History of the Mind-Body Problem (London Studies in the

Publish yr note: First released in 2000

History of the Mind-Body Problem is a set of recent essays via prime participants at the quite a few issues that experience given upward push to and proficient the mind-body challenge in philosophy.

The essays during this stellar assortment talk about recognized philosophers corresponding to Aristotle, Aquinas and Descartes and canopy the topics of the origins of the qualia and intentionality.

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Extra info for History of the Mind-Body Problem (London Studies in the History of Philosophy)

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How is such an intellect to be united with an individual human being? From whence does such an intellect come? How can it constitute a human being’s specific perfection? What becomes of it at the death of an individual human being? And, how can this immaterial substance be multiplied within one and the same species? The fact that these questions were left unresolved by Aristotle himself was to lead to many different interpretations of the core claims of De anima. The monopsychism controversy has its origins in the attempts of successive commentators, first Greek, then Arab, and finally Latin-speaking Christians, to provide answers to the questions left unanswered by Aristotle’s exposition.

I conclude that Burnyeat’s argument against the attribution of multiple realisability to Aristotle fails, and with it fails an important part of his argument against the functionalist interpretation. Now we turn to the argument against supervenience, based on the magical interpretation of Aristotle’s account of vision. Burnyeat is surely right to assume that supervenience is part of the physicalistic functionalism he opposes, even if it is not part of functionalism at its most basic. This is worth emphasizing, because his chief opponents seem cagey.

168–94, 186). Caston supplies extensive textual evidence supporting the attribution of supervenience to Aristotle – pace Burnyeat, who takes case three not to be anger, concluding that the passage denies supervenience, ‘Aristotelian Philosophy of Mind’, p. 23. Putnam, ‘Our Mental Life’, pp. 297 (his emphasis), 303. See also Michael Frede, ‘On Aristotle’s Conception of the Soul’, Nussbaum and Rorty, Essays, pp. 93–107, especially pp. 95–6; and Nussbaum and Putnam, ‘Changing Aristotle’s Mind’. This is partly a consequence of taking the harmony theory in an Aristotelian direction, following Barnes, who thinks that Aristotle’s ‘hasty dismissal of the [harmony] theory is a pity’, Presocratic Philosophers, p.

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