Stimulating introduction to the most central and interesting issues in the philosophy of mind. Topics covered include dualism versus the various forms of materialism, personal identity and survival, and the problem of other minds.

How can phenomenal consciousness exist as an integral part of a physical universe? How can the technicolor phenomenology of our inner lives be created out of the complex neural activities of our brains? Peter Carruthers argues that the subjective feel of our experience is fully explicable in naturalistic (scientifically acceptable) terms, and draws on interdisciplinary resources to develop and defend a novel account in terms of higher-order thought. Phenomenal Consciousness is essential reading for all those in philosophy and the cognitive sciences who are interested in the problem of consciousness.

Contents:
List of figures Preface Introduction 1. The problem of other minds 1. The problem 2. Attempted solutions to the problem 3. The uniqueness of consciousness 4. Certainty and meaning Conclusion Questions for discussion
Further reading 2. Strong dualism: body and soul 1. Developing an argument for dualism 2. Difficulties for strong dualism 3. Hume'n bundles 4. Against the bundle theory Conclusion Questions for discussion Further reading
3. Identity and the soul 1. The concept of identity 2. Soul identity over time 3. Soul identification at a time
4. The argument for dualism reconsidered Conclusion Questions for discussion Further reading
4. Rationalism, empiricism, and the soul 1. Rationalism versus Empiricism 2. Should we be Empiricists?
3. The empirical evidence for the soul 4. Alternative explanations Conclusion Questions for discussion Further reading 5. The case for physicalism 1. Arguments for mind-brain identity 2. Ramifications: types, tokens and other minds 3. Difficulties for mind-brain identity 4. The necessity of identity Conclusion Questions for discussion Further reading 6. After-life for physicalists 1. Resurrection 2. Reincarnation 3. Double difficulties or secondary survival? 4. Limits of individual survival Conclusion Questions for discussion Further reading
7. The case for theory-theory 1. From Cartesian conception to philosophical functionalism 2. Theory-theory and its opponents 3. Developing the theory: theorizing versus innateness 4. The problem of other minds revisited
Conclusion Questions for discussion Further reading 8. Problems and prospects 1. Artificial minds 2. Free will
3. Intentionality 4. Consciousness Conclusion Questions for discussion Further reading Index

The Nature of the Mind is a comprehensive and lucid introduction to major themes in the philosophy of mind. It carefully explores the conflicting positions that have arisen within the debate and locates the arguments within their context. It is designed for newcomers to the subject and assumes no previous knowledge of the philosophy of mind. Clearly written and rigorously presented, this book is ideal for use in undergraduate courses in the philosophy of mind.
Main topics covered include:
* the problem of other minds
* the dualist/physicalist debate
* the nature of personal identity and survival
* mental-state concepts
The book closes with a number of pointers towards more advanced work in the subject. Study questions and suggestions for further reading are provided at the end of each chapter.
The Nature of the Mind is based on Peter Carruthers' book, Introducing Persons, also published by Routledge (1986).

eBook available with sample pages: 0203005732

How did our minds evolve? Can evolutionary considerations illuminate the question of the basic architecture of the human mind? These are two of the main questions addressed in Evolution and the Human Mind by a distinguished interdisciplinary team of philosophers, psychologists, anthropologists and archaeologists. The volume will be of great interest to all researchers and students interested in the evolution and nature of the mind.

It is widely believed that people have privileged and authoritative access to their own thoughts, and many theories have been proposed to explain this supposed fact. The Opacity of Mind challenges the consensus view and subjects the theories in question to critical scrutiny, while showing that they are not protected against the findings of cognitive science by belonging to a separate "explanatory space." The book argues that our access to our own thoughts is almost always interpretive, grounded in perceptual awareness of our own circumstances and behavior, together with our own sensory imagery (including inner speech). In fact our access to our own thoughts is no different in principle from our access to the thoughts of other people, utilizing the conceptual and inferential resources of the same "mindreading" faculty, and relying on many of the same sources of evidence. Peter Carruthers proposes and defends the Interpretive Sensory-Access (ISA) theory of self-knowledge. This is supported through comprehensive examination of many different types of evidence from across cognitive science, integrating a diverse set of findings into a single well-articulated theory. One outcome is that there are hardly any kinds of conscious thought. Another is that there is no such thing as conscious agency.
Written with Carruthers' usual clarity and directness, this book will be essential reading for philosophers interested in self-knowledge, consciousness, and related areas of philosophy. It will also be of vital interest to cognitive scientists, since it casts the existing data in a new theoretical light. Moreover, the ISA theory makes many new predictions while also suggesting constraints and controls that should be placed on future experimental investigations of self-knowledge.

This book presents an original and accessible analysis of the relationship between commonsense, or "folk," psychology and contemporary scientific psychology, focusing on the ways in which cognitive science presents a challenge to our commonsense self-image. It is designed as a textbook for upper-level undergraduate and beginning postgraduate students in philosophy and cognitive science, but as a text that not only surveys but advances the debates on the topics discussed, it will also be of interest to researchers working in these areas.

This book is a comprehensive development and defense of one of the guiding assumptions of evolutionary psychology: that the human mind is composed of a large number of semi-independent modules. The Architecture of the Mind has three main goals. One is to argue for massive mental modularity. Another is to answer a 'How possibly?' challenge to any such approach. The first part of the book lays out the positive case supporting massive modularity. It also outlines how the thesis should best be developed, and articulates the notion of 'module' that is in question. Then the second part of the book takes up the challenge of explaining how the sorts of flexibility and creativity that are distinctive of the human mind could possibly be grounded in the operations of a massive number of modules. Peter Carruthers's third aim is to show how the various components of the mind are likely to be linked and interact with one another - indeed, this is crucial to demonstrating how the human mind, together with its familiar capacities, can be underpinned by a massively modular set of mechanisms. He outlines and defends the basic framework of a perception / belief / desire / planning / motor-control architecture, as well as detailing the likely components and their modes of connectivity. Many specific claims about the place within this architecture of natural language, of a mind-reading system, and others are explained and motivated. A number of novel proposals are made in the course of these discussions, one of which is that creative human thought depends upon a prior kind of creativity of action. Written with unusual clarity and directness, and surveying an extensive range of research in cognitive science, this book will be essential reading for anyone with an interest in the nature and organization of the mind.

In this remarkably clear and original study of the Tractatus Peter Carruthers has two principal aims. He seeks to make sense of Wittgenstein's metaphysical doctrines, showing how powerful arguments may be deployed in their support. He also aims to locate the crux of the conflict between Wittgenstein's early and late philosophies. This is shown to arise from his earlier commitment to the objectivity of logic and logical relations, which is the true target of attack of his later discussion of rule-following. Within this general framework Dr Carruthers explores a number of themes, including the early Wittgenstein's doctrine of the priority of logic over metaphysics, the nature and purpose of his programme of analysis for ordinary language and the various possible arguments supporting the existence of Simples. He offers many original interpretations and defends them with considerable attention to textual detail, yet the book's clarity and directness will make it accessible to anyone acquainted with the Tractatus. It will be required reading for all serious students of Wittgenstein's philosophy.

How can phenomenal consciousness exist as an integral part of a physical universe? How can the technicolor phenomenology of our inner lives be created out of the complex neural activities of our brains? Peter Carruthers argues that the subjective feel of our experience is fully explicable in naturalistic (scientifically acceptable) terms, and draws on interdisciplinary resources to develop and defend a novel account in terms of higher-order thought. Phenomenal Consciousness is essential reading for all those in philosophy and the cognitive sciences who are interested in the problem of consciousness.

What makes science possible? Specifically, what features of the human mind, of human cognitive development, and of human social arrangements permit and facilitate the conduct of science? The essays in this volume address these questions, which are inherently interdisciplinary, requiring co-operation between philosophers, psychologists, and others in the social and cognitive sciences. They concern the cognitive, social, and motivational underpinnings of scientific reasoning in children and lay persons as well as in professional scientists.

What makes science possible? Specifically, what features of the human mind, of human cognitive development, and of human social arrangements permit and facilitate the conduct of science? The essays in this volume address these questions, which are inherently interdisciplinary, requiring co-operation between philosophers, psychologists, and others in the social and cognitive sciences. They concern the cognitive, social, and motivational underpinnings of scientific reasoning in children and lay persons as well as in professional scientists.

This book presents an original and accessible analysis of the relationship between commonsense, or "folk," psychology and contemporary scientific psychology, focusing on the ways in which cognitive science presents a challenge to our commonsense self-image. It is designed as a textbook for upper-level undergraduate and beginning postgraduate students in philosophy and cognitive science, but as a text that not only surveys but advances the debates on the topics discussed, it will also be of interest to researchers working in these areas.

What is the place of language in human cognition? Do we sometimes think in natural language? Or is language for purposes of interpersonal communication only? Although these questions have been much debated in the past, in recent decades they have almost dropped from sight among those interested in the cognitive sciences. Language and Thought is intended to persuade such people to think again. It brings together essays by a distinguished interdisciplinary team of philosophers and psychologists, who discuss various ways in which language may be implicated in human cognition.

Do animals have moral rights? In contrast to the philosophical gurus of the animal rights movement, whose opinion has held moral sway in recent years, this ethical exploration claims that they do not, from the perspective of "contractualism".

The continuities between human and animal minds are increasingly well understood. This has led many people to make claims about consciousness in animals, which has often been taken to be crucial for their moral standing. Peter Carruthers argues compellingly that there is no fact of the matter to be discovered, and that the question of animal consciousness is of no scientific or ethical significance. Carruthers offers solutions to two related puzzles. The first is about the place of phenomenal-or felt-consciousness in the natural order. Consciousness is shown to comprise fine-grained nonconceptual contents that are "globally broadcast" to a wide range of cognitive systems for reasoning, decision-making, and verbal report. Moreover, the so-called "hard" problem of consciousness results merely from the distinctive first-person concepts we can use when thinking about such contents. No special non-physical properties-no so-called "qualia"-are involved. The second puzzle concerns the distribution of phenomenal consciousness across the animal kingdom. Carruthers shows that there is actually no fact of the matter, because thoughts about consciousness in other creatures require us to project our first-person concepts into their minds; but such projections fail to result in determinate truth-conditions when those minds are significantly unlike our own. This upshot, however, doesn't matter. It doesn't matter for science, because no additional property enters the world as one transitions from creatures that are definitely incapable of phenomenal consciousness to those that definitely are (namely, ourselves). And on many views it doesn't matter for ethics, either, since concern for animals can be grounded in sympathy, which requires only third-person understanding of the desires and emotions of the animals in question, rather than in first-person empathy.

The Centered Mind offers a new view of the nature and causal determinants of both reflective thinking and, more generally, the stream of consciousness. Peter Carruthers argues that conscious thought is always sensory-based, relying on the resources of the working-memory system. This system has been much studied by cognitive scientists. It enables sensory images to be sustained and manipulated through attentional signals directed at midlevel sensory areas of the brain. When abstract conceptual representations are bound into these images, we consciously experience ourselves as making judgments or arriving at decisions. Thus one might hear oneself as judging, in inner speech, that it is time to go home, for example. However, our amodal (non-sensory) propositional attitudes are never actually among the contents of this stream of conscious reflection. Our beliefs, goals, and decisions are only ever active in the background of consciousness, working behind the scenes to select the sensory-based imagery that occurs in working memory. They are never themselves conscious. Drawing on extensive knowledge of the scientific literature on working memory and related topics, Carruthers builds an argument that challenges the central assumptions of many philosophers. In addition to arguing that non-sensory propositional attitudes are never conscious, he also shows that they are never under direct intentional control. Written with his usual clarity and directness, The Centered Mind will be essential reading for all philosophers and cognitive scientists interested in the nature of human thought processes.

The Centered Mind offers a new view of the nature and causal determinants of both reflective thinking and, more generally, the stream of consciousness. Peter Carruthers argues that conscious thought is always sensory-based, relying on the resources of the working-memory system. This system has been much studied by cognitive scientists. It enables sensory images to be sustained and manipulated through attentional signals directed at midlevel sensory areas of the brain. When abstract conceptual representations are bound into these images, we consciously experience ourselves as making judgments or arriving at decisions. Thus one might hear oneself as judging, in inner speech, that it is time to go home, for example. However, our amodal (non-sensory) propositional attitudes are never actually among the contents of this stream of conscious reflection. Our beliefs, goals, and decisions are only ever active in the background of consciousness, working behind the scenes to select the sensory-based imagery that occurs in working memory. They are never themselves conscious. Drawing on extensive knowledge of the scientific literature on working memory and related topics, Carruthers builds an argument that challenges the central assumptions of many philosophers. In addition to arguing that non-sensory propositional attitudes are never conscious, he also shows that they are never under direct intentional control. Written with his usual clarity and directness, The Centered Mind will be essential reading for all philosophers and cognitive scientists interested in the nature of human thought processes.

Do we think in natural language? Or is language only for communication? Much recent work in philosophy and cognitive science assumes the latter. In contrast, Peter Carruthers argues that much of human conscious thinking is conducted in the medium of natural language sentences. However, this does not commit him to any sort of Whorfian linguistic relativism, and the view is developed within a framework that is broadly nativist and modularist. His study will be essential reading for all those interested in the nature and significance of natural language, whether they come from philosophy, psychology or linguistics.

Theories of Theories of Mind brings together contributions by a distinguished international team of philosophers, psychologists and primatologists, who among them address such questions as: what is it to understand the thoughts, feelings, and intentions of other people? How does such an understanding develop in the normal child? Why, unusually, does it fail to develop? Is any such mentalistic understanding shared by members of other species?

How did our minds evolve? Can evolutionary considerations illuminate the question of the basic architecture of the human mind? These are two of the main questions addressed in Evolution and the Human Mind by a distinguished interdisciplinary team of philosophers, psychologists, anthropologists and archaeologists. The volume will be of great interest to all researchers and students interested in the evolution and nature of the mind.

This is the second volume of a projected three-volume set on the subject of innateness. The volume is highly interdisciplinary, and addresses such question as: To what extent are mature cognitive capacities a reflection of particular cultures and to what extent are they a product of innate elements? How do innate elements interact with culture to achieve mature cognitive capacities? How do minds generate and shape cultures? How are cultures processed by minds? The volume will be of great importance to anyone interested in the interplay between culture and the innate mind.

The continuities between human and animal minds are increasingly well understood. This has led many people to make claims about consciousness in animals, which has often been taken to be crucial for their moral standing. Peter Carruthers argues compellingly that there is no fact of the matter to be discovered, and that the question of animal consciousness is of no scientific or ethical significance. Carruthers offers solutions to two related puzzles. The first is about the place of phenomenal-or felt-consciousness in the natural order. Consciousness is shown to comprise fine-grained nonconceptual contents that are "globally broadcast" to a wide range of cognitive systems for reasoning, decision-making, and verbal report. Moreover, the so-called "hard" problem of consciousness results merely from the distinctive first-person concepts we can use when thinking about such contents. No special non-physical properties-no so-called "qualia"-are involved. The second puzzle concerns the distribution of phenomenal consciousness across the animal kingdom. Carruthers shows that there is actually no fact of the matter, because thoughts about consciousness in other creatures require us to project our first-person concepts into their minds; but such projections fail to result in determinate truth-conditions when those minds are significantly unlike our own. This upshot, however, doesn't matter. It doesn't matter for science, because no additional property enters the world as one transitions from creatures that are definitely incapable of phenomenal consciousness to those that definitely are (namely, ourselves). And on many views it doesn't matter for ethics, either, since concern for animals can be grounded in sympathy, which requires only third-person understanding of the desires and emotions of the animals in question, rather than in first-person empathy.