A field of study may change over time, but since, whatever a field of study is, it’s made up of various kinds of things—researchers, norms, institutions, publications, questions, assumptions—its components may not change at the same rate, or in the same ways.

In the following guest post, Joshua Knobe (Yale) draws our attention to this dynamic in philosophy of mind. But there are parallels in other subfields of philosophy, and I encourage discussion from readers outside of philosophy of mind to reflect on whether and how this plays out in their areas of research.

(A version of this post first appeared at The Experimental Philosophy Blog.)

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Philosophy of Mind is Very Different Now
by Joshua Knobe

A few decades ago, it felt like almost the entire field of philosophy of mind was focused on a pretty narrow range of questions (the mind-body problem, consciousness, the nature of intentionality, etc.). Insofar as anyone wanted to work on anything else, they often justified those interests by trying to explain how what they are doing could be connected back to this “core” of the field.

Clearly, things have changed a lot. These days, people are working on all sorts of different things that don’t connect back in any obvious way to the short list of topics that so dominated the field a few decades ago.

But if you look at various institutions that govern the field, it seems that there is a lag. Many of the norms and institutions we have in place don’t really make sense given the way the field is right now. They are just holdovers from the way the field used to be.

I bet that many readers will agree with the very general point I’ve been making thus far, but there’s room for lots of reasonable disagreement about exactly where our norms are showing a lag and where things need changing. I thought it might be helpful to write this post just to start that conversation. I’m going to suggest a few specific things, but I’d be very open to alternative views.

1. These days, many people in philosophy of mind are engaged in a broadly empirical inquiry into questions about how some specific aspect of the mind actually works: how visual perception works, how racism works, how memory works, how emotions work, and so forth.

When these people apply for jobs in philosophy of mind, it feels like there’s often a vague feeling that what they are doing is somehow “marginal” or “peripheral,” that it doesn’t really fall in the core of the field. But this no longer makes any sense! Contrast a person who is an expert on all the latest experimental studies about implicit bias with a person who is doing purely a priori work in the metaphysics of mind. Given the way the field works right now, there is no sense in which the former is less at the core of things than the latter. To the extent that the latter is seen as having a special status, this is just a residue from the way things were decades ago.

2. People working in philosophy of mind often want to learn about the history of the philosophy of mind. But what exactly is this history? For example, of all the things that Spinoza wrote, what should we call “Spinoza’s philosophy of mind”?

The traditional answer was basically: Of all the things that people in the history of philosophy wrote about the mind, the only ones that count as “history of philosophy of mind” are the ones that relate to the narrow list of questions discussed in late 20th century analytic philosophy. This involved excluding almost everything that figures in the history of philosophy said about the mind.

But again, this doesn’t make sense anymore. If people want to look at Spinoza’s philosophy of mind, I fear they would tend to look only at the discussion of the mind-body problem in Ethics, Book 2, i.e., the part that connects to this stuff discussed in 20th century philosophy of mind. But this is such a narrow way of thinking about discussions of the mind in the history of philosophy. Surely, Spinoza’s contributions to philosophy of mind go way beyond that; it’s just that most of his contributions are about how various specific things in the mind work. So these contributions might not be very closely related to things that philosophers of mind were working on in 1994, but they are extremely closely related to various things that philosophers of mind are working on in 2024.

3. Knowledge of mathematical or formal work is often helpful in philosophy, but we recognize that philosophers cannot possibly master all of the different formal methods that might be relevant to them in their work. So we always face questions of the form: Given that philosophers can’t know everything that would possibly be relevant, which methods do they absolutely need to know?

Now consider a graduate student working in philosophy of mind, and suppose that this student could either (a) take a course in logic but never take any courses in statistics or (b) take a course in statistics but never take any courses in logic.

It feels like there’s a norm in the field that (a) is more acceptable than (b). But does that really make sense anymore? I certainly agree that this is the background that would have been more essential a few decades ago, but if you look at what philosophers of mind are doing right now, it seems that statistics is used much more often than logic.

4. We have certain norms about which things philosophers are allowed to remain ignorant about and which they absolutely have to know. For example, a moral philosopher might say: “I am a consequentialist, and I think that non-consequentialist theories are mistaken.” But we would find it completely unacceptable for a moral philosopher to say: “I am a consequentialist, so I don’t know anything about recent work in non-consequentialist theories. I couldn’t even teach those theories at an undergraduate level.”

A question now arises about which norms would make sense in contemporary philosophy of mind. In many parts of philosophy of mind, the majority of people are using some kind of empirical approach, while a minority are using purely a priori approaches. We can imagine a person saying: “I am pursuing these questions using purely a priori methods, and I think it is a mistake to use empirical methods to address them.” But suppose someone said: “I don’t know anything about recent empirical studies on these questions. In fact, I couldn’t even teach a class about these studies at the undergraduate level.” Should we regard this sort of ignorance as acceptable? And if we do regard it as acceptable right now, might that just be a holdover from norms that really did make sense thirty years ago?

Again, I certainly don’t mean to be dogmatic about any of these four points, and I also don’t mean to suggest that these are the four most important areas in which we are facing a lag. Regardless of whether you agree or disagree about these for specific things, it does seem that the field has changed considerably, and I would love to hear your thoughts about how our norms should be evolving in light of that.