There is widespread debate in contemporary philosophy of mind over the place of conscious experiences in the natural world – where the latter is taken to be broadly as described and explained by such sciences as physics, chemistry and biology; while conscious experiences encompass pains, bodily sensations, perceptions, feelings and moods. Many philosophers and scientists, who endorse physicalism or materialism, maintain that these mental states can be completely described and explained in natural terms. Frank Jackson’s knowledge argument is a very influential objection to physicalism and, thus, to such an optimistic view about the scientific treatability of conscious experiences. According to the knowledge argument, we can know facts about our colour experiences that are not physical facts. At the heart of this book lies a response to the knowledge argument that aims to defend a version of physicalism, that the author calls modest reductionism. This reply is based on the endorsement of the phenomenal concept strategy. According to this response, the knowledge argument cannot prove that there are non-physical facts. Instead, it can only show that there are ways of thinking about colour experiences that are based on phenomenal concepts that differ from scientific concepts. The author argues for the superiority of the phenomenal concept strategy over other influential physicalist replies to the knowledge argument. However, he criticises some recent physicalist accounts of phenomenal concepts and develops his own distinctive theory of these concepts.
This Element offers a framework for exploring the methodological challenges of neuroethics. The aim is to provide a roadmap for the methodological assumptions, and related pitfalls, involved in the interdisciplinary investigation of the ethical and legal implications of neuroscientific research and technology. It illustrates these points via the debate about the ethical and legal responsibility of psychopaths. Argument and the conceptual analysis of normative concepts such as 'personhood' or 'human agency' is central to neuroethics. This Element discusses different approaches to establishing norms and principles that regulate the practices addressed by neuroethics and that involve the use of such concepts. How to characterize the psychological features central to neuroethics, such as autonomy, consent, moral understanding, moral motivation, and control is a methodological challenge. In addition, there are epistemic challenges when determining the validity of neuroscientific evidence.
Space matters. It situates our history, structures our daily lives, and often determines what we can and cannot do. Borders are central to this reality. Tools and symbols of separation, power, and identity, they bring people together as much as they set them apart. This book explores how borders were understood, made, and encountered at the end of the Middle Ages, and what they can tell us about the spatial fabric of society at the threshold of modernity. It shows that pre-modern borders were nothing like the fuzzy lines they are typically made out to be, that border-making was rarely a top-down process and should instead be studied as an interactive endeavour, and that space was shaped by communities far more than states in this period. At its core, Borders and the Politics of Space in Late Medieval Italy is the account of a frontier which would mark the Italian peninsula for centuries, that between the territories of the Duchy of Milan and those of the Republic of Venice. But it is also a study of how rulers and subjects alike defined spaces they could call their own. Luca Zenobi combines methods from several disciplines and applies them to a range of evidence from twenty different libraries and archives, including theoretical treatises and pragmatic records, written chronicles and cartographic visualisations, private documents and official correspondence. The cast of characters is equally eclectic, featuring influential thinkers and pragmatic statesmen, zealous factions and clumsy bureaucrats, hopeless beggars and ambitious princes. On the border, their stories intersect and reveal their part in a shared history.
There is widespread debate in contemporary philosophy of mind over the place of conscious experiences in the natural world – where the latter is taken to be broadly as described and explained by such sciences as physics, chemistry and biology; while conscious experiences encompass pains, bodily sensations, perceptions, feelings and moods. Many philosophers and scientists, who endorse physicalism or materialism, maintain that these mental states can be completely described and explained in natural terms. Frank Jackson’s knowledge argument is a very influential objection to physicalism and, thus, to such an optimistic view about the scientific treatability of conscious experiences. According to the knowledge argument, we can know facts about our colour experiences that are not physical facts. At the heart of this book lies a response to the knowledge argument that aims to defend a version of physicalism, that the author calls modest reductionism. This reply is based on the endorsement of the phenomenal concept strategy. According to this response, the knowledge argument cannot prove that there are non-physical facts. Instead, it can only show that there are ways of thinking about colour experiences that are based on phenomenal concepts that differ from scientific concepts. The author argues for the superiority of the phenomenal concept strategy over other influential physicalist replies to the knowledge argument. However, he criticises some recent physicalist accounts of phenomenal concepts and develops his own distinctive theory of these concepts.
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