Nov 29, I can’t help but leaving my reading of Frank Jackson’s Epiphenomenal Qualia with a sense of wonder and a grinning awe. This, independent of. Sep 3, Frank Jackson () formulates the intuition underlying his that knowledge about qualia is impossible if qualia are epiphenomenal and he. Oct 2, Jackson quotes are from “Epiphenomenal Qualia.” Jackson describes himself as “a qualia freak”. The word “qualia” is the plural of the word.

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According to Tye to have indexical knowledge of this kind is sufficient but not necessary for knowing what it is like frannk have a red experience.

Qualia: The Knowledge Argument (Stanford Encyclopedia of Philosophy)

Despite a lack of dualist responses overall and Jackson’s own change of view, there are more recent instances of prominent dualists defending ffrank Knowledge Argument. Chalmers considers responses along the lines of the “ability hypothesis” objection described above to be the most promising objections, but unsuccessful: From Wikipedia, the free encyclopedia.

Nemirow claims that “knowing what an experience is like is the same as knowing how to imagine having the experience”.

He now resolutely rejects dualism. Papineau distinguishes third person and first person thoughts about experiences.

John may well know that John is in Amsterdam but, having forgotten that he is himself John, he may fail to conclude that he is now in Amsterdam. Jackson has us imagine this person Fred eiphenomenal is able to discriminate two different colors of perfectly ripe tomatoes, which he calls red 1 and red 2 1.

BroadHerbert Feigland Thomas Nagelepiohenomenal a fifty-year span, presented insight to the subject, which led to Jackson’s proposed thought experiment. Jackson seems to find the modal argument against physicalism less persuasive than the knowledge argument Quapia to Be Good at Philosophy? Although phenomenal blueness has a physical nature, a person cannot fully understand its nature unless she thinks of phenomenal blueness under a phenomenal concept.


Some have argued that Mary would recognize the colors when first seeing them on the basis of her complete physical knowledge about color vision see Hardin Therefore 3b There are non-physical facts concerning human color vision. It is sometimes pointed out, for example, that merely confining Mary to a monochromatic environment would not prevent her from having color experiences see Thompsonor that, after release, she would not be able to see colors.


Dispositional theories are theories that say in one way or another that we should think of colour as a relation between you and the object. Since the Mary’s room thought experiment seems to create this contradiction, there must be something wrong with it.

Fred consistently sorts the tomatoes the same way a. And then I decided that the best way out is to think in representationalist terms about phenomenal experience. He argues that Mary only obtained the ability to do something, not the knowledge of something new. He proposes a representationalist account of phenomenal character. This worry is sometimes put in terms of acquaintance: Nagel’s is different than Jackson’s argument 1. Most cannot help but admit that “new information or knowledge comes her way after confinement,” enough that this view “deserves to be described as the received physicalist view of the Knowledge Argument.

Friends of the knowledge argument will say that the facts at issue are non-physical because they involve the exemplification of non-physical properties e.

However, Jackson objects that Churchland’s formulation is not his intended argument.

Others deny even the weaker version V1 and claim that Mary does not gain any new propositional knowledge no new knowledge about something that is the case, no factual knowledge. One may doubt that this claim is compatible with the widely accepted assumption that physical knowledge can be acquired independently of one’s particular perceptual apparatus.

In order to show precisely that imaginative abilities are not sufficient for knowing what it is like, Conee introduces the following example: If Mary is distracted and does not attend to her experience when she first sees a red object, then she need not apply any concept to her experience at all.

Qualia: The Knowledge Argument

There are two possible strategies for a dualist to take who wishes to defend the knowledge argument. She could not have had a demonstrative belief of this kind before release. Other possible reactions to the threat of epiphenomenalism for dualism would be jacison to doubt that a property dualist must embrace epiphenomenalism or to develop an account of knowledge about one’s own phenomenal states that does not imply a causal relation between qualia and phenomenal knowledge about qualia see Chalmers Marianna is therefore unable to relate the kinds of color experiences she now is acquainted with to what she already knew about them at t 1.


Epiphenomalism is the view that at least some mental properties have no physical effects. Mary’s Room is a thought experiment that attempts to establish that there are non-physical properties and attainable knowledge that can be discovered only through conscious experience.

The example of knowledge about frrank de se knowledge may illustrate the general point. Jackson doesn’t see how Nagel’s argument tells against physicalism, since physicalism in no way entails that we should be able to imagine what it’s like to be a bat, nor should it b. But of course a being with a more comprehensive grip on things might make human physicalists look just like slugists.

Arguably a subject whose visual apparatus is not suited for visual experiences at all will not be able to develop the capacity to imagine colors on the basis of physical knowledge alone, even if this were uackson for Mary. It has been doubted that ‘directness’ in Loar’s sense provides an account for what one might call acquaintance: Here is one of the best thought experiments in the whole of the philosophy of mind: The knowledge argument peiphenomenal to establish that conscious experience involves non-physical properties.

Jackson, I presume, would have us believe that primates distinguish fruit from leaves through unconscious neural processes of which the color of that fruit is just a by-product.

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