Chalmers in 2008
David John Chalmers
20 April 1966
|Alma mater|| University of Adelaide |
Lincoln College, Oxford
| Philosophy of mind |
Philosophy of language
|Hard problem of consciousness; Extended mind; Two-dimensional semantics; Naturalistic dualism|
David John Chalmers ( // ; born 20 April 1966) is an Australian philosopher and cognitive scientist specializing in the areas of philosophy of mind and philosophy of language. He is Professor of Philosophy and Director of the Centre for Consciousness at the Australian National University. He is also a University Professor, Professor of Philosophy and Neural Science, and a Director of the Center for Mind, Brain and Consciousness (along with Ned Block) at New York University. In 2013, he was elected a Fellow of the American Academy of Arts & Sciences.
A philosopher is someone who practices philosophy. The term "philosopher" comes from the Ancient Greek, φιλόσοφος (philosophos), meaning "lover of wisdom". The coining of the term has been attributed to the Greek thinker Pythagoras.
Philosophy of mind is a branch of philosophy that studies the ontology, nature, and relationship of the mind to the body. The mind–body problem is a paradigm issue in philosophy of mind, although other issues are addressed, such as the hard problem of consciousness, and the nature of particular mental states. Aspects of the mind that are studied include mental events, mental functions, mental properties, consciousness, the ontology of the mind, the nature of thought, and the relationship of the mind to the body.
Philosophy of language, in the analytical tradition, explored logic, the nature of meaning, and accounts of the mind.
Chalmers was born in Sydney, New South Wales in 1966 and then grew up in Adelaide, South Australia.As a child, he experienced synesthesia. He also performed exceptionally in maths and secured a bronze medal in the International Mathematical Olympiad.
Sydney is the state capital of New South Wales and the most populous city in Australia and Oceania. Located on Australia's east coast, the metropolis surrounds Port Jackson and extends about 70 km (43.5 mi) on its periphery towards the Blue Mountains to the west, Hawkesbury to the north, the Royal National Park to the south and Macarthur to the south-west. Sydney is made up of 658 suburbs, 40 local government areas and 15 contiguous regions. Residents of the city are known as "Sydneysiders". As of June 2017, Sydney's estimated metropolitan population was 5,230,330 and is home to approximately 65% of the state's population.
New South Wales is a state on the east coast of Australia. It borders Queensland to the north, Victoria to the south, and South Australia to the west. Its coast borders the Tasman Sea to the east. The Australian Capital Territory is an enclave within the state. New South Wales' state capital is Sydney, which is also Australia's most populous city. In September 2018, the population of New South Wales was over 8 million, making it Australia's most populous state. Just under two-thirds of the state's population, 5.1 million, live in the Greater Sydney area. Inhabitants of New South Wales are referred to as New South Welshmen.
Adelaide is the capital city of the state of South Australia, and the fifth-most populous city of Australia. In June 2017, Adelaide had an estimated resident population of 1,333,927. Adelaide is home to more than 75 percent of the South Australian population, making it the most centralised population of any state in Australia.
Chalmers received his undergraduate degree in pure mathematics from the University of Adelaide in Australiaand continued his studies at the University of Oxford, where he was a Rhodes Scholar. Chalmers received his PhD in philosophy and cognitive science from Indiana University Bloomington under Douglas Hofstadter, writing a doctoral thesis titled, "Toward a theory of consciousness." He was a postdoctoral fellow in the Philosophy-Neuroscience-Psychology program directed by Andy Clark at Washington University in St. Louis from 1993 to 1995.
The University of Adelaide is a public university located in Adelaide, South Australia. Established in 1874, it is the third-oldest university in Australia. The university's main campus is located on North Terrace in the Adelaide city centre, adjacent to the Art Gallery of South Australia, the South Australian Museum and the State Library of South Australia.
The University of Oxford is a collegiate research university in Oxford, England. There is evidence of teaching as early as 1096, making it the oldest university in the English-speaking world and the world's second-oldest university in continuous operation. It grew rapidly from 1167 when Henry II banned English students from attending the University of Paris. After disputes between students and Oxford townsfolk in 1209, some academics fled north-east to Cambridge where they established what became the University of Cambridge. The two 'ancient universities' are frequently jointly called 'Oxbridge'. The history and influence of the University of Oxford has made it one of the most prestigious universities in the world.
The Rhodes Scholarship is an international postgraduate award for students to study at the University of Oxford. It was established in 1902, making it the first large-scale programme of international scholarship. The Rhodes Scholarship was founded by English businessman and politician Cecil John Rhodes, to promote unity between English speaking nations and instill a sense of civic-minded leadership and moral fortitude in future leaders irrespective of their chosen career paths. Although initially restricted to male applicants from countries which are today within the Commonwealth, as well as Germany and the United States, today the Scholarship is open to applicants from all backgrounds and from across the globe. Since its creation, controversy has surrounded both its former exclusion of women, and Rhodes' Anglo-supremacist beliefs and legacy of colonialism.
In 1994, Chalmers presented a lecture at the inaugural Toward a Science of Consciousness conference.According to an article in the Chronicle of Higher Education , this "lecture established Chalmers as a thinker to be reckoned with and goosed a nascent field into greater prominence." He went on to co-organize the conference (now renamed "The Science of Consciousness") for some years with Stuart Hameroff, but stepped away when it became too divergent from mainstream science. Chalmers is also a founding member of the Association for the Scientific Study of Consciousness, as well as one of its past presidents.
The Science of Consciousness is an international academic conference that has been held biannually since 1994. It is organized by the Center for Consciousness Studies of the University of Arizona. Alternate conferences are held in Arizona, and the others in locations worldwide. Each conference attracts hundreds of attendees. The conference is devoted exclusively to the investigation of consciousness.
Stuart Hameroff is an anesthesiologist and professor at the University of Arizona known for his studies of consciousness and his controversial contention that consciousness originates from quantum states in neural microtubules. He is the lead organizer of the Science of Consciousness conference.
The Association for the Scientific Study of Consciousness (ASSC) is a professional membership organization that aims to encourage research on consciousness in cognitive science, neuroscience, philosophy, and other relevant disciplines in the sciences and humanities, directed toward understanding the nature, function, and underlying mechanisms of consciousness.
Having established his name, Chalmers received his first professorship the following year, at UC Santa Cruz, from August 1995 to December 1998. In 1996, while teaching there, he published the widely-cited book The Conscious Mind . Chalmers was subsequently appointed Professor of Philosophy (1999–2004) and, later, Director of the Center for Consciousness Studies (2002–2004) at the University of Arizona, sponsor of the conference that had first brought him to prominence. In 2004, Chalmers returned to Australia, encouraged by an ARC Federation Fellowship, becoming Professor of Philosophy and Director of the Centre for Consciousness at the Australian National University.[ citation needed ] Chalmers accepted a part-time professorship at New York University in 2009, and then a full-time professorship at the same university in 2014.
The Conscious Mind: In Search of a Fundamental Theory is a 1996 book by David Chalmers, an Australian philosopher specializing in the area of philosophy of mind.
The University of Arizona is a public research university in Tucson, Arizona. Founded in 1885, the UA was the first university in the Arizona Territory. As of 2017, the university enrolls 44,831 students in 19 separate colleges/schools, including the University of Arizona College of Medicine in Tucson and Phoenix and the James E. Rogers College of Law, and is affiliated with two academic medical centers. The University of Arizona is governed by the Arizona Board of Regents. The University of Arizona is one of the elected members of the Association of American Universities and is the only representative from the state of Arizona to this group.
Federation Fellowships are Australian professorial research fellowships that were instigated by the Australian Government as part of their Backing Australia's Ability initiative. They were initially designed to compete with prestigious overseas grants in an attempt to lure back high-profile Australian researchers from foreign institutions. The first round of Fellowships in 2001 were awarded to 15 researchers, 6 of whom were working overseas at the time.
In 2013, Chalmers was elected a Fellow of the American Academy of Arts & Sciences.He is an editor on topics in the philosophy of mind for the Stanford Encyclopedia of Philosophy . In May 2018, it was announced that he would serve on the jury for the Berggruen Prize.
The Stanford Encyclopedia of Philosophy (SEP) combines an online encyclopedia of philosophy with peer-reviewed publication of original papers in philosophy, freely accessible to Internet users. It is maintained by Stanford University. Each entry is written and maintained by an expert in the field, including professors from many academic institutions worldwide. Authors contributing to the encyclopedia give Stanford University the permission to publish the articles, but retain the copyright to those articles.
Chalmers is best known for formulating what he calls the hard problem of consciousness, in both his 1995 paper "Facing Up to the Problem of Consciousness" and his 1996 book The Conscious Mind . He makes a distinction between "easy" problems of consciousness, such as explaining object discrimination or verbal reports, and the single hard problem, which could be stated "why does the feeling which accompanies awareness of sensory information exist at all?" The essential difference between the (cognitive) easy problems and the (phenomenal) hard problem is that the former are at least theoretically answerable via the dominant strategy in the philosophy of mind: physicalism. Chalmers argues for an "explanatory gap" from the objective to the subjective, and criticizes physicalist explanations of mental experience, making him a dualist. Chalmers characterizes his view as "naturalistic dualism": naturalistic because he believes mental states are caused by physical systems (such as brains); dualist because he believes mental states are ontologically distinct from and not reducible to physical systems. This view could also be characterized by more traditional formulations such as property dualism .[ according to whom? ]
In support of this, Chalmers is famous for his commitment to the logical (though, importantly, not natural) possibility of philosophical zombies.These zombies, unlike the zombie of popular fiction, are complete physical duplicates of human beings, lacking only qualitative experience. Chalmers argues that since such zombies are conceivable to us, they must therefore be logically possible. Since they are logically possible, then qualia and sentience are not fully explained by physical properties alone; the facts about them are further facts. Instead, Chalmers argues that consciousness is a fundamental property ontologically autonomous of any known (or even possible) physical properties, and that there may be lawlike rules which he terms "psychophysical laws" that determine which physical systems are associated with which types of qualia. He further speculates that all information-bearing systems may be conscious, leading him to entertain the possibility of conscious thermostats and a qualified panpsychism he calls panprotopsychism. Chalmers maintains a formal agnosticism on the issue, even conceding that the viability of panpsychism places him at odds with the majority of his contemporaries. According to Chalmers, his arguments are similar to a line of thought that goes back to Leibniz's 1714 "mill" argument; the first substantial use of philosophical "zombie" terminology may be Robert Kirk's 1974 "Zombies vs. Materialists".
After the publication of Chalmers's landmark paper, more than twenty papers in response were published in the Journal of Consciousness Studies. These papers (by Daniel Dennett, Colin McGinn, Francisco Varela, Francis Crick, and Roger Penrose, among others) were collected and published in the book Explaining Consciousness: The Hard Problem. John Searle critiqued Chalmers's views in The New York Review of Books .
With Andy Clark, Chalmers has written "The Extended Mind", an article about the borders of the mind.
Chalmers has published works on the "theory of reference" concerning how words secure their referents. He, together with others such as Frank Jackson, proposes a kind of theory called two dimensionalism arguing against Saul Kripke. Before Kripke delivered the famous lecture series Naming and Necessity in 1970, the descriptivism advocated by Gottlob Frege and Bertrand Russell was the orthodoxy. Descriptivism suggests that a name is indeed an abbreviation of a description, which is a set of properties or, as later modified by John Searle, a disjunction of properties. This name secures its reference by a process of properties fitting: whichever object fits the description most, then it is the referent of the name. Therefore, the description is seen as the connotation, or, in Fregean terms, the sense of the name, and it is via this sense by which the denotation of the name is determined.
However, as Kripke argued in Naming and Necessity, a name does not secure its reference via any process of description fitting. Rather, a name determines its reference via a historical-causal link tracing back to the process of naming. And thus, Kripke thinks that a name does not have a sense, or, at least, does not have a sense which is rich enough to play the reference-determining role. Moreover, a name, in Kripke's view, is a rigid designator, which refers to the same object in all possible worlds. Following this line of thought, Kripke suggests that any scientific identity statement such as "Water is H2O" is also a necessary statement, i.e. true in all possible worlds. Kripke thinks that this is a phenomenon that the descriptivist cannot explain.
And, as also proposed by Hilary Putnam and Kripke himself, Kripke's view on names can also be applied to the reference of natural kind terms. The kind of theory of reference that is advocated by Kripke and Putnam is called the direct reference theory.
However, Chalmers disagrees with Kripke, and all the direct reference theorists in general. He thinks that there are two kinds of intension of a natural kind term, a stance which is now called two dimensionalism. For example, the words,
are taken to express two distinct propositions, often referred to as a primary intension and a secondary intension, which together compose its meaning.
The primary intension of a word or sentence is its sense, i.e., is the idea or method by which we find its referent. The primary intension of "water" might be a description, such as watery stuff. The thing picked out by the primary intension of "water" could have been otherwise. For example, on some other world where the inhabitants take "water" to mean watery stuff, but where the chemical make-up of watery stuff is not H2O, it is not the case that water is H2O for that world.
The secondary intension of "water" is whatever thing "water" happens to pick out in this world, whatever that world happens to be. So if we assign "water" the primary intension watery stuff then the secondary intension of "water" is H2O, since H2O is watery stuff in this world. The secondary intension of "water" in our world is H2O, and is H2O in every world because unlike watery stuff it is impossible for H2O to be other than H2O. When considered according to its secondary intension, water means H2O in every world. Via this secondary intension, Chalmers proposes a way simultaneously to explain the necessity of the identity statement and to preserve the role of intension/sense in determining the reference.
In some more recent work, Chalmers has concentrated on verbal disputes.He argues that a dispute is best characterized as "verbal" when it concerns some sentence S which contains a term T such that (i) the parties to the dispute disagree over the meaning of T, and (ii) the dispute arises solely because of this disagreement. In the same work, Chalmers proposes certain procedures for the resolution of verbal disputes. One of these he calls the "elimination method", which involves eliminating the contentious term and observing whether any dispute remains.
Chalmers is the lead singer of the Zombie Blues band, which performed at the music festival Qualia Fest in 2012 in New York.
In physics, it occasionally happens that an entity has to be taken as fundamental. Fundamental entities are not explained in terms of anything simpler. Instead, one takes them as basic, and gives a theory of how they relate to everything else in the world.
As far as I know, the first paper in the philosophical literature to talk at length about zombies under that name was Robert Kirk's "Zombies vs. Materialists" in Mind in 1974, although Keith Campbell's 1970 book Body and Mind talks about an "imitation-man" which is much the same thing, and the idea arguably goes back to Leibniz's "mill" argument.
The Chinese room argument holds that a program cannot give a computer a "mind", "understanding" or "consciousness", regardless of how intelligently or human-like the program may make the computer behave. The argument was first presented by philosopher John Searle in his paper, "Minds, Brains, and Programs", published in Behavioral and Brain Sciences in 1980. It has been widely discussed in the years since. The centerpiece of the argument is a thought experiment known as the Chinese room.
Epiphenomenalism is a position on the mind–body problem which holds that physical and biochemical events within the human body are causal with respect to mental events. According to this view, subjective mental events are completely dependent for their existence on corresponding physical and biochemical events within the human body and themselves have no causal efficacy on physical events. The appearance that subjective mental states influence physical events is merely an illusion. For instance, fear seems to make the heart beat faster, but according to epiphenomenalism the biochemical secretions of the brain and nervous system —not the experience of fear—is what raises the heartbeat. Because mental events are a kind of overflow that cannot cause anything physical, yet have non-physical properties, epiphenomenalism is viewed as a form of property dualism.
In the philosophy of mind, neutral monism is the view that the mental and the physical are two ways of organizing or describing the same elements, which are themselves "neutral", that is, neither physical nor mental. This view denies that the mental and the physical are two fundamentally different things. Rather, neutral monism claims the universe consists of only one kind of stuff, in the form of neutral elements that are in themselves neither mental nor physical.
In philosophy, physicalism is the metaphysical thesis that "everything is physical", that there is "nothing over and above" the physical, or that everything supervenes on the physical. Physicalism is a form of ontological monism—a "one substance" view of the nature of reality as opposed to a "two-substance" (dualism) or "many-substance" (pluralism) view. Both the definition of "physical" and the meaning of physicalism have been debated.
The philosophy of perception is concerned with the nature of perceptual experience and the status of perceptual data, in particular how they relate to beliefs about, or knowledge of, the world. Any explicit account of perception requires a commitment to one of a variety of ontological or metaphysical views. Philosophers distinguish internalist accounts, which assume that perceptions of objects, and knowledge or beliefs about them, are aspects of an individual's mind, and externalist accounts, which state that they constitute real aspects of the world external to the individual. The position of naïve realism—the 'everyday' impression of physical objects constituting what is perceived—is to some extent contradicted by the occurrence of perceptual illusions and hallucinations and the relativity of perceptual experience as well as certain insights in science. Realist conceptions include phenomenalism and direct and indirect realism. Anti-realist conceptions include idealism and skepticism.
Consciousness Explained is a 1991 book by the American philosopher Daniel Dennett, in which the author offers an account of how consciousness arises from interaction of physical and cognitive processes in the brain.
Functionalism is a viewpoint of the theory of the mind. It states that mental states are constituted solely by their functional role in, i.e. causal relations with, other mental states, sensory inputs and behavioral outputs. Functionalism developed largely as an alternative to the identity theory of mind and behaviorism.
The hard problem of consciousness is the problem of explaining how and why sentient organisms have qualia or phenomenal experiences—how and why it is that some internal states are felt states, such as heat or pain, rather than unfelt states, as in a thermostat or a toaster. The philosopher David Chalmers, who introduced the term "hard problem" of consciousness, contrasts this with the "easy problems" of explaining the ability to discriminate, integrate information, report mental states, focus attention, etc. Easy problems are easy because all that is required for their solution is to specify a mechanism that can perform the function. That is, their proposed solutions, regardless of how complex or poorly understood they may be, can be entirely consistent with the modern materialistic conception of natural phenomena. Chalmers claims that the problem of experience is distinct from this set and that the problem of experience will "persist even when the performance of all the relevant functions is explained".
The philosophical zombie or p-zombie argument is a thought experiment in philosophy of mind and philosophy of perception that imagines a being that, if it could conceivably exist, logically disproves the idea that physical stuff is all that is required to explain consciousness. Such a zombie would be indistinguishable from a normal human being but lack conscious experience, qualia, or sentience. For example, if a philosophical zombie were poked with a sharp object it would not inwardly feel any pain, yet it would outwardly behave exactly as if it did feel pain. The argument sometimes takes the form of hypothesizing a zombie world, indistinguishable from our world, but lacking first person experiences in any of the beings of that world.
Daniel Dennett's multiple drafts model of consciousness is a physicalist theory of consciousness based upon cognitivism, which views the mind in terms of information processing. The theory is described in depth in his book, Consciousness Explained, published in 1991. As the title states, the book proposes a high-level explanation of consciousness which is consistent with support for the possibility of strong AI.
Property dualism describes a category of positions in the philosophy of mind which hold that, although the world is composed of just one kind of substance—the physical kind—there exist two distinct kinds of properties: physical properties and mental properties. In other words, it is the view that non-physical, mental properties inhere in or supervene upon certain physical substances. As a doctrine, 'property dualism' is epistemic, as distinct from ontic.
In the philosophy of mind, the China brain thought experiment considers what would happen if each member of the Chinese nation were asked to simulate the action of one neuron in the brain, using telephones or walkie-talkies to simulate the axons and dendrites that connect neurons. Would this arrangement have a mind or consciousness in the same way that brains do?
Type physicalism is a physicalist theory, in the philosophy of mind. It asserts that mental events can be grouped into types, and can then be correlated with types of physical events in the brain. For example, one type of mental event, such as "mental pains" will, presumably, turn out to be describing one type of physical event.
Robert Kirk is an emeritus professor in the Department of Philosophy at the University of Nottingham. He is known for his work on philosophical zombies—putatively unconscious beings physically and behaviourally identical to human beings. Although Kirk did not invent this idea, he introduced the term zombie in his 1974 papers "Sentience and Behaviour" and "Zombies v. Materialists". In the latter he offered a formulation of physicalism that aimed to make clear that if zombies are possible, physicalism is false: an argument that was not much noticed until David Chalmers's development of it in The Conscious Mind. Kirk himself had reversed his position earlier, and has argued against the zombie idea in a number of books and articles on physicalism and consciousness.
The analytic–synthetic distinction is a semantic distinction, used primarily in philosophy to distinguish propositions into two types: analytic propositions and synthetic propositions. Analytic propositions are true by virtue of their meaning, while synthetic propositions are true by how their meaning relates to the world. However, philosophers have used the terms in very different ways. Furthermore, philosophers have debated whether there is a legitimate distinction.
Naming and Necessity is a 1980 book with the transcript of three lectures, given by the philosopher Saul Kripke, at Princeton University in 1970, in which he dealt with the debates of proper names in the philosophy of language. The transcript was brought out originally in 1972 in Semantics of Natural Language, edited by Donald Davidson and Gilbert Harman. Among analytic philosophers, Naming and Necessity is widely considered one of the most important philosophical works of the twentieth century.
Two-dimensionalism is an approach to semantics in analytic philosophy. It is a theory of how to determine the sense and reference of a word and the truth-value of a sentence. It is intended to resolve the puzzle: How is it possible to discover empirically that a necessary truth is true? Two-dimensionalism provides an analysis of the semantics of words and sentences that makes sense of this possibility. The theory was first developed by Robert Stalnaker, but it has been advocated by numerous philosophers since, including David Chalmers.
In philosophy and certain models of psychology, qualia are defined to be individual instances of subjective, conscious experience. The term qualia derives from the Latin neuter plural form (qualia) of the Latin adjective quālis meaning "of what sort" or "of what kind" in a specific instance like "what it is like to taste a specific apple, this particular apple now".
Interactionism or interactionist dualism is the theory in the philosophy of mind which holds that matter and mind are two distinct and independent substances that exert causal effects on one another. It is one type of dualism, traditionally a type of substance dualism though more recently also sometimes a form of property dualism.
Joseph Levine is an American philosopher at the University of Massachusetts Amherst who received his PhD from Harvard University in 1981.