Knowledge argument
Knowledge argument
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Knowledge argument

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Knowledge argument

The knowledge argument (also known as Mary's Room, Mary the Colour Scientist, or Mary the super-scientist) is a philosophical thought experiment proposed by Frank Jackson in his article "Epiphenomenal Qualia" (1982), and extended in "What Mary Didn't Know" (1986).

The experiment describes Mary, a scientist who exists in a black-and-white world where she has extensive access to physical descriptions of color, but no actual perceptual experience of color. Mary has learned everything there is to learn about color, but she has never actually experienced it for herself. The central question of the thought experiment is whether Mary will gain new knowledge when she goes outside of the colorless world and experiences seeing in color.

The experiment is intended to argue against physicalism—the view that the universe, including all that is mental, is entirely physical. Jackson says that the "irresistible conclusion" is that "there are more properties than physicalists talk about". Jackson would eventually call himself a physicalist and say, in 2023, "I no longer accept the argument" though he still feels that the argument should be "addressed really seriously if you are a physicalist".

The debate that emerged following its publication became the subject of an edited volume, There's Something About Mary (2004), which includes replies from such philosophers as Daniel Dennett, David Lewis, and Paul Churchland.

Mary is the second character put forward by Jackson in his article Epiphenomenal Qualia. The other is a gifted person called "Fred" who "has better colour vision than anyone else on record"; specifically, Fred can see two different colours of red where ordinary colour vision only sees one.

The thought experiment was originally proposed by Jackson as follows:

There is disagreement about how to summarize the premises and conclusion of Jackson's argument in this thought experiment. Paul Churchland did as follows:

However, Jackson opposes it by saying that Churchland's formulation is not his intended argument. He especially objects to the first premise of Churchland's formulation: "The whole thrust of the knowledge argument is that Mary (before her release) does not know everything there is to know about brain states and their properties because she does not know about certain qualia associated with them. What is complete, according to the argument, is her knowledge of matters physical." He suggests his preferred interpretation:

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