{"id":11026,"date":"2025-09-26T14:44:18","date_gmt":"2025-09-26T04:44:18","guid":{"rendered":"http:\/\/geoffreychen.com\/?p=11026"},"modified":"2025-09-26T15:00:39","modified_gmt":"2025-09-26T05:00:39","slug":"critique-of-john-heils-use-of-the-falling-tree-example-in-philosophy-of-mind","status":"publish","type":"post","link":"https:\/\/geoffreychen.com\/zh\/critique-of-john-heils-use-of-the-falling-tree-example-in-philosophy-of-mind\/","title":{"rendered":"\u6279\u5224\u7ea6\u7ff0\u00b7\u6d77\u5c14\u300a\u5fc3\u7075\u54f2\u5b66\u5bfc\u8bba\u300b\u4e2d\u201c\u6811\u5012\u4e4b\u58f0\u201d\u6848\u4f8b Critique of John Heil\u2019s Use of the \u201cFalling Tree\u201d Example in Philosophy of Mind"},"content":{"rendered":"

Critique of John Heil\u2019s Use of the \u201cFalling Tree\u201d Example in Philosophy of Mind<\/strong><\/p>\n\n\n\n

By Geoffrey Chen<\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n


Abstract<\/strong><\/p>\n\n\n\n

This paper critically examines John Heil\u2019s introduction to Philosophy of Mind, where he employs the well-known example of a falling tree to highlight the distinction between physical and mental properties. I argue that Heil\u2019s framing of the issue relies on an equivocation of the term \u201csound,\u201d thereby generating a pseudo-problem. A more rigorous analysis shows that the genuine philosophical question lies not in linguistic ambiguity but in the ontological placement of experiential qualities.<\/p>\n\n\n\n

Introduction<\/strong><\/p>\n\n\n\n

John Heil\u2019s Philosophy of Mind: A Contemporary Introduction opens with a familiar question: does a tree falling in a deserted forest make a sound? Heil distinguishes between two senses of \u201csound\u201d: (a) physical sound waves propagating through the air, and (b) the auditory experience of noise in a conscious observer. He then frames this distinction as evidence for a bifurcation of reality into physical and mental domains.<\/p>\n\n\n\n

The Problem of Equivocation<\/strong><\/p>\n\n\n\n

On close examination, Heil\u2019s argument rests not on an ontological distinction but on a semantic equivocation. The term \u201csound\u201d can denote either a physical process (oscillations in air pressure) or a subjective perception (an auditory quale). Treating these two as if they were different \u201cattributes\u201d of the same entity commits a fallacy: it imports a linguistic ambiguity into ontology.<\/p>\n\n\n\n

The Consequences of Misframing<\/strong><\/p>\n\n\n\n

    \n
  1. Pseudo-Problem Generation
    The apparent paradox\u2014\u201cthe tree both does and does not make a sound\u201d\u2014arises solely from failing to distinguish between two referents of the same word. Once clarified, the paradox dissolves.<\/li>\n\n\n\n
  2. Misattributed Properties
    Physical properties belong to objects (e.g., trees, air molecules), whereas mental properties belong to subjects (e.g., observers). Heil\u2019s treatment blurs this crucial distinction, misleadingly presenting subjective experience as if it were an attribute of external objects.<\/li>\n\n\n\n
  3. Undermining Philosophical Rigor
    By relying on linguistic ambiguity, Heil introduces the mind\u2013body problem on shaky grounds. A robust philosophical discussion requires identifying where the real ontological tension lies, rather than generating it from conceptual imprecision.<\/li>\n<\/ol>\n\n\n\n

    Toward a More Rigorous Formulation<\/strong><\/p>\n\n\n\n

    A clearer framework would separate the two domains explicitly:<\/p>\n\n\n\n

      \n
    • Physical level: the tree produces air-pressure waves regardless of observers.<\/li>\n\n\n\n
    • Mental level: an observer perceives a \u201ccrash\u201d when sensory apparatus transduces these waves into neural signals.<\/li>\n<\/ul>\n\n\n\n

      The genuine philosophical issue is not whether the tree makes a sound, but:<\/p>\n\n\n\n

        \n
      • How can experiential qualities such as \u201cheard sound\u201d be located in a wholly physical world?<\/li>\n\n\n\n
      • Are qualia identical with neural processes, epiphenomenal byproducts, or irreducibly distinct?<\/li>\n<\/ul>\n\n\n\n

        Thus, the metaphysical question survives, but only once the linguistic confusion is eliminated.<\/p>\n\n\n\n

        Conclusion<\/strong><\/p>\n\n\n\n

        Heil\u2019s introductory use of the \u201cfalling tree\u201d example illustrates a broader tendency in philosophy of mind to conflate linguistic ambiguity with metaphysical distinction. While pedagogically effective in drawing readers into the subject, this strategy risks undermining the rigor of the inquiry. A more careful formulation would preserve the genuine mind\u2013body problem without resting it on an equivocation.<\/p>\n\n\n\n

        References<\/strong><\/p>\n\n\n\n

          \n
        • Heil, John. Philosophy of Mind: A Contemporary Introduction. Routledge, 1998.<\/li>\n\n\n\n
        • Locke, John. An Essay Concerning Human Understanding, 1690.<\/li>\n\n\n\n
        • Descartes, Ren\u00e9. Meditations on First Philosophy, 1641.<\/li>\n\n\n\n
        • Nagel, Thomas. \u201cWhat Is It Like to Be a Bat?\u201d 1974.<\/li>\n<\/ul>\n\n\n\n

          \u6279\u5224\u7ea6\u7ff0\u00b7\u6d77\u5c14\u300a\u5fc3\u7075\u54f2\u5b66\u5bfc\u8bba\u300b\u4e2d\u201c\u6811\u5012\u4e4b\u58f0\u201d\u6848\u4f8b<\/strong><\/p>\n\n\n\n

          By Geoffrey Chen<\/p>\n\n\n\n

          \u6458\u8981<\/strong><\/p>\n\n\n\n

          \u672c\u6587\u6279\u5224\u6027\u5730\u5206\u6790\u7ea6\u7ff0\u00b7\u6d77\u5c14\u300a\u5fc3\u7075\u54f2\u5b66\u5bfc\u8bba\u300b\u4e2d\u7684\u201c\u6811\u5012\u4e4b\u58f0\u201d\u6848\u4f8b\u3002\u6211\u6307\u51fa\uff0c\u6d77\u5c14\u5728\u8fd9\u4e00\u90e8\u5206\u7684\u8bba\u8bc1\u4f9d\u8d56\u4e8e\u201c\u58f0\u97f3\u201d\u4e00\u8bcd\u7684\u591a\u91cd\u8bed\u4e49\uff0c\u4ece\u800c\u4eba\u4e3a\u5236\u9020\u4e86\u4e00\u4e2a\u4f2a\u95ee\u9898\u3002\u901a\u8fc7\u66f4\u4e25\u683c\u7684\u5206\u6790\u53ef\u4ee5\u770b\u51fa\uff0c\u771f\u6b63\u7684\u54f2\u5b66\u96be\u9898\u5e76\u4e0d\u5728\u4e8e\u8bed\u8a00\u7684\u6b67\u4e49\uff0c\u800c\u5728\u4e8e\u5982\u4f55\u5b89\u653e\u7ecf\u9a8c\u6027\u8d28\u7684\u672c\u4f53\u8bba\u4f4d\u7f6e\u3002<\/p>\n\n\n\n

          \u5f15\u8a00<\/strong><\/p>\n\n\n\n

          \u7ea6\u7ff0\u00b7\u6d77\u5c14\u5728\u300a\u5fc3\u7075\u54f2\u5b66\u5bfc\u8bba\u300b\u5f00\u7bc7\u63d0\u51fa\u4e86\u4e00\u4e2a\u7ecf\u5178\u95ee\u9898\uff1a\u201c\u4e00\u68f5\u6811\u5728\u65e0\u4eba\u4e4b\u6797\u4e2d\u5012\u4e0b\u65f6\uff0c\u662f\u5426\u4f1a\u53d1\u51fa\u58f0\u97f3\uff1f\u201d\u4ed6\u533a\u5206\u4e86\u201c\u58f0\u97f3\u201d\u7684\u4e24\u79cd\u542b\u4e49\uff1a(a) \u7a7a\u6c14\u4e2d\u7684\u7269\u7406\u58f0\u6ce2\uff0c(b) \u6709\u610f\u8bc6\u89c2\u5bdf\u8005\u7684\u542c\u89c9\u7ecf\u9a8c\u3002\u968f\u540e\u4ed6\u4ee5\u6b64\u4e3a\u4f9d\u636e\uff0c\u5c06\u73b0\u5b9e\u5212\u5206\u4e3a\u7269\u7406\u9886\u57df\u548c\u5fc3\u7406\u9886\u57df\u3002<\/p>\n\n\n\n

          \u6982\u5ff5\u5077\u6362\u7684\u95ee\u9898<\/strong><\/p>\n\n\n\n

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          \u9519\u8bef\u6846\u67b6\u7684\u540e\u679c<\/strong><\/p>\n\n\n\n

            \n
          1. \u4f2a\u95ee\u9898\u7684\u751f\u6210
            \u8868\u9762\u4e0a\u7684\u6096\u8bba\u2014\u2014\u201c\u6811\u65e2\u53d1\u58f0\u53c8\u4e0d\u53d1\u58f0\u201d\u2014\u2014\u5b8c\u5168\u6e90\u4e8e\u672a\u533a\u5206\u540c\u4e00\u8bcd\u8bed\u7684\u4e0d\u540c\u6307\u6d89\u3002\u4e00\u65e6\u6f84\u6e05\uff0c\u6096\u8bba\u5373\u6d88\u89e3\u3002<\/li>\n\n\n\n
          2. \u9519\u7f6e\u7684\u5c5e\u6027\u5f52\u5c5e
            \u7269\u7406\u5c5e\u6027\u5c5e\u4e8e\u5bf9\u8c61\uff08\u5982\u6811\u6728\u3001\u7a7a\u6c14\u5206\u5b50\uff09\uff0c\u5fc3\u7406\u5c5e\u6027\u5c5e\u4e8e\u4e3b\u4f53\uff08\u5982\u89c2\u5bdf\u8005\uff09\u3002\u6d77\u5c14\u7684\u5904\u7406\u6a21\u7cca\u4e86\u8fd9\u4e00\u5173\u952e\u5dee\u522b\uff0c\u628a\u4e3b\u89c2\u7ecf\u9a8c\u9519\u8bef\u5730\u5448\u73b0\u4e3a\u5916\u90e8\u5bf9\u8c61\u7684\u5c5e\u6027\u3002<\/li>\n\n\n\n
          3. \u635f\u5bb3\u54f2\u5b66\u7684\u4e25\u8c28\u6027
            \u901a\u8fc7\u4f9d\u8d56\u8bed\u8a00\u6b67\u4e49\uff0c\u6d77\u5c14\u5728\u4e00\u4e2a\u4e0d\u7262\u56fa\u7684\u57fa\u7840\u4e0a\u5f15\u5165\u5fc3\u8eab\u95ee\u9898\u3002\u4e25\u8c28\u7684\u54f2\u5b66\u8ba8\u8bba\u5e94\u5f53\u6307\u51fa\u771f\u6b63\u7684\u672c\u4f53\u8bba\u7d27\u5f20\u70b9\uff0c\u800c\u4e0d\u662f\u901a\u8fc7\u6982\u5ff5\u6a21\u7cca\u6765\u5236\u9020\u95ee\u9898\u3002<\/li>\n<\/ol>\n\n\n\n

            \u66f4\u4e25\u683c\u7684\u8868\u8ff0\u8def\u5f84<\/strong><\/p>\n\n\n\n

            \u4e00\u4e2a\u66f4\u6e05\u6670\u7684\u6846\u67b6\u5e94\u5f53\u660e\u786e\u5206\u5f00\u4e24\u4e2a\u5c42\u9762\uff1a<\/p>\n\n\n\n

              \n
            • \u7269\u7406\u5c42\u9762\uff1a\u65e0\u8bba\u662f\u5426\u6709\u89c2\u5bdf\u8005\uff0c\u6811\u90fd\u4f1a\u4ea7\u751f\u7a7a\u6c14\u538b\u529b\u6ce2\u3002<\/li>\n\n\n\n
            • \u5fc3\u7406\u5c42\u9762\uff1a\u5f53\u6709\u89c2\u5bdf\u8005\u65f6\uff0c\u611f\u5b98\u5c06\u8fd9\u4e9b\u6ce2\u8f6c\u5316\u4e3a\u795e\u7ecf\u4fe1\u53f7\uff0c\u624d\u4ea7\u751f\u201c\u8f70\u9e23\u201d\u7684\u4f53\u9a8c\u3002<\/li>\n<\/ul>\n\n\n\n

              \u771f\u6b63\u7684\u54f2\u5b66\u95ee\u9898\u4e0d\u662f\u201c\u6811\u5012\u4e0b\u662f\u5426\u6709\u58f0\u97f3\u201d\uff0c\u800c\u662f\uff1a<\/p>\n\n\n\n

                \n
              • \u5982\u4f55\u5728\u4e00\u4e2a\u5b8c\u5168\u7269\u7406\u7684\u4e16\u754c\u4e2d\u5b89\u653e\u201c\u88ab\u542c\u5230\u7684\u58f0\u97f3\u201d\u8fd9\u4e00\u7c7b\u7ecf\u9a8c\u6027\u8d28\uff1f<\/li>\n\n\n\n
              • \u8fd9\u4e9b\u8d28\u611f\uff08qualia\uff09\u4e0e\u795e\u7ecf\u8fc7\u7a0b\u4e4b\u95f4\u7a76\u7adf\u662f\u540c\u4e00\u3001\u9644\u5c5e\u3001\u8fd8\u662f\u72ec\u7acb\u7684\uff1f<\/li>\n<\/ul>\n\n\n\n

                \u56e0\u6b64\uff0c\u5f62\u800c\u4e0a\u5b66\u7684\u95ee\u9898\u4f9d\u7136\u5b58\u5728\uff0c\u4f46\u5fc5\u987b\u5728\u6e05\u7406\u6389\u8bed\u8a00\u6df7\u4e71\u4e4b\u540e\u624d\u663e\u5f97\u771f\u6b63\u6210\u7acb\u3002<\/p>\n\n\n\n

                \u7ed3\u8bba<\/strong><\/p>\n\n\n\n

                \u6d77\u5c14\u5728\u5f00\u7bc7\u4f7f\u7528\u201c\u6811\u5012\u4e4b\u58f0\u201d\u7684\u4f8b\u5b50\uff0c\u53cd\u6620\u4e86\u5fc3\u7075\u54f2\u5b66\u4e2d\u4e00\u79cd\u666e\u904d\u503e\u5411\uff1a\u5c06\u8bed\u8a00\u6b67\u4e49\u4e0e\u672c\u4f53\u8bba\u533a\u5206\u6df7\u4e3a\u4e00\u8c08\u3002\u867d\u7136\u8fd9\u79cd\u505a\u6cd5\u5728\u6559\u5b66\u4e0a\u80fd\u6709\u6548\u5438\u5f15\u8bfb\u8005\uff0c\u4f46\u5b83\u53ef\u80fd\u524a\u5f31\u95ee\u9898\u7684\u54f2\u5b66\u4e25\u8c28\u6027\u3002\u4e00\u4e2a\u66f4\u8c28\u614e\u7684\u8868\u8ff0\u65b9\u5f0f\u5e94\u5f53\u5728\u6f84\u6e05\u8bed\u8a00\u7684\u524d\u63d0\u4e0b\uff0c\u4fdd\u7559\u4e0b\u771f\u6b63\u7684\u5fc3\u8eab\u95ee\u9898\u3002<\/p>\n\n\n\n

                \u53c2\u8003\u6587\u732e<\/strong><\/p>\n\n\n\n

                  \n
                • Heil, John. \u300a\u5fc3\u7075\u54f2\u5b66\u5bfc\u8bba\u300b, Routledge, 1998.<\/li>\n\n\n\n
                • \u6d1b\u514b\uff0c\u300a\u4eba\u7c7b\u7406\u89e3\u8bba\u300b\uff0c1690.<\/li>\n\n\n\n
                • \u7b1b\u5361\u5c14\uff0c\u300a\u7b2c\u4e00\u54f2\u5b66\u6c89\u601d\u300b\uff0c1641.<\/li>\n\n\n\n
                • \u6258\u9a6c\u65af\u00b7\u5185\u683c\u5c14\uff0c\u300a\u50cf\u8759\u8760\u4e00\u6837\u662f\u4ec0\u4e48\u611f\u89c9\uff1f\u300b\uff0c1974.<\/li>\n<\/ul>\n\n\n\n

                  <\/p>","protected":false},"excerpt":{"rendered":"

                  This paper critically examines John Heil\u2019s introduction to Philosophy of Mind, where he employs the well-known example of a falling tree to highlight the distinction between physical and mental properties. I argue that Heil\u2019s framing of the issue relies on an equivocation of the term \u201csound,\u201d thereby generating a pseudo-problem. A more rigorous analysis shows that the genuine philosophical question lies not in linguistic ambiguity but in the ontological placement of experiential qualities.
                  \n\u672c\u6587\u6279\u5224\u6027\u5730\u5206\u6790\u7ea6\u7ff0\u00b7\u6d77\u5c14\u300a\u5fc3\u7075\u54f2\u5b66\u5bfc\u8bba\u300b\u4e2d\u7684\u201c\u6811\u5012\u4e4b\u58f0\u201d\u6848\u4f8b\u3002\u6211\u6307\u51fa\uff0c\u6d77\u5c14\u5728\u8fd9\u4e00\u90e8\u5206\u7684\u8bba\u8bc1\u4f9d\u8d56\u4e8e\u201c\u58f0\u97f3\u201d\u4e00\u8bcd\u7684\u591a\u91cd\u8bed\u4e49\uff0c\u4ece\u800c\u4eba\u4e3a\u5236\u9020\u4e86\u4e00\u4e2a\u4f2a\u95ee\u9898\u3002\u901a\u8fc7\u66f4\u4e25\u683c\u7684\u5206\u6790\u53ef\u4ee5\u770b\u51fa\uff0c\u771f\u6b63\u7684\u54f2\u5b66\u96be\u9898\u5e76\u4e0d\u5728\u4e8e\u8bed\u8a00\u7684\u6b67\u4e49\uff0c\u800c\u5728\u4e8e\u5982\u4f55\u5b89\u653e\u7ecf\u9a8c\u6027\u8d28\u7684\u672c\u4f53\u8bba\u4f4d\u7f6e\u3002<\/p>","protected":false},"author":17897162,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"image","meta":{"_coblocks_attr":"","_coblocks_dimensions":"","_coblocks_responsive_height":"","_coblocks_accordion_ie_support":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_geoff_meta_description_en":"","_geoff_meta_description_zh":"","_wpcom_ai_launchpad_first_post":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"jetpack_post_was_ever_published":false},"categories":[783694611,780925312],"tags":[784387983,1868,9581],"class_list":["post-11026","post","type-post","status-publish","format-image","hentry","category-philosophy-notes","category-reflections","tag-784387983","tag-philosophy","tag-9581","post_format-post-format-image","","has-post-thumbnail","fallback-thumbnail"],"translatepress_titles":{"en_AU":"\u6279\u5224\u7ea6\u7ff0\u00b7\u6d77\u5c14\u300a\u5fc3\u7075\u54f2\u5b66\u5bfc\u8bba\u300b\u4e2d\u201c\u6811\u5012\u4e4b\u58f0\u201d\u6848\u4f8b Critique of John Heil\u2019s Use of the \u201cFalling Tree\u201d Example in Philosophy of Mind"},"jetpack_publicize_connections":[],"jetpack_likes_enabled":false,"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p1ar9H-2RQ","jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/posts\/11026","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/users\/17897162"}],"replies":[{"embeddable":true,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/comments?post=11026"}],"version-history":[{"count":3,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/posts\/11026\/revisions"}],"predecessor-version":[{"id":11030,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/posts\/11026\/revisions\/11030"}],"wp:attachment":[{"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/media?parent=11026"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/categories?post=11026"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/geoffreychen.com\/zh\/wp-json\/wp\/v2\/tags?post=11026"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}