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The Conscious Mind: In Search of a Fundamental Theory (Philosophy of the Mind) Hardcover – 31 Oct 2004

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Product details

  • Hardcover: 432 pages
  • Publisher: Oxford University Press Inc (31 Oct. 2004)
  • Language: English
  • ISBN-10: 0195105532
  • ISBN-13: 978-0195105537
  • Product Dimensions: 16.4 x 3.6 x 24.3 cm
  • Average Customer Review: 4.6 out of 5 stars  See all reviews (11 customer reviews)
  • Amazon Bestsellers Rank: 1,104,791 in Books (See Top 100 in Books)
  • See Complete Table of Contents

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Review

"The book is very well argued, thorough, sophisticated, honest, stimulating... It is certainly one of the best discussions of consciousness in existence, both as an advanced text and as an introduction to the issues." -- Times Higher Education Supplement

About the Author

About the Author: David J. Chalmers is a professor of philosophy at the University of California, Santa Cruz. Born in Sydney, Australia, he has been a Rhodes Scholar at the University of Oxford and a McDonnell Fellow at Washington University. His article "The Puzzle of Conscious Experience" appeared in the December 1995 issue of Scientific American.

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Most Helpful Customer Reviews

62 of 66 people found the following review helpful By A Customer on 1 Dec. 1998
Format: Hardcover
The basic problem with any materialist theory of consciousness is that there is no room for consciousness to *do* anything -- it is caused by certain material processes but does not itself cause anything. The firing of a neuron can always be explained in terms of the firing of other neurons, the impingement of a photon on a photoreceptor, or some other objectively observable cause. At no point is it necessary to say that "this neuron fired because the brain it was part of had such-and-such a subjective experience". Thus consciousness is not logically necessary in our objective description of the material world, so we can at least conceive of a world where David Chalmers' zombie twin writes papers and books about the mind-body problem without ever having any subjective experience itself. This seems absurd but the absurdity is inherent in all the various flavors of functionalism or property dualism. And "new physics" won't change the picture at all -- string theory, quantum gravity, quantum multiverses, and any as yet unconcieved of physical theory are all simply more of the same kind of "ontological stuff" that we already have -- objective procedures for predicting the behavior of objectively measurable things.
Some functionalists attempt to make the problem go away simply by declaring conscious states a matter of definition -- "pain" is some set of states of an information processing system, "pleasure" is some other, etc. Thus whether a robot that makes a convincing whine when you hit it actually experiences pain is a matter of definition.
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5 of 5 people found the following review helpful By T. Blackburn on 14 Sept. 2011
Format: Paperback Verified Purchase
As a philosophy student already interested in the philosophy of Mind when I began this fantastic work, I can only say that I have been bowled over by the lucid exposition of its arguments, its wide-ranging scope, and its wit.

There is something useful to be found in this work for many people, from the interested general reader to the academic. The arguments are persuasive, clear, and so helpfully laid out - at no point was I lost, or seeking extra clarification. Chalmers is an extremely gifted writer, and the cohesion and exposition of his views are astounding. Here is a brief synopsis of the book:

- CHAPTERS 1 AND 2 - Chalmers introduces the mind as having, simply put, two aspects - the psychological (desires, beliefs), and the phenomenal ('feels', and the 'what it is like' element). The two categories may overlap, with the latter including some of the former. The phenomenal aspect of mind is what poses the hard questions about consciousness. Chalmers cashes out his notion of 'supervenience', which he uses to define physicalism and dualism. The reductive physicalist position is that the mental (inc. the phenomenal aspects) logically supervene on the physical.

- CHAPTERS 3, 4 AND 5 - Chalmers argues, persuasively, that the logical supervenience required for reductive physicalism fails. The arguments presented are a mix of new and previously existing ones, all presented clearly and forcefully. Chalmers proposes his view - naturalistic property dualism - using primarily the argument from the logical possibility of zombies: physically identical beings to us that nevertheless lack qualia. The possibility of such entities is hard to rule out, and that is all Chalmers needs for his argument to go through.
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13 of 14 people found the following review helpful By Rolf Dobelli TOP 1000 REVIEWER on 30 Jun. 2006
Format: Paperback
Philosopher and author David J. Chalmers makes an ambitious, daring attempt to expand the understanding of consciousness. Although he admits that his sympathies are with materialism, he concludes that materialist (physical) explanations cannot account for the existence of consciousness. His theory of consciousness is based in the natural world, but he proposes that consciousness has both physical and nonphysical properties. He suggests that a set of psychophysical laws are needed to explain the how and why of consciousness. Although parts of this book are densely technical and call for readers with a thorough background in mathematics, physics and philosophy, Chalmers has taken pains to make his material as accessible as possible to the average well-educated person. He even puts asterisks beside sections that lay readers are likely to find too daunting, and notes those sections general readers might most productively read, skim or ignore. We suggest this book to well-schooled readers who are interested in the philosophy of the mind, cognition or psychology.
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18 of 20 people found the following review helpful By "hhm21" on 20 Dec. 2003
Format: Paperback
Along with Erwin Schrodinger's 'Mind and Matter', this ranks as one of the best writings about consciousness I have read. Chalmers does not evade the problem of subjective experience, but faces it directly and acknowledges that materialistic science cannot explain the subjective phenomenon of consciousness. It is rare to find a work that faces up to the problem so honestly, without having to resort to accounts of structure and dynamics that do not bear any meaning when explaining the nature of subjective experience. I would thoroughly recommend this book to those who are interested in consciousness, and are dissatisfied with contemporary writings on it.
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