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Abstract: O’Connor refines the “transfer” or “consequence” argument for Incompatibilism, and responds to objections (chap. 1). He argues against attempts to save freedom of action by appeal to the “simple” indeterminism of Carl Ginet and the “causal” indeterminism of Robert Kane and others (chap. 2). The main positive project of Persons and Causes is to explain the self- determination of action by appeal to agent causation (chaps 3-5). O’Connor’s strategy is to defend a nonHumean view about event causation, and then argue that agent causation is no more mysterious or objectionable than event causation is on this nonHumean view. I will argue that O’Connor does not succeed in making agent causation palatable. But his general strategy should recommend itself to all defenders of agent causation, and his development of agency theory is an important contribution to the project. In
Abstract: In a survey of his views in the philosophy of mind, David Lewis criticizes much recent work in the field by attacking an imaginary opponent, ‘Strawman’. His case against Strawman focuses on four central theses which Lewis takes to be widely accepted among contemporary philosophers of mind. The theses concern (1) the language of thought hypothesis and its relation to folk-psychology, (2) narrow content, (3) de se content, and (4) rationality. We respond to Lewis, arguing (amongst other things) that he underestimates Strawman’s theoretical resources in a variety of important ways
Abstract: To a first approximation, _propositional content_ is whatever _that-clauses_ contribute to what is ascribed in utterances of sentences such as Ralph believes _that Tony Curtis is alive_. Ralph said _that Tony Curtis is alive_. Ralph hopes _that Tony Curtis is alive_. Ralph desires _that Tony Curtis is alive_. ‘Tony Curtis is alive’ means _that Tony Curtis is alive_. An account of propositional content is of foundational importance in the theory of linguistic and mental representation, but, as we are about to see, there are widely divergent opinions about what that account should be
Abstract: First, unlike a good many philosophical puzzles that absorb the efforts of professional philosophers, the web of problems surrounding free will does not take philosophical training to appreciate. It is a ubiquitously accessible problem discussed at length by novelists, poets, musicians, scientists, religious believers, atheists, and more than a few undergraduates in late- night discussions. At least in the Western philosophical tradition it is also a very old problem: versions of it can be found at least as far back as the Stoics and the Epicureans, and arguably in Aristotle. Taken as a whole, these considerations suggest that at least a significant source of puzzles about free will can be found in aspects of our thinking that are available to us at easily accessible levels of reflection. Second, over the past 30 years or so, the philosophical arsenal of incompatibilistsâthose who think that free will and/or moral responsibility is incompatible with determinism, etc.â has grown considerably. So have the resources of compatibilists, those who hold that free will (and/or moral responsibility) is compatible with determinism (or mechanism, or whatever the purported threat is taken to be). The spiraling increase in sophistication of both sides of what might appear from the outside to be a multi-millenial stand-off does not inspire confidence that philosophy alone has the resources to resolve the problem
