By Gilbert Harman
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How can exactly the same sort of physical process be a conscious experience when it occurs in one context but not when it occurs in another? Further reflection along these lines shows that an identity theory is wrong if it always identifies a mental process or experience with the same sort of physical process. ” On the identity theory, different patterns of electrical activity in this area would be different sorts of pains. But now suppose that a brain surgeon removes the pain center in someone’s brain and replaces it with a plastic transitorized construction that is functionally equivalent, although its inner workings are different from those in the natural brain center.
Then consider a situation like the first except that the speaker does not believe what he says. Suppose that, despite the speaker’s intentions, what he says is true; and suppose that the hearer is as justified in believing the speaker in this case as in the first. Even so, anyone competent in English will be more inclined to say that the hearer comes to know something in the first situation than that he does in the second. We might suggest that the hearer can infer the truth of what the speaker says only if he also infers that the 21 INTRODUCTION speaker believes what he is saying.
If the speaker did not believe what he says, the hearer’s reasoning would infer something false; so, by principle P, his reasoning could not give him knowledge. Ascribing this reasoning to the hearer enables us to account for our intuitions about knowledge by means of a simple principle. A functional account of reasoning enables us to make sense of such ascription. Words like “reasoning,” “argument,” and “inference” are ambiguous. They may refer to a process of reasoning, argument, or inference, or they may refer to an abstract structure consisting of certain propositions as premises, others as conclusions, perhaps others as intermediate steps.