A certain kind of methodologically-minded philosopher of science is quick to read off metaphysical conclusions from features of scientific practice. Chemists don't derive their laws from fundamental physics, so reductive physicalism must be false. Biologists refer to natural numbers in some of their explanations, so numbers must exist. I think that this kind of thing makes for bad philosophy.

Everybody agrees that a future in which you are dead is a very bad thing, and that it isn't made any better by your not being around to notice how bad it is.

I do have quite a lot of sympathy for Fodor's picture of concepts as information-free atomic entities which get locked onto their referents causally, and to that extent they needn't involve anything much in the way of learning. But even so it seems perverse to call them 'innate'. Here we see again the oddity of treating 'not learned' as sufficient for innate.

Kripke says that physicalists like me can't explain the 'apparent contingency' of mind-brain identities. He maintains that, if I really believed that pains are C-fibres, then I ought no longer to have any room for the thought that 'they' might come apart. His argument is that, since pains aren't identified via some contingent description, but in terms of how they feel, I have no good way of constructing a possible world, so to speak, where C-fibres are present yet pains absent.

I favour an interpretation of quantum mechanics (the 'Everett interpretation') according to which reality branches in any chancy quantum situation. On this view, Schrödinger's set-up will give rise to in two future branches of reality, one with a live cat, and one with a dead cat - and the talk of '50% chances' just indicates that the two branches are both equally real futures of the cat that originally entered the box.

A century ago mainstream science was still quite happy to countenance vital and mental powers which had a 'downwards' causal influence on the physical realm in a straightforwardly interactionist way. It was only in the middle of the last century that science finally concluded that there are no such non-physical forces. At which point a whole pile of smart philosophers (Feigl, Smart, Putnam, Davidson, Lewis) quickly pointed out that mental, biological and social phenomena must themselves be physical, in order to produce the physical effects that they do.

The orthodox view of colour experience assumes that, when we see a colour difference between two surfaces viewed side-by-side, this is because we have different responses to each of the two surfaces viewed singly. Since we can detect colour differences between something like ten million different surfaces, this implies that we are capable of ten million colour responses to surfaces viewed singly.