Raimondi, A. (2021). Crane and the mark of the mental. Analysis, 81(4), 683–693. doi.:10.1093/analys/anab035
[Abstract]Brentano’s (1874) suggestion that intentionality is the mark of the mental is typically spelled out in terms of the thesis that all and only mental states are intentional. An influential objection is that intentionality is not necessary for mentality (McGinn 1982; Dretske 1995; Deonna and Teroni 2012; Bordini 2017). What about the idea that only mental states are intentional? In his 2008 paper published in Analysis, Nes shows that on a popular characterization of intentionality, notably defended by Crane (2014 [1998], 2001), some non-mental states come out as intentional. Crane (2008) replies that the concept of representation solves the problem. In this paper, I argue that no representational account of intentionality meets Nes’s challenge. After distinguishing between two notions of representation, I contend that there are two versions of Crane’s representational account, but neither of them is able to solve the problem posed by Nes.
[Citing Place (1996g)]  

Rainey, S. (2023). Clinical Implications. In S. Rainey, Philosophical Perspectives on Brain Data (Chapter 3, pp. 65-91). Palgrave Macmillan. doi:10.1007/978-3-031-27170-0_3
[Abstract]Scientific realism is the philosophical conviction that the posits of science—quarks, electrons, forces—are real, not just ways of accounting for the world. If true, we might take from this the view that a full story of the world and everything in it is most possible through the pursuit of scientific experimentation and observation. The truths of science, on this view, are the truths of nature. Scientific truths are true despite what anyone may actually think of them. This poses a problem for one of the more salient objects in our world—human beings. From the perspective of each of us, what’s most notable about the world is that it’s a place that we are in at a time. We can’t help but experience the world in terms of our subjectivity, in other words. Even the simplest cases of perspectival relativism attest to that. From a person’s point of view, a full story of the world given in objective terms will describe all but one fact; the fact of that point of view itself (or the ‘I’ that describes).
[Citing Place (1956)]  

Ray, J. (1972). Do mental mvents mxist? Physiological adumbrations. British Journal of Psychiatry, >120(555), 129-132. doi:10.1192/bjp.120.555.129
[Abstract]In this paper, elaboration of a Realist answer to some of the classical questions of psychology and epistemology will be sought, starting from a knowledge of Soviet and Western findings in psychophysiology (particularly the work of Pavlov, 1932, and Hebb, 1949; see also the summary by Burt, 1968). The point of departure taken in the philosophical literature is the paper by Place (1969). This paper will adopt a reflexological model of brain function—with its implied view that memory is synaptically encoded. While this model has largely fallen into disfavour it is used here paradigmatically—to show that well-developed physiological models in general can provide a satisfactory account of ‘mental’ phenomena.
[Citing Place (1969a)]  

Raz, A., & Donchin, O. (2003). A zetetic’s perspective on gesture, speech, and the evolution of right-handedness. Behavioral and Brain Sciences, 26(2), 237-238.
[Abstract]Charmed by Corballis’s presentation, we challenge the use of mirror neurons as a supporting platform for the gestural theory of language, the link between vocalization and cerebral specialization, and the relationship between gesture and language as two separate albeit coupled systems of communication. We revive an alternative explanation of lateralization of language and handedness.
[Citing Place (2000c)]  

Reed, P. (2022). The concept of intensionality in the work of Ullin T. Place. Behavior and Philosophy, 50, 20-38. behavior.org/wp-content/uploads/2023/02/BPv50-Reed.pdf
[Abstract]The current paper overviews of the notion of intensionality as it is presented in the work of Ullin Place, with the aim of characterising Place’s somewhat neglected thinking about this topic. Ullin Place’s work showed a development regarding his views concerning this topic, which, in themselves, illustrate a variety of possible stances that can be taken towards the concept of intensionality. Ultimately, Place suggested that ‘intensional’ statements are not necessarily connected with ‘mentalistic’ language, nor with ‘mentalistic’ explanations. Rather, Place came to the view that intensionality should be taken to be the mark of the ‘conversational’ – that is, it is a property of verbal behaviour that characterises nonscientific everyday discourse. This view has relevance to furthering the understanding of Place’s work regarding intensionality, and also relevance for understanding the types of language that could be used in explanations given by behavioural science.
Note:
Place (2022) argues that this article is a rather misleading exposition of Ullin T. Place's work on intensionality and the types of language in behavioural science.
[Citing Place (1954)]  [Citing Place (1956)]  [Citing Place (1978a)]  [Citing Place (1981a)]  [Citing Place (1984c)]  [Citing Place (1987a)]  [Citing Place (1996g)]  [Citing Place (1999e)]  [Citing Place (1999f)]  [Is replied by]  
Download: Reed (2022) The Concept of Intensionality in the Work of Ullin T Place.pdf

Rego, F. (2021). Relationship Between Body and Soul According to Saint Thomas: An Obsolete Issue? In P. Á. Gargiulo, & H. L. Mesones Arroyo (Eds.), Psychiatry and Neuroscience Update: From Epistemology to Clinical Psychiatry (Vol. IV, 73-88). Springer International Publishing. doi:10.1007/978-3-030-61721-9_8
[Abstract]In spite of the opinion of materialistic thinkers, from ancient times, the soul was understood as the principle of life, and far from restricting its activity to purely vegetative and sentient functions, it was extended to the rational field as well. For better understanding, see what happens to a tree leaf, when at the end of its cycle of life, it falls and changes color from bright green to grey and turns brittle. It happens because it is a leaf deprived of life. And the same thing happens with the human body when it stops having the vital impulse of its own soul, initiating an irreversible corruption process. This is a point of view that gives way to the reasonableness of the human existence and to the justification of the question because of the relationship that soul and body have between them. Said briefly, the soul, although not understood as a sensitive reality, does not have to be considered as a nonexistent or mythological reality but also as a real order that links to the body as substantial formal essential principle. It determines the body in the order of being and the way of being, that is, the soul makes man to be and to be what he is and, at the same time, enlivens him and founds all his spiritual and organic activities.
[Citing Place (1956)]  

Renz, G. (2021). What is God’s Power?. European Journal for Philosophy of Religion, 13(3). doi:10.24204/ejpr.2021.3295
[Abstract]Theists claim that God can make a causal difference in the world. That is, theists believe that God is causally efficacious, has power. Discussion of divine power has centered on understanding better the metaphysics of creation and sustenance, special intervention, governance, and providing an account of omnipotence consistent with other divine attributes, such as omnibenevolence. But little discussion has centered on what, deep down ontologically, God’s power is. I show that a number of prominent accounts of power fail to model what divine power could be, and then develop an account based on teleological and primitivist accounts of power.
[Citing Place (1996g)]  

Renz, G. (2025). Whence The Form? Australasian Journal of Philosophy, 1–18. doi:10.1080/00048402.2025.2465668
[Abstract]Hylomorphists claim that substances—human beings, oak trees, chemical compounds—are compounds of matter and form. If a house is a substance, then its matter would be some bricks and timbers and its form the structure those bricks and timbers take on. While hylomorphism is traditionally presented as a theory of change, it only treats the coming-to-be and passing-away of matter-form compounds. But many hylomorphists understand forms to be entities in their own right, as parts or constituents of substances. So, a neglected question arises: how, when, and from where do forms come to be? I take up the view of one prominent and representative hylomorphist, Kathrin Koslicki, and argue that she cannot answer these questions satisfactorily. I close with a proposal for an account of the generation of forms based on machinery many hylomorphists already accept, namely, causal powers, that points to a deflationary metaphysics of form.
[Citing Place (1996g)]  

Reynhout, G., & Carter, M. (2011). Social Stories™: a possible theoretical rationale, European Journal of Special Needs Education, 26(3), 367-378. doi:10.1080/08856257.2011.595172
[Abstract]Social Stories™ are an intervention widely used with individuals with autism spectrum disorders (ASD). This paper discusses a possible theoretical rationale that might account for the purported efficacy of Social Stories™. Attributes of individuals with ASD in relation to Social Story intervention including difficulties with theory of mind (involving perspective taking and emotion perception), weak central coherence, visual learning style, intellectual ability and comprehension, and stimulus overselectivity are considered. In addition, behavioural explanations are explored. Probably the most parsimonious explanation is that Social Stories may be viewed as loose contingency contracts, which highlight natural reinforcers. It is noted however, that the possible underlying mechanisms remain speculative and that there may be many factors involved.
[Citing Place (1988b)]  

Roberts, H. (1967). The Construction of Consciousness. Psychological Reports, 20(1), 99–102. doi:10.2466/pr0.1967.20.1.99
[Abstract]Consciousness is analyzed after a brief review of some aspects of the present stage of understanding of consciousness. Discerned as its elements are brain configurations, in principle as described by Wolfgang Koehler or D. O. Hebb, and which are functionally termed “schemata.” Basic schemata represent, that is, are activated by and associated with, environmental, somatic, and psychic conditions. Self, being, and relation schemata are defined. Primal and self consciousness (collectively basic consciousness), relational consciousness, and metaconciousness (conciousness of consciousness) are formulated as organizations of schemata.
[Citing Place (1956)]  

Robinson, H. (1982). Matter and sense: A critique of contemporary materialism. Cambridge University Press
[Abstract]Published in 1982 by CUP  it discusses the forms of materialism then current, including Davidson, early Rorty, but concentrating on Smart and Armstrong, and arguing that central state materialism fails to give a better 'occurrent' account of conscious states than does behaviourism/functionalism, as Armstrong claims. The book starts with a version of the 'knowledge argument' and ends with a chapter claiming that our conception of matter/the physical is more problematic than our conception of mind.
[Citing Place (1956)]  

Robinson, Z., Maley, C., & Piccinini, G (2015). Is Consciousness a spandrel? Journal of the American Philosophical Association, 1(2), 365-383. doi:10.1017/apa.2014.10
[Abstract]Determining the biological function of phenomenal consciousness appears necessary to explain its origin: evolution by natural selection operates on organisms’ traits based on the biological functions they fulfill. But identifying the function of phenomenal consciousness has proven difficult. Some have proposed that the function of phenomenal consciousness is to facilitate mental processes such as reasoning or learning. But mental processes such as reasoning and learning seem to be possible in the absence of phenomenal consciousness. It is difficult to pinpoint in what way phenomenal consciousness enhances these processes or others like them. In this paper, we explore a possibility that has been neglected to date. Perhaps phenomenal consciousness has no function of its own because it is either a by-product of other traits or a (functionless) accident. If so, then phenomenal consciousness has an evolutionary explanation even though it fulfills no biological function.
[Citing Place (2000b)]  

Rockwell, W. T. (1994). On what the mind is identical with. Philosophical Psychology, 7(3), 307–323. doi:10.1080/09515089408573126
[Abstract]The unity of mind and body need not imply accepting the unity of mind and brain, because the mind‐brain identity is something that science has presupposed, not discovered. I cite evidence from modern neuroscience that cognitive activities are distributed throughout the human nervous system, which challenges the ‘scientific’ assumption (believed by Descartes, among others) that the brain is the seat of the soul, and the rest of the nerves are mere message cables to the brain. Dennett comes close to accepting this point when he criticizes ‘Cartesian materialism’, and yet he still claims that Vie head is headquarters’. Accepting that the mind is the entire nervous system solves some philosophical problems, for Dennett and others. There is also some evidence that indicates that some cognitive activities may be hormonal rather than neural, which raises some challenging problems for the once obvious distinction between causing a mental state and embodying that state.
[Citing Place (1956)]  

Rodríguez, S.S. (2022). The ontology of perceptual experience. Rowman & Littlefield.
[Abstract]Contemporary philosophy of perception typically focuses on discussions concerning the content and the phenomenology of perceptual experience. In a significant departure from this tradition, The Ontology of Perceptual Experience explores the very conscious phenomena to which intentional or phenomenal features are thus ascribed. Drawing on a new wave of research— including the work of maverick philosophers like Helen Steward, Brian O’Shaughnessy, and Matthew Soteriou—this book examines two ways of categorizing perceptual experiences in accordance to their dynamic structure: on the one hand, Experiential Heracliteanism, an approach striving to describe perceptual experiences in terms of irreducibly dynamic components; and, on the other, Experiential Non-Heracliteanism, which conceives perceptual experiences as dynamic phenomena that may nevertheless be described in terms of non-dynamic elements. Sebastián Sanhueza Rodríguez describes both proposals and makes a modest case on behalf of the Non-Heraclitean approach against its increasingly popular Heraclitean counterpart. This case crucially turns on the fact that the Heracliteanist engages in a controversial and perhaps unnecessary commitment to irreducibly dynamic processes. The ontological framework this book unpacks offers a platform from which traditional issues in the philosophies of mind and perception may be revisited in refreshing and potentially fruitful ways.
[Citing Place (1956)]  

Rollins, C. D. (1967). Are mental events actual physical? In C. F. Presley (Ed.), The identity theory of mind (pp. 21-37). University of Queensland Press.
[Citing Place (1956)]  

Ros, A. (1997). Reduktion, Identität und Abstraktion. Philosophie der Psychologie Bemerkungen zur Diskussion um die These von der Identität physischer und psychischer Phänomene. In M. Astroh, D. Gerhardus & G. Heinzmann (Eds.), Dialogisches Handeln. Eine Festschrift für Kuno Lorenz (pp. 403-425). Spektrum Verlag. Republished in: e-Journal Philosophie der Psychologie, 2007, 7. www.jp.philo.at/texte/RosA1.pdf
[Citing Place (1956)]  

Roselli, A., & Austin, C. (2021). The dynamical essence of powers. Synthese, 199, 14951–14973. doi:10.1007/s11229-021-03450-8
[Abstract]Powers are properties defined by what they do. The focus of the large majority of the powers literature has been mainly put on explicating the (multifaceted) results of the production of a power in certain (multifaceted) initial conditions: but all this causal complexity is bound to be—and, in fact, it has proved to be—quite difficult to handle. In this paper we take a different approach by focusing on the very activity of producing those multifaceted manifestations themselves. In this paper, we propose an original account of what the essence of a power consists in which stems from a radical reconceptualisation of power-causation according to which counterfactuals are to be explained away by powers, and not vice-versa. We call this approach the dynamical operator account of powers. According to this account, the causal role of powers consists in their ensuring that the ontological transition from a stimulus S to a manifestation M happens. Powers thus have a dynamical essence which consists in the fundamental activity of generating the counterfactuals typically associated with them. We show that if one conceptualises this functional activity as the metaphysical fulcrum around which counterfactual-based causation revolves, one is granted not only an improved methodology to individuate powers but also a better understanding of their knowability, modality and directedness.
[Citing Place (1996g) in context]  

Schlicht, T. (2022}. Minds, Brains, and Deep Learning: The development of Cognitive Science through the lens of Kant’s approach to cognition. In H. Kim, & D. Schönecker (Eds.), Kant and Artificial Intelligence (Chapter 1, pp. 3-38). De Gruyter.
[Abstract]This paper reviews several ways in which Kant’s approach to cognition has been influential and relevant for the development of various paradigms in cognitive science, such as functionalism, enactivism, and the predictive processing model of the mind. In the second part, it discusses philosophical issues arising from recent developments in artificial intelligence in relation to Kant’s conception of cognition and understanding. More precisely, it investigates questions about perception, cognition, learning, understanding, and about the age-old debate between empiricists and rationalists in the context of so-called deep neural network architectures as well as the relevance of Kant’s conception of cognition and understanding for these issues.
[Citing Place (1956) in context]  

Schlicht, T. (2025). Predictive processing’s flirt with transcendental idealism. Noûs, 1–23. doi:10.1111/nous.12552
[Abstract]The popular predictive processing (PP) framework posits prediction error minimization (PEM) as the sole mechanism in the brain that can account for all mental phenomena, including consciousness. I first highlight three ambitions associated with major presentations of PP: (1) Completeness (PP aims for a comprehensive account of mental phenomena), (2) Bayesian realism (PP claims that PEM is implemented in the brain rather than providing only a model), and (3) Naturalism (PP is typically presented as yielding a naturalistic view of the mind). Then I demonstrate that many proponents of PP also endorse a form of Kantian transcendental idealism (TI), based on a characterization of  experiential content as the brain’s currently best hypothesis about the world. I argue that endorsing this claim (4), that is, that we only experience the world as it appears, but not the world itself, sabotages achieving the three ambitions. The argument proceeds by discussing the prospects of each ambition in turn,  drawing on discussions in the philosophy of science about realism and its alternatives, about the motivation and features of computational models, and about the foundational role of consciousness for science.
[Citing Place (1956)]  

Schnaitter (1986). The role of consequences in a behavioral theory of ethics. In L. J. Parrott, & P. N. Chase (Eds.), Psychological Aspects of Language: The West Virginia Lectures (Commentary, pp.179-183). Charles C. Thomas.
[Citing Place (1986a)]  [Is reply to]  

Schneider, S. (2001). Identity theory. Internet Encyclopedia of Philosophy. iep.utm.edu/identity/
[Abstract]Identity theory is a family of views on the relationship between mind and body. Type Identity theories hold that at least some types (or kinds, or classes) of mental states are, as a matter of contingent fact, literally identical with some types (or kinds, or classes) of brain states. The earliest advocates of Type Identity—U.T. Place, Herbert Feigl, and J.J.C. Smart, respectively—each proposed their own version of the theory in the late 1950s to early 60s. But it was not until David Armstrong made the radical claim that all mental states (including intentional ones) are identical with physical states, that philosophers of mind divided themselves into camps over the issue. Over the years, numerous objections have been levied against Type Identity, ranging from epistemological complaints to charges of Leibniz’s Law violations to Hilary Putnam’s famous pronouncement that mental states are in fact capable of being “multiply realized.” Defenders of Type Identity have come up with two basic strategies in response to Putnam’s claim: they restrict type identity claims to particular species or structures, or else they extend such claims to allow for the possibility of disjunctive physical kinds. To this day, debate concerning the validity of these strategies—and the truth of Mind-Brain Type Identity—rages in the philosophical literature.
Note:
Central-State Materialism is falsely attributed to Place and Smart. It is Armstrong who defended this. The alternative of Central-State Materialism is the Two Factor theory as defended by Place, see, e.g., Place (2000d).
[Citing Place (1956)]  [Citing Place (1969)]  [Citing Place (1967)]  [Citing Place (1988a)]  

Schoneberger, T. (1991). Verbal understanding: Integrating the conceptual analyses of Skinner, Ryle, and Wittgenstein. The Analysis of Verbal Behavior, 9, 145-151
[Abstract]Gilbert Ryle's (1949) and Ludwig Wittgenstein's (1953; 1958; 1974/78) conceptual analyses of verbal understanding are presented. For Ryle, the term understanding signifies simultaneously an acquired disposition and a behavioral episode. For Wittgenstein, it signifies simultaneously a skill and a criterial behavior. Both argued that episodes of understanding comprise heterogenious classes of behaviors, and that each member of such a class is neither a necessary nor a sufficient condition of understanding. Next, an approach integrating the analyses of Ryle and Wittgenstein with that of Skinner is presented. Lastly, it is argued that this integrated analysis adequately counters Parrott's (1984) argument that understanding, for Skinner, is potential behavior and not an event.
[Citing Place (1987a)]  

Schouten, M., & Looren de Jong, H. (2007). Mind matters; The roots of reductionism In M. Schouten, & H. Looren de Jong (Eds.), The matter of the mind: Philosophical essays on psychology, neuroscience, and reduction (Chapter 1, pp. 1-27). Blackwell Publishing.
[Citing Place (1956)]  

Searle, J. R. (2004). Mind: A brief introduction. Oxford University Press
[Citing Place (1956)]  

Shaffer, J. (1961). Could mental states be brain processes? Journal of Philosophy, 58, 813-822.
[Citing Place (1956)]  [2 reprinting collections]  

Shapiro, L. A., & Polger, T. W. (2012). Identity, variability, and multiple realization in the special sciences. New Perspectives on Type Identity: The Mental and the Physical (pp. 264-88).
[Abstract]Compositional variation and variability in nature is abundant. This fact is often thought to entail that multiple realization is also ubiquitous. In particular, compositional variability among cognitive creatures is thought to provide conclusive evidence against the mind-brain type identity theory. In this chapter we argue that the type identity theory, properly understood, is compatible with a wide range of compositional and constitutional variation and variability. Similarly, contrary to received wisdom, variation poses no threat to reductionist ventures. Multiple realization as we understand it, requires a specific pattern of variation. Multiple realization is not self-contradictory; the kinds of variation that qualify as multiple realization are not impossible, but they are less common in general than is widely supposed.
[Citing Place (1956) in context]  [Citing Place (1960) in context]  [Citing Place (1988a )]  

Shaw, J. (2021). Feyerabend Never Was an Eliminative Materialist: Feyerabend’s Meta-Philosophy and the Mind–Body Problem. In K. Bschir & J. Shaw (Eds.), Interpreting Feyerabend: Critical Essays (pp. 114-131). Cambridge University Press. doi:10.1017/9781108575102.007 https://www.researchgate.net/publication/340065806_Feyerabend_Never_was_an_Eliminative_Materialist
[Abstract]Most contemporary philosophers of mind cite Feyerabend as an early proponent of eliminative materialism, or the thesis that there are no mental processes. This attribution, I argue, is incorrect. Rather, Feyerabend only showed that common objections against materialism presuppose problematic meta-philosophical commitments. In this paper, I show how Feyerabend’s meta-philosophy leads him to the conclusion that the mind-body problem admits of many different solutions which are to be sorted out as science progresses. Moreover, I show how Feyerabend’s view evolves from a methodological to an ethical view on what a proper solution to the mind-body problem would entail.
[Citing Place (1956) in context]  

Shepard, R. N. (1984). Ecological constraints on internal representation: Resonant kinematics of perceiving, imagining, thinking, and dreaming. Psychological Review, 91(4), 417–447. doi:10.1037/0033-295X.91.4.417
[Abstract]Attempts a rapprochement between J. J. Gibson's (1961) ecological optics and a conviction that perceiving, imagining, thinking, and dreaming are similarly guided by internalizations of long-enduring constraints in the external world. Phenomena of apparent motion illustrate how alternating presentations of 2 views of an object in 3-dimensional space induce the experience of the simplest rigid twisting motion prescribed by kinematic geometry—provided that times and distances fall within certain lawfully related limits on perceptual integration. Resonance is advanced as a metaphor for not only how internalized constraints such as those of kinematic geometry operate in perception, imagery, apparent motion, dreaming, hallucination, and creative thinking, but also how such constraints can continue to operate despite structural damage to the brain.
[Citing Place (1956)]  

Shirvani, E., & Shirvani, M. (2023). Evaluation of the Relation between Cognitive Science and Embodied Cognition. World Journal of Neuroscience, 13, 210-227. doi:10.4236/wjns.2023.134014
[Abstract]This article delves into the intricate relationship between cognitive science and embodied cognition, offering transformative philosophical insights with profound implications for our understanding of the mind-body connection. In response to the journal’s feedback, we have enhanced the abstract to provide a more comprehensive overview of our study.
Background: We trace the historical evolution of ideas, from the inception of cognitive science rooted in analytic philosophy to the groundbreaking contributions of Rodney Brooks and others in the field of artificial intelligence. We also explore the work of scholars such as Agre, Chapman, and Dreyfus, shedding light on the role of cognitive metaphor and the concept of the cognitive unconscious in shaping our understanding of embodied cognition.
Purpose: Our study aims to shed light on the central theme that unites these various strands of thought—the rejection of the traditional, transcendental view of the subject in favor of the concept of an embodied subject. This embodied subject actively engages with its environment, shaping consciousness and cognition. This shift in perspective challenges classical epistemological theories and opens new avenues for inquiry.
Method: We have conducted a comprehensive literature review to explore the historical development and key concepts in the field of embodied cognition, with a particular focus on the philosophical underpinnings and their integration into cognitive science.
Results: Our examination of embodied cognition reveals that the mind is intimately connected to the body, with cognition emerging through interactions with the environment and perceptual experiences. This perspective challenges reductionist notions and demonstrates that mental states cannot be reduced to brain states alone. We also explore the relationship between functionalism and computational states of the brain, illustrating that mental states can be understood in the context of mathematical functions.
Conclusion: In conclusion, this paper highlights the profound implications of embodied cognition and suggests that the mind is not isolated from the body but intimately tied to it. This perspective provides a fresh approach to the mind-body problem, emphasizing the role of the environment and perceptual experiences in shaping cognition. We invite further research into the practical applications of embodied cognition in fields like artificial intelligence, robotics, and psychology, and encourage investigations into the intersections between cognitive science and various branches of philosophy, offering valuable insights into the nature of consciousness and cognition. In essence, this study provides a comprehensive overview of the evolution and implications of embodied cognition, laying the groundwork for further research and fostering a deeper appreciation of the profound shifts in perspective that this theory brings to our understanding of the human mind.
[Citing Place (1956)]  

Siewert, C. (2016), Consciousness and Intentionality, The Stanford Encyclopedia of Philosophy, Fall 2016 (first version Fall 2002). plato.stanford.edu/archives/fall2016/entries/consciousness-intentionality/
[Abstract]To say you are in a state that is (phenomenally) conscious is to say—on a certain understanding of these terms—that you have an experience, or a state there is something it’s like for you to be in. Feeling pain or dizziness, appearances of color or shape, and episodic thought are some widely accepted examples. Intentionality, on the other hand, has to do with the directedness, aboutness, or reference of mental states—the fact that, for example, you think of or about something. Intentionality includes, and is sometimes seen as equivalent to, what is called “mental representation”. Consciousness and intentionality can seem to pervade much or all of mental life—perhaps they somehow account for what it is to have a mind; at any rate they seem to be important, broad aspects of it. But achieving a general understanding of either is an enormous challenge. Part of this lies in figuring out how they are related. Are they independent? Is one (or each) to be understood in terms of the other? How we address the issues to which these questions give rise can have major implications for our views about mind, knowledge, and value.
Note:
The first time Place (1956) is cited is in the Fall 2016 version.
[Citing Place (1956) in context]  

Simpson, A. (2022). The museums and collections of higher education. Taylor & Francis.
[Abstract]The Museums and Collections of Higher Education provides an analysis of the historic connections between materiality and higher education, developed through diverse examples of global practice. Outlining the different value propositions that museums and collections bring to higher education, the historic link between objects, evidence and academic knowledge is examined with reference to the origin point of both types of organisation. Museums and collections bring institutional reflection, cross-disciplinary bridges, digital extension options and participatory potential. Given the two primary sources of text and object, a singular source type predisposes a knowledge system to epistemic stasis, whereas mixed sources develop the potential for epistemic disruption and possible change. Museums and collections, therefore, are essential in the academies of higher learning. With the many challenges confronting humanity, it is argued that connecting intellect with social action for societal change through university museums should be a contemporary manifestation of the social contract of universities.
[Citing Place (1956) in context]  

Skinner, B. F. (1985). Reply to Place: "Three senses of the word 'tact'" Behaviorism, 13(2), 75-76.
[Citing Place (1985d)]  [Is reply to]  [1 referring publications by Place]  [Is replied by]  
Download: Skinner (1985) Reply to Place - 'Three Senses of the Word 'Tact''.pdf

Sklar, L. (1967). Types of inter-iheoretic reduction. The British Journal for the Philosophy of Science, 18(2), 109–124. www.jstor.org/stable/686579
[Citing Place (1956)]  

Skokowski, P. (2018). Temperature, color and the brain: An externalist reply to the knowledge argument. Review of Philosophy and Psychology, 9(2). 287–299
[Abstract]It is argued that the knowledge argument fails against externalist theories of mind. Enclosing Mary and cutting her off from some properties denies part of the physical world to Mary, which has the consequence of denying her certain kinds of physical knowledge. The externalist formulation of experience is shown to differ in vehicle, content, and causal role from the internalist version addressed by the knowledge argument, and is supported by results from neuroscience. This means that though the knowledge argument has some force against material internalists, it misses the mark entirely against externalist accounts.
[Citing Place (1956) in context]  

Skokowski, P. (2022). Sensing Qualia. Frontiers in Systems Neuroscience, 16. doi:10.3389/fnsys.2022.795405
[Abstract]Accounting for qualia in the natural world is a difficult business, and it is worth understanding why. A close examination of several theories of mind — Behaviorism, Identity Theory, Functionalism, and Integrated Information Theory — will be discussed, revealing shortcomings for these theories in explaining the contents of conscious experience: qualia. It will be argued that in order to overcome the main difficulty of these theories the senses should be interpreted as physical detectors. A new theory, Grounded Functionalism, will be proposed, which retains multiple realizability while allowing for a scientifically based approach toward accounting for qualia in the natural world.
[Citing Place (1956) in context]  

Skoyles, J. R. (2000) Gesture, Language Origins, and Right Handedness: Commentary on Place on Language-Gesture. Psycoloquy, 11(24). http://www.cogsci.ecs.soton.ac.uk/cgi/psyc/newpsy?11.024 http://courses.washington.edu/lingclas/200/Lectures/Biol/Psycoloquy_2000_Gesture,_language_and_right_handedness.pdf
[Abstract]The right:left ratio of handedness is 90:10 in humans and 50:50 in chimpanzees. Handedness is hereditary both in humans and chimpanzees: Why did this lead to the selection of right handedness in humans? Perhaps in a gestural stage of the evolution of language it was an advantage for signers to share the same signing hand for learning and understanding one other's gestures.
Keywords: mirror neurons
[Citing Place (2000c)]  [Is reply to]  

Slezak P. P. (2002) Talking to ourselves: The intelligibility of inner speech. [Comments to Carruthers: The Cognitive Functions of Language.] Behavioral and Brain Sciences, 25(6), 699-700 doi:10.1017/S0140525X02490127 Link Text
[Abstract]The possible role of language in intermodular communication and non-domain-specific thinking is an empirical issue that is independent of the “vehicle” claim that natural language is “constitutive” of some thoughts. Despite noting objections to various forms of the thesis that we think in language, Carruthers entirely neglects a potentially fatal objection to his own preferred version of this “cognitive conception.”
[Citing Place (1956 )]  

Slezak P. P. (2002). The tripartite model of representation. Philosophical Psychology, 15, 239 - 270. doi:10.1080/0951508021000006085 Link Text
[Abstract]Robert Cummins [(1996) Representations, targets and attitudes, Cambridge, MA: Bradford/MIT, p. 1] has characterized the vexed problem of mental representation as “the topic in the philosophy of mind for some time now.” This remark is something of an understatement. The same topic was central to the famous controversy between Nicolas Malebranche and Antoine Arnauld in the 17th century and remained central to the entire philosophical tradition of “ideas” in the writings of Locke, Berkeley, Hume, Reid and Kant. However, the scholarly, exegetical literature has almost no overlap with that of contemporary cognitive science. I show that the recurrence of certain deep perplexities about the mind is a systematic and pervasive pattern arising not only throughout history, but also in a number of independent domains today such as debates over visual imagery, symbolic systems and others. Such historical and contemporary convergences suggest that the fundamental issues cannot arise essentially from the theoretical guise they take in any particular case.
[Citing Place (1956) in context]  

Slezak P. P. (2008). The 'Hard' Problem and Neural Correlates of Consciousness. Proceedings of the Annual Meeting of the Cognitive Science Society, 30, 525 Link Text
[Citing Place (1956 )]  

Slezak, P. P. (2002). The Imagery Debate: Déjà-vu all over again. [Commentary to Pylyshyn’s article: Mental Imagery]. Behavioral and Brain Sciences, 25, 209–210.
[Citing Place (1956)]  

Slezak, P. P. (2002). Thinking about thinking: language, thought and introspection. Language & Communication, 22, 353–373. doi:10.1016/S0271-5309(02)00012-5 Link Text
[Abstract]I do not think that the world or the sciences would ever have suggested to me any philosophical problems. What has suggested philosophical problems to me is things which other philosophers have said about the world or the sciences. (G.E. Moore, 1942, p. 14) Peter Carruthers has made a vigorous attempt to defend the admittedly unfashionable doctrine that we think ‘in’ language, despite its displacement by something like Fodor’s ‘language of thought’. The idea that we think in language has considerable intuitive persuasiveness, but I suggest that this is not the force of good argument and evidence, but a familiar kind of introspective illusion. In this regard, the question of language and thought derives a more general interest, since the illusion is independently familiar from other notorious disputes in cognitive science such as the ‘imagery debate’.
[Citing Place (1956)]  

Slezak, P. P. (2018). Is There Progress in Philosophy? The Case for Taking History Seriously. Philosophy, 93(4), 529-555. doi:10.1017/S0031819118000232 Link Text
[Abstract]In response to widespread doubts among professional philosophers (Russell, Horwich, Dietrich, McGinn, Chalmers), Stoljar argues for a ‘reasonable optimism’ about progress in philosophy. He defends the large and surprising claim that ‘there is progress on all or reasonably many of the big questions’. However, Stoljar’s caveats and admitted avoidance of historical evidence permits overlooking persistent controversies in philosophy of mind and cognitive science that are essentially unchanged since the 17th Century. Stoljar suggests that his claims are commonplace in philosophy departments and, indeed, the evidence I adduce constitutes an indictment of the widely shared view among professional analytic philosophers.
[Citing Place (1956)]  

Smart, J. J. C. (1957) Plausible reasoning in philosophy. Mind, 66(261), 75-78.
[Citing Place (1956)]  

Smart, J. J. C. (1959). Sensations and brain processes. Philosophical Review, LXVIII, 141-156.
Note:
A revised version with new references appeared in V. C. Chappell (Ed.) (1962), The philosophy of mind. Prentice-Hall. Later reprints are of this version.
[Citing Place (1956) in context]  [Citing Place (1960)]  [24 referring publications by Place]  [Is replied by]  [7 reprinting collections]  

Smart, J. J. C. (1960). Sensations and brain processes: A rejoinder to Dr. Pitcher and Mr. Joske. Australasian Journal of Philosophy, 38, 252-254.
[Citing Place (1956)]  

Smart, J. J. C. (1961). Colours. Philosophy, 36(137), 128-142. doi:10.1017/S0031819100057995
Note:
This article is reprinted as Chapter IV, The Secondary Qualities, "with some interpolations" of J. J. C. Smart (1963). Philosophy and Scientific Realism.
[Citing Place (1956)]  

Smart, J. J. C. (1963), Philosophy and scientific realism. Routledge and Kegan Paul
Note:
Much of Chapter IV, The Secondary Qualities “consists, with some interpolations, of” Smart (1961).
Chapter VI, Man as a Physical Mechanism, is reprinted in O'Connor (Ed.) (1969). Modern Materialism: Readings on Mind-Body Identity.
[Citing Place (1956)]  

Smart, J. J. C. (1963). Materialism. Journal of Philosophy, 60(22), 651-662.
Keywords: phenomenological fallacy
[Citing Place (1956) in context]  [1 reprinting collections]  

Smart, J. J. C. (1966). Philosophy and scientific plausibility. In P. K. Feyerabend & G. Maxwell (Eds.), Mind, matter and method: Essays in Philosophy and Science in Honor of Herbert Feigl (pp. 377-390). University of Minnesota Press.
[Citing Place (1956)]  [Citing Place (1959)]  [Citing Place (1960)]  

Smart, J. J. C. (1967). Comments on the papers. In C. F. Presley (Ed.), The Identity Theory of Mind (pp. 84-93). University of Queensland Press.
[Citing Place (1956)]  [Citing Place (1960)]  [6 referring publications by Place]  

Smart, J. J. C. (1971). Reports of immediate experiences. Synthese, 22, 346-359. doi:10.1007/BF00413432
[Citing Place (1956) in context]  [Citing Place (1960) in context]  [Citing Place (1967) in context]  

Smart, J. J. C. (1972). Further thoughts on the identity theory. The Monist, 56(2), 149-162 doi:10.5840/monist19725621
[Citing Place (1956)]  [1 referring publications by Place]  

Smart, J. J. C. (1975). Book review of Critique of the Psycho-Physical Identity Theory. Eric P. Polten. The Hague: Mouton, 1973. Pp. xviii+290. 34 Guilders. Philosophy of the Social Sciences, 5(1), 83-86.
[Citing Place (1956) in context]  [Reviewed publication(s)]  

Smart, J. J. C. (1989). C. B. Martin: A biographical sketch. In J. Heil (Ed. ), Cause, mind and reality: Essays honoring C. B. Martin (pp. 1-3). Kluwer Academic Publishers.
[Citing Place (1956)]  [1 referring publications by Place]  

Smart, J. J. C. (2007). The Mind/Brain Identity Theory. In E. N. Zalta (Ed.), The Stanford Encyclopedia of Philosophy (Spring 2017 Edition, originally published in 2000, substantive revision in 2007). plato.stanford.edu/archives/spr2017/entries/mind-identity/
[Citing Graham & Valentine (2004)]  [Citing Place (1954)]  [Citing Place (1956)]  [Citing Place (1960)]  [Citing Place (1967)]  [Citing Place (1988a)]  [Citing Place (1989a)]  [Citing Place (1990a)]  [Citing Place (1999d)]  
Download: Smart (2007) The Mind-Brain Identity Theory.pdf

Smith, E. (2016) How to teach philosophy of mind Teaching Philosophy, 39(2), 177-207. doi:10.5840/teachphil201651649
[Abstract]The most notable contributions to contemporary philosophy of mind have been written by philosophers of mind for philosophers of mind. Without a good understanding of the historical framework, the technical terminology, the philosophical methodology, and the nature of the philosophical problems themselves, not only do undergraduate students face a difficult challenge when taking a first course in philosophy of mind, but instructors lacking specialized knowledge in this field might be put off from teaching the course. This paper is intended to provide a framework for instructors with little background in this area of philosophy to develop a course in philosophy of mind. This course, aimed at the advanced undergraduate student, provides students with the tools necessary for understanding some of the key readings in contemporary philosophy of mind and offers unique benefits to both majors and non-majors. The course described here focuses on just two of the main problems in philosophy of mind—the mind-body problem and the problem of phenomenal consciousness—and briefly touches on other issues one might address. Finally, several solutions to common challenges that arise in an advanced philosophy course are discussed.
[Citing Place (1956) in context]  

Smythies, J. R. (1957) A note on the fallacy of the 'phenomenological fallacy'. British Journal of Psychology, 48, 141-144.
Keywords: phenomenological fallacy
[Citing Place (1956)]  [1 referring publications by Place]  [Is replied by]  

Snowdon, P. F. (1989). On formulating materialism and dualism. In J. Heil (Ed.), Cause, mind and reality: Essays honoring C. B. Martin (pp. 137-158). Kluwer Academic Publishers.
[Citing Place (1956)]  

Soleimani Khourmouji, M. (2015). Place goes wrong in treating mind-brain relationship. Clarifying why identity theory is neither reasonable nor a mere scientific problem in disguise. Philosophical Investigations, 9(17), 173-202. http://philosophy.tabrizu.ac.ir
[Abstract]U. T. Place claims that philosophical problems concerning the true nature of mind-brain relationship disappears or is settled adhering to materialism, especially type identity theory of mind. He takes above claim as a reasonable scientific hypothesis. I shall argue why it is not as he claims. At first, to pave the way for refutation, I will briefly clarify Place's approach to the subject in hand; although the rest of the paper will also contain more details about his position. Then, I will reduce his position into four theses and try to prove that the main claim of type identity theory is neither reasonable nor a mere scientific problem in disguise. I think that we ought to regard type identity theory, at most, just as a hypothesis which approximately displays the function of mind-brain relationship but tells us nothing justifiably about its true nature.
[Citing Place (1956)]  [Citing Place (1960)]  [Citing Place (1960)]  [Citing Place (1988a)]  [Citing Place (1991f)]  [Citing Place (1996j)]  [Citing Place (1999e)]  [Citing Place (2000d)]  [Citing Place (2000b)]  [Citing Place (2000a)]  [Citing Place (2004)]  
Download: Soleimani (2015) Place Goes Wrong in Treating Mind-Brain Relationship.pdf

Sorem, E. (2010). Searle, materialism, and the mind-body problem. Perspectives: International Postgraduate Journal of Philosophy, 3, 30-54. www.ucd.ie/philosophy/perspectives/resources/issue3/Perspectives_volumeIII_SearleMaterialismMindBody.pdf
[Abstract]In The Rediscovery of Mind, Searle gives a spirited attempt to offer a “simple solution” to the mind-body problem in his “biological naturalism.” It is the purpose of this paper, however, to show that the solution he offers is not simple and is arguably incoherent as it currently stands. I focus on Searle’s claim that the key to solving the mind-body problem is to first reject the system of conceptual categories that underlies materialism and then adopt his biological naturalism. I argue that the positions articulated in this theory, however, appear to generate serious inconsistencies that make his proposal look either incoherent or suggestive of the sort of property dualism he wants to reject. Because Searle lacks a sufficient metaphysical scheme to produce compelling arguments against these particular accusations and because it is not clear that biological naturalism is the obvious or common-sense position he says it is, I conclude that his proposal cannot be a “simple solution.”
[Citing Place (1956)]  

Spurrett, D, (2017). Physicalism as an empirical hypothesis. Synthese, 194, 3347–3360. doi:10.1007/s11229-015-0986-
[Abstract]Bas van Fraassen claims that materialism involves false consciousness. The thesis that matter is all that there is, he says, fails to rule out any kinds of theories. The false consciousness consists in taking materialism to be cognitive rather than an existential stance, or attitude, of deference to the current content of science (whatever that content is) in matters of ontology, and a favourable attitude to completeness claims about the content of science at a time. The main argument Van Fraassen provides for saying that materialism is not cognitive is an account according to which materialism has responded, so far, to changes in science by abandoning previous hallmarks of the material (or physical), and accepting new ones instead of by taking materialism to have been refuted. I argue that van Fraassen’s conclusions run far ahead of what his arguments establish. The fact of revision and revolution in the history of science, and the undoubted provisionality and incompleteness of science as we have it, do indeed tell against simply letting current science determine what the physical (or material) is for philosophical purposes. But the alternative to betting on current science need not be unconditional open-endedness. The changes that materialists have accepted so far do not, furthermore, support the false consciousness interpretation. The reason for this is not that materialists will swallow anything, but rather that the changes accepted are consistent with the truth of materialism when appropriately characterized.
[Citing Place (1956)]  

Steinhorst A. , & Funke, J. (2014). Mirror neuron activity is no proof for action understanding. Frontiers in Human Neuroscience, 8 doi:10.3389/fnhum.2014.00333
[Abstract]Mirror neurons, which have been discovered by single cell recordings in the parieto-frontal areas of the macaque's brain (Rizzolatti et al., 1996), are neurons that discharge in the monkey's brain both when a specific action is observed and when the same action is performed by the monkey himself. In healthy humans, a direct measuring of neural activity is not possible for ethical reasons as the scalp has to be opened for single cell recordings. Still, there is broad evidence from indirect studies that a similar parieto-frontal mirror mechanism also exists in humans (for an overview see Rizzolatti and Sinigaglia, 2008). In this opinion paper, we will focus on the thesis that action understanding is a function of the mirror neuron system. We will not address intention understanding. According to our opinion, understanding is a process that runs through hermeneutic circles from the “Vorverständnis” (“previous understanding”) to steps of deeper understanding, capturing assigned meaning in its “Bedeutungszusammenhang” (coherence) and recognizing the historical and cultural conditionality of understanding (Dilthey, 1961; Gadamer, 1990). In the following, however, we will focus on the narrow neuroscientific definition of action understanding: the capacity to recognize several movements as belonging to one action. Following Rizzolatti and Sinigaglia (2008), a person “understands” the “action” of a friend moving her arm to an apple if she recognizes this movement to be a grasp toward an apple, if she is able to distinguish it from other movements and if she can use this information to organize appropriate future actions (p. 106). Thus, [by] saying “The person grasps the apple,” she understands the action. This definition equates “understanding” with “recognition,” explaining why sometimes the latter term is chosen (Rizzolatti et al., 1996; Buccino et al., 2004; Iacoboni et al., 2005; Jacob, 2008). After a reconstruction of the model's developments, we will challenge the claims of the model by Rizzolatti and Sinigaglia (2010). By analyzing the relation between the experimental results and its interpretation, we will conclude that there is no proof that mirror neuron activity leads to action understanding.
[Citing Place (1956)]  

Stemmer, N. (1989). The acquisition of the ostensive lexicon: A reply to Professor Place. Behaviorism,17(2), 147-149. www.jstor.org/stable/41236095
[Citing Place (1989c)]  [Is reply to]  

Stemmer, N. (2001). The mind-body problem and Quine's repudiation theory. Behavior and Philosophy, 29, 187-202. [Ullin Place Special Issue]
[Abstract]Most scholars who presently deal with the Mind-Body problem consider themselves monist materialists. Nevertheless, many of them also assume that there exist (in some sense of existence) mental entities. But since these two positions do not harmonize quite well, the literature is full of discussions about how to reconcile the positions. In this paper, I will defend a materialist theory that avoids all these problems by completely rejecting the existence of mental entities. This is Quine's repudiation theory. According to the theory, there are no mental entities, and the behavioral or physiological phenomena that have been attributed to mental entities, or that point to the existence of these entities, are exclusively caused by physiological factors. To be sure, several objections have been raised to materialist theories that do not assign some role to mental entities. But we will see that Quine is able to give convincing replies to these objections. "Since Ullin Place would surely have agreed with the materialist position defended in this paper, I dedicate this paper to his memory."
[Citing Place (1956)]  [Citing Place (1988a)]  [Citing Place (1989c)]  
Download: Stemmer (2001) The Mind-Body Problem and Quine's Repudiation Theory.pdf

Strawson, G. (2019). A hundred years of consciousness: “a long training in absurdity”. Estudios de Filosofía, 59, 9-43.
[Abstract]There occurred in the twentieth century the most remarkable episode in the history of human thought. A number of thinkers denied the existence of  something we know with certainty to exist: consciousness, conscious  experience. Others held back from the Denial, as we may call it, but claimed that it might be true — a claim no less remarkable than the Denial. This paper documents some aspects of this episode, with particular reference to two things. First, the development of two views which are forms of the Denial — philosophical behaviourism, and functionalism considered as a doctrine in the philosophy of mind — from a view that does not in any way involve the Denial: psychological methodological behaviourism. Second, the rise of a way of understanding naturalism — materialist or physicalist naturalism — that wrongly takes naturalism to entail the Denial.
Note:
Isaiah Berlin Lecture, Wolfson College, Oxford, May 25, 2017 (audio)
[Citing Place (1956)]  

Stubenberg, L. (1997). Austria vs. Australia: Two versions of the identity theory. In K. Lehler, & J. C. Marek (Eds.), Austrian Philosophy Past and Present: Essays in Honor of Rudolf Haller (pp. 125-146). Kluwer Academic Publishers.
[Abstract]According to the received view the identity theory was developed in the decade stretching from the mid fifties to the mid sixties. At the time the identity theory seemed like an outrageous minority view. In the face of near universal opposition the early identity theorists developed a remarkable esprit de corps—they emphasized the similarities and de-emphasized the differences of their respective views. This sort of team spirit may have seemed essential to win a philosophical battle; but it also helped to obscure the crucial differences between the various theories that sailed under the flag of the identity theory. Today I want to invert the strategy of the early identity theorist—I want to emphasize the differences and de-emphasize the similarities between the early versions of the identity theory.
[Citing Place (1956)]  

Stubenberg, L. (1998). Consciousness and qualia. John Benjamins.
[Abstract]Consciousness and Qualia is a philosophical study of qualitative consciousness, characteristic examples of which are pains, experienced colors, sounds, etc.
[Citing Place (1956 )]  

Sturm, T. (2012). Consciousness regained? Philosophical arguments for and against reductive physicalism. Dialogues in Clinical Neuroscience, 14(1), 55–63.
[Abstract]This paper is an overview of recent discussions concerning the mind–body problem, which is being addressed at the interface between philosophy and neuroscience. It focuses on phenomenal features of consciousness or “qualia,” which are distinguished from various related issues. Then follows a discussion of various influential skeptical arguments that question the possibility of reductive explanations of qualia in physicalist terms: knowledge arguments, conceivability arguments, the argument of multiple realizability, and the explanatory gap argument. None of the arguments is found to be very convincing. It does not necessarily follow that reductive physicalism is the only option, but it is defensible. However, constant conceptual and methodological reflection is required, alongside ongoing research, to keep such a view free from dogmatism and naivety.
[Citing Place (1956)]  

Sundberg, M. L (1991). 301 Research topics from Skinner’s book Verbal Behavior. The Analysis of Verbal Behavior, 9(1), 81-96. doi:10.1007/BF03392862
[Abstract]Skinner’s (1957) analysis of verbal behavior addresses some of the most important issues in human behavior. However, relatively few of the analyses presented by Skinner in Verbal Behavior have been subjected to an experimental analysis. The current list of topics was assembled in an effort to stimulate empirical research on verbal behavior. The list contains thirty research areas with ten topics suggested for each area. A final topic, education, is presented as a challenge to behavior analysts.
[Citing Place (1981b)]  

Sundberg, M. L., & Michael, J. (1983). A response to U. T. Place. The Analysis of Verbal Behavior, 2, 13-17.
[Abstract]Skinner's (1957) analysis of verbal behavior has received an unwarranted amount of criticism over the years, and the recently published reviews of Verbal Behavior by U. T. Place contribute to this body of negative literature. It is argued that Place, like those before him, has failed to appreciate several critical features of behaviorism and Skinner's analysis of verbal behavior. Place's "four major defects in Verbal Behavior" are reviewed and analyzed. The results seem to indicate that Place's dissatisfaction with the book would be greatly reduced by a better understanding of Skinner's work.
[Citing Place (1981a)]  [Citing Place (1981b)]  [Is reply to]  [1 referring publications by Place]  [Is replied by]  
Download: Sundberg & Michael (1983) A Response to U T Place.pdf

Suojanen, M. (2019). Conscious experience and quantum consciousness theory: Theories, causation, and identity. E-LOGOS – Electronic Journal for Philosophy, 26(2), 14–34. doi:10.18267/j.e-logos.465
[Abstract]Generally speaking, the existence of experience is accepted, but more challenging has been to say what experience is and how it occurs. Moreover, philosophers and scholars have been talking about mind and mental activity in connection with experience as opposed to physical processes. Yet, the fact is that quantum physics has replaced classical Newtonian physics in natural sciences, but the scholars in humanities and social sciences still operate under the obsolete Newtonian model. There is already a little research in which mind and conscious experience are explained in terms of quantum theory. This article argues that experience is impossible to be both a physical and non-physical phenomenon. When discussing causality and identity as transcendental, quantum theory may imply the quantum physical nature of conscious experience, where a person associates causality to conscious experience, and, thus, the result is that the double-aspect theory and the mind/brain identity theory would be refuted.
[Citing Place (1954)]  [Citing Place (1956)]  

Tallis, R. (2004). Trying to find consciousness in the brain. Brain, 127(11), 2558–2563. doi:10.1093/brain/awh311
[Citing Place (1956)]  

Tamminga, A. (2009). In de ban van de metafysica. De identiteitstheorieën van Place, Smart en Armstrong [Under the spell of metaphysics. Place's, Smart's and Armstrong's identity theories.]. Tijdschrift voor filosofie, 71, 553-575.
[Abstract]We investigate the genesis of metaphysical physicalism and its influence on the development of Place's, Smart's, and Armstrong's ideas on the relation between the mental and the physical. We first reconstruct the considerations that led Armstrong and Smart to a 'scientific' world view. We call 'metaphysical physicalism' the comprehensive theory on reality, truth, and meaning which ensued from this world view. Against the background of this metaphysical physicalism we study Armstrong's and Smart's analyses of secondary properties and the genesis of their identity theories of mind and matter. We argue that fundamental revisions in Smart's theories on colour and consciousness were driven by his aspiration to fully work out the philosophical consequences of metaphysical physicalism. Finally, we briefly consider the role metaphysical physicalism has played in twentieth-century philosophy of mind.
[Citing Place (1954)]  [Citing Place (1956)]  [Citing Place (1960)]  
Download: Tamminga (2009) In de Ban van de Metafysica.pdf

Tartaglia, J. (2013). Conceptualizing physical consciousness. Philosophical Psychology, 26(6), 817-838. doi:10.1080/09515089.2013.770940
[Abstract]Theories that combine physicalism with phenomenal concepts abandon the phenomenal irrealism characteristic of 1950s physicalism, thereby leaving physicalists trying to reconcile themselves to concepts appropriate only to dualism. Physicalists should instead abandon phenomenal concepts and try to develop our concepts of conscious states. Employing an account of concepts as structured mental representations, and motivating a model of conceptual development with semantic externalist considerations, I suggest that phenomenal concepts misrepresent their referents, such that if our conception of consciousness incorporates them, it needs development. I then argue that the "phenomenal concept strategy" (PCS) of a purely cognitive account of the distinction between phenomenal and physical concepts combines physicalism with phenomenal concepts only by misrepresenting physical properties. This is because phenomenal concepts carry ontological commitment, and I present an argument to show the tension between this commitment and granting ontological authority to physical concepts only. In the final section, I show why phenomenal concepts are more ontologically committed than PCS theorists can allow, revive U.T. Place's notion of a “phenomenological fallacy” to explain their enduring appeal, and then suggest some advantages of functional analyses of concepts of conscious states over the phenomenal alternative.
Keywords: phenomenological fallacy
[Citing Place (1954)]  [Citing Place (1956)]  [Citing Place (2002a)]  [Related]  
Download: Tartaglia (2013) Conceptualizing Physical Consciousness.pdf

Taylor, C. (1967). Mind-body identity, a side issue? Philosophical Review, 76, 201-213.
[Citing Place (1956)]  [1 reprinting collections]  

Taylor, C. (1969). Two issues about materialism. The Philosophical Quarterly, 19(74), 73–79. doi:10.2307/2218192
[Citing Place (1956)]  [Reviewed publication(s)]  

te Vrugt, M., Needham, P., & Schmitz, G. J. (2022) Is thermodynamics fundamental? arXiv:2204.04352v1 [physics.hist-ph] 9 Apr 2022 doi:10.48550/arXiv.2204.04352
[Abstract]It is a common view in philosophy of physics that thermodynamics is a non-fundamental theory. This is motivated in particular by the fact that thermodynamics is considered to be a paradigmatic example for a theory that can be reduced to another one, namely statistical mechanics. For instance, the statement "temperature is mean molecular kinetic energy" has become a textbook example for a successful reduction, despite the fact that this statement is not correct for a large variety of systems. In this article, we defend the view that thermodynamics is a fundamental theory, a position that we justify based on four case studies from recent physical research. We explain how entropic gravity (1) and black hole thermodynamics (2) can serve as case studies for the multiple realizability problem which blocks the reduction of thermodynamics. Moreover, we discuss the problem of the reducibility of phase transitions and argue that bifurcation theory (3) allows the modelling of "phase transitions" on a thermodynamic level even in finite systems. It is also shown that the derivation of irreversible transport equations in the Mori-Zwanzig formalism (4) does not, despite recent claims to the contrary, constitute a reduction of thermodynamics to quantum mechanics. Finally, we briefly discuss some arguments against the fundamentality of thermodynamics that are not based on reduction.
[Citing Place (1956) in context]  

Thagard, P. (2022). Energy requirements undermine substrate independence and mind-body functionalism. Philosophy of Science, 89(1), 70-88. doi:10.1017/psa.2021.15
[Abstract]Substrate independence and mind-body functionalism claim that thinking does not depend on any particular kind of physical implementation. But real-world information processing depends on energy, and energy depends on material substrates. Biological evidence for these claims comes from ecology and neuroscience, while computational evidence comes from neuromorphic computing and deep learning. Attention to energy requirements undermines the use of substrate independence to support claims about the feasibility of artificial intelligence, the moral standing of robots, the possibility that we may be living in a computer simulation, the plausibility of transferring minds into computers, and the autonomy of psychology from neuroscience.
[Citing Place (1956) in context]  

Thalberg, I. (1983). Immateriality. Mind, 92(365), 105–113. www.jstor.org/stable/2253934 doi:10.1093/mind/XCII.365.105
[Citing Place (1956)]  

Thompson, T. (2017). Fort Skinner in the Desert: The Emergence and Dissolution of Arizona State University’s Behavior Analysis Program 1955–1970. Behavior and Social Issues, 26, 27–50. doi:10.5210/bsi.v26i0.7107
[Abstract]An innovative behavior analysis program was created, developed and matured, then unexpectedly imploded at Arizona State University between 1955 and 1970. The program included many who later became leaders in behavior analysis, and trained distinguished doctoral students. The conditions giving rise to the program in the first instance, and what caused the abrupt dissolution of the program in 1970 is the subject of this historical investigation. Consideration is given to more general implications of this series of events with possible lessons learned.
[Citing Place (1988b)]  

Tiehen, J. (2015). Grounding Causal Closure. Pacific Philosophical Quarterly, 96 3), 501-522. doi:10.1111/papq.12126 philarchive.org/archive/TIEGCC
[Abstract]What does it mean to say that mind-body dualism is causally problematic in a way that other mind-body theories, such as the psychophysical type identity theory, are not? After considering and rejecting various proposals, I advance my own, which focuses on what grounds the causal closure of the physical realm. A metametaphysical implication of my proposal is that philosophers working without the notion of grounding in their toolkit are metaphysically impoverished. They cannot do justice to the thought, encountered in every introductory class in the philosophy of mind, that dualism has a special problem accounting for mental causation.
[Citing Place (1956)]  

Tomberlin, J. E. (1965). About the identity theory. Australasian Journal of Philosophy, 43(3), 295-299. doi:10.1080/00048406512341251
[Citing Place (1956)]  

Tonneau, F (2001). Equivalence Relations: A Reply. European Journal of Behavior Analysis, 2(1), 99-128. doi:10.1080/15021149.2001.11434185
[Abstract]Some commentaries on Equivalence relations: A critical analysis (this issue) have questioned the consistency and generality of a correlation-based alternative to equivalence-class research, whereas others defend the use of matching-equivalence concepts in behavior theory. In this reply I reiterate the most important points of the target article, provide further clarifications, and discuss various misunderstandings. In contrast to equivalence class notions, the concept of function transfer is clear, simple, and coherent; and it necessarily plays a crucial role in the behavioral analysis of complex psychological functioning. A molar view based on environmental networks is well qualified to explain function transfer and thus provide insights into a variety of complex behavioral phenomena.
[Citing Place (1995/6)]  

Tonneau, F (2004). Consciousness outside the head. Behavior and Philosophy, 32, 97-123
[Abstract]Brain-centered theories of consciousness seem to face insuperable difficulties. While some philosophers now doubt that the hard problem of consciousness will ever be solved, others call for radically new approaches to conscious experience. In this article I resurrect a largely forgotten approach to consciousness known as neorealism. According to neorealism, consciousness is merely a part, or cross-section, of the environment. Neorealism implies that all conscious experiences, veridical or otherwise, exist outside of the brain and are wholly independent of being perceived or not; nonveridical perceptions of the environment over an arbitrarily short period of time are supposed to be objective constituents of the environment over a more extended time scale. I argue here that neorealism fares at least as well as brain-centered theories of consciousness on a number of fundamental issues. On one fundamental issue—the nature of the relation between veridical and nonveridical perceptions—neorealism outperforms its competitors.
[Citing Place (1956) in context]  

Towl B. N. (2012). Mind-brain correlations, identity, and neuroscience. Philosophical Psychology, 25(2), 187–202.
[Abstract]One of the positive arguments for the type-identity theory of mental states is an inference-to-the-best-explanation (IBE) argument, which purports to show that type-identity theory is likely true since it is the best explanation for the correlations between mental states and brain states that we find in the neurosciences. But given the methods of neuroscience, there are other relations besides identity that can explain such correlations. I illustrate some of these relations by examining the literature on the function of the hypothalamus and its correlation with sensations of thirst. Given that there are relations besides identity that can explain such correlations, the type-identity theorist is left with a dilemma: either the correlations we consider are weak, in which case we do not have an IBE to an identity claim, or else the correlations we look at are maximally strong, in which case there are too few cases for the inductive part of the strategy to work.
[Citing Place (1988a)]  

Treffner, P. & Peter, M. (2002). Intentional and attentional dynamics of speech–hand coordination. Human Movement Science, 21(5–6), 641-697. doi:10.1016/S0167-9457(02)00178-1 http://metaffordance.com/papers/gestures-HMS-2002.pdf?origin%3Dpublication_detail
[Abstract]Interest is rapidly growing in the hypothesis that natural language emerged from a more primitive set of linguistic acts based primarily on manual activity and hand gestures. Increasingly, researchers are investigating how hemispheric asymmetries are related to attentional and manual asymmetries (i.e., handedness). Both speech perception and production have origins in the dynamical generative movements of the vocal tract known as articulatory gestures. Thus, the notion of a “gesture” can be extended to both hand movements and speech articulation. The generative actions of the hands and vocal tract can therefore provide a basis for the (direct) perception of linguistic acts. Such gestures are best described using the methods of dynamical systems analysis since both perception and production can be described using the same commensurate language. Experiments were conducted using a phase transition paradigm to examine the coordination of speech–hand gestures in both left- and right-handed individuals. Results address coordination (in-phase vs. anti-phase), hand (left vs. right), lateralization (left vs. right hemisphere), focus of attention (speech vs. tapping), and how dynamical constraints provide a foundation for human communicative acts. Predictions from the asymmetric HKB equation confirm the attentional basis of functional asymmetry. Of significance is a new understanding of the role of perceived synchrony (p-centres) during intentional cases of gestural coordination.
[Citing Place (2000c)]  

Tsou, J.Y. (2022). Philosophical naturalism and empirical approaches to philosophy. In M. Rossberg (Ed.), Cambridge Handbook of Analytic Philosophy. Cambridge University Press.
[Abstract]This chapter examines the influence of the empirical sciences (e.g., physics, biology, psychology) in contemporary analytic philosophy, with focus on philosophical theories that are guided by findings from the empirical sciences. Scientific approaches to philosophy follow a tradition of philosophical naturalism associated with Quine, which strives to ally philosophical methods and theories more closely with the empirical sciences and away from a priori theorizing and conceptual analysis.
In contemporary analytic philosophy, ‘naturalism’ is an ambiguous and equivocal term (Papineau, 2020) that can be distinguished into weaker and stronger methodological commitments:
N1. Philosophy should be constrained by scientific results. Philosophical theories should not be inconsistent with the findings of empirical science (e.g., the positing of supernatural entities).
N2. Philosophy is continuous with science. Philosophical standards (e.g., the assumption that knowledge is fallible) and methods (e.g., empirical and experimental methods) should not be different in kind from those adopted in the natural sciences. Moreover, genuine philosophical problems should be tractable with naturalistic empirical methods.
N3. Philosophy should be empirically driven. Philosophical theorizing should be guided by the results of science and empirical science provides the most promising route to formulating sound philosophical theories.
N1 implies that philosophical theories should be consistent with scientific theories. N2 implies that philosophical standards and methods should be continuous with those adopted in science. N3 implies that the empirical scientific findings should be utilized to direct philosophical inquiry. Whereas N1 is a platitude among many contemporary analytic philosophers, fewer are committed to N2 or N3. This chapter examines philosophical theories (e.g., theories of mind and ethics) that are committed to N2 and N3, with particular emphasis on N3.
[Citing Place (1956) in context]  

Tucan, G. (2021). A Cognitive Approach to Ernest Hemingway’s Short Fiction. Cambridge Scholars Publishing.
[Abstract]How do readers make sense of Hemingway’s short stories? How is it possible that the camera-like quality of his narrative can appeal to our senses and arouse our emotions? How does it capture us? With reserved narrators and protagonists engaged in laconic dialogs, his texts do not seem to say much. This book consciously revisits our responses to the Hemingway story, a belated response to his invitation to discover what lies beneath the surface of his iceberg. What this pioneering critical endeavor seeks to understand is the thinking required in reading Hemingway’s short fiction. It proposes a cognitively informed model of reading which questions the resources of the reader’s imaginative powers. The cognitive demonstrations here are designed to have potentially larger implications for the short story’s general mode of knowing. Drawing from both cognitively oriented poetics and narratology in equal measure, this book explains what structures our interaction with literary texts.
[Citing Place (1956)]  

Tye, M. (2023). A new solution to the hard problem of consciousness. In Alex Grzankowski (Ed.), Thought: Its Origin and Reach, Essays for Mark Sainsbury. Routledge.
[Citing Place (1956)]  

Usher, M., Negro, N., Jacobson, H., & Tsuchiya, N. (2023). When philosophical nuance matters: Safeguarding consciousness research from restrictive assumptions. Frontiers in Psychology, 14(1306023). doi:10.3389/fpsyg.2023.1306023
[Abstract]In this paper, we revisit the debate surrounding the Unfolding Argument (UA) against causal structure theories of consciousness (as well as the hard-criteria research program it prescribes), using it as a platform for discussing theoretical and methodological issues in consciousness research. Causal structure theories assert that consciousness depends on a particular causal structure of the brain. Our claim is that some of the assumptions fueling the UA are not warranted, and therefore we should reject the methodology for consciousness science that the UA prescribes. First, we briefly survey the most popular philosophical positions in consciousness science, namely physicalism and functionalism. We discuss the relations between these positions and the behaviorist methodology that the UA assumptions express, despite the contrary claim of its proponents. Second, we argue that the same reasoning that the UA applies against causal structure theories can be applied to functionalist approaches, thus proving too much and deeming as unscientific a whole range of (non-causal structure) theories. Since this is overly restrictive and fits poorly with common practice in cognitive neuroscience, we suggest that the reasoning of the UA must be flawed. Third, we assess its philosophical assumptions, which express a restrictive methodology, and conclude that there are reasons to reject them. Finally, we propose a more inclusive methodology for consciousness science, that includes neural, behavioral, and phenomenological evidence (provided by the first-person perspective) without which consciousness science could not even start. Then, we extend this discussion to the scope of consciousness science, and conclude that theories of consciousness should be tested and evaluated on humans, and not on systems considerably different from us. Rather than restricting the methodology of consciousness science, we should, at this point, restrict the range of systems upon which it is supposed to be built.
[Citing Place (1956)]  

Valentine, E. R. (1996). Folk psychology and its implications for cognitive science: Discussion. In W. O'Donohue, & R. Kitchener (Eds.) The Philosophy of Psychology (Chapter 17, pp. 275-278). Sage. doi:10.4135/9781446279168.n17
[Citing Place (1954) in context]  [Citing Place (1996l) in context]  

Van Fraassen, B. C. (1996). Science, materialism, and false consciousness. In J. Kvanvig (Ed.), Warrant in Contemporary Epistemology: Essays in Honor of Alvin Plantinga's Theory of Knowledge (pp. 149-181). Rowman Littlefield.
[Abstract]As activity, science has become a large-scale cultural phenomenon. As product, it is drawn on by industry, agriculture, and medicine, thus affecting not only the scene of its activity but all the rest of the world as well. Western philosophy has always harboured a tradition which regards scientific inquiry as a paradigm for rational inquiry in general. Yet almost every philosopher in that tradition has pointed to limits of this paradigm and its scope.
Every philosophy provides a different lens through which to view this object of common admiration. In this essay I shall reflect on two views of science which are at first glance inimical to each other. The first is Pierre Duhem's, who saw science as neutral on all issues of metaphysics, theology, and religion. The second is exemplified by Paul Feyerabend, who called for alternate research programs guided by rival metaphysics, and argued that such rivalry has always been a driving force in science. I will argue that Duhem is right, in the main, though our picture of science must be leavened by the insights of the contrary point of view. This will not be an archaeological inquiry into those thinkers' thought; I will make it mainly an independent reflection on these same issues.
[Citing Place (1956)]  [Citing Place (1960)]  

van Lier, M. (2023). Introducing a four-fold way to conceptualize artificial agency. Synthese, 201(85). doi:10.1007/s11229-023-04083-9
[Abstract]Recent developments in AI-research suggest that an AI-driven science might not be that far off. The research of [for] Melnikov et al. (2018) and that of Evans et al. (2018) show that automated systems can already have a distinctive role in the design of experiments and in directing future research. Common practice in many of the papers devoted to the automation of basic research is to refer to these automated systems as ‘agents’. What is this attribution of agency based on and to what extent is this an important notion in the broader context of an AI-driven science? In an attempt to answer these questions, this paper proposes a new methodological framework, introduced as the Four-Fold Framework, that can be used to conceptualize artificial agency in basic research. It consists of four modeling strategies, three of which were already identified and used by Sarkia (2021) to conceptualize ‘intentional agency’. The novelty of the framework is the inclusion of a fourth strategy, introduced as conceptual modeling, that adds a semantic dimension to the overall conceptualization. The strategy connects to the other strategies by modeling both the actual use of ‘artificial agency’ in basic research as well as what is meant by it in each of the other three strategies. This enables researchers to bridge the gap between theory and practice by comparing the meaning of artificial agency in both an academic as well as in a practical context.
[Citing Place (1956) in context]  

Van Rysewyk, S (2013, April 30). Philip Ball on neuroaesthetics. Simon van Rysewyk. simonvanrysewyk.com/tag/philip-ball/
[Citing Place (1956) in context]  

Vauclair, J. (2004). Lateralization of communicative signals in nonhuman primates and the hypothesis of the gestural origin of language. Interaction Studies, 5(3), 363-384. https://centrepsycle-amu.fr/wp-content/uploads/2013/11/Vauclair-Interaction-Studies-041.pdf https://www.academia.edu/12007254/Lateralization_of_communicative_signals_in_nonhuman_primates_and_the_hypothesis_of_the_gestural_origin_of_language
[Abstract]This article argues for the gestural origins of speech and language based on the available evidence gathered in humans and nonhuman primates and especially from ape studies. The strong link between motor functions (hand use and manual gestures) and speech in humans is reviewed. The presence of asymmetrical cerebral organization in nonhuman primates along with functional asymmetries in the perception and production of vocalizations and in intentional referential gestural communication is then emphasized. The nature of primate communicatory systems is presented, and the similarities and differences between these systems and human speech are discussed. It is argued that recent findings concerning neuroanatomical asymmetries in the chimpanzee brain and the existence of both mirror neurons and lateralized use of hands and vocalizations in communication necessitate a reconsideration of the phylogenic emergence of the cerebral and behavioral prerequisites for human speech.
Keywords: evolution, communication, primates, gesture, language, vocalization, mirror neurons
[Citing Place (2000c) in context]  

Velmans, M. (1991). Consciousness from a first-person perspective, Behavioral and Brain Sciences, 14(4), 702-719.
Note:
Reply to commentaries on Velmans, M. (1991), Is human information processing conscious? BBS, 651-669.
[Citing Place (1956) in context]  

Velmans, M. (1996). An introduction to the science of consciousness. In M. Velmans (Ed.), The science of consciousness: (Chapter 1, pp. 1-22). Routledge.
[Citing Place (1956)]  

Velmans, M. (2002). How could conscious experiences affect brains? Journal of Consciousness Studies, 9(11), 2002, pp.3-29.
[Abstract]In everyday life we take it for granted that we have conscious control of some of our actions and that the part of us that exercises control is the conscious mind. Psychosomatic medicine also assumes that the conscious mind can affect body states, and this is supported by evidence that the use of imagery, hypnosis, biofeedback and other mental interventions can be therapeutic in a variety of medical conditions. However, there is no accepted theory of mind/body interaction and this has had a detrimental effect on the acceptance of mental causation in science, philosophy and in many areas of clinical practice. Biomedical accounts typically translate the effects of mind into the effects of brain functioning, for example, explaining mind/body interactions in terms of the interconnections and reciprocal control of cortical, neuroendocrine, autonomic and immune systems. While such accounts are instructive, they are implicitly reductionist, and beg the question of how conscious experiences could have bodily effects. On the other hand, non-reductionist accounts have to cope with three problems: 1) The physical world appears causally closed, which would seem to leave no room for conscious intervention. 2) One is not conscious of one's own brain/body processing, so how could there be conscious control of such processing? 3) Conscious experiences appear to come too late to causally affect the processes to which they most obviously relate. This paper suggests a way of understanding mental causation that resolves these problems. It also suggests that conscious mental control needs to be partly understood in terms of the voluntary operations of the preconscious mind, and that this allows an account of biological determinism that is compatible with experienced free will.
[Citing Place (1956) in context]  

Velmans, M. (2009). Understanding consciousness (2nd Edition). Routledge. Understanding_Consciousness_(2nd_ed__Routledge__2009).pdf
[Abstract]Understanding Consciousness, 2nd Edition provides a unique survey and evaluation of consciousness studies, along with an original analysis of consciousness that combines scientific findings, philosophy and common sense. Building on the widely praised first edition, this new edition adds fresh research, and deepens the original analysis in a way that reflects some of the fundamental changes in the understanding of consciousness that have taken place over the last 10 years. The book is divided into three parts; Part one surveys current theories of consciousness, evaluating their strengths and weaknesses. Part two reconstructs an understanding of consciousness from first principles, starting with its phenomenology, and leading to a closer examination of how conscious experience relates to the world described by physics and information processing in the brain. Finally, Part three deals with some of the fundamental issues such as what consciousness is and does, and how it fits into to the evolving universe. As the structure of the book moves from a basic overview of the field to a successively deeper analysis, it can be used both for those new to the subject and for more established researchers. Understanding Consciousness tells a story with a beginning, middle and end in a way that integrates the philosophy of consciousness with the science. Overall, the book provides a unique perspective on how to address the problems of consciousness and as such, will be of great interest to psychologists, philosophers, neuroscientists and other professionals concerned with mind/body relationships, and all who are interested in this subject.
[Citing Place (1956) in context]  

Velmans, M. (2021). Is the universe conscious? Reflexive monism and the ground of being. In E. Kelly, & P. Marshall (Eds.), Consciousness Unbound (pp. 175-228). Rowman & Littlefield. Is-the-Universe-Conscious-Reflexive-Monism-and-the-Ground-of-Being.pdf
[Abstract]This chapter examines the integrative nature of reflexive monism (RM), a psychological/philosophical model of a reflexive, self-observing universe that can accommodate both ordinary and extraordinary experiences in a natural, non-reductive way that avoids both the problems of reductive materialism and the (inverse) pitfalls of reductive idealism. To contextualize the ancient roots of the model, the chapter touches briefly on classical models of consciousness, mind and soul and how these differ in a fundamental way from how mind and consciousness are viewed in contemporary Western philosophy and psychological science. The chapter then travels step by step from such contemporary views towards reflexive monism, and towards the end of the chapter, to more detailed comparisons with Hindu Vedanta and Samkhya philosophy and with Cosmopsychism (a recently emergent, directly relevant area of philosophy of mind).
[Citing Place (1956) in context]