveals the layers with which some Indigenous peoples understand the conscious experience of the world. Surprisingly, the Indigenous understandings of global consciousness was found not to stay in opposition to local consciousness. The final concluding section of this study discusses the usability of Indigenous concepts and meanings for recent scientific debates regarding the nature of consciousness. Issues such as material versus non-material sources of consciousness, the energy component of consciousness, or the interconnection of consciousness with the environment arose from the in-depth exploration of Indigenous concepts and their meanings.
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175231.979304
Could you be a brain in a vat, with all your experiences of people, plants, pebbles, planets and more being generated solely by computer inputs? It might seem difficult to know that you aren’t, since everything in the world would still appear just as it is. In his 1981 book, Reason, Truth, and History, Hilary Putnam argues that if you were in such a predicament, your statement ‘I am a brain in a vat”, would be false since, as an envatted brain, your word ‘vat’ would refer to the vats you encounter in your experienced reality, and in your experienced reality, you are not in one of those but are instead a full-bodied human being with head, torso, arms, and legs living in the wide open world. The following extended thought experiment is intended to illustrate that, contrary to Putnam’s view, you, as an envatted brain, could truthfully believe that you are a brain in a vat.
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187435.979326
Mind uploading promises us a digital afterlife. Critics believe that this promise is void, since we are not the type of thing that could be transmitted as data from one location to another. In this paper, I shall make the case that even if the critics are right and we cannot be uploaded, much of uploading’s appeal can be maintained. I will argue for Parfitian Transhumanism, a view that comprises two claims. First, it maintains that our minds can be uploaded, even if we cannot. Second, uploading our minds preserves what matters in survival.
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246630.979348
The study of molecular structure has played a central role in the debate around chemistry’s reduction to quantum physics. So far, this case has been invoked to support the non-reducibility of chemistry. However, recent papers claim that there might not be any structure to be assigned to isolated molecules, thus prompting a deeper investigation of the nature of molecular structure. To this end, this paper explores two alternative accounts of structure: the relational and dispositional accounts. Each metaphysical account has interesting implications for the reduction debate and opens news ways of arguing for (but also against) the reducibility of chemistry. The aim is to show that the debate around chemistry’s reduction needs to be radically reframed so as to include a rigorous metaphysical analysis of the nature of molecular structure.
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246651.97936
Two forms of chemical reaction statements are standardly found in the chemical corpus. First, individual reactions statements describe reactions that occur between specific chemical substances, leading to the production of specific substances. Secondly, general reactions statements describe chemical transformations between groups of substances. Both forms of statements track regularities in nature and are thus warranted to be viewed as representing causal relations. However, a convincing analysis in terms of causation also requires spelling out the metaphysical relation between individual and general reactions. This is because their relation prompts concerns regarding causal priority and causal overdetermination. I present these concerns and address them by arguing that we should view individual and general reactions in the context of the determinate/determinable distinction.
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246672.979372
The two times problem, where time as experienced seems to have distinctive features different than those found in fundamental physics, appears to be more intractable than necessary, I argue, because the two times are marked out from the positions furthest apart: neuroscience and physics. I offer causation as exactly the kind of bridge between these two times that authors like Buonomano and Rovelli (forthcoming) are seeking. It is a historical contingency from philosophical discussions around phenomenology, and methodological artefact from neuroscience, that most studies of temporal features of experience require subjects to be sufficiently still that their engagement with affordances in the environment can be at best tested in artificial and highly constrained ways. Physics does not offer an account of causation, but accounts of causation are tied to or grounded in physics in ways that can be clearly delineated. Causation then serves as a bridge that coordinates time as experienced, via interaction with affordances in the environment, with time in physics as it constrains causal relationships. I conclude by showing how an information-theoretic account of causation fits neatly into and extends the information gathering and utilizing system (IGUS) of Gruber et al (2022).
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246782.979389
Advances in animal sentience research, neural organoids, and artificial intelligence reinforce the relevance of justifying attributions of consciousness to non-standard systems. Clarifying the argumentative structure behind these attributions is important for evaluating their validity. This paper addresses this issue, concluding that analogical abduction – a form of reasoning combining analogical and abductive elements – is the strongest method for extrapolating consciousness from humans to non-standard systems. We argue that the argument from analogy and inference to the best explanation, individually taken, do not meet the criteria for successful extrapolations, while analogical abduction offers a promising approach despite limitations in current consciousness science.
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362077.979407
Patterns and pattern ontologies are a powerful way for pragmatists to address metaphysical issues by rejecting a false dichotomy between pluralism and realism. However, there is a common misconception about patterns that I call the philosophically perverse patterns (PPP) problem. Here, critics of patterns invent perverse examples that meet the metaphysical criteria to count as patterns. I defuse this concern by showing how PPP misunderstands what the pragmatist metaphysics of patterns is supposed to accomplish: the bare definition should not rule out, or in, substantive examples of patterns that instead should involve methodological considerations. I use this response to the PPP problem to show how the metaphysical definition of 'pattern' allows the pragmatist to capture the rich intricacies of ontologies in the sciences and yields two illustrative norms by which methodology can be guided in developing or refining ontologies: cohesion and coherence.
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362134.979417
Recent work in quantum gravity (QG) suggests that spacetime is not fundamental. Rather, spacetime emerges from an underlying non-spatiotemporal reality. Spacetime functionalism has been proposed as one way to make sense of the emergence of spacetime. However, spacetime functionalism faces a ‘collapse’ problem. The functionalist analysis seems to force spacetime into the (more) fundamental ontology of QG, thereby conflicting with—rather than elucidating—spacetime emergence. In this paper, I show how to resolve the collapse problem. The solution is to differentiate between physical and metaphysical notions of (relative) fundamentality. With this distinction in hand, we can see that spacetime functionalism does not after all force spacetime into the (more) fundamental ontology of QG in any troubling sense. A side benefit of the paper is that it provides a sharpened characterisation of various notions of (relative) fundamentality.
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362178.979427
This paper proposes that relational ontology, which defines existence through relations, serves as a bridge between scientific realism and empiricism by offering a structural criterion for scientific explanation. Through case studies in quantum mechanics and thermodynamics, we illustrate how relationality grounds scientific theories in empirical interactions while supporting realist commitments to unobservable structures. Engaging with philosophy of science debates—realism, reductionism, and demarcation—and drawing on thinkers such as Lakatos, Kuhn, Cartwright, van Fraassen, and contemporary authors like Ladyman and Chakravartty, this work examines the explanatory limits of relational ontology in addressing consciousness and contrasts scientific explanations with non-scientific accounts. Its original contribution lies in demonstrating how relational ontology unifies these perspectives through a rigorous structural criterion, advancing our understanding of scientific explanation within the philosophy of science.
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420310.979444
It has long been known that brain damage has negative effects on one’s mental states and alters (or even eliminates) one’s ability to have certain conscious experiences. Even centuries ago, a person would much prefer to suffer trauma to one’s leg, for example, than to one’s head. It thus stands to reason that when all of one’s brain activity ceases upon death, consciousness is no longer possible and so neither is an afterlife. It seems clear from all the empirical evidence that human consciousness is dependent upon the functioning of individual brains, which we might call the “dependence thesis.” Having a functioning brain is, at minimum, necessary for having conscious experience, and thus conscious experience must end when the brain ceases to function.
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634627.979457
Patrick Butlin, Robert Long, Eric Elmoznino, Yoshua Bengio, Jonathan Birch, Axel Constant, George Deane, Stephen M. Fleming, Chris Frith, Xu Ji, Ryota Kanai, Colin Klein, Grace Lindsay, Matthias Michel, Liad Mudrik, Megan A. K. Peters, Eric Schwitzgeb...
best-supported neuroscientific theories of consciousness. We survey several prominent scientific theories of consciousness, including recurrent processing theory, global workspace theory, higher-order theories, predictive processing, and attention schema theory. From these theories we derive ”indicator properties” of consciousness, elucidated in computational terms that allow us to assess AI systems for these properties. We use these indicator properties to assess several recent AI systems, and we discuss how future systems might implement them. Our analysis suggests that no current AI systems are conscious, but also suggests that there are no obvious technical barriers to building AI systems which satisfy these indicators.
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766424.979471
This paper argues that functionalism, a dominant theory in philosophy of mind, fails to adequately explain the emergence of conscious experience within the Everettian (Many-Worlds) interpretation of quantum mechanics. While the universal wavefunction contains many possible ways of decomposition, functionalism cannot account for why consciousness appears only in decohered, classical-like branches and not in other parts of the wavefunction that are equally real. This limitation holds even if those other parts do not instantiate complex functional structure. We argue that consciousness, as it is observed in many worlds, defies the predictions and explanatory resources of functionalism. Therefore, functionalism must be supplemented or replaced in order to account for the observed phenomenology.
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881248.979481
PEA Soup is pleased to introduce this month’s Ethics discussion, featuring David Sobel and Steven Wall’s paper ‘The Subjective/Objective Distinction in Well-Being‘ with a précis by Chris Heathwood. Précis and commentary on Sobel and Wall, “The Subjective/Objective Distinction in Well- Being” (Ethics, 2025) for PEA Soup ‘Ethics discussion’
Chris Heathwood May 26, 2025
Précis
Theories of well-being aim to identify those things that are basically or fundamentally good for subjects of well-being. …
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939818.979493
In this critical response to John Doris's book "Character Trouble: Undisciplined Essays on Moral Agency and Personality," I analyze his updated take on character skepticism—the view that character traits have surprisingly limited influence on behavior across diverse situations—from a philosophy of science perspective. While I find his updated view compelling, I challenge his reliance on Cohen's conventional effect size benchmarks, arguing that qualitative labels for effect sizes obscure rather than clarify the practical significance of results. I propose that Doris's strongest argument lies in what I call the "disproportion thesis"—the view that personality variables exert less influence, and situational variables more influence, on behavior than our intuitive expectations would predict, creating a disconcerting gap. However, I argue that this thesis requires a more explicit quantification of those prior expectations. I conclude that character skepticism would benefit from formulations of its insights in a way that directly addresses character theorists' empirical commitments, avoiding vague benchmarks and contextualizing effects.
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940140.979502
Does consciousness have non-instrumental aesthetic value? This paper answers this question affirmatively by arguing that consciousness is sublime. The argument consists of three premises. (1) An awe experience of an object provides prima facie justification to believe that the object is sublime. (2) I have an awe experience about consciousness through introspecting three features of consciousness, namely the mystery of consciousness, the connection between consciousness and well-being, and the phenomenological complexity of consciousness. (3) There is no good defeater of the justificatory force of my feeling of awe for the sublimity of consciousness. To defend the third premise, I argue against two potential defeaters: The first is that most people do not regard consciousness as sublime. The second is that there does not seem to be physical properties that can ground the sublimity of consciousness. I conclude by emphasizing an important ethical implication of the thesis that consciousness is sublime, namely that it explains why even conscious subjects who cannot have valenced experiences deserve moral consideration.
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940183.979512
Mystical religious experiences typically purport to engage with the transcendent and often claim to involve encounters with spiritual entities or a detachment from the material world. Daoism diverges from this paradigm. This paper examines Daoist mystical experiences of bodily transformations and explores their epistemological implications. Specifically, we defend the justificatory power of Daoist somatic experiences against the disanalogy objection. The disanalogy objection posits that mystical experiences, in contrast to sense perceptions, are not socially verifiable and thereby lack prima facie epistemic value. We argue that some Daoist mystical bodily states, being essentially spatiotemporal, are exempt from this challenge. This leads to a broader understanding of mysticism and offers a partial resolution to the disanalogy objection.
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940204.979522
Peter Unger (1980) introduced us to the Problem of the Many. Garden variety macroscopic objects like clouds, tables, trees, and so on lack sharp and clear boundaries. So rather than there being just one collection of particles that’s a good candidate for composing the cloud which I’m looking at, there are actually millions of massively overlapping but distinct collections of particles that are all equally good candidates to each compose a cloud. Recast as an argument, its conclusion is that if there are clouds, tables, trees, etc., then there are millions of each wherever we thought there was only one. Either Nihilism or Manyism.
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940290.979531
Many people think there is something objectionable about “selective outrage.” After investigating how to best characterise what selective outrage is and what these objections target, this paper argues that selective outrage can actually have important positive effects. Because we often have limited resources with which to enforce norms, it can be collectively prudent to prioritise enforcing norms that are well-established or collectively recognisable over those that are not. This will sometimes require responding to individual wrongs that seem less immoral, outrageous or in need of attention than others. We argue that when we encounter agents who are outraged about a violation of a genuinely valuable norm but not another relevantly similar violation, we should generally refrain from objecting unless we have good independent evidence the agent’s outrage stems from objectionable motives.
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1208317.97954
What is the nature of curiosity? There are two types of account currently in the literature. According to one, curiosity is a metacognitive desire. It is a motivation to acquire knowledge or get true beliefs, for examples. According to the other more recent proposal, curiosity is a desire-like attitude that embeds a question as its content. The present paper proposes a third alternative. It is designed to explain how curiosity might be extremely widespread in the animal kingdom and to better explain how it can admit of degrees (and be satisfied by degrees), as well as to explain how it can be traded off against other values in decision-making. On the proposed account, curiosity directly motivates innate or learned investigative behavior. It makes such behavior seem attractive and renders subsequent learning rewarding. No questions are needed; nor is any contentious form of self-awareness required. The paper begins by critiquing the two existing theories, building on those criticisms to develop the motoric theory thereafter.
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1208335.97955
This target-article proposes a solution to a puzzle: why is it that, across a wide range of domains, evaluative beliefs are apt to shift our evaluative experience in both short-term and long-term ways? And why are these top-down influences on affective valuation so powerful? The explanation is that it was a vitally-important adaptive problem for our hunter-gatherer ancestors to swiftly acquire the values of the tribe, including not just tastes in food, fear of local predators and dangers, and so on, but also a whole suite of local norms, as well as a default positive valuation of co-tribal members themselves.
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1459388.97956
Jody Azzouni (2012b; 2010; 2009; 2004a; 2004b) defends a “deflationary nominalism”; deflationary in that mathematical sentences are true in a non-correspondence sense, and nominalist because mathematical terms—appearing in sentences of scientific theory or otherwise—refer to nothing at all. In this paper, I focus on Azzouni’s positive account of what should be said to exist. The quaternary “sufficient condition” (Azzouni 2004b: 384) for posit existence, Azzouni (2012b: 956) calls “thick epistemic access” (hereafter TEA), and in this paper I argue that TEA surreptitiously reifies some mathematical entities. The mathematical entity that I argue TEA reifies is the Fourier harmonic, an infinite-duration sinusoid applied throughout contemporary engineering and physics. The Fourier harmonic exists for the deflationary nominalist, I claim, because the harmonic plays what Azzouni calls an “epistemic role” (see section 2) in the commonplace observation of macroscopic entities, for example in viewing a vase with the human eye. Thus, I present More precisely, Azzouni’s deflationism interprets truth as nothing above and beyond the “generalization” expressed by the Tarski biconditional (e.g.): “Snow is white” is true iff snow is white (Azzouni 2010: 19). Hence what redeems that biconditional, in Azzouni’s account, is neither strictly correspondence, nor coherence, nor indispensability of the truth idiom to language. On the other hand, Azzouni rejects truth pluralism (see Azzouni 2010: §§4.7-4.8). The best articulation of Azzouni’s deflationary account of truth in science, mathematics, and applied mathematics may be Azzouni (2009), but see also Azzouni (2010: Chap. 4). The details will not concern me in this paper.
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1632519.979571
Of all philosophers of the twentieth century, Karl Popper stands out as the one who did most to build bridges between the diverse academic disciplines. His first major work, Logik der Forschung (1934), concerns scientific method. Popper’s ideas were formed in the intellectual climate dominated by the logical positivism of the Wiener Kreis; despite a great diversity in academic interests, the members of the Vienna Circle wanted to reaffirm the scientific ethos of the Enlightenment ideal. Excited by the revolutionary ideas of Einstein (whom they engaged in both scientific and philosophical discussions), they believed that philosophy must play an active role in this new era by drawing as close to science as possible. Although Popper shared these general ideals, he strictly rejected all the main pillars of the positivist philosophy of science: inductivist logic of discovery, the verifiability principle and the concern with meaning. In single-handed opposition to this influential philosophical movement, Popper offered new solutions: a hypothetico-deductive view of science, based on falsifiability as the demarcation criterion and a denial of the claim that scientific theories could be verified. It is fair to say that the radicalism of Popper’s proposals caused an upheaval among philosophers of science, especially after the publication of his work in English in 1959.
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1632622.979581
We offer a category-theoretic representation of the process theory of causality. The new formalism allows process theorists to (i) explicate their explanatory strategies (etiological and constitutive explanations) using the compositional features of string diagrams; (ii) probabilistically evaluate causal effects through the categorical notion of functor; (iii) address the problem of explanatory irrelevance via diagram surgery; and (iv) provide a theoretical explanation for the difference between conjunctive and interactive forks. We also claim that the fundamental building blocks of the process theory—namely processes, interactions, and events—can be modeled using three types of morphisms. Overall, categorical modeling demonstrates that the philosophical theory of process causality possesses scientific rigor and expressive power comparable to those of its event-based counterparts, such as causal Bayes nets.
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1925217.97959
My wife’s book, The View from Everywhere, is now officially available! I’d say it’s a must-read for two (admittedly rather niche) audiences:
Anyone specifically interested in Berkeleyan idealism (and related views).1
Anyone generally interested in ambitious metaphysics, or curious to read analytic philosophy addressing “Big Questions” (rather than the usual semantic quibbles about whether tacos qualify as a kind of sandwich). …
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1978741.9796
This essay functions as the introduction to a two-part special issue on Walter Veit’s recent monograph A Philosophy for the Science of Animal Consciousness (Routledge, 2023). Veit introduces the purpose of this special issue and offers a summary of the first batch of commentaries.
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2125922.97961
The debate over whether cognitive science is committed to the existence of neural representations is usually taken to hinge on the status of representations as theoretical posits: it depends on whether or not our best-supported scientific theories commit us to the existence of representations. Thomson and Piccinini (2018) and Nanay (2022) seek to reframe this debate to focus more on scientific experimentation than on scientific theorizing. They appeal to arguments from observation and manipulation to propose that experimental cognitive neuroscience gives us non-theoretical reasons to be ontologically committed to representations. In this paper, I challenge their claims about observation and manipulation, and I argue that the question of whether we are ontologically committed to representations is still best understood as a question about the level of support we have for our representation-positing scientific theories.