By John Perry
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Extra resources for A Dialogue on Personal Identity and Immortality (Hackett Philosophical Dialogues)
It evidently has a physical aspect. Does that mean that his anger is the conjunction of a physical event, which is a function of the body, and a mental event, which is a function of the mind? If anger is to be defined through the conjunction of two events, are these events not rather (1) an event felt to be an insult and (2) a forthcoming event in which amends are made? Confronted with the Cartesian conception, it is possible to define a non-Cartesian position on the intentionality of mental concepts.
That volume has been translated into English as The Mind’s Provisions: A Critique of Cognitivism, trans. ] 6 intent iona list concep t ions of mind Today, philosophers generally concede that intentional language is untranslatable as such into a language that would use only natural terms. Those philosophers who remain committed to the positivist project will then have to find a way to evade this obstacle to a naturalistic psychology. 2 For it is true that such machines can be described in two different ways, both as the machines that they are and as if they were the human calculators that they stand in for.
E. M. Anscombe, P. M. S. Hacker, and Joachim Schulte (1953; Oxford: Wiley- Blackwell, 2009), § 462 (141). Chisholm’s text is the one referred to by Quine in Word and Object. The importance of Quine’s commentary on Chisholm’s text for this entire debate derives from the fact that these two thinkers have diametrically opposed philosophies of mind. They nevertheless agree on one point: intentional descriptions are irreducible to physical descriptions. This is the consensus I alluded to earlier. See Willard van Orman Quine, Word and Object (Cambridge, MA: MIT Press, 1960), § 45 (216–222).