The Problem of Other (Group) Minds (Response to Schwitzgebel).

In recent papers, Eric Schwitzgebel ( Philosophical Studies, 172, 1697-1721, 2015, Philosophia, 44, 877-883, 2016) argues that if physicalism is true, then the United States is probably conscious. My primary aim here is to demonstrate that the source of Schwitzgebel's conditional argument is the 'Pr...

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Publicado en:Philosophia Vol. 45; no. 3; pp. 1099 - 1113
Autor principal: Dahan, Orli
Formato: Artículo
Publicado: Springer Nature Sep2017
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Acceso en línea:Ver este registro en EBSCOhost
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        au: Dahan, Orli
        affil: Multidisciplinary Studies , Tel-Hai College , 12208 Upper Galilee Israel
      su:
        Other minds (Theory of knowledge)
        Materialism
        Dualism
        Quality (Philosophy)
        Functionalism (Psychology)
        Philosophical behaviorism
        Causation (Philosophy)
        Schwitzgebel, Eric
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        subj:
          Other minds (Theory of knowledge)
          Materialism
          Dualism
          Quality (Philosophy)
          Functionalism (Psychology)
          Philosophical behaviorism
          Causation (Philosophy)
          Schwitzgebel, Eric
      keyword:
        behaviorism
        causal role
        functionalism
        Physicalism
        problem of other minds
        property dualism
      ab: In recent papers, Eric Schwitzgebel ( Philosophical Studies, 172, 1697-1721, 2015, Philosophia, 44, 877-883, 2016) argues that if physicalism is true, then the United States is probably conscious. My primary aim here is to demonstrate that the source of Schwitzgebel's conditional argument is the 'Problem of Other Minds,' which is a general problem; wherefore, Schwitzgebel's conclusion should be revised and applied not only to physicalism, but to most contemporary theories of the mind. I analyze the difference between Schwitzgebel's argument and other arguments against functionalism, arguing that the difference between them is rooted in referring to the causal role of the whole system, rather than referring to the casual role of the system's parts. This key difference between functionalism and behaviorism explains why the source of Schwitzgebel's argument stems from the problem of other minds. I conclude that however counterintuitive from a metaphysical point of view, the United States may have its own stream of consciousness, but it has nothing to do with physicalism in particular.
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