Philosophy Research Works
Permanent URI for this collectionhttp://hdl.handle.net/1903/1626
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Item Suffering without Subjectivity(Springer Netherlands, 2004-11) Carruthers, PeterThis paper argues that it is possible for suffering to occur in the absence of phenomenal consciousness − in the absence of a certain sort of experiential subjectivity, that is. (‘Phenomenal’ consciousness is the property that some mental states possess, when it is like something to undergo them, or when they have subjective feels, or possess qualia.) So even if theories of phenomenal consciousness that would withhold such consciousness from most species of non-human animal are correct, this needn’t mean that those animals don’t suffer, and aren’t appropriate objects of sympathy and concern.Item Invertebrate Minds: A Challenge for Ethical Theory(Springer Netherlands, 2007) Carruthers, PeterThis paper argues that navigating insects and spiders possess a degree of mindedness that makes them appropriate (in the sense of ‘possible’) objects of sympathy and moral concern. For the evidence suggests that many invertebrates possess a belief-desire-planning psychology that is in basic respects similar to our own. The challenge for ethical theory is find some principled way of demonstrating that individual insects do not make moral claims on us, given the widely held belief that some other ‘higher’ animals do make such claims on us.Item Conscious Experience Versus Conscious Thought(Massachusetts Institute of Technology Press, 2006) Carruthers, PeterAre there different constraints on theories of conscious experience as against theories of conscious propositional thought? Is what is problematic or puzzling about each of these phenomena of the same, or of different, types? And to what extent is it plausible to think that either or both conscious experience and conscious thought involve some sort of self-reference? In pursuing these questions I shall also explore the prospects for a defensible form of eliminativism concerning conscious thinking, one that would leave the reality of conscious experience untouched. In the end, I shall argue that while there might be no such thing as conscious judging or conscious wanting, there is (or may well be) such a thing as conscious generic thinking.Item Moderately Massive Modularity(Cambridge University Press, 2003) Carruthers, PeterThis paper will sketch a model of the human mind according to which the mind’s structure is massively, but by no means wholly, modular. Modularity views in general will be motivated, elucidated, and defended, before the thesis of moderately massive modularity is explained and elaborated.Item Consciousness: Explaining the Phenomena(Cambridge University Press, 2001) Carruthers, PeterCan phenomenal consciousness be given a reductive natural explanation? Many people argue not. They claim that there is an ‘explanatory gap’ between physical and/or intentional states and processes, on the one hand, and phenomenal consciousness, on the other. I reply that, since we have purely recognitional concepts of experience, there is indeed a sort of gap at the level of concepts; but this need not mean that the properties picked out by those concepts are inexplicable. I show how dispositionalist higher-order thought (HOT) theory can reductively explain the subjective feel of experience by deploying a form of ‘consumer semantics’. First-order perceptual contents become transformed, acquiring a dimension of subjectivity, by virtue to their availability to a mind-reading (HOT generating) consumer system.Item The Roots of Scientific Reasoning: Infancy, Modularity, and the Art of Tracking(Cambridge University Press, 2002) Carruthers, PeterThis chapter examines the extent to which there are continuities between the cognitive processes and epistemic practices engaged in by human hunter–gatherers, on the one hand, and those which are distinctive of science, on the other. It deploys anthropological evidence against any form of ‘no-continuity’ view, drawing especially on the cognitive skills involved in the art of tracking. It also argues against the ‘child-as-scientist’ accounts put forward by some developmental psychologists, which imply that scientific thinking is present in early infancy and universal amongst humans who have sufficient time and resources to devote to it. In contrast, a modularist kind of ‘continuity’ account is proposed, according to which the innately channelled architecture of human cognition provides all the materials necessary for basic forms of scientific reasoning in older children and adults, needing only the appropriate sorts of external support, social context, and background beliefs and skills in order for science to begin its advance.Item Thinking in Language?: Evolution and a Modularist Possibility(Cambridge University Press, 1998) Carruthers, PeterThis chapter argues that our language faculty can both be a peripheral module of the mind and be crucially implicated in a variety of central cognitive functions, including conscious propositional thinking and reasoning. I also sketch arguments for the view that natural language representations (e.g. of Chomsky’s Logical Form, or LF) might serve as a lingua franca for interactions (both conscious and non-conscious) between a number of quasi-modular central systems. The ideas presented are compared and contrasted with the evolutionary proposals made by Derek Bickerton (1990, 1995), who has also argued for the involvement of language in thought. Finally, I propose that it was the evolution of a mechanism responsible for pretend play, circa 40,000 years ago, which led to the explosion of creative culture visible in the fossil record from that time onwards.Item Autism as Mind-Blindness: An Elaboration and Partial Defence(Cambridge University Press, 1996) Carruthers, PeterIn this chapter I shall be defending the mind-blindness theory of autism, by showing how it can accommodate data which might otherwise appear problematic for it. Specifically, I shall show how it can explain the fact that autistic children rarely engage in spontaneous pretend-play, and also how it can explain the executive-function deficits which are characteristic of the syndrome. I shall do this by emphasising what I take to be an entailment of the mind-blindness theory, that autistic subjects have difficulties of access to their own mental states, as well as to the mental states of other people.Item Simulation and Self-knowledge(Cambridge University Press, 1996) Carruthers, PeterIn this chapter I shall be attempting to curb the pretensions of simulationism. I shall argue that it is, at best, an epistemological doctrine of limited scope. It may explain how we go about attributing beliefs and desires to others, and perhaps to ourselves, in some cases. But simulation cannot provide the fundamental basis of our conception of, or knowledge of, minded agency.Item Reductive Explanation and the 'Explanatory Gap'(University of Calgary Press, 2004-06) Carruthers, PeterCan phenomenal consciousness be given a reductive natural explanation? Exponents of an ‘explanatory gap’ between physical, functional and intentional facts, on the one hand, and the facts of phenomenal consciousness, on the other, argue that there are reasons of principle why phenomenal consciousness cannot be reductively explained (Jackson, 1982, 1986; Levine, 1983, 1993, 2001; McGinn, 1991; Sturgeon, 1994, 2000; Chalmers, 1996, 1999). Some of these writers claim that the existence of such a gap would warrant a belief in some form of ontological dualism (Jackson, 1982; Chalmers, 1996), whereas others argue that no such entailment holds (Levine, 1983; McGinn, 1991; Sturgeon, 1994). In the other main camp, there are people who argue that a reductive explanation of phenomenal consciousness is possible in principle (Block and Stalnaker, 1999), and yet others who claim, moreover, to have provided such an explanation in practice (Dennett, 1991; Dretske, 1995; Tye, 1995, 2000; Lycan, 1996; Carruthers, 2000.) I shall have nothing to say about the ontological issue here (see Balog, 1999, for a recent critique of dualist arguments); nor shall I have a great deal to say about the success or otherwise of the various proposed reductive explanations. My focus will be on the explanatory gap itself – more specifically, on the question whether any such principled gap exists. I shall argue that it does not. The debate will revolve around the nature and demands of reductive explanation in general.