Month: December 2009

Of Berkeley’s Stones and the Eliminativist’s Beliefs

I lately endorsed William Lycan's Moorean refutation of eliminative materialism (EM). But I disagreed with Lycan on one point.  Lycan thinks that Moorean arguments refute Bradley and McTaggart and that there is no essential difference between the characteristic claims of the British Idealists and the characteristic claims of eliminativists in the philosophy of mind: both deny what common sense must affirm.  I believe he is  wrong about this, and I will now try to show why.  It seems that there are three main positions on this issue.  To have some handy labels, I will call them R, L, and V.

R.  Just as Berkeley cannot be refuted by kicking a stone, the eliminativist cannot be refuted in any simple Moorean manner.  Idealist and eliminativist claims are in the same logical boat, a boat that cannot be sunk by Moorean torpedoes.

L. British and other idealists can be refuted in Moorean ways, and so can eliminativists in the philosophy of mind.  Idealist and eliminativist claims are in the same logical boat, a boat that is exposed to Moorean attack.

V. The 'same logical boat' assumption made by R and V must be rejected. There is a crucial difference between what eliminativists are doing  and what idealists are doing.  The idealist does not deny the existence of physical objects, or time, or relations.  Berkeley, for example, does not deny the existence of stones and other meso-particulars.  He offers a theory of their ontological constitution.  His question is not whether they are, but what they are.  His answer, roughly, is that stones and trees and the like are bundles or collections of ideas.  Thus he gives an immaterialist account of ordinary particulars.  They exist all right, but their status is mind-dependent, the ultimate mind in question being God's. 

The eliminativist, however, flatly denies the existence of mental items such as pains, desires, and beliefs.  It should be obvious, then, that there is an important difference between what idealists do and what eliminativists do.  Idealist accounts are not existence-denying, but they do have an ontologically demoting upshot.  If physical object are mind-dependent in the Berkeleyan manner, then they cannot exist in themselves, but only in relation to another, God, who exists in himself.  Idealism thus reduces the being-status of  physical objects from what it would be on a realist approach.  The eliminativist, by contrast,  is not engaged in ontological demotion, but in flat-out denial.  He does not say of beliefs that they are mind-dependent, or mere appearances, or less than ultimately real; what he says is that they don't exist at all.  If the eliminativist said that mental items exist as appearances he would be giving up the game. A pain, e.g., is such that to be = to appear.  If you admit the appearance of a mental event such as a pain, you admit its reality.

Whatever the objections that can be lodged against Berkeleyan idealism, it cannot be refuted by kicking a stone.  But eliminative materialism can be refuted by simply noting that one desires a beer.  Moorean arguments are worthless when deployed against the positions of the great idealists, and this for the reason that the prosaic Moore simply did not understand what they were arguing.  But when someone denies a plain datum, then he does run up against common sense in an objectionable way.

‘Merry Xmas’

When I was eight years old or so and first took note of the phrase 'Merry Xmas,' my piety was offended by what I took to be the removal of 'Christ' from 'Christmas' only to be replaced by the universally recognized symbol for an unknown quantity, 'X.' But it wasn't long before I realized that the 'X' was merely a font-challenged typesetter's attempt at rendering the Greek Chi, an ancient abbreviation for 'Christ.' There is therefore nothing at all offensive in the expression 'Xmas.' Year after year, however, certain ignorant Christians who are old enough to know better make the mistake that I made when I was eight and corrected when I was ten. See here.

It just now occurs to me that 'Xmas' may be susceptible of a quasi-Tillichian reading.  Paul Tillich is famous for his benighted definition of 'God' as 'whatever is one's ultimate concern.' Well, take the 'X' in 'Xmas' as a variable the values of which are whatever one wants to celebrate at this time of year. So for some, 'Xmas' will amount to Solsticemas, for burglars Swagmas, for materialists Lootmas, for gluttons Foodmas, for inebriates Hoochmas, and for ACLU extremists Antichristianitymas.

Eliminative Materialism and Belief: Another Wrinkle

I've made it clear that I think eliminative materialism (EM) is a "lunatic philosophy of mind" to borrow a phrase from A. W. Collins.  Peter Lupu basically agrees though he may not care to put the point in such an intemperate way.  What follows is an excerpt from a recent e-mail of his.  Since I want to be fair to EM-ists, I want to suggest a way they may be able to counter the following objection Peter raises.

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You’re So Vain, You Prob’ly Think This Post is About You

But it isn't! Permit me to explain.

Lycan’s Moorean Argument Against Eliminative Materialism

The following is from  William G. Lycan, A PARTICULARLY COMPELLING  REFUTATION OF ELIMINATIVE MATERIALISM:

[. . .] I contend that the Eliminativist is refuted by Moore's technique, in just the same way as was the temporal idealist. The argument will now be quite straightforward:  Numerous common-sense mental ascriptions, such as that Granny wants a beer and believes there is one under the sofa, are individually more plausible, and always will be more plausible, than are the purely philosophical premises of any argument designed to convince us to the contrary.  As Moore saw, purely philosophical assumptions have very weak epistemic credentials and cannot by themselves outweigh simple common-sense facts. 

The Eliminativist may protest that her/his case is not purely philosophical, but rests on scientific considerations of cognitive psychology, neuroscience, connectionist modelling, and the like.  Indeed, that flaunted feature is what often makes Eliminativism sound so hip.  But this is to misunderstand the Moorean argument a third time.  Moore would not deny that arguments for Eliminativism contain premises that are endorsed, perhaps simply established, by science.  The point is that each argument also contains at least one purely philosophical premise.  Make no mistake: In order to reach the staggering conclusion that there has never been a belief, a desire, or any other propositional attitude, any argument for Eliminativism will have to rest on one or more a priori principles connecting scientific truths to negative ontology.  And it is terminally unlikely that any such principle could be more credible for me than that Granny wants beer.  Come to think of it, I want beer.

 8.  Notice that my Moorean argument is immune to the customary Churchland-Churchland counterblow, a comparison to alchemy, witchcraft, and other folk but false theories.  However beloved such theories were to their proponents, they do not qualify as Moorean common sense.  To count as Moorean-commonsensical, a belief must be the sort of belief that every normal human being holds every day of her/his life, such as "Here is one hand and here is another" or "I had breakfast before I had lunch" or "The sun is shining." Thus, to address the Conference topic directly: Whatever science can show about the mind, it cannot show that there is none.

Lycan thinks that Moorean arguments refute Bradley and McTaggart and that there is no essential difference between the characteristic claims of the British Idealists and the claims of eliminativists in the philosophy of mind.  I believe he is very wrong about that, but that's a different story.  The above Moorean argument, however,  does in my opinion decisively refute eliminativism in the philosophy of mind.  For those of you who protest that no refutation can be so quick and easy, I will ask, Why not?  The more preposterous the thesis, the quicker and easier the refutation!  Lunacy can and ought to be dispatched laconically.  Indeed, the simplicity of Lycan's argument makes it all the stronger.  It is a case of simplex sigillum veri.  He who maintains what is plainly false ought to be prepared for an unceremoniously facile reply.  And please don't call such a reply  'puerile' or 'sophomoric' since the very fact that any boy or sophomore can make it is precisely what makes the objection so powerful. 

No Beliefs? Then No Truths Either!

Peter Lupu e-mails:

 A comment to mull over regarding your premise (A) in your recent post about Eliminative Materialism.

A. If a proposition is true, then it is possibly such that it is believed by someone.

Premise (A) says that in order for a proposition to be true, it is a necessary condition that it can be the content of someone's belief. But there may be true propositions that cannot be for one reason or another the content of our beliefs. For instance, perhaps there are true mathematical propositions that are so complicated or so long or require such a complicated proof that it would be simply impossible for the human mind to believe. Perhaps some other mind, for instance God's mind, can comprehend them, know them, and hence believe them: but no mortal mind can do so. Thus, it seems that premise (A) requires the existence of a deity in order to make it work.

Good point.  (A) is subject to scope ambiguity  as between:

A*. If a proposition p is true, then there exists a subject S such that, possibly, S believes that p.

A**. If a proposition p is true, then, possibly there exists a subject S and S believes that p.

Given Peter's point above, (A*) would seem to require for its truth that there be a divine mind.  But all I need for my argument against eliminative materialism is (A**), which does not require for its truth that there exist any mind, let alone a divine mind.  What (A**) says is that a necessary condition of a proposition's being true as that it be possible that there exist a believer of it.

My point was that the concept of truth is the concept of something that cannot be coherently conceived except in relation to the epistemic concepts of belief and knowledge.  Now there needn't be any beliefs for there to be true (or false) propositions.  But if beliefs are not possible, then neither are true propositions.  Now eliminative materialism implies not only that there are no beliefs, but that there cannot be any.  But then there cannot be any true propositions either.

Recall the argument against beliefs.  It went like this:  (1) If beliefs are anything, then they are brain states; (2) beliefs exhibit original intentionality; (3) no physical state, and thus no brain state, exhibits original intentionality; therefore (4) there are no beliefs.  Since each of the premises is a necessary truth if it is a truth, the conclusion, which validly follows, is a necessary truth if it is a truth.

Thus the EM-er does not merely claim that, as a matter of fact, there are no beliefs; his claim is that there cannot be any.  Of course, that renders his position even more absurd.  But that's not my problem!

CORRECTION (12/18):  Peter rightly points out that (A**) needs tweaking.  Consider its contrapositive which is logically equivalent:  If it is not possible that there exist  a subject S such that S believes that p, then it is not the case that p is true.  Unfortunately, the consequent of the contrapositive conditional could be taken to mean that p is not true, and thus (assuming Bivalence) false, when the idea is rather that p lacks a truth-value.  So (A**) ought to be replaced by

A***.  If a proposition p has a truth-value, then, possibly there exists a subject S such that S believes (disbelieves, entertains, etc.) that p.

Is Folk Psychology a Theory? The Case of Desire

When one is in the grip of a desire one typically knows it. He who wants a cold beer on a hot day knows what he wants and is likely to deem unhinged anyone with the temerity to deny that there are desires. Anywhere on the scale from velleity to craving, but especially at the craving end, there is a qualitative character to desire that makes it phenomenologically undeniable. If the beer example doesn't move you, think of lust. Lust is an intentional state: one cannot lust unless one lusts after someone or something. But although lust flees itself, voids itself in a rush towards its object — as Sartre might have said — there is nonetheless something 'it is like' (T. Nagel) to be in the state of lust. In this respect, desire is more like the non-intentional state of pain than it is like the intentional state of belief. There is most decidedly something it is like for me to desire X; but what is is like for me to believe that you desire X? Is it like anything? Not so clear.

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David Gordon Reviews Thomas Nagel’s New Book and Criticizes Brian Leiter’s Puerile Fulminations

David Gordon reviews Thomas Nagel's Secular Philosophy and the Religious Temperament: Essays 2002–2008.  The following is a particularly interesting portion of the review in which Gordon comments on a certain status-obsessed careerist's puerile fulminations against a real philosopher:

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Eliminative Materialism: Can You Believe It?

In an earlier post, I provided a rough characterization of eliminative materialism (EM). Here is a more technical exposition for the stout of heart. If EM is true, then there are no beliefs. But what about the belief that EM is true, a belief that one would expect eliminative materialists to hold? If we exfoliate this question will we find an objection to EM? Let's see.

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