God or Blind Nature? Philosophers Debate the Evidence by Paul Draper (editor)

By Paul Draper (editor)

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The problem is that physicalism seems incapable of accounting for the mental causation that is involved in reasoning or inference to a belief that occurs because of the apprehension of states of affairs. When we reason to a belief, mental events seem ultimately and irreducibly to explain the occurrences of other mental events. " If you seek to discover an answer to the question, you are acting for an ultimate and irreducible purpose, whose optative content is that you acquire knowledge of the smallest perfect number.

An experience of pain seems [sc. to us, as we introspect our pain] not to have 45 any representational content. " But the argument is inconclusive. To this extent I agree that pains seem not to have any representational content: when we introspect our beliefs, we indeed think of ourselves as believing that so-and-so, but when we introspect our pains, we don't think of ourselves as in pain that so-and-so. " "Baby photos" refers to photos that represent a baby; "ghost stories" refer to stories that represent--that are about--ghosts.

The electronic version is copyright ©2007 by Internet Infidels, Inc. with the written permission of Stewart Goetz and Charles Taliaferro. All rights reserved. 39 Physicalism and the First-Person Point of View: A Reply to Taliaferro and Goetz (2007) Andrew Melnyk In my paper, "A Case for Physicalism about the Human Mind," I didn't attempt to defend physicalism about human mentality (henceforth, just physicalism) against the many objections that philosophers, and others, have made to it. Instead, I tried to assemble positive evidence that physicalism is true, while insisting that no aspect of human behavior, including human linguistic behavior, makes it necessary to adopt any kind of dualism about human mentality.

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