Over at Philosophical Disqusitions, a few entries on Physicalism have appeared which begin by defining physicalism as the thesis that "all facts are physical facts".
So stated, the definition makes a mockery of itself, for it points to one of the most central (and, puzzlingly, one of the least-discussed) problems with physicalism itself. We so often hear about Mary the color-scientist, about zombies and about “qualia”, that we are lead to ignore a far more challenging difficulty for the physicalist.
The physicalist thesis cannot be anything like “all facts are physical facts”. In what sense could a fact be physical?
So stated, the definition makes a mockery of itself, for it points to one of the most central (and, puzzlingly, one of the least-discussed) problems with physicalism itself. We so often hear about Mary the color-scientist, about zombies and about “qualia”, that we are lead to ignore a far more challenging difficulty for the physicalist.
For surely, what is meant by the physicalist’s doctrine is something like this: the objects and predicates referred to by genuine sentences are always physical objects and physical properties. This is a far more useful definition of physicalism. A paradigm case of a “genuine sentence” might be something like: “the temperature of boiling water on Earth is 100 Celcius”. The objects (water, the planet Earth) and the predicates (temperature, 100 Celcius) can be given fully physical descriptions, presumably involving a particular molecular structure and mean kinetic energy of molecules.
When we confine ourselves to sentences like this, physicalism seems eminently plausible. But, of course, there are many other types of sentences, even ones that appear regularly in the physical sciences, which are much more difficult to redescribe in the required way.
Take, for example, a sentence of mathematics like “1 plus 1 equals 2” or “A2 plus B2 equals C2”. Or, perhaps a theoretical sentence like Einstein’s “the passage of time varies according to the observer’s frame of reference.” Or even a philosophical sentence like “physicalism is true”. Surely, the proponent of physicalism wants to be able to use sentences like this. Yet, mathematical objects like numbers or variables and properties like equals leave us scratching our heads, searching for redescriptions that could possibly count as physical descriptions. Similarly, terms like time, observer and (perhaps most troublingly) true resist this kind of redescription to an enormous degree. Yet, these are sentences that must be valid ones, especially since they play central roles in the mature physical sciences, the very sciences whose success lead us to propose the idea of physicalism in the first place.
I think that this kind of problem itself deserves far more attention than it gets, and it is likely that it will reappear for any proposed definition of physicalism.
7 comments:
Oddly enough, should you actually engage with nominalist and physicalist literature in philosophy of mathematics and language, these sorts of worries are explicitly addressed. Though of course, to equate nominalism and physicalism would be a mistake.
Anonymous, thanks for your comment. You will have to forgive me for drawing primarily from the literature in the Philosophy of Mind when considering a thesis that is most prominent in the philosophy of mind.
As far as I can see, the electrons that fly between transistors in my laptop and represent those pesky mathematical statements you mention are perfectly physical. The same holds for my philosophical thought patterns and anything else that goes through my - or artificial intelligence's mind.
Eudaemon,
As I understand it, the word "represent" in your comment is what makes a lot of trouble for the program.
What does this "representation" thingy actually mean? Well, it means there's some mutual information between two subsystems, or alternatively, that a pattern A is a (lossy) compression of pattern B. If you know something about A, you can infer some properties of B, and vice-versa.
If you imagine a Game of Life or some similar cellular automaton universe, it's not so hard to imagine what it would mean for some configuration to be a representation of some other, possibly bigger configuration. Extending this to our universe - which admittedly has a bit more complex physics than GoL, but nonetheless - the problem about representation that supposedly plagues physicalism vanishes.
One more thing: in my view, those physical facts that physicalism got it's name from aren't necessarily physical, or for that matter, material - they can very well be mathematical. If you take a look at what our modern physics says about universe, it can be interpreted in a way that makes the most fundamental level of reality made out of pure math. I don't hold this view as being separate from physicalism; it's just some variant inside it, or, to put it differently, it's a variant of the universal law idea mentioned here: http://wiki.lesswrong.com/wiki/Universal_law
eudaemon-
I would not say that the electrons in your computer are not physical. It is your claim that there is something else, something beyond them that they "represent" that strikes me as an unsupported article of faith. The electrons do what they do, and have the causal effects that electrons have. Anything that happens in the universe as a result of the flow of electrons is explainable in terms of the laws of physics without recourse to any notions of "information" or "representation".
I did not understand what you were getting at with the Game of Life example. How does a GoL universe explain representation?
As to your last paragraph, it sounds like Wheeler's "it from bit". This simply makes no sense to me. Just because our best descriptions of reality bottom out in mathematical abstractions, the reality they describe does not necessarily bottom out in these abstractions. The map is not the territory. The whole idea strikes me as Platonic - the idea that behind or beyond this gross, coarse physical world there is a shimmering timeless perfect world of pure abstraction, pure design, no messy implementation. Concluding from a theory of science that the universe rests not on an elephant or a turtle but on an ethereal foundation of mathematical formulas ought to signal to us that our ways of framing our descriptions are, perhaps, not as complete as we would like to think they are. Which brings us back around to Nick's original post . . .
-John Gregg
http://home.comcast.net/~johnrgregg
Nick, are you familiar with CS Peirce, originator of pragmatism? Actually maybe I should direct this more towards John Gregg... Are you arguing that representations lack reality?
Peirce spent most of his life working in semiotics/logic. If I may direct to his critique on nominalism here: http://www.textlog.de/4222.html
"21. The heart of the dispute lies in this. The modern philosophers — one and all, unless Schelling be an exception — recognize but one mode of being, the being of an individual thing or fact, the being which consists in the object's crowding out a place for itself in the universe, so to speak, and reacting by brute force of fact, against all other things. I call that existence.
22. Aristotle, on the other hand, whose system, like all the greatest systems, was evolutionary, recognized besides an embryonic kind of being, like the being of a tree in its seed, or like the being of a future contingent event, depending on how a man shall decide to act. In a few passages Aristotle seems to have a dim aperçue of a third mode of being in the entelechy. The embryonic being for Aristotle was the being he called matter, which is alike in all things, and which in the course of its development took on form. Form is an element having a different mode of being. The whole philosophy of the scholastic doctors is an attempt to mould this doctrine of Aristotle into harmony with christian truth. This harmony the different doctors attempted to bring about in different ways. But all the realists agree in reversing the order of Aristotle's evolution by making the form come first, and the individuation of that form come later. Thus, they too recognized two modes of being; but they were not the two modes of being of Aristotle.
23. My view is that there are three modes of being. I hold that we can directly observe them in elements of whatever is at any time before the mind in any way. They are the being of positive qualitative possibility, the being of actual fact, and the being of law that will govern facts in the future. "
Representation falls under Peirce's third category of being.
The review of Fraser's edition of Berkeley referenced there can be found here: http://www.iupui.edu/~peirce/writings/v2/w2/w2_48/v2_48.htm.
I'd love to discuss but I'm in a hurry, probably nobody will respond to this anyway.
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