1. ‘How do we know the material world?’, ‘What is it to know the material world?’, ‘In what ways is knowledge of the material world like and in what ways is it unlike other sorts of knowledge?’

We know how we know the material world and what it is to know the material world and in what ways such knowledge is like and unlike other sorts of knowledge. But a man who knows what poetry is like and how it is like and unlike prose may ask ‘What is poetry?’, and a mathematician who knows what it is like to do mathematics may ask ‘What is mathematics?’ It is in a rather like way that we ask ‘What is knowledge of the material world?’ The ways in which knowledge of the material world is like and unlike other sorts of knowledge are familiar to us but we wish for a still better grasp of these likenesses and unlikenesses.

In L. Frank Baum's story, Ozma of Oz, which is a sequel to Baum's much more famous story, The Wonderful Wizard of Oz, Dorothy and her companion come upon a wound-down mechanical man bearing a label on which are printed the following words:

Smith and Tinker's

Patent Double-Action, Extra-Responsive, Thought-Creating

Perfect-Talking

MECHANICAL MAN

Fitted with our Special Clock-Work Attachment Thinks, Speaks, Acts, and Does Everything but Live

(Ozma of Oz, Chicago, 1907, p. 43)

As Dorothy and her companion are made to discover when they wind up this man (‘Tik-Tok’ is his name), he is indeed capable of doing all the things of which his label boasts—acting, speaking and even thinking. But as Tik-Tok himself insists, and no one in the story casts doubt on the matter, he is not alive.

The distinction between mental illness and bodily illness would seem to presuppose some sort of distinction between mind and body. But dualist theories that the mind is a substance separable from the body, or that mental events could occur without any bodily events, raise ancient conceptual problems, which I do not propose to review here. What I want to do is to examine the psychiatric implications of materialist theories, which hold that the mind is the brain, or a function of the brain. If all character has a basis in chemistry, can we still attribute some mental distress to character and some to chemistry, as if the two categories were different?

The relationship of word-meaning to speaker's-meaning has not been examined thoroughly enough. Some philosophical problems are solved and others made plainer if the full consequences of a proper relationship between these two is worked out.

It has come to be expected that collections issued by the Royal Institute of Philosophy will contain work that has quality or is otherwise interesting. This volume runs true to form and presents plenty of both. It gives the proceedings of the conference arranged by the Institute at Exeter in 1973, consisting of five symposia together with Chairman's remarks of about eight pages or so for each symposium, and in three cases postscripts by the first speaker. The contributors and topics are: R. F. Dearden and Elizabeth Telfer on ‘Autonomy as an Educational Ideal’ with R. M. Hare as Chairman; R. K. Elliott and Glenn Langford on ‘Education and the Development of the Understanding’ with Paul Hirst as Chairman; David Cooper and Timothy O'Hagan on ‘Quality and Equality in Education’ with R. F. Atkinson as Chairman; Mary Warnock and Richard Norman on ‘The Neutral Teacher’ with Alan Montefiore as Chairman; Stuart Brown and A. Phillips Griffiths on ‘Academic Freedom’ with R. S. Peters as Chairman.