Paul Churchland Zitate

Paul Churchland ist ein an der University of California in San Diego lehrender kanadischer Philosoph. Er ist Ehemann der Philosophin Patricia Churchland. Sein Hauptarbeitsgebiet liegt in der Philosophie des Geistes und der Neurophilosophie.

Paul Churchland ist als Vertreter des eliminativen Materialismus bekannt geworden. Eliminative Materialisten halten alltagspsychologische Begriffe wie „Überzeugung“ oder „Empfindung“ für inkohärent. Solche Begriffe seien nicht mit den neurowissenschaftlichen Erkenntnissen vereinbar. Zudem könnten sie durch eine neurowissenschaftliche Terminologie ersetzt werden.

Die Churchlands argumentieren für den eliminativen Materialismus auch mittels Analogien aus der Wissenschaftsgeschichte. Man habe im Zuge des wissenschaftlichen Fortschritts feststellen müssen, dass es gewisse Entitäten einfach nicht gibt . Im Laufe des neurowissenschaftlichen Fortschrittes müsse man feststellen, dass es auch keine mentalen Zustände gibt, sondern nur neuronale Zustände. Wikipedia

✵ 21. Oktober 1942

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Paul Churchland: Zitate auf Englisch

“We do have an organ for understanding and recognizing moral facts. It is called the brain.”

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Paul Churchland

Paul Churchland. A Neurocomputational Perspective, 1989.

“How such an elaborate theory could have become so widely accepted – on the basis of no systematic evidence or critical experiments, and in the face of chronic failures of therapeutic intervention in all of the major classes of mental illness…”

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Paul Churchland

is something that sociologists of science and popular culture have yet to fully explain.
Paul Churchland. The Engine of Reason, the Seat of the Soul. (1st ed.). MIT Press. 1995. pp. 181: Talking about Freudian analysis.

“The basic idea is that cognitive activities are ultimately just activities of the nervous system; and if one wants to understand the activities of the nervous system, then the best way to gain that understanding is to examine the nervous system itself.”

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Paul Churchland

Quelle: Matter and Consciousness, 1984/1988/2013, p. 96; As cited in: Peter Zachar (2000) Psychological Concepts and Biological Psychiatry. p. 132

“Eliminative materialism is the thesis that our common sense conception of psychological phenomena constitutes a radically false theory, a theory so fundamentally defective that both the principles and ontology of that theory will eventually be displaced, rather than smoothly reduced, by completed neuroscience.”

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Quelle: "Eliminative materialism and the propositional attitudes," 1981, p. 67; As cited in: Paul K. Mose (2002). Contemporary Materialism: A Reader, p. 21

“How such an elaborate theory could have become so widely accepted – on the basis of no systematic evidence or critical experiments, and in the face of chronic failures of therapeutic intervention in all of the major classes of mental illness… – is something that sociologists of science and popular culture have yet to fully explain.”

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Paul Churchland

Paul Churchland. The Engine of Reason, the Seat of the Soul. (1st ed.). MIT Press. 1995. pp. 181: Talking about Freudian analysis.

“The curiosity of Man, and the cunning of his reason, have revealed much of what Nature held hidden.”

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Paul Churchland

Quelle: Matter and Consciousness, 1984/1988/2013, p. 1: opening sentence of chapter 1.

“Your brain is far too complex and mercurial for its behavior to be predicted in any but the broadest outlines or for any but the shortest distances in the future.”

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Paul M. Churchland (1996) The Engine of Reason, the Seat of the Soul: A Philosophical Journey Into the Brain. MIT Press, 1996. p. 3

“Eliminative materialism also doubts that the correct neuroscientific account of human capacities will produce a neat reduction of our common-sense framework, but here the doubts arise from a quite different source. As the eliminative materialists see it, the one-to-one match-ups will not be found, and our common-sense psychological framework will not enjoy an intertheoretic reduction, because our common-sense psychological framework is a false and radically misleading conception of the causes of human behavior and the nature of cognitive activity. On this view, folk psychology is not just an incomplete representation of our inner natures; it is an outright misrepresentation of our internal states and activities. Consequently, we cannot expect a truly adequate neuroscientific account of our inner lives to provide theoretical categories that match up nicely with the categories of our common-sense framework. Accordingly, we must expect that the older framework will simply be eliminated, rather than be reduced, by a matured neuroscience.”

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Quelle: Matter and Consciousness, 1984/1988/2013, p. 43; Partly cited in: Advances in Descriptive Psychology (2006), p. 43

“Seeing our common-sense conceptual framework for mental phenomena as a theory brings a simple and unifying organization to most of the major topics in the philosophy of mind.”

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Quelle: "Eliminative materialism and the propositional attitudes," 1981, p. 68: About "Why folk Psychology is a theory."

“Folk Psychology is faced with special difficulties here, since its conception of learning as the manipulation and storage of propositional attitudes founders on the fact that how to formulate, manipulate, and store a rich fabric of propositional attitudes is itself something that is learned, and is only one among many acquired cognitive skills. Folk Psychology would thus appear constitutionally incapable of even addressing the most basic mysteries.”

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Quelle: Matter and Consciousness, 1984/1988/2013, p. 7

“You and I have a confidence that most people lack ... We think we can continue to be liberals and still move this forward.”

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quoted in Larissa MacFarquhar, "Two heads: A marriage devoted to the mind-body problem", The New Yorker (2007)

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