“Personal and Sub-Personal” by Hong Yu Wong (26 Sept)

It has been argued that personal level explanations are independent and autonomous from sub-personal level explanations (McDowell 1994, Hornsby 2000). These claims of autonomy have come under pressure from the recent explosion of results in cognitive neuroscience studying all aspects of human perception, action, and cognition. In this talk, I shall reconsider the relation between personal and sub-personal explanations in the light of advances in cognitive neuroscience and interventionist accounts of causation (Woodward 2003). On the way I will discuss the traditional distinction between constitutive and enabling conditions which has sometimes been used to mark the difference between personal and sub-personal explanations.

Philosophy Seminar Series.
Date: Thursday, 26 Sept 2013
Time: 2pm – 4pm
Venue: Philosophy Resource Room (AS3 #05-23)
Speaker: Hong Yu Wong, Werner Reichardt Centre for Integrative Neuroscience, University of Tübingen
Moderator: Dr. Ben Blumson

About the Speaker:

Hong Yu Wong heads the Philosophy of Neuroscience Group at the Werner Reichardt Centre for Integrative Neuroscience, an excellence cluster at the University of Tübingen. He is also a faculty member of the Philosophisches Seminar and the Max Planck Neural and Behavioural Graduate School at the University of Tübingen. His primary research interests concern the relations between perception and action, and the role of the body in structuring these relations.

“Just Another Word for Nothing Left to Lose: Freedom and Agency for Mādhyamikas” by Jay Garfield (29 Aug)

The “problem of the freedom of the will” does not arise in the history of Buddhist philosophy, but there is talk of agency. I explore just why it does not arise, why that is a good thing, and how to think of agency without talking about the will, or freedom.

Philosophy Seminar Series.
Date: Thursday, 29 Aug 2013
Time: 2pm – 4pm
Venue: Philosophy Resource Room (AS3 #05-23)
Speaker: Jay Garfield, Kwan Im Thong Hood Cho Temple Professor of Humanities and Head of Studies in Philosophy, Yale-NUS College
Moderator: Dr. Ben Blumson

About the Speaker:
Jay L Garfield is Kwan Im Thong Hood Cho Temple Professor of Humanities and Head of Studies in Philosophy at Yale-NUS College, and Professor of Philosophy at the National University of Singapore. He is also the Doris Silbert Professor in the Humanities and Professor of Philosophy at Smith College, Professor of Philosophy at the University of Melbourne and Adjunct Professor of Philosophy at the Central University of Tibetan Studies. He likes to think about the philosophy of mind, logic, Buddhist philosophy, Indian philosophy in the 19th and 20th centuries and cross-cultural interpretation.

Time Workshop (23 Apr)

The NUS Department of Philosophy will be hosting a workshop on time on Tuesday, 23 April 2013, from 2pm to 5.30pm at the Philosophy Resource Room (AS-05-23) in NUS. (More details below)

Retrocausality – What Would It Take? (2pm – 3.10pm)

by Huw Price, Bertrand Russell Professor of Philosophy and a Fellow of Trinity College, University of Cambridge

Abstract: Some writers argue that retrocausality offers an attractive loophole in Bell’s Theorem in QM, allowing an explanation of EPR-Bell correlations without “spooky action-at-a-distance.” This idea originated more than a decade before Bell’s famous result, when de Broglie’s student, Olivier Costa de Beauregard, first proposed that retrocausality plays a role in EPR contexts. The proposal is difficult to assess, because there has been little work on the general question of what a world with retrocausality would “look like” — what kinds of considerations, if any, would properly lead to the conclusion that we do live in such a world. In this talk I discuss these general issues, with the aim of bringing the more specific question as to whether quantum theory implies retrocausality into sharper focus than has hitherto been possible.

About the Speaker: Huw Price is Bertrand Russell Professor of Philosophy and a Fellow of Trinity College at the University of Cambridge.  He was previously ARC Federation Fellow and Challis Professor of Philosophy at the University of Sydney, where from 2002—2012 he was Founding Director of the Centre for Time. In Cambridge he is co-founder, with Martin Rees and Jaan Tallinn, of a project to establish a Centre for the Study of Existential Risk.

His publications include Facts and the Function of Truth (Blackwell, 1988; 2nd. edn. OUP, forthcoming), Time’s Arrow and Archimedes’ Point (OUP, 1996), Naturalism Without Mirrors (OUP, 2011) and a range of articles in journals such as Nature, Journal of Philosophy, Mind and British Journal for the Philosophy of Science. He is also co-editor (with Richard Corry) of Causation, Physics, and the Constitution of Reality: Russell’s Republic Revisited (OUP, 2007). His René Descartes Lectures (Tilburg, 2008) will shortly appear as Expressivism, Pragmatism and Representationalism (CUP, 2013), with commentary essays by Simon Blackburn, Robert Brandom, Paul Horwich and Michael Williams.

He is a Fellow of the British Academy, a Fellow and former Member of Council of the Australian Academy of the Humanities, and a Past President of the Australasian Association of Philosophy. He was consulting editor for the Stanford Encyclopedia of Philosophy from 1995–2006, and is an associate editor of The Australasian Journal of Philosophy and a member of the editorial boards of Contemporary Pragmatism, Logic and Philosophy of Science, the Routledge International Library of Philosophy, and the European Journal for Philosophy of Science.

The Modal Argument Against Temporal Parts (3.15pm – 4.20pm)

by Kenneth Chong, M.A. Student, Department of Philosophy, National University of Singapore

Abstract: One version of the modal argument against temporal parts works in the following way. Assume there are temporal parts. Let ‘D’ be a proper temporal part of ‘Descartes’. Then we have the following inconsistent triad: i) D ≠ Descartes; ii) □ (D ≠ Descartes)    (this follows from i) and the principle of the necessity of distinctness); and iii) ◊ (D = Descartes).

Friends of temporal parts have generally been supportive of counterpart theory in dealing with the modal argument against temporal parts. In this paper, I will argue that the counterpart-theoretic solution as advanced by Sider in his book Four-Dimensionalism does not work. Sider’s proposed solution seeks to undermine an argument for ii) above. I will argue, however, that given the flexible nature of counterpart theory, his argument against ii) does not work. Consequently we can still derive a contradiction by assuming that there are temporal parts. Counterpart theorists who are also perdurantists need not fret too much, however. In the course of this paper I will briefly mention one other counterpart-theoretic response. If it is a workable response, then a corollary that falls out from this paper is that counterpart theorists who seek to defend the idea of temporal parts against the modal argument would do well to refocus their attention from Sider’s proposed counterpart-theoretic response to this other counterpart-theoretic response.

About the Speaker: Kenneth is currently pursuing his MA at NUS, where he is receiving some pressure not to be a physicalist under the supervision of his supervisor. In his free time, Kenneth enjoys playing all sorts of games, which might help explain his interest in Philosophy. He also enjoys writing plays, and has recently been published in Voices Clear and True (Vol. 1), a collection of new Singaporean plays.

Relativity and Experience (4.25pm – 5.30pm)

by Michael Pelczar, Associate Professor, Department of Philosophy, National University of Singapore

Abstract: Human experience is atomic, in the sense that it ultimately consists of experiences that do not themselves consist of further experiences. Like all conscious experiences, atomic experiences exist absolutely: if any complete and accurate description of the world describes it as including some conscious experience, then every complete and accurate description of the world describes it as including that experience. I argue that these considerations place severe constraints on how our atomic experiences can occur in relativistic spacetime. Specifically, I argue that an atomic experience can occur in relativistic spacetime only as a momentary and unextended point-event. This is bad news for physicalists, but good news for phenomenalists.

About the Speaker: Michael Pelczar is an Associate Professor who joined the Philosophy Department at NUS in 2001. He previously taught at the University of Arizona in Tucson. He received his PhD from the University of Virginia. He is originally from Chestertown, Maryland.

“The Case Against ‘Objects and Persons'” by Chong Bao Shen Kenneth (19 Mar)

Consider the following argument in which a baseball shatters a window:

1)  The baseball – if it exists – is causally irrelevant to whether its constituent atoms, acting in concert, cause the shattering of the window.

2) The shattering of the window is caused by those atoms, acting in concert.

3) The shattering of the window is not overdetermined.

4) If the baseball exists, it does not cause the shattering of the window. (In other words, it is causally redundant).

Call this the ‘Overdetermination Argument’. Trenton Merricks, in his book, Objects and Persons, takes this argument to show, as I will present, that macroscopic, inanimate objects like tables and chairs don’t exist. At the same time, Merricks thinks persons are not likewise eliminated as persons have causal relevancy by virtue of being conscious. I disagree with Merricks. I believe that if the Overdetermination Argument works at all against ordinary objects, it should work against persons too. I present 3 reasons for rejecting his ontology: two have got to with rejecting the premises involved in his argument for differentiating persons from ordinary objects. The last has got to with a consequence of his position: as I will suggest, if Merricks is right, it would seem that persons exist when they are conscious, but not when they are unconscious.

Graduate Seminar Series.
Date: Tuesday, 19 Mar 2013
Time: 2pm – 4pm
Venue: Philosophy Resource Room (AS3-03-02) (Please note that we are not using our regular venue)
Speaker: Chong Bao Shen Kenneth, MA Student

About the Speaker

Kenneth is currently pursuing his MA at NUS, where he is receiving some pressure to be a dualist under the supervision of his supervisor. In his free time, Kenneth enjoys playing all sorts of games, which might help explain his interest in Philosophy. He also enjoys writing plays and listening to music.

Talk by Stephan Leuenberger (5 Jan 2012)

Philosophy Seminar Series: 5Jan 2012, 2-4pm, Philosophy Resource Room; Speaker: Stephan Leuenberger, Lecturer, University of Glasgow; Moderator: Dr. Tang Weng Hong

Abstract:
Philosophical theses are sometimes put by saying that one class of facts grounds another such class. Recently, several authors have tried to clarify and regiment such talk of grounding, and have asked about what features the relation of grounding has. The orthodox view is that grounding is a necessary connection among facts: if some facts ground another fact, they necessitate it, and the grounding fact itself is non-contingent. I shall challenge this view by presenting potential counterexamples. Finally, I will sketch a positive account of grounding that allows it to be contingent.

About the speaker: Stephan Leuenberger is a lecturer at the University of Glasgow, specializing in metaphysics. Before joining Glasgow in 2008, he studied at the Universities of Bern (Lic. Phil), Oxford (B.Phil), and Princeton (PhD), and held postdoctoral fellowships at the Australian National University and the University of Leeds.
More information on the Philosophy Seminar Series can be found here. A list of past talks in the series can be found here.

On the First and Second Proof of the Eighteen Discussion of Tahafut al-Falasifa, by Edward Moad (28 July 2011)

Philosophy Seminar Series: 28 July 2011, 2-4pm, Philosophy Resource Room; Speaker: Edward Moad; Assistant Professor, Qatar University; Moderator: Dr. Ben Blumson

Abstract: The topic of this paper is the eighteenth discussion of the Tahāfut al-Falāsifa (‘Incoherence of the Philosophers’) of Abu Hamid al-Ghazali (1058-1111), in which he raises objections against Ibn Sina’s arguments for the immateriality of the soul.  I will focus on the first two sections, on what Ghazali calls the ‘first’ and ‘second’ proof, respectively.  These two proofs are essentially similar in that they both turn on the premise that a relation between a bodily (and therefore divisible) substratum and an indivisible object of cognition (the intelligible form) is impossible.  Ghazali’s objection – that this proposition is inconsistent with ibn Sina’s theory of perception, and the role therein of the wahm (‘estimative faculty’) – is sound.  However, this just leaves open the option of resolving the contradiction by modifying the theory of perception to make it coherent with the proof, and Ghazali does not take an explicit position on which side to take.  His aim, as he says, is just to show the contradictions in the theories of the philosophers, and not to make positive positions.
I will show, however, that underlying this explicit dimension of the discussion, there is a tacit philosophical point that Ghazali intends for the discerning reader.  That is that the real mystery that imposes itself on a theory of the soul is not just the question of how a relation is possible between a divisible, material cognitive faculty and an indivisible object.  Rather, it is the more fundamental question of the possibility of any relation between a unity and a multiplicity.  This question imposes itself with equal force against both the theory of an immaterial soul as it does against the kalam theory of a material ‘atomic’ soul.  These first sections of the eighteenth discussion are therefore connected to an over-arching theme of the Tahāfut in that they call attention to an apparent metaphysical impossibility that is nevertheless a manifest reality.

UntitledAbout the speaker: Edward Omar Moad graduated from University of Missouri-Columbia with his PhD in Philosophy in 2004.  He was a post-doctoral research fellow in the Philosophy Department at the National University of Singapore from 2005-2008.  Since then, he has been Assistant Professor in the Department of Humanities at Qatar University.  Besides dabbling in This and That and Some Other Stuff, he has been particularly interested in classical Islamic philosophy, and especially the historical debate between Ibn Sina, al-Ghazali, and Ibn Rushd, centered around the Incoherence of the Philosophers and the Incoherence of the Incoherence.  He has been gradually piecing together a critical commentary of the debate, and a study of its philosophical relevance to This, That, and Some Other Stuff, which when (if) completed may perhaps be entitled, Coherence of the Incoherence.
More information on the Philosophy Seminar Series can be found here. A list of past talks in the series can be found here.

Talk: The Language of the Ontology Room, by Dan Korman (15 Feb 2011)

Philosophy Seminar Series: 15 February 2011, 2-3:45pm, Philosophy Resource Room; Speaker: Dan Korman, Assistant Professor of Philosophy, University of Illinois; Moderator: Dr. Tang Weng Hong

Abstract: Various prominent views in material-object metaphysics-for instance, eliminativism, according to which there are no statues or chairs, and universalism, according to which there is an object composed of your nose and the Eiffel Tower- seem manifestly at odds with things we are ordinarily inclined to say and believe. Defenders of these views often maintain that the conflict is merely apparent; what they are saying in the “ontology room” is entirely compatible with the things we ordinarily say and believe. I critically assess a variety of such compatibilist accounts.

dan kormanAbout the speaker: Dan Korman is an assistant professor of philosophy at the University of Illinois and is currently visiting the Australian National University as a research fellow. He is primarily interested in the metaphysics of material objects. When he tries to work on this topic he finds himself distracted by the philosophy of perception, the ontology of documents, Locke on substratum, the nature and status of intuition, and anything having anything to do with Naming and Necessity.
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More information on the Philosophy Seminar Series can be found here. A list of past talks in the series can be found here.

Talk: “Hume’s Sensibilist Naturalism” by Stephen Gaukroger (15 July 2010)

Abstract: Hume’s Sensibilist Naturalism
The paper sets out to try and make sense of the role that metaphysics plays for Hume in our understanding of the world and our place in it. I’m going to pursue this question in terms of two issues: reason and scepticism, and reason and sensibility. On scepticism, I’ll argue that Hume is not a sceptic as such: he believes that there are valid metaphysical arguments that lead to scepticism, e.g. about causation, but his conclusion is: so much the worse for metaphysics, taken as a reliable form of understanding in its own right. On sensibility, which is the main focus of the paper, I want to explore the idea that understanding for Hume consists in a judicious combination of propositional (e.g. metaphysical) considerations and non-propositional considerations.
Bio (or use web page):
Professor of History of Philosophy and Science, University of Sydney, Australia, and Professor of Philosophy, University of Aberdeen, Scotland.
Author of: Descartes, An Intellectual Biography (OUP, 1995); Francis Bacon and the Transformation of Early-Modern Philosophy (CUP, 2001); Descartes’ System of Natural Philosophy (CUP, 2002). For the past 15 years, I have been working on a projected 6-volume account of the emergence of a scientific culture in the West. The first volume appeared as: The Emergence of a Scientific Culture: Science and the Shaping of Modernity, 1210-1685 (OUP, 2005). The second volume, The Collapse of Mechanism and the Rise of Sensibility: Science and the Shaping of Modernity, 1680-1760 is to be published by OUP in December. I am presently at work on the third volume, The Humanization of Nature and the Naturalization of the Human, which will take the story up to the 1820s or 1830s.

Philosophy Seminar Series: 15 July 2010, 2-4pm, Philosophy Resource Room; Speaker: Stephen Gaukroger (Professor, History of Philosophy and Science, University of Sydney and Professor, Philosophy, University of Aberdeen); Moderator: Dr. Loy Hui Chieh

Abstract: The paper sets out to try and make sense of the role that metaphysics plays for Hume in our understanding of the world and our place in it. I’m going to pursue this question in terms of two issues: reason and scepticism, and reason and sensibility. On scepticism, I’ll argue that Hume is not a sceptic as such: he believes that there are valid metaphysical arguments that lead to scepticism, e.g. about causation, but his conclusion is: so much the worse for metaphysics, taken as a reliable form of understanding in its own right. On sensibility, which is the main focus of the paper, I want to explore the idea that understanding for Hume consists in a judicious combination of propositional (e.g. metaphysical) considerations and non-propositional considerations.

Stephen GaukrogerAbout the speaker: Stephen Gaukroger is Professor of History of Philosophy and Science, University of Sydney, Australia, and Professor of Philosophy, University of Aberdeen, Scotland. He is the author of: Descartes, An Intellectual Biography (OUP, 1995); Francis Bacon and the Transformation of Early-Modern Philosophy (CUP, 2001); Descartes’ System of Natural Philosophy (CUP, 2002). For the past 15 years, he has been working on a projected 6-volume account of the emergence of a scientific culture in the West. The first volume appeared as: The Emergence of a Scientific Culture: Science and the Shaping of Modernity, 1210-1685 (OUP, 2005). The second volume, The Collapse of Mechanism and the Rise of Sensibility: Science and the Shaping of Modernity, 1680-1760 is to be published by OUP in December. I am presently at work on the third volume, The Humanization of Nature and the Naturalization of the Human, which will take the story up to the 1820s or 1830s.

More information on the Philosophy Seminar Series can be found here. A list of past talks in the series can be found here.