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Functionalism (philosophy of mind)
Encyclopedia
Functionalism is a theory of the mind in contemporary philosophy
, developed largely as an alternative to both the identity theory of mind and behaviourism. Its core idea is that mental states (beliefs, desires, being in pain, etc.) are constituted solely by their functional role — that is, they are causal relations to other mental states, sensory inputs, and behavioral outputs. Functionalism is a theoretical level between the physical implementation and behavioural output. Therefore, it is different from its predecessors of Cartesian dualism
(advocating independent mental and physical substances) and Skinnerian behaviourism and physicalism
(declaring only physical substances) because it is only concerned with the effective functions of the brain, through its organization or its ‘software programs’.
Since mental states are identified by a functional role, they are said to be realized on multiple levels; in other words, they are able to be manifested in various systems, even perhaps computers, so long as the system performs the appropriate functions. While computers are physical devices with electronic substrate that perform computations on inputs to give outputs, so brains are physical devices with neural substrate that perform computations on inputs which produce behaviours.
While functionalism has its advantages, there have been several arguments against it, claiming that it is an insufficient account of the mind.
. Since, according to standard functionalist theories, mental states are the corresponding functional role, mental states can be sufficiently explained without taking into account the underlying physical medium (e.g. the brain, neurons, etc.) that realizes such states; one need only take into account the higher-level functions in the cognitive system. Since mental states are not limited to a particular medium, they can be realized in multiple ways, including, theoretically, within non-biological systems, such as computers. In other words, a silicon-based machine could, in principle, have the same sort of mental life that a human being has, provided that its cognitive system realized the proper functional roles. Thus, mental states are individuated much like a valve; a valve can be made of plastic or metal or whatever material, as long as it performs the proper function (say, controlling the flow of liquid through a tube by blocking and unblocking its pathway).
However, there have been some functionalist theories that combine with the identity theory of mind, which deny multiple realizability. Such Functional Specification Theories (FSTs) (Levin, § 3.4), as they are called, were most notably developed by David Lewis
and David Malet Armstrong
. According to FSTs, mental states are the particular "realizers" of the functional role, not the functional role itself. The mental state of belief, for example, just is whatever brain or neurological process that realizes the appropriate belief function. Thus, unlike standard versions of functionalism (often called Functional State Identity Theories), FSTs do not allow for the multiple realizability of mental states, because the fact that mental states are realized by brain states is essential. What often drives this view is the belief that if we were to encounter an alien race with a cognitive system composed of significantly different material from humans' (e.g., silicon-based) but performed the same functions as human mental states (e.g., they tend to yell "Yowzas!" when poked with sharp objects, etc.) then we would say that their type of mental state is perhaps similar to ours, but too different to say it's the same. For some, this may be a disadvantage to FSTs. Indeed, one of Hilary Putnam
's arguments for his version of functionalism relied on the intuition that such alien creatures would have the same mental states as humans do, and that the multiple realizability of standard functionalism makes it a better theory of mind.
The broad position of "functionalism" can be articulated in many different varieties. The first formulation of a functionalist theory of mind was put forth by Hilary Putnam
. This formulation, which is now called machine-state functionalism, or just machine functionalism, was inspired by the analogies which Putnam and others noted between the mind
and the theoretical "machines" or computers capable of computing any given algorithm
which were developed by Alan Turing
(called Universal Turing machine
s).
In non-technical terms, a Turing machine can be visualized as an indefinitely and infinitely long tape divided into rectangles (the memory) with a box-shaped scanning device that sits over and scans one component of the memory at a time. Each unit is either blank (B)
or has a 1 written on it. These are the inputs to the machine. The possible outputs are:
An extremely simple example of a Turing machine which
writes out the sequence '111' after scanning three blank squares and then stops is specified by the following machine table:
This table states that if the machine is in state one and scans a blank square (B), it will print a 1 and remain in state one. If it is in state one and reads a 1, it will move one square to the right and also go into state two. If it is in state two and reads a B, it will print a 1 and stay in state two. If it is in state two and reads a 1, it will move one square to the right and go into state three. If it is in state three and reads a B, it prints a 1 and remains in state three. Finally, if it is in state three and reads a 1, then it will stay in state three.
The essential point to consider here is the nature of the states of the Turing machine. Each state can be defined exclusively in terms of its relations to the other states as well as inputs and outputs. State one, for example, is simply the state in which the machine, if it reads a B, writes a 1 and stays in that state, and in which, if it reads a 1, it moves one square to the right and goes into a different state. This is the functional definition of state one; it is its causal role in the overall system. The details of how it accomplishes what it accomplishes and of its material constitution are completely irrelevant.
According to machine-state functionalism, the nature of a mental state is just like the nature of the automaton states described above. Just as state one simply is the state in which, given an input B, such and such happens, so being in pain is the state which disposes one to cry "ouch", become distracted, wonder what the cause is, and so forth.
and Zenon Pylyshyn
and has been labeled psychofunctionalism.
The fundamental idea of psychofunctionalism is that psychology is an irreducibly complex science and that the terms that we use to describe the entities and properties of the mind in our best psychological theories cannot be redefined in terms of simple behavioural dispositions, and further, that such a redefinition would not be desirable or salient were it achievable. Psychofunctionalists view psychology as employing the same sorts of irreducibly teleological
or purposive explanations as the biological sciences. Thus, for example, the function or role of the heart is to pump blood, that of the kidney is to filter it and to maintain certain chemical balances and so on—this is what accounts for the purposes of scientific explanation and taxonomy. There may be an infinite variety of physical realizations for all of the mechanisms, but what is important is only their role in the overall biological theory. In an analogous manner, the role of mental states, such as belief and desire, is determined by the functional or causal role that is designated for them within our best scientific psychological theory. If some mental state which is postulated by folk psychology
(e.g. hysteria) is determined not to have any fundamental role in cognitive psychological explanation, then that particular state may be considered not to exist .
On the other hand, if it turns out that there are states which theoretical cognitive psychology posits as necessary for explanation of human behaviour but which are not foreseen by ordinary folk psychological language, then these entities or states exist.
and is often referred to as analytic functionalism or conceptual functionalism. The basic idea of analytic functionalism is that theoretical terms are implicitly defined by the theories in whose formulation they occur and not by intrinsic properties of the phonemes they comprise. In the case of ordinary language terms, such as "belief", "desire", or "hunger", the idea is that such terms get their meanings from our common-sense "folk psychological" theories about them, but that such conceptualizations are not sufficient to withstand the rigor imposed by materialistic theories of reality and causality. Such terms are subject to conceptual analyses which take something like the following form:
For example, the state of pain is caused by sitting on a tack and causes loud cries, and higher order mental states of anger and resentment directed at the careless person who left a tack lying around. These sorts of functional definitions in terms of causal roles are claimed to be analytic and a priori truths about the submental states and the (largely fictitious) propositional attitudes they describe. Hence, its proponents are known as analytic or conceptual functionalists. The essential difference between analytic and psychofunctionalism is that the latter emphasizes the importance of laboratory observation and experimentation in the determination of which mental state terms and concepts are genuine and which functional identifications may be considered to be genuinely contingent and a posteriori identities. The former, on the other hand, claims that such identities are necessary and not subject to empirical scientific investigation.
and has been advocated by William Lycan
. It arose in response to the challenges that Ned Block's China Brain
(a.k.a. Chinese nation) and John Searle
's Chinese Room
thought experiments presented for the more traditional forms of functionalism (see below under 'Criticism'). In attempting to overcome the conceptual difficulties that arose from the idea of a nation full of Chinese people wired together with each one carrying out the functional or causal role that would normally be ascribed to the mental states of an individual mind, for example, many functionalists simply bit the bullet, so to speak, and argued that such a Chinese nation would indeed possess all of the qualitative and intentional properties of a mind; i.e. it would become a sort of systemic or collective mind with propositional attitudes and other mental characteristics. Whatever the worth of this latter hypothesis, it was immediately objected that it entailed an unacceptable sort of mind-mind supervenience: the systemic mind which somehow emerged at the higher-level must necessarily supervene on the individual minds of each individual member of the Chinese nation, to stick to Block's formulation. But this would seem to put into serious doubt, if not directly contradict, the fundamental idea of the supervenience thesis: there can be no change in the mental realm without some change in the underlying physical substratum. This can be easily seen if we label the set of mental fact
s that occur at the higher-level M1 and the set of mental facts that occur at the lower-level M2. Given the transitivity of supervenience, if M1 supervenes on M2, and M2 supervenes on P (physical base), then M1 and M2 both supervene on P, even though they are (allegedly) totally different sets of mental facts.
Since mind-mind supervenience seemed to have become acceptable in functionalist circles, it seemed to some that the only way to resolve the puzzle was to postulate the existence of an entire hierarchical series of mind levels (analogous to homunculi) which became less and less sophisticated in terms of functional organization and physical composition all the way down to the level of the physico-mechanical neuron or group of neurons. The homunculi at each level, on this view, have authentic mental properties but become simpler and less intelligent as one works one's way down the hierarchy.
. It has often been claimed that functionalism somehow "disproves" or falsifies physicalism tout court (i.e. without further explanation or description). On the other hand, most philosophers of mind who are functionalists claim to be physicalists—indeed, some of them, such as David Lewis, have claimed to be strict reductionist-type physicalists.
Functionalism is fundamentally what Ned Block has called a broadly metaphysical thesis as opposed to a narrowly ontological one. That is, functionalism is not so much concerned with what there is as with what it is that characterizes a certain type of mental state, e.g. pain, as the type of state that it is. Previous attempts to answer the mind-body problem have all tried to resolve it by answering both questions: dualism says there are two substances and that mental states are characterized by their immateriality; behaviorism claimed that there was one substance and that mental states were behavioral disposition; physicalism asserted the existence of just one substance and characterized the mental states as physical states (as in "pain = C-fiber firings").
On this understanding, type physicalism can be seen as incompatible with functionalism, since it claims that what characterizes mental states (e.g. pain) is that they are physical in nature, while functionalism says that what characterizes pain is its functional/causal role and its relationship with yelling "ouch", etc. However, any weaker sort of physicalism which makes the simple ontological claim that everything that exists is made up of inorganic matter is perfectly compatible with functionalism. Moreover, most functionalists who are physicalists require that the properties that are quantified over in functional definitions be physical properties. Hence, they are physicalists, even though the general thesis of functionalism itself does not commit them to being so.
In the case of David Lewis, there is a distinction in the concepts of "having pain" (a rigid designator
true in all possible worlds) and just "pain" (a non-rigid designator). Pain, for Lewis, stands for something like the definite description "the state with the causal role x". The referent of the description in humans is a type of brain state to be determined by science. The referent among silicon-based life forms is something else. The referent of the description among angels is some immaterial, non-physical state. For Lewis, therefore, local type-physical reductions are possible and compatible with conceptual functionalism. (See also Lewis's Mad pain and Martian pain
.) There seems to be some confusion between types and tokens that needs to be cleared up in the functionalist analysis.
, where hardware implementation is irrelevant because only the functional level is important. The "China brain" or "Chinese nation" thought experiment involves supposing that the entire nation of China systematically organizes itself to operate just like a brain, with each individual acting as a neuron (forming what has come to be called a "Blockhead"). According to functionalism, so long as the people are performing the proper functional roles, with the proper causal relations between inputs and outputs, the system will be a real mind, with mental states, consciousness, and so on. However, Block argues, this is patently absurd, so there must be something wrong with the thesis of functionalism since it would allow this to be a legitimate description of a mind.
Some functionalists believe China would have qualia but that due to the size it is impossible to imagine China being conscious. Indeed, it may be the case that we are constrained by our theory of mind
Baron-Cohen, S., Leslie, A., & Frith, U. (1985). Does the Autistic Child Have a "Theory of Mind"? Cognition21, 37-46 and will never be able to understand what Chinese-nation consciousness is like. Therefore, if functionalism is true either qualia will exist across all hardware
or will not exist at all but are illusory.
argument by John Searle
is a direct attack on the claim that thought can be represented as a set of functions. The thought experiment asserts that it is possible to mimic intelligent action without any interpretation or understanding through the use of a purely functional system. In short, Searle describes a person who only speaks English who is in a room with only Chinese symbols in baskets and a rule book in English for moving the symbols around. The person is then ordered by people outside of the room to follow the rule book for sending certain symbols out of the room when given certain symbols. Further suppose that the people outside of the room are Chinese speakers and are communicating with the person inside via the Chinese symbols. According to Searle, it would be absurd to claim that the English speaker inside knows Chinese simply based on these syntactic processes. This thought experiment attempts to show that systems which operate merely on syntactic processes (inputs and outputs, based on algorithms) cannot realize any semantics (meaning) or intentionality (aboutness). Thus, Searle attacks the idea that thought can be equated with following a set of syntactic rules; that is, functionalism is an insufficient theory of the mind.
As noted above, in connection with Block's Chinese nation, many functionalists responded to Searle's thought experiment
by suggesting that there was a form of mental activity going on at a higher level than the man in the Chinese room could comprehend (the so-called "system reply"); that is, the system does know Chinese. Of course, Searle responds that there is nothing more than syntax going on at the higher-level as well, so this reply is subject to the same initial problems. Furthermore, Searle suggests the man in the room could simply memorize the rules and symbol relations. Again, though he would convincingly mimic communication, he would be aware only of the symbols and rules, not of the meaning behind them.
or inverted qualia
scenario, most specifically proposed as an objection to functionalism by Ned Block. This thought experiment involves supposing that there is a person, call her Jane, that is born with a condition which makes her see the opposite spectrum of light that is normally perceived. Unlike "normal" people, Jane sees the color violet as yellow, orange as blue, and so forth. So, suppose, for example, that you and Jane are looking at the same orange. While you perceive the fruit as colored orange, Jane sees it as colored blue. However, when asked what color the piece of fruit is, both you and Jane will report "orange". In fact, one can see that all of your behavioral as well as functional relations to colors will be the same. Jane will, for example, properly obey traffic signs just as any other person would, even though this involves the color perception. Therefore, the argument goes, since there can be two people who are functionally identical, yet have different mental states (differing in their qualitative or phenomenological aspects), functionalism is not robust enough to explain individual differences in qualia.
Chalmers tries to show that even though mental content cannot be fully accounted for in functional terms, there is nevertheless a nomological correlation between mental states and functional states in this world. A silicon-based robot, for example, whose functional profile matched our own, would have to be fully conscious. His argument for this claim takes the form of a reductio ad absurdum
. The general idea is that since it would be very unlikely for a conscious human being to experience a change in its qualia which it utterly fails to notice, mental content and functional profile appear to be inextricably bound together, at least in the human case. If the subject's qualia were to change, we would expect the subject to notice, and therefore his functional profile to follow suit. A similar argument is applied to the notion of absent qualia. In this case, Chalmers argues that it would be very unlikely for a subject to experience a fading of his qualia which he fails to notice and respond to. This, coupled with the independent assertion that a conscious being's functional profile just could be maintained, irrespective of its experiential state, leads to the conclusion that the subject of these experiments would remain fully conscious. The problem with this argument, however, as Brian G. Crabb (2005) has observed, is that it begs the central question: How could Chalmers know that functional profile can be preserved, for example while the conscious subject's brain is being supplanted with a silicon substitute, unless he already assumes that the subject's possibly changing qualia would not be a determining factor? And while changing or fading qualia in a conscious subject might force changes in its functional profile, this tells us nothing about the case of a permanently inverted or unconscious robot. A subject with inverted qualia from birth would have nothing to notice or adjust to. Similarly, an unconscious functional simulacrum of ourselves (a zombie) would have no experiential changes to notice or adjust to. Consequently, Crabb argues, Chalmers' 'fading qualia' and 'dancing qualia' arguments fail to establish that cases of permanently inverted or absent qualia are nomologically impossible.
A related critique of the inverted spectrum argument is that it assumes that mental states (differing in their qualitative or phenomenological aspects) can be independent of the functional relations in the brain. Thus, it begs the question of functional mental states: its assumption denies the possibility of functionalism itself, without offering any independent justification for doing so. (Functionalism says that mental states are produced by the functional relations in the brain.) This same type of problem—that there is no argument, just an antithetical assumption at their base—can also be said of both the Chinese room and the Chinese nation arguments. Notice, however, that Crabb's response to Chalmers does not commit this fallacy: His point is the more restricted observation that even if inverted or absent qualia turn out to be nomologically impossible, and it is perfectly possible that we might subsequently discover this fact by other means, Chalmers' argument fails to demonstrate that they are impossible.
, introduced by Hilary Putnam, is responsible for one of the main arguments used against functionalism, although it was originally intended as an argument against semantic internalism
. The thought experiment is simple and runs as follows. Imagine a Twin Earth which is identical to Earth in every way but one: water does not have the chemical structure H₂O, but rather some other structure, say XYZ. It is critical, however, to note that XYZ on Twin Earth is still called 'water' and exhibits all the same macro-level properties that H₂O exhibits on Earth (i.e., XYZ is also a clear drinkable liquid that is in lakes, rivers, and so on). Since these worlds are identical in every way except in the underlying chemical structure of water, you and your Twin Earth doppelgänger
see exactly the same things, meet exactly the same people, have exactly the same jobs, behave exactly the same way, and so on. In other words, since you share the same inputs, outputs, and relations between other mental states, you are functional duplicates. So, for example, you both believe that water is wet. However, the content of your mental state of believing that water is wet differs from your duplicate's because your belief is of H₂O, while your duplicate's is of XYZ. Therefore, so the argument goes, since two people can be functionally identical, yet have different mental states, functionalism cannot sufficiently account for all mental states.
Most defenders of functionalism initially responded to this argument by attempting to maintain a sharp distinction between internal and external content. The internal contents of propositional attitudes, for example, would consist exclusively in those aspects of them which have no relation with the external world and which bear the necessary functional/causal properties that allow for relations with other internal mental states. Since no one has yet been able to formulate a clear basis or justification for the existence of such a distinction in mental contents, however, this idea has generally been abandoned in favor of externalist causal theories of mental contents (also known as informational semantics). Such a position is represented, for example, by Jerry Fodor
's account of an "asymmetric causal theory" of mental content. This view simply entails the modification of functionalism to include within its scope a very broad interpretation of input and outputs to include the objects that are the causes of mental representations in the external world.
The twin earth argument hinges on the assumption that experience with an imitation water would cause a different mental state than experience with natural water. However, since no one would notice the difference between the two waters, this assumption seems hard to swallow. Further, this basic assumption is directly antithetical to functionalism; and, thereby, the twin earth argument does not constitute a genuine argument: as this assumption entails a flat denial of functionalism itself (which would say that the two waters would not produce different mental states, because the functional relationships would remain unchanged).
. Block and Fodor referred to this as the damn/darn problem. The difference between saying "damn" or "darn" when one smashes one's finger with a hammer can be mentally significant. But since these outputs are, according to functionalism, related to many (if not all) internal mental states, two people who experience the same pain and react with different outputs must share little (perhaps nothing) in common in any of their mental states. But this is counter-intuitive; it seems clear that two people share something significant in their mental states of being in pain if they both smash their finger with a hammer, whether or not they utter the same word when they cry out in pain.
Another possible solution to this problem is to adopt a moderate (or molecularist) form of holism. But even if this succeeds in the case of pain, in the case of beliefs and meaning, it faces the difficulty of formulating a distinction between relevant and non-relevant contents (which can be difficult to do without invoking an analytic-synthetic distinction, as many seek to avoid).
, and others have offered arguments that functionalism is trivial, i.e. that the internal structures functionalism tries to discuss turn out to be present everywhere, so that either functionalism turns out to reduce to behaviorism
, or to complete triviality and therefore a form of panpsychism
. These arguments typically use the assumption that physics leads to a progression of unique states, and that functionalist realization is present whenever there is a mapping from the proposed set of mental states to physical states of the system. Given that the states of a physical system are always at least slightly unique, such a mapping will always exist, so any system is a mind. Formulations of functionalism which stipulate absolute requirements on interaction with external objects (external to the functional account, meaning not defined functionally) are reduced to behaviorism instead of absolute triviality, because the input-output behavior is still required.
Peter Godfrey-Smith
has argued further that such formulations can still be reduced to triviality if they accept a somewhat innocent-seeming additional assumption. The assumption is that adding a transducer layer, that is, an input-output system, to an object should not change whether that object has mental states. The transducer layer is restricted to producing behavior according to a simple mapping, such as a lookup table, from inputs to actions on the system, and from the state of the system to outputs. However, since the system will be in unique states at each moment and at each possible input, such a mapping will always exist so there will be a transducer layer which will produce whatever physical behavior is desired.
Godfrey-Smith believes that these problems can be addressed using causality, but that it may be necessary to posit a continuum between objects being minds and not being minds rather than an absolute distinction. Furthermore, constraining the mappings seems to require either consideration of the external behavior as in behaviorism, or discussion of the internal structure of the realization as in identity theory; and though multiple realizability does not seem to be lost, the functionalist claim of the autonomy of high-level functional description becomes questionable.
Philosophy
Philosophy is the study of general and fundamental problems, such as those connected with existence, knowledge, values, reason, mind, and language. Philosophy is distinguished from other ways of addressing such problems by its critical, generally systematic approach and its reliance on rational...
, developed largely as an alternative to both the identity theory of mind and behaviourism. Its core idea is that mental states (beliefs, desires, being in pain, etc.) are constituted solely by their functional role — that is, they are causal relations to other mental states, sensory inputs, and behavioral outputs. Functionalism is a theoretical level between the physical implementation and behavioural output. Therefore, it is different from its predecessors of Cartesian dualism
Dualism
Dualism denotes a state of two parts. The term 'dualism' was originally coined to denote co-eternal binary opposition, a meaning that is preserved in metaphysical and philosophical duality discourse but has been diluted in general or common usages. Dualism can refer to moral dualism, Dualism (from...
(advocating independent mental and physical substances) and Skinnerian behaviourism and physicalism
Physicalism
Physicalism is a philosophical position holding that everything which exists is no more extensive than its physical properties; that is, that there are no kinds of things other than physical things...
(declaring only physical substances) because it is only concerned with the effective functions of the brain, through its organization or its ‘software programs’.
Since mental states are identified by a functional role, they are said to be realized on multiple levels; in other words, they are able to be manifested in various systems, even perhaps computers, so long as the system performs the appropriate functions. While computers are physical devices with electronic substrate that perform computations on inputs to give outputs, so brains are physical devices with neural substrate that perform computations on inputs which produce behaviours.
While functionalism has its advantages, there have been several arguments against it, claiming that it is an insufficient account of the mind.
Multiple realizability
An important part of some accounts of functionalism is the idea of multiple realizabilityMultiple realizability
Multiple realizability, in philosophy of mind, is the thesis that the same mental property, state, or event can be implemented by different physical properties, states or events...
. Since, according to standard functionalist theories, mental states are the corresponding functional role, mental states can be sufficiently explained without taking into account the underlying physical medium (e.g. the brain, neurons, etc.) that realizes such states; one need only take into account the higher-level functions in the cognitive system. Since mental states are not limited to a particular medium, they can be realized in multiple ways, including, theoretically, within non-biological systems, such as computers. In other words, a silicon-based machine could, in principle, have the same sort of mental life that a human being has, provided that its cognitive system realized the proper functional roles. Thus, mental states are individuated much like a valve; a valve can be made of plastic or metal or whatever material, as long as it performs the proper function (say, controlling the flow of liquid through a tube by blocking and unblocking its pathway).
However, there have been some functionalist theories that combine with the identity theory of mind, which deny multiple realizability. Such Functional Specification Theories (FSTs) (Levin, § 3.4), as they are called, were most notably developed by David Lewis
David Kellogg Lewis
David Kellogg Lewis was an American philosopher. Lewis taught briefly at UCLA and then at Princeton from 1970 until his death. He is also closely associated with Australia, whose philosophical community he visited almost annually for more than thirty years...
and David Malet Armstrong
David Malet Armstrong
David Malet Armstrong , often D. M. Armstrong, is an Australian philosopher. He is well-known for his work on metaphysics and the philosophy of mind, and for his defence of a factualist ontology, a functionalist theory of the mind, an externalist epistemology, and a necessitarian conception of the...
. According to FSTs, mental states are the particular "realizers" of the functional role, not the functional role itself. The mental state of belief, for example, just is whatever brain or neurological process that realizes the appropriate belief function. Thus, unlike standard versions of functionalism (often called Functional State Identity Theories), FSTs do not allow for the multiple realizability of mental states, because the fact that mental states are realized by brain states is essential. What often drives this view is the belief that if we were to encounter an alien race with a cognitive system composed of significantly different material from humans' (e.g., silicon-based) but performed the same functions as human mental states (e.g., they tend to yell "Yowzas!" when poked with sharp objects, etc.) then we would say that their type of mental state is perhaps similar to ours, but too different to say it's the same. For some, this may be a disadvantage to FSTs. Indeed, one of Hilary Putnam
Hilary Putnam
Hilary Whitehall Putnam is an American philosopher, mathematician and computer scientist, who has been a central figure in analytic philosophy since the 1960s, especially in philosophy of mind, philosophy of language, philosophy of mathematics, and philosophy of science...
's arguments for his version of functionalism relied on the intuition that such alien creatures would have the same mental states as humans do, and that the multiple realizability of standard functionalism makes it a better theory of mind.
Machine-state functionalism
Hilary Putnam
Hilary Whitehall Putnam is an American philosopher, mathematician and computer scientist, who has been a central figure in analytic philosophy since the 1960s, especially in philosophy of mind, philosophy of language, philosophy of mathematics, and philosophy of science...
. This formulation, which is now called machine-state functionalism, or just machine functionalism, was inspired by the analogies which Putnam and others noted between the mind
Mind
The concept of mind is understood in many different ways by many different traditions, ranging from panpsychism and animism to traditional and organized religious views, as well as secular and materialist philosophies. Most agree that minds are constituted by conscious experience and intelligent...
and the theoretical "machines" or computers capable of computing any given algorithm
Algorithm
In mathematics and computer science, an algorithm is an effective method expressed as a finite list of well-defined instructions for calculating a function. Algorithms are used for calculation, data processing, and automated reasoning...
which were developed by Alan Turing
Alan Turing
Alan Mathison Turing, OBE, FRS , was an English mathematician, logician, cryptanalyst, and computer scientist. He was highly influential in the development of computer science, providing a formalisation of the concepts of "algorithm" and "computation" with the Turing machine, which played a...
(called Universal Turing machine
Universal Turing machine
In computer science, a universal Turing machine is a Turing machine that can simulate an arbitrary Turing machine on arbitrary input. The universal machine essentially achieves this by reading both the description of the machine to be simulated as well as the input thereof from its own tape. Alan...
s).
In non-technical terms, a Turing machine can be visualized as an indefinitely and infinitely long tape divided into rectangles (the memory) with a box-shaped scanning device that sits over and scans one component of the memory at a time. Each unit is either blank (B)
or has a 1 written on it. These are the inputs to the machine. The possible outputs are:
- Halt: Do nothing.
- R: move one square to the right.
- L: move one square to the left.
- B: erase whatever is on the square.
- 1: erase whatever is on the square and print a '1.
An extremely simple example of a Turing machine which
writes out the sequence '111' after scanning three blank squares and then stops is specified by the following machine table:
| State One | State Two | State Three | |
| B | write 1; stay in state 1 | write 1; stay in state 2 | write 1; stay in state 3 |
| 1 | go right; go to state 2 | go right; go to state 3 | [halt] |
This table states that if the machine is in state one and scans a blank square (B), it will print a 1 and remain in state one. If it is in state one and reads a 1, it will move one square to the right and also go into state two. If it is in state two and reads a B, it will print a 1 and stay in state two. If it is in state two and reads a 1, it will move one square to the right and go into state three. If it is in state three and reads a B, it prints a 1 and remains in state three. Finally, if it is in state three and reads a 1, then it will stay in state three.
The essential point to consider here is the nature of the states of the Turing machine. Each state can be defined exclusively in terms of its relations to the other states as well as inputs and outputs. State one, for example, is simply the state in which the machine, if it reads a B, writes a 1 and stays in that state, and in which, if it reads a 1, it moves one square to the right and goes into a different state. This is the functional definition of state one; it is its causal role in the overall system. The details of how it accomplishes what it accomplishes and of its material constitution are completely irrelevant.
According to machine-state functionalism, the nature of a mental state is just like the nature of the automaton states described above. Just as state one simply is the state in which, given an input B, such and such happens, so being in pain is the state which disposes one to cry "ouch", become distracted, wonder what the cause is, and so forth.
Psychofunctionalism
A second form of functionalism is based on the rejection of behaviourist theories in psychology and their replacement with empirical cognitive models of the mind. This view is most closely associated with Jerry FodorJerry Fodor
Jerry Alan Fodor is an American philosopher and cognitive scientist. He holds the position of State of New Jersey Professor of Philosophy at Rutgers University and is the author of many works in the fields of philosophy of mind and cognitive science, in which he has laid the groundwork for the...
and Zenon Pylyshyn
Zenon Pylyshyn
Zenon Pylyshyn is a Canadian cognitive scientist and philosopher.He holds degrees in Engineering-Physics from McGill University and in Control Systems and Experimental Psychology , both from the University of Saskatchewan. His dissertation was on the application of information theory to studies...
and has been labeled psychofunctionalism.
The fundamental idea of psychofunctionalism is that psychology is an irreducibly complex science and that the terms that we use to describe the entities and properties of the mind in our best psychological theories cannot be redefined in terms of simple behavioural dispositions, and further, that such a redefinition would not be desirable or salient were it achievable. Psychofunctionalists view psychology as employing the same sorts of irreducibly teleological
Teleology
A teleology is any philosophical account which holds that final causes exist in nature, meaning that design and purpose analogous to that found in human actions are inherent also in the rest of nature. The word comes from the Greek τέλος, telos; root: τελε-, "end, purpose...
or purposive explanations as the biological sciences. Thus, for example, the function or role of the heart is to pump blood, that of the kidney is to filter it and to maintain certain chemical balances and so on—this is what accounts for the purposes of scientific explanation and taxonomy. There may be an infinite variety of physical realizations for all of the mechanisms, but what is important is only their role in the overall biological theory. In an analogous manner, the role of mental states, such as belief and desire, is determined by the functional or causal role that is designated for them within our best scientific psychological theory. If some mental state which is postulated by folk psychology
Folk psychology
Folk psychology is the set of assumptions, constructs, and convictions that makes up the everyday language in which people discuss human psychology...
(e.g. hysteria) is determined not to have any fundamental role in cognitive psychological explanation, then that particular state may be considered not to exist .
On the other hand, if it turns out that there are states which theoretical cognitive psychology posits as necessary for explanation of human behaviour but which are not foreseen by ordinary folk psychological language, then these entities or states exist.
Analytic functionalism
A third form of functionalism is concerned with the meanings of theoretical terms in general. This view is most closely associated with David LewisDavid Kellogg Lewis
David Kellogg Lewis was an American philosopher. Lewis taught briefly at UCLA and then at Princeton from 1970 until his death. He is also closely associated with Australia, whose philosophical community he visited almost annually for more than thirty years...
and is often referred to as analytic functionalism or conceptual functionalism. The basic idea of analytic functionalism is that theoretical terms are implicitly defined by the theories in whose formulation they occur and not by intrinsic properties of the phonemes they comprise. In the case of ordinary language terms, such as "belief", "desire", or "hunger", the idea is that such terms get their meanings from our common-sense "folk psychological" theories about them, but that such conceptualizations are not sufficient to withstand the rigor imposed by materialistic theories of reality and causality. Such terms are subject to conceptual analyses which take something like the following form:
- Mental state M is the state that is preconceived by P and causes Q.
For example, the state of pain is caused by sitting on a tack and causes loud cries, and higher order mental states of anger and resentment directed at the careless person who left a tack lying around. These sorts of functional definitions in terms of causal roles are claimed to be analytic and a priori truths about the submental states and the (largely fictitious) propositional attitudes they describe. Hence, its proponents are known as analytic or conceptual functionalists. The essential difference between analytic and psychofunctionalism is that the latter emphasizes the importance of laboratory observation and experimentation in the determination of which mental state terms and concepts are genuine and which functional identifications may be considered to be genuinely contingent and a posteriori identities. The former, on the other hand, claims that such identities are necessary and not subject to empirical scientific investigation.
Homuncular functionalism
Homuncular functionalism was developed largely by Daniel DennettDaniel Dennett
Daniel Clement Dennett is an American philosopher, writer and cognitive scientist whose research centers on the philosophy of mind, philosophy of science and philosophy of biology, particularly as those fields relate to evolutionary biology and cognitive science. He is currently the Co-director of...
and has been advocated by William Lycan
William Lycan
William G. Lycan is a noted American philosopher teaching at the University of North Carolina at Chapel Hill,where he is the William Rand Kenan, Jr. Distinguished Professor. He won the Class of 2001 Outstanding Faculty Award and a Distinguished Teaching Award for Post-Baccalaureate Instruction in...
. It arose in response to the challenges that Ned Block's China Brain
China brain
In the philosophy of mind, the China brain thought experiment considers what would happen if each member of the Chinese nation were asked to simulate the action of one neuron in the brain, using telephones or walkie-talkies to simulate the axons and dendrites that connect neurons...
(a.k.a. Chinese nation) and John Searle
John Searle
John Rogers Searle is an American philosopher and currently the Slusser Professor of Philosophy at the University of California, Berkeley.-Biography:...
's Chinese Room
Chinese room
The Chinese room is a thought experiment by John Searle, which first appeared in his paper "Minds, Brains, and Programs", published in Behavioral and Brain Sciences in 1980...
thought experiments presented for the more traditional forms of functionalism (see below under 'Criticism'). In attempting to overcome the conceptual difficulties that arose from the idea of a nation full of Chinese people wired together with each one carrying out the functional or causal role that would normally be ascribed to the mental states of an individual mind, for example, many functionalists simply bit the bullet, so to speak, and argued that such a Chinese nation would indeed possess all of the qualitative and intentional properties of a mind; i.e. it would become a sort of systemic or collective mind with propositional attitudes and other mental characteristics. Whatever the worth of this latter hypothesis, it was immediately objected that it entailed an unacceptable sort of mind-mind supervenience: the systemic mind which somehow emerged at the higher-level must necessarily supervene on the individual minds of each individual member of the Chinese nation, to stick to Block's formulation. But this would seem to put into serious doubt, if not directly contradict, the fundamental idea of the supervenience thesis: there can be no change in the mental realm without some change in the underlying physical substratum. This can be easily seen if we label the set of mental fact
Mental fact
Mental facts include such things as perceptions, feelings, and judgments. Mental facts are ultimately caused by physical facts, in that mental facts depend on physical and biological functions which are required for consciousness. The physical and biological processes which are necessary for...
s that occur at the higher-level M1 and the set of mental facts that occur at the lower-level M2. Given the transitivity of supervenience, if M1 supervenes on M2, and M2 supervenes on P (physical base), then M1 and M2 both supervene on P, even though they are (allegedly) totally different sets of mental facts.
Since mind-mind supervenience seemed to have become acceptable in functionalist circles, it seemed to some that the only way to resolve the puzzle was to postulate the existence of an entire hierarchical series of mind levels (analogous to homunculi) which became less and less sophisticated in terms of functional organization and physical composition all the way down to the level of the physico-mechanical neuron or group of neurons. The homunculi at each level, on this view, have authentic mental properties but become simpler and less intelligent as one works one's way down the hierarchy.
Functionalism and physicalism
There is much confusion about the sort of relationship that is claimed to exist (or not exist) between the general thesis of functionalism and physicalismPhysicalism
Physicalism is a philosophical position holding that everything which exists is no more extensive than its physical properties; that is, that there are no kinds of things other than physical things...
. It has often been claimed that functionalism somehow "disproves" or falsifies physicalism tout court (i.e. without further explanation or description). On the other hand, most philosophers of mind who are functionalists claim to be physicalists—indeed, some of them, such as David Lewis, have claimed to be strict reductionist-type physicalists.
Functionalism is fundamentally what Ned Block has called a broadly metaphysical thesis as opposed to a narrowly ontological one. That is, functionalism is not so much concerned with what there is as with what it is that characterizes a certain type of mental state, e.g. pain, as the type of state that it is. Previous attempts to answer the mind-body problem have all tried to resolve it by answering both questions: dualism says there are two substances and that mental states are characterized by their immateriality; behaviorism claimed that there was one substance and that mental states were behavioral disposition; physicalism asserted the existence of just one substance and characterized the mental states as physical states (as in "pain = C-fiber firings").
On this understanding, type physicalism can be seen as incompatible with functionalism, since it claims that what characterizes mental states (e.g. pain) is that they are physical in nature, while functionalism says that what characterizes pain is its functional/causal role and its relationship with yelling "ouch", etc. However, any weaker sort of physicalism which makes the simple ontological claim that everything that exists is made up of inorganic matter is perfectly compatible with functionalism. Moreover, most functionalists who are physicalists require that the properties that are quantified over in functional definitions be physical properties. Hence, they are physicalists, even though the general thesis of functionalism itself does not commit them to being so.
In the case of David Lewis, there is a distinction in the concepts of "having pain" (a rigid designator
Rigid designator
In modal logic and the philosophy of language, a term is said to be a rigid designator when it designates the same thing in all possible worlds in which that thing exists and does not designate anything else in those possible worlds in which that thing does not exist...
true in all possible worlds) and just "pain" (a non-rigid designator). Pain, for Lewis, stands for something like the definite description "the state with the causal role x". The referent of the description in humans is a type of brain state to be determined by science. The referent among silicon-based life forms is something else. The referent of the description among angels is some immaterial, non-physical state. For Lewis, therefore, local type-physical reductions are possible and compatible with conceptual functionalism. (See also Lewis's Mad pain and Martian pain
Mad pain and Martian pain
Mad Pain and Martian Pain is a philosophical article written by David Kellogg Lewis. Lewis argues that a theory of pain must be able to reflect the most basic intuitions of both functionalism and identity theory. As such, he proposes the existence of two beings both in pain - one whose physical...
.) There seems to be some confusion between types and tokens that needs to be cleared up in the functionalist analysis.
China brain
Ned Block argues against the functionalist proposal of multiple realizabilityMultiple realizability
Multiple realizability, in philosophy of mind, is the thesis that the same mental property, state, or event can be implemented by different physical properties, states or events...
, where hardware implementation is irrelevant because only the functional level is important. The "China brain" or "Chinese nation" thought experiment involves supposing that the entire nation of China systematically organizes itself to operate just like a brain, with each individual acting as a neuron (forming what has come to be called a "Blockhead"). According to functionalism, so long as the people are performing the proper functional roles, with the proper causal relations between inputs and outputs, the system will be a real mind, with mental states, consciousness, and so on. However, Block argues, this is patently absurd, so there must be something wrong with the thesis of functionalism since it would allow this to be a legitimate description of a mind.
Some functionalists believe China would have qualia but that due to the size it is impossible to imagine China being conscious. Indeed, it may be the case that we are constrained by our theory of mind
Theory of mind
Theory of mind is the ability to attribute mental states—beliefs, intents, desires, pretending, knowledge, etc.—to oneself and others and to understand that others have beliefs, desires and intentions that are different from one's own...
Baron-Cohen, S., Leslie, A., & Frith, U. (1985). Does the Autistic Child Have a "Theory of Mind"? Cognition21, 37-46 and will never be able to understand what Chinese-nation consciousness is like. Therefore, if functionalism is true either qualia will exist across all hardware
Hardware
Hardware is a general term for equipment such as keys, locks, hinges, latches, handles, wire, chains, plumbing supplies, tools, utensils, cutlery and machine parts. Household hardware is typically sold in hardware stores....
or will not exist at all but are illusory.
The Chinese room
The Chinese roomChinese room
The Chinese room is a thought experiment by John Searle, which first appeared in his paper "Minds, Brains, and Programs", published in Behavioral and Brain Sciences in 1980...
argument by John Searle
John Searle
John Rogers Searle is an American philosopher and currently the Slusser Professor of Philosophy at the University of California, Berkeley.-Biography:...
is a direct attack on the claim that thought can be represented as a set of functions. The thought experiment asserts that it is possible to mimic intelligent action without any interpretation or understanding through the use of a purely functional system. In short, Searle describes a person who only speaks English who is in a room with only Chinese symbols in baskets and a rule book in English for moving the symbols around. The person is then ordered by people outside of the room to follow the rule book for sending certain symbols out of the room when given certain symbols. Further suppose that the people outside of the room are Chinese speakers and are communicating with the person inside via the Chinese symbols. According to Searle, it would be absurd to claim that the English speaker inside knows Chinese simply based on these syntactic processes. This thought experiment attempts to show that systems which operate merely on syntactic processes (inputs and outputs, based on algorithms) cannot realize any semantics (meaning) or intentionality (aboutness). Thus, Searle attacks the idea that thought can be equated with following a set of syntactic rules; that is, functionalism is an insufficient theory of the mind.
As noted above, in connection with Block's Chinese nation, many functionalists responded to Searle's thought experiment
Thought experiment
A thought experiment or Gedankenexperiment considers some hypothesis, theory, or principle for the purpose of thinking through its consequences...
by suggesting that there was a form of mental activity going on at a higher level than the man in the Chinese room could comprehend (the so-called "system reply"); that is, the system does know Chinese. Of course, Searle responds that there is nothing more than syntax going on at the higher-level as well, so this reply is subject to the same initial problems. Furthermore, Searle suggests the man in the room could simply memorize the rules and symbol relations. Again, though he would convincingly mimic communication, he would be aware only of the symbols and rules, not of the meaning behind them.
Inverted spectrum
Another main criticism of functionalism is the inverted spectrumInverted spectrum
Inverted spectrum is the apparent possibility of two people sharing their color vocabulary and discriminations, although the colours one sees — their qualia — are systematically different from the colours the other person sees....
or inverted qualia
Qualia
Qualia , singular "quale" , from a Latin word meaning for "what sort" or "what kind," is a term used in philosophy to refer to subjective conscious experiences as 'raw feels'. Examples of qualia are the pain of a headache, the taste of wine, the experience of taking a recreational drug, or the...
scenario, most specifically proposed as an objection to functionalism by Ned Block. This thought experiment involves supposing that there is a person, call her Jane, that is born with a condition which makes her see the opposite spectrum of light that is normally perceived. Unlike "normal" people, Jane sees the color violet as yellow, orange as blue, and so forth. So, suppose, for example, that you and Jane are looking at the same orange. While you perceive the fruit as colored orange, Jane sees it as colored blue. However, when asked what color the piece of fruit is, both you and Jane will report "orange". In fact, one can see that all of your behavioral as well as functional relations to colors will be the same. Jane will, for example, properly obey traffic signs just as any other person would, even though this involves the color perception. Therefore, the argument goes, since there can be two people who are functionally identical, yet have different mental states (differing in their qualitative or phenomenological aspects), functionalism is not robust enough to explain individual differences in qualia.
Chalmers tries to show that even though mental content cannot be fully accounted for in functional terms, there is nevertheless a nomological correlation between mental states and functional states in this world. A silicon-based robot, for example, whose functional profile matched our own, would have to be fully conscious. His argument for this claim takes the form of a reductio ad absurdum
Reductio ad absurdum
In logic, proof by contradiction is a form of proof that establishes the truth or validity of a proposition by showing that the proposition's being false would imply a contradiction...
. The general idea is that since it would be very unlikely for a conscious human being to experience a change in its qualia which it utterly fails to notice, mental content and functional profile appear to be inextricably bound together, at least in the human case. If the subject's qualia were to change, we would expect the subject to notice, and therefore his functional profile to follow suit. A similar argument is applied to the notion of absent qualia. In this case, Chalmers argues that it would be very unlikely for a subject to experience a fading of his qualia which he fails to notice and respond to. This, coupled with the independent assertion that a conscious being's functional profile just could be maintained, irrespective of its experiential state, leads to the conclusion that the subject of these experiments would remain fully conscious. The problem with this argument, however, as Brian G. Crabb (2005) has observed, is that it begs the central question: How could Chalmers know that functional profile can be preserved, for example while the conscious subject's brain is being supplanted with a silicon substitute, unless he already assumes that the subject's possibly changing qualia would not be a determining factor? And while changing or fading qualia in a conscious subject might force changes in its functional profile, this tells us nothing about the case of a permanently inverted or unconscious robot. A subject with inverted qualia from birth would have nothing to notice or adjust to. Similarly, an unconscious functional simulacrum of ourselves (a zombie) would have no experiential changes to notice or adjust to. Consequently, Crabb argues, Chalmers' 'fading qualia' and 'dancing qualia' arguments fail to establish that cases of permanently inverted or absent qualia are nomologically impossible.
A related critique of the inverted spectrum argument is that it assumes that mental states (differing in their qualitative or phenomenological aspects) can be independent of the functional relations in the brain. Thus, it begs the question of functional mental states: its assumption denies the possibility of functionalism itself, without offering any independent justification for doing so. (Functionalism says that mental states are produced by the functional relations in the brain.) This same type of problem—that there is no argument, just an antithetical assumption at their base—can also be said of both the Chinese room and the Chinese nation arguments. Notice, however, that Crabb's response to Chalmers does not commit this fallacy: His point is the more restricted observation that even if inverted or absent qualia turn out to be nomologically impossible, and it is perfectly possible that we might subsequently discover this fact by other means, Chalmers' argument fails to demonstrate that they are impossible.
Twin Earth
The Twin Earth thought experimentTwin Earth thought experiment
The Twin Earth thought experiment was presented by philosopher Hilary Putnam in his 1973 paper "Meaning and Reference" and subsequent 1975 paper "The Meaning of 'Meaning'", as an early argument for what has subsequently come to be known as semantic externalism...
, introduced by Hilary Putnam, is responsible for one of the main arguments used against functionalism, although it was originally intended as an argument against semantic internalism
Internalism and externalism
Internalism and externalism are two opposing ways of explaining various subjects in several areas of philosophy. These include human motivation, knowledge, justification, meaning and truth. The distinction arises in many areas of debate with similar but distinct meanings...
. The thought experiment is simple and runs as follows. Imagine a Twin Earth which is identical to Earth in every way but one: water does not have the chemical structure H₂O, but rather some other structure, say XYZ. It is critical, however, to note that XYZ on Twin Earth is still called 'water' and exhibits all the same macro-level properties that H₂O exhibits on Earth (i.e., XYZ is also a clear drinkable liquid that is in lakes, rivers, and so on). Since these worlds are identical in every way except in the underlying chemical structure of water, you and your Twin Earth doppelgänger
Doppelgänger
In fiction and folklore, a doppelgänger is a paranormal double of a living person, typically representing evil or misfortune...
see exactly the same things, meet exactly the same people, have exactly the same jobs, behave exactly the same way, and so on. In other words, since you share the same inputs, outputs, and relations between other mental states, you are functional duplicates. So, for example, you both believe that water is wet. However, the content of your mental state of believing that water is wet differs from your duplicate's because your belief is of H₂O, while your duplicate's is of XYZ. Therefore, so the argument goes, since two people can be functionally identical, yet have different mental states, functionalism cannot sufficiently account for all mental states.
Most defenders of functionalism initially responded to this argument by attempting to maintain a sharp distinction between internal and external content. The internal contents of propositional attitudes, for example, would consist exclusively in those aspects of them which have no relation with the external world and which bear the necessary functional/causal properties that allow for relations with other internal mental states. Since no one has yet been able to formulate a clear basis or justification for the existence of such a distinction in mental contents, however, this idea has generally been abandoned in favor of externalist causal theories of mental contents (also known as informational semantics). Such a position is represented, for example, by Jerry Fodor
Jerry Fodor
Jerry Alan Fodor is an American philosopher and cognitive scientist. He holds the position of State of New Jersey Professor of Philosophy at Rutgers University and is the author of many works in the fields of philosophy of mind and cognitive science, in which he has laid the groundwork for the...
's account of an "asymmetric causal theory" of mental content. This view simply entails the modification of functionalism to include within its scope a very broad interpretation of input and outputs to include the objects that are the causes of mental representations in the external world.
The twin earth argument hinges on the assumption that experience with an imitation water would cause a different mental state than experience with natural water. However, since no one would notice the difference between the two waters, this assumption seems hard to swallow. Further, this basic assumption is directly antithetical to functionalism; and, thereby, the twin earth argument does not constitute a genuine argument: as this assumption entails a flat denial of functionalism itself (which would say that the two waters would not produce different mental states, because the functional relationships would remain unchanged).
Meaning holism
Another common criticism of functionalism is that it implies a radical form of semantic holismSemantic holism
Semantic holism is a doctrine in the philosophy of language to the effect that a certain part of language, be it a term or a complete sentence, can only be understood through its relations to a larger segment of language. There is substantial controversy, however, as to exactly what the larger...
. Block and Fodor referred to this as the damn/darn problem. The difference between saying "damn" or "darn" when one smashes one's finger with a hammer can be mentally significant. But since these outputs are, according to functionalism, related to many (if not all) internal mental states, two people who experience the same pain and react with different outputs must share little (perhaps nothing) in common in any of their mental states. But this is counter-intuitive; it seems clear that two people share something significant in their mental states of being in pain if they both smash their finger with a hammer, whether or not they utter the same word when they cry out in pain.
Another possible solution to this problem is to adopt a moderate (or molecularist) form of holism. But even if this succeeds in the case of pain, in the case of beliefs and meaning, it faces the difficulty of formulating a distinction between relevant and non-relevant contents (which can be difficult to do without invoking an analytic-synthetic distinction, as many seek to avoid).
Triviality Arguments
Hilary Putnam, John SearleJohn Searle
John Rogers Searle is an American philosopher and currently the Slusser Professor of Philosophy at the University of California, Berkeley.-Biography:...
, and others have offered arguments that functionalism is trivial, i.e. that the internal structures functionalism tries to discuss turn out to be present everywhere, so that either functionalism turns out to reduce to behaviorism
Behaviorism
Behaviorism , also called the learning perspective , is a philosophy of psychology based on the proposition that all things that organisms do—including acting, thinking, and feeling—can and should be regarded as behaviors, and that psychological disorders are best treated by altering behavior...
, or to complete triviality and therefore a form of panpsychism
Panpsychism
In philosophy, panpsychism is the view that all matter has a mental aspect, or, alternatively, all objects have a unified center of experience or point of view...
. These arguments typically use the assumption that physics leads to a progression of unique states, and that functionalist realization is present whenever there is a mapping from the proposed set of mental states to physical states of the system. Given that the states of a physical system are always at least slightly unique, such a mapping will always exist, so any system is a mind. Formulations of functionalism which stipulate absolute requirements on interaction with external objects (external to the functional account, meaning not defined functionally) are reduced to behaviorism instead of absolute triviality, because the input-output behavior is still required.
Peter Godfrey-Smith
Peter Godfrey-Smith
Peter Godfrey-Smith is a professor of philosophy at Harvard University. Born in Australia in 1965, he received a Ph.D. in philosophy from UCSD in 1991, and joined Harvard in 2006 after previous positions at Stanford University and Australian National University...
has argued further that such formulations can still be reduced to triviality if they accept a somewhat innocent-seeming additional assumption. The assumption is that adding a transducer layer, that is, an input-output system, to an object should not change whether that object has mental states. The transducer layer is restricted to producing behavior according to a simple mapping, such as a lookup table, from inputs to actions on the system, and from the state of the system to outputs. However, since the system will be in unique states at each moment and at each possible input, such a mapping will always exist so there will be a transducer layer which will produce whatever physical behavior is desired.
Godfrey-Smith believes that these problems can be addressed using causality, but that it may be necessary to posit a continuum between objects being minds and not being minds rather than an absolute distinction. Furthermore, constraining the mappings seems to require either consideration of the external behavior as in behaviorism, or discussion of the internal structure of the realization as in identity theory; and though multiple realizability does not seem to be lost, the functionalist claim of the autonomy of high-level functional description becomes questionable.
See also
- Cognitive scienceCognitive scienceCognitive science is the interdisciplinary scientific study of mind and its processes. It examines what cognition is, what it does and how it works. It includes research on how information is processed , represented, and transformed in behaviour, nervous system or machine...
- ConsciousnessConsciousnessConsciousness is a term that refers to the relationship between the mind and the world with which it interacts. It has been defined as: subjectivity, awareness, the ability to experience or to feel, wakefulness, having a sense of selfhood, and the executive control system of the mind...
- Explanatory gapExplanatory gapThe explanatory gap is the claim that consciousness and human experiences such as qualia cannot be fully explained just by identifying the corresponding physical processes. Bridging this gap is known as "the hard problem"...
- Functional psychologyFunctional psychologyFunctional psychology or functionalism refers to a general psychological philosophy that considers mental life and behavior in terms of active adaptation to the person's environment. As such, it provides the general basis for developing psychological theories not readily testable by controlled...
- Hard problem of consciousnessHard problem of consciousnessThe hard problem of consciousness is the problem of explaining how and why we have qualitative phenomenal experiences. David Chalmers contrasts this with the "easy problems" of explaining the ability to discriminate, integrate information, report mental states, focus attention, etc...
- Personhood TheoryPersonA person is a human being, or an entity that has certain capacities or attributes strongly associated with being human , for example in a particular moral or legal context...
- Philosophical zombiePhilosophical zombieA philosophical zombie or p-zombie in the philosophy of mind and perception is a hypothetical being that is indistinguishable from a normal human being except in that it lacks conscious experience, qualia, or sentience...
- Philosophy of mindPhilosophy of mindPhilosophy of mind is a branch of philosophy that studies the nature of the mind, mental events, mental functions, mental properties, consciousness and their relationship to the physical body, particularly the brain. The mind-body problem, i.e...
- Reverse engineeringReverse engineeringReverse engineering is the process of discovering the technological principles of a device, object, or system through analysis of its structure, function, and operation...
- Simulated consciousness
- Turing testTuring testThe Turing test is a test of a machine's ability to exhibit intelligent behaviour. In Turing's original illustrative example, a human judge engages in a natural language conversation with a human and a machine designed to generate performance indistinguishable from that of a human being. All...
Further reading
- Armstrong, D.M. (1968). A Materialistic Theory of the Mind. London: RKP.
- Baron-Cohen, S., Leslie, A., & Frith, U. (1985). Does the Autistic Child Have a "Theory of Mind"? Cognition21, 37-46
- Block, Ned. (1980a). "Introduction: What Is Functionalism?" in Readings in Philosophy of Psychology. Cambridge, MA: Harvard University Press.
- Block, Ned. (1980b). "Troubles With Functionalism", in Block (1980a).
- Block, Ned. (1994). Qualia. In S. Guttenplan (ed), A Companion to Philosophy of Mind. Oxford: Blackwell
- Block, Ned. (1996). "What is functionalism?" a revised version of the entry on functionalism in The Encyclopedia of Philosophy Supplement, Macmillan. (PDF online)
- Block, Ned and Fodor, J. (1972). "What Psychological States Are Not". Philosophical Review 81.
- Chalmers, David. (1996). The Conscious Mind. Oxford: Oxford University Press.
- Crabb, B.G. (2005). "Fading and Dancing Qualia - Moving and Shaking Arguments", Deunant Books.
- DeLancey, C. (2002). "Passionate Engines - What Emotions Reveal about the Mind and Artificial Intelligence." Oxford: Oxford University Press.
- Dennett, D. (1990) Quining Qualia. In W. Lycan, (ed), Mind and Cognition. Oxford: Blackwells
- Levin, Janet. (2004). "Functionalism", The Stanford Encyclopedia of Philosophy (Fall 2004 Edition), E. Zalta (ed.). (online)
- Lewis, David. (1966). "An Argument for the Identity Theory". Journal of Philosophy 63.
- Lewis, David. (1980). "Mad Pain and Martian Pain". In Block (1980a) Vol. 1, pp. 216–222.
- Lycan, W. (1987) Consciousness. Cambridge, MA: MIT Press.
- Mandik, Pete. (1998). Fine-grained Supervience, Cognitive Neuroscience, and the Future of Functionalism.
- Marr, D. (1982). Vision: A Computational Approach. San Francisco: Freeman & Co.
- Putnam, Hilary. (1960). "Minds and Machines". Reprinted in Putnam (1975a).
- Putnam, Hilary. (1967). "Psychological Predicates". In Art, Mind, and Religion, W.H. Capitan and D.D. Merrill (eds.), pp. 37–48. (Later published as "The Nature of Mental States" in Putnam (1975a).
- Putnam, Hilary. (1975a). Mind, Language, and Reality. Cambridge: CUP.
- Putnam, Hilary. (1975b). "The Meaning of 'Meaning'", reprinted in Putnam (1975a).(PDF online)
- Searle, John. (1980). "Minds, Brains and Programs", Behavioral and Brain Sciences, vol.3. (online)
- Smart, J.J.C. (1959). "Sensations and Brain Processes". Philosophical Review LXVIII.