HamleDT 2.0 is a collection of 30 existing treebanks harmonized into a common annotation style, the Prague Dependencies, and further transformed into Stanford Dependencies, a treebank annotation style that became popular recently. We use the newest basic Universal Stanford Dependencies, without added language-specific subtypes.
HamleDT (HArmonized Multi-LanguagE Dependency Treebank) is a compilation of existing dependency treebanks (or dependency conversions of other treebanks), transformed so that they all conform to the same annotation style. This version uses Universal Dependencies as the common annotation style.
Update (November 1017): for a current collection of harmonized dependency treebanks, we recommend using the Universal Dependencies (UD). All of the corpora that are distributed in HamleDT in full are also part of the UD project; only some corpora from the Patch group (where HamleDT provides only the harmonizing scripts but not the full corpus data) are available in HamleDT but not in UD.
Harman famously argues that a particular class of anti-functionalist arguments from the intrinsic properties of mental states or events (in particular, visual experiences) can be defused by distinguishing “properties of the object of experience from properties of the experience of an object” and by realizing that the latter are not introspectively accessible (or are transparent). More specifically, Harman argues that we are or can be introspectively aware only of the properties of the object of an experience but not the properties of the experience of an object and hence that the fact that functionalism leaves out the properties of the experience of an object does not show that it leaves out anything mentally relevant. In this paper, I argue that Harman’s attempt to defuse the anti-functionalist arguments in question is unsuccessful. After making a distinction between the thesis of experiencing-act transparency and the thesis of mental-paint transparency, (and casting some doubt on the former,) I mainly target the latter and argue that it is false. The thesis of mental-paint transparency is false, I claim, not because mental paint involves some introspectively accessible properties that are different from the properties of the objects of experiences but because what I call the identity thesis is true, viz. that mental paint is the same as (an array of) properties of the object of experience. The identification of mental paint with properties of the object of experience entails that the anti-functionalist arguments Harman criticizes cannot be rightly accused of committing the fallacy of confusing the two.