The paper argues for a decompositionalist account of lexical concepts. In particular, it presents and argues for a cluster decompositionalism, a view that claims that the complexes a token of a word corresponds to on a given occasion are typically built out of a determinate set of basic concepts, most of which are present on most other occasions of use of the word. The first part of the paper discusses some explanatory virtues of decompositionalism in general. The second singles out (...) cluster decompositionalism as the best explanation of the variability of meaning. The third part is devoted to responding to some problems. (shrink)

This book discusses the two main construals of the explanatory goals of semantic theories. The first, externalist conception, understands semantic theories in terms of a hermeneutic and interpretive explanatory project. The second, internalist conception, understands semantic theories in terms of the psychological mechanisms in virtue of which meanings are generated. It is argued that a fruitful scientific explanation is one that aims to uncover the underlying mechanisms in virtue of which the observable phenomena are made possible, and that a scientific (...) semantics should be doing just that. If this is the case, then a scientific semantics is unlikely to be externalist, for reasons having to do with the subject matter and form of externalist theories. It is argued that semantics construed hermeneutically is nevertheless a valuable explanatory project. (shrink)

Internalism is an explanatory strategy that makes the internal structure and constitution of the organism a basis for the investigation of its external function and the ways in which it is embedded in an environment. It is opposed to an externalist explanatory strategy, which takes its departure from observations about external function and mind-environment interactions, and infers and rationalizes internal organismic structure from that. This paper addresses the origins of truth, a basic ingredient in the human conceptual scheme. I suggest (...) the necessity of pursuing an internalist line of explanation for it, as adopted in the biolinguistic program and generative grammar at large. According to this view, the concept of truth is a presupposition for the way language is used in relation to the world, rather than a function of that use or a consequence of language-world relations. (shrink)

It is a common view that radical contextualism about linguistic meaning is incompatible with a compositional explanation of linguistic comprehension. Recently, some philosophers of language have proposed theories of 'pragmatic' compositionality challenging this assumption. This paper takes a close look at a prominent proposal of this kind due to François Recanati. The objective is to give a plausible formulation of the view. The major results are threefold. First, a basic distinction that contextualists make between mandatory and optional pragmatic processes needs (...) to be revised. Second, the pragmatic theory can withstand a Davidsonian objection only by rejecting the importance of a distinction between primitive and non-primitive semantic items. Thirdly, however, the theory is now open to a worry about how it should be understood: either the theory consists in a very broad functionalist generalization about communication, which makes it explanatorily inert, or it boils down to a highly particularist view about linguistic meaning. Finally, I argue that Recanati's notion of 'occasion meaning' is problematic and suggest replacing it with the notion of speaker meaning, which is explanatorily more basic. (shrink)

On its face, Hume's account of mental representation involves at least two elements. On the one hand, Hume often seems to write as though the representational properties of an idea are fixed solely by what it is a copy or image of. But, on the other, Hume's treatment of abstract ideas makes it clear that the representational properties of a Humean idea sometimes depend, not just on what it is copied from, but also on the manner in which the mind (...) associates it with other ideas. Past interpretations of Hume have tended to focus on one of these elements of his account to the neglect of the other. But no interpretation of this sort is likely to capture the role that both copying and association play within Hume's discussion. In what follows, I argue that the most plausible way of understanding Hume's discussion involves attributing to him a unified account of mental representation in which both of these elements play a central role. I close by discussing the manner in which reading Hume in this way would alter our understanding of the relationship between Hume's thought and contemporary philosophy of mind. (shrink)

It is commonplace in cognitive science that concepts are individuated in terms of the roles they play in the cognitive lives of thinkers, a view that Jerry Fodor has recently been dubbed ‘Concept Pragmatism’. Quinean critics of Pragmatism have long argued that it founders on its commitment to the analytic/synthetic distinction, since without such a distinction there is plausibly no way to distinguish constitutive from non-constitutive roles in cognition. This paper considers Fodor’s empirical arguments against analyticity, and in particular his (...) arguments against lexical decomposition and definitions, and argues that Concept Pragmatists have two viable options with respect to them. First, Concept Pragmatists can confront them head-on, and argue that they do not show that lexical items are semantically primitive or that lexical concepts are internally unstructured. Second, Pragmatists may accept that these arguments show that lexical concepts are atomic, but insist that this need not entail that Pragmatism is false. For there is a viable version of Concept Pragmatism that does not take lexical items to be semantically structured or lexical concepts to be internally structured. Adopting a version of Pragmatism that takes meaning relations to be specified by inference rules, or meaning postulates, allows one to accept the empirical arguments in favor of Concept Atomism, while at the same time deny that such arguments show that there are no analyticities. The paper concludes by responding to Fodor’s recent objection that such a version of Concept Pragmatism has unhappy consequences concerning the relation between concept constitution and concept possession. (shrink)

This paper concerns the dialectal role of Frege Cases in the debate between Concept Cartesians and Concept Pragmatists. I take as a starting point Christopher Peacocke’s argument that, unlike Cartesianism, his ‘Fregean’ Pragmatism can account for facts about the rationality and epistemic status of certain judgments. I argue that since this argument presupposes that the rationality of thoughts turn on their content, it is thus question-begging against Cartesians, who claim that issues about rationality turn on the form, not the content, (...) of thoughts. I then consider Jerry Fodor’s argument that ‘modes of presentation’ are not identical with Fregean senses, and argue that explanatory considerations should leads us to reject his ‘syntactic’ treatment of Frege cases. Rejecting the Cartesian treatment of Frege cases, however, is not tantamount to accepting Peacocke’s claim that reasons and rationality are central to the individuation of concepts. For I argue that we can steer a middle course between Fodor’s Cartesianism and Peacocke’s Pragmatism, and adopt a form of Pragmatism that is constrained by Fregean considerations, but at the same time denies that concepts are constitutively tied to reasons and rationality. (shrink)

How can abductive reasoning be physical, feasible, and reliable? This is Fodor’s riddle of abduction, and its apparent intractability is the cause of Fodor’s recent pessimism regarding the prospects for cognitive science. I argue that this riddle can be solved if we augment the computational theory of mind to allow for non-computational mental processes, such as those posited by classical associationists and contemporary connectionists. The resulting hybrid theory appeals to computational mechanisms to explain the semantic coherence of inference and associative (...) mechanisms to explain the efficient retrieval of relevant information from memory. The interaction of these mechanisms explains how abduction can be physical, feasible, and reliable. (shrink)

There are issues in Reid scholarship as well as the primary texts that seem to suggest that Reid is not a direct realist about visual perception. In this paper, I examine two key issues ? colour perception and visible figure ? and attempt to defend the direct realism of Reid's theory through an interpretation of ?directness? as well as what Reid calls ?acquired perception?, which is ?mediate? in that it requires prior perception of signs, but nonetheless constitutes direct perception.

I argue that linguistic meanings are instructions to build monadic concepts that lie between lexicalizable concepts and truth-evaluable judgments. In acquiring words, humans use concepts of various adicities to introduce concepts that can be fetched and systematically combined via certain conjunctive operations, which require monadic inputs. These concepts do not have Tarskian satisfaction conditions. But they provide bases for refinements and elaborations that can yield truth-evaluable judgments. Constructing mental sentences that are true or false requires cognitive work, not just an (...) exercise of basic linguistic capacities. (shrink)

I defend a claim, central to much work in psycholinguistics, that constructing mental representations of syntactic structures is a necessary step in language comprehension. Call such representations “mental phrase markers”. Several theorists in psycholinguistics, AI, and philosophy have cast doubt on the usefulness of positing MPMs. I examine their proposals and argue that they face major empirical and conceptual difficulties. My conclusions tell against the broader skepticism that persists in philosophy—e.g., in the embodied cognition literature —about the usefulness of positing (...) mental representations in psychological models. Using my discussion of sentence parsing as a case study, I propose several conditions on an appropriate appeal to mental representations. Finally, I point out that the familiar arguments from productivity, systematicity, and inferential coherence suffice to establish that MPMs themselves have a c.. (shrink)

Terms such as ‘exist’, ‘actual’, etc., (hereafter, “ontic terms”) are recognized as having uses that are not ontologically committing, in addition to the usual commissive uses. (Consider, e.g., the Platonic and the neutral readings of ‘There is an even prime’.) In this paper, I identify five different noncommissive uses for ontic terms, and (by a kind of via negativa) attempt to define the commissive use, focusing on ‘actual’ as my example. The problem, however, is that the resulting definiens for the (...) commissive ‘actual’ is itself equivocal between a commissive and a noncommissive reading. I thus consider other proposals for defining the commissive use, including two proposals from David Lewis. However, each proposal is found to be equivocal in the same way—and eventually I argue that it is impossible to define an ontic term unequivocally. Even so, this is not meant to overshadow that we can understand an ontic term as univocally commissive, in certain conversational contexts. I close by illustrating the import of these observations for the Hirsch–Sider debate in metaontology. (shrink)

A substantial literature supports the attribution of intentional states such as beliefs and desires to groups. But within this literature, there is no substantial account of group concepts. Since on many views, one cannot have an intentional state without having concepts, such a gap undermines the cogency of accounts of group intentionality. In this paper I aim to provide an account of group concepts. First I argue that to fix the semantics of the sentences groups use to make their decisions (...) or express their beliefs, we need to appeal to a conventional semantics like that of Lewis. I then argue that the same reasons we have for taking group intentional states to be irreducible to the intentional states of their members apply also to the terms fixed by a conventional semantics. It follows that the meanings of terms in the sentences expressing a group's intentional states are also fixed by facts about the group, not its members. And recognizing this, I argue, amounts to attributing concepts to groups. Finally, I discuss a real-life example of a group concept—the meaning of ‘meter’ as fixed by the International Bureau of Weights and Measurements—and I discuss the upshot of these considerations for the question of social externalism about concepts. (shrink)

The past 50 years have seen an accumulation of evidence suggesting that associative learning depends on high-level cognitive processes that give rise to propositional knowledge. Yet, many learning theorists maintain a belief in a learning mechanism in which links between mental representations are formed automatically. We characterize and highlight the differences between the propositional and link approaches, and review the relevant empirical evidence. We conclude that learning is the consequence of propositional reasoning processes that cooperate with the unconscious processes involved (...) in memory retrieval and perception. We argue that this new conceptual framework allows many of the important recent advances in associative learning research to be retained, but recast in a model that provides a firmer foundation for both immediate application and future research. (shrink)

This essay attempts to clarify the nature and structure of aliefs. First I distinguish between a robust notion of aliefs and a deflated one. A robust notion of aliefs would introduce aliefs into our psychological ontology as a hitherto undiscovered kind, whereas a deflated notion of aliefs would identify aliefs as a set of pre-existing psychological states. I then propose the following dilemma: one the one hand, if aliefs have propositional content, then it is unclear exactly how aliefs differ from (...) psychological states we already countenance, in which case there is no robust notion of aliefs; on the other, if aliefs just contain associative content, then they cannot do the explanatory work set out for them, in which case there is no reason to posit aliefs at all. Thus, it appears that we have little reason to posit the novel category of robust aliefs. (shrink)

This paper is a discussion of the treatment of Leibniz's conception of substance in Heidegger's The Metaphysical Foundations of Logic. I explain Heidegger's account, consider its relation to recent interpretations of Leibniz in the Anglophone secondary literature, and reflect on the ways in which Heidegger's methodology may illuminate what it is to read Leibniz and other figures in the history of philosophy.

This paper proposes an Interface Transparency Thesis concerning how linguistic meanings are related to the cognitive systems that are used to evaluate sentences for truth/falsity: a declarative sentence S is semantically associated with a canonical procedure for determining whether S is true; while this procedure need not be used as a verification strategy, competent speakers are biased towards strategies that directly reflect canonical specifications of truth conditions. Evidence in favor of this hypothesis comes from a psycholinguistic experiment examining adult judgments (...) concerning ‘Most of the dots are blue’. This sentence is true if and only if the number of blue dots exceeds the number of nonblue dots. But this leaves unsettled, e.g., how the second cardinality is specified for purposes of understanding and/or verification: via the nonblue things, given a restriction to the dots, as in ‘|{x: Dot(x) & ~Blue(x)}|’; via the blue things, given the same restriction, and subtraction from the number of dots, as in ‘|{x: Dot(x)}| – |{x: Dot(x) & Blue(x)}|’; or in some other way. Psycholinguistic evidence and psychophysical modeling support the second hypothesis. (shrink)

The point of this paper is to reveal a dogma in the ordinary conception of sensory imagination, and to suggest another way forward. The dogma springs from two main sources: a too close comparison of mental imagery to perceptual experience, and a too strong division between mental imagery and the traditional propositional attitudes (such as belief and desire). The result is an unworkable conception of the correctness conditions of sensory imaginings—one lacking any link between the conditions under which an imagining (...) aids human action and inference and the conditions under which it is veridical. The proposed solution is, first, to posit a variety of imaginative attitudes—akin to the traditional propositional attitudes—which have different associated correctness (or satisfaction) conditions. The second part of the solution is to allow for imaginings with “hybrid” contents, in the sense that both mental images and representations with language-like constituent structure contribute to the content of imaginings. (shrink)

Conceptual atomism is the view according to which most lexical concepts lack ‘internal’ or constituent structure. To date, it has not received much attention from philosophers and psychologists. A centralreason is that it is thought to be an implausible theory of concepts, resulting in untenable implications. The main objective of this paper is to present conceptual atomism as a viable alternative, with a view toachieving two aims: the first, to characterize and to elucidate conceptual atomism; and the second, to dispel (...) some misconceptions associated with it. My aim is to show that the prospect of conceptualatomism is a promising one. (shrink)

The paper claims that Hume ’s philosophy contains an ontology, i.e. an abstract exhaustive classification of what there is. It is argued that Hume believes in the existence of a mind-independent world, and that he has a classification of mind-related entities that contains four top genera: perception, faculty, principle and relation. His ontology is meant to be in conformity with his philosophy of language and epistemology, and vice versa. Therefore, crucial to Hume ’s ontology of mind-independent entities is his notion (...) of ‘supposing relative ideas ’. Entities that are referred to by means of ordinary ideas can be truly classified, whereas entities that are referred to by means of relative ideas can only be hinted at. When Hume ’s ontology is highlighted and systematised, his notion ‘the faculty of imagination’ becomes highly problematic. However, the exposition also makes it clear that Hume deserves the honorary title: the first cognitive scientist. (shrink)

E-approaches to the mind stress the embodied, embedded and enactive nature of mental phenomena. In their more radical, non-representational variants these approaches offer innovative and powerful new ways of understanding fundamental modes of intersubjective social interaction: I-approaches. While promising, E and I accounts have natural limits. In particular, they are unable to explain human competence in making sense of reasons for actions in folk-psychological terms. In this paper I outline the core features of the 'Narrative Practice Hypothesis' (NPH), showing how (...) it might take up that burden in a way which complements non-representationalist E and I accounts. I conclude by addressing a new-order eliminativist challenge from Ratcliffe that questions, inter alia, the very idea that there is anything like a well-defined folk-psychological competence that needs explaining, thereby rendering the NPH otiose. Additionally, I respond to Ratcliffe's claim that the relevant structures needed for the development of that competence do not reveal themselves in relevant narratives, rendering the NPH's developmental story impossible. (shrink)

This paper argues that mind-reading hypotheses, of any kind, are not needed to best describe or best explain basic acts of social cognition. It considers the two most popular MRHs: one-ToM and two-ToM theories. These MRHs face competition in the form of complementary behaviour reading hypotheses. Following Buckner, it is argued that the best strategy for putting CBRHs out of play is to appeal to theoretical considerations about the psychosemantics of basic acts of social cognition. In particular, need-based accounts that (...) satisfy a teleological criterion have the ability to put CBRHs out of play. Yet, against this backdrop, a new competitor for MRHs is revealed: mind minding hypothesis. MMHs are capable of explaining all the known facts about basic forms of social cognition and they also satisfy the teleological criterion. In conclusion, some objections concerning the theoretical tenability of MMHs are addressed and prospects for further research are canvassed. (shrink)

David Hume’s and later Ludwig Wittgenstein’s views on concepts are generally presented as standing in stark opposition to each other. In a nutshell, Hume’s theory of concepts is taken to be subjectivistic and atomistic, while Wittgenstein is metonymic with a broadly pragmatistic and holistic doctrine that gained much attention during the second half of the 20th century. In this essay, I shall argue, however, that Hume’s theory of concepts is indeed much more akin to the views of Wittgenstein and his (...) epigones than many, including Wittgenstein himself, probably might have suspected. As I try to show, Hume anticipates many themes central to Wittgenstein’s writings on language and meaning, and actually takes initial steps towards both an anti-subjectivistic and anti-atomistic psychology and epistemology. (shrink)

Radical contextualists have observed that the content of what is said by the utterance of a sentence is shaped in far-reaching ways by the context of utterance. And they have argued that the ways in which the content of what is said is shaped by context cannot be explained by semantic theory. A striking number of the examples that radical contextualists use to support their view involve sentences containing color adjectives ("red", "green", etc.). In this paper, I show how the (...) most sophisticated analysis of color adjectives within the explanatory framework of compositional truth conditional semantics--recently developed by Kennedy and McNally (2010)--needs to be modified to handle the full range of contextual variation displayed by color adjectives. (shrink)

Radical contextualists have observed that the content of what is said by the utterance of a sentence is shaped in far-reaching ways by the context of utterance. And they have argued that the ways in which the content of what is said is shaped by context cannot be explained by semantic theory. A striking number of the examples that radical contextualists use to support their view involve sentences containing color adjectives ("red", "green", etc.). In this paper, I show how the (...) most sophisticated analysis of color adjectives within the explanatory framework of compositional truth conditional semantics—recently developed by Kennedy and McNally (Synthese 174(1): 79-98 2010)—needs to be modified to handle the full range of contextual variation displayed by color adjectives. (shrink)

Wittgenstein discusses speakers exploiting context to inject meaning into the sentences that they use. One facet of situation comedy is context-injected ambiguity, where scriptwriters artfully construct situations such that, because of conflicting contextual clues, a character, though uttering a sentence that contains neither ambiguous words nor amphibolous contruction may plausibly be interpreted in at least two distinct ways. This highlights an important distinction between the (concise) sentence that a speaker uses and what the speaker means, the disclosure of which may (...) require considerable spelling out. Understanding this phenomenon of nonindexical contextualism is the key to solving, inter alia , problems where, puzzlingly, exchanging a singular term in a statement with a co-referential one fails to preserve truth-value. This is a rare case where there is a huge debate in the recent literature that is decisively settled by Wittgenstein’s approach. (shrink)

Some opponents of the incommensurability thesis, such as Davidson and Rorty, have argued that the very idea of incommensurability is incoherent and that the existence of alternative and incommensurable conceptual schemes is a conceptual impossibility. If true, this refutes Kuhnian relativism and Kantian scepticism in one fell swoop. For Kuhnian relativism depends on the possibility of alternative, humanly accessible conceptual schemes that are incommensurable with one another, and the Kantian notion of a realm of unknowable things-in-themselves gives rise to the (...) possibility of humanly inaccessible schemes that are incommensurable with even our best current or future science. In what follows we argue that the possibility of incommensurability of either the Kuhnian or the Kantian variety is inescapable and that this conclusion is forced upon us by a simple consideration of what is involved in acquiring a concept. It turns out that the threats from relativism and scepticism are real, and that anyone, including Davidson himself, who has ever defended an account of concept acquisition is committed to one or the other of these two possibilities.1. (shrink)

An important part of David Hume’s work is his attempt to put the natural sciences on a firmer foundation by introducing the scientific method into the study of human nature. This investigation resulted in a novel understanding of the mind, which in turn informed Hume’s critical evaluation of the scope and limits of the scientific method as such. However, while these latter reflections continue to influence today’s philosophy of science, his theory of mind is nowadays mainly of interest in terms (...) of philosophical scholarship. This paper aims to show that, even though Hume’s recognition in the cognitive sciences has so far been limited, there is an opportunity to reevaluate his work in the context of more recent scientific developments. In particular, it is argued that we can gain a better understanding of his overall philosophy by tracing the ongoing establishment of the enactive approach. In return, this novel interpretation of Hume’s ‘science of man’ is used as the basis for a consideration of the current and future status of the cognitive sciences. (shrink)

Peter Hacker defends an interpretation of the later Wittgenstein's notion of grammar, according to which the inherently general grammatical rules are sufficient for sense-determination. My aim is to show that this interpretation fails to account for an important contextualist shift in Wittgenstein's views on sense-determination. I argue that Hacker attributes to the later Wittgenstein a rule-based, combinatorial account of sense, which Wittgenstein puts forward in the Tractatus. I propose that this is not how we should interpret the later Wittgenstein because (...) he insists that particular circumstances of use play a necessary role in determining the boundary between sense and nonsense. (shrink)

In this article we question the utility of the distinction between conceptual and nonconceptual content in cognitive science, and in particular, in the empirical study of visual perception. First, we individuate some difficulties in characterizing the notion of “concept” itself both in the philosophy of mind and cognitive science. Then we stress the heterogeneous nature of the notion of nonconceptual content and outline the complex and ambiguous relations that exist between the conceptual/nonconceptual duality and other pairs of notions, such as (...) top–down/bottom-up and modular/nonmodular. Finally we look in greater detail at the proposal developed by Jacob and Jeannerod (Ways of seeing. The scopes and limits of visual cognition. Oxford, UK: Oxford University Press, 2003 ), who apply the notion of nonconceptual content to empirical research on visual perception. After reconstructing their point of view on concepts, we try to reject their major arguments in support of the conceptual/nonconceptual distinction, i.e. the compositionality of thought and the fineness of grain of percepts. (shrink)

Jerry Fodor, by common agreement, is one of the world’s leading philosophers. At the forefront of the cognitive revolution since the 1960s, his work has determined much of the research agenda in the philosophy of mind and the philosophy of psychology for well over 40 years. This special issue dedicated to his work is intended both as a tribute to Fodor and as a contribution to the fruitful debates that his work has generated. One philosophical thesis that has dominated Fodor’s (...) work since the 1960s is realism about the mental. Are there really mental states, events and processes? From his first book, Psychological Explanation (1968), onwards, Fodor has always answered this question with a resolute yes. From his early rejection of Wittgensteinian and behaviourist conceptions of the mind, to his later disputes with philosophers of mind of the elminativist ilk, he has always been opposed to views that try to explain away mental phenomena. On his view, there are minds, and minds can change the world. (shrink)

Jonardon Ganeri’s The Self: Naturalism, Consciousness, and the First-Person Stance is a trailblazing study in cross-cultural philosophy of mind. Its liberal conception of naturalism makes room for a rich analytic taxonomy of conceptions of personal identity that go well beyond the standard models of Cartesianism, Physicalism, and Reductionism. But this naturalistically respectable model of the self must contend with the fact that the findings of the cognitive sciences are also compatible with ontological antirealism about the self. And while the book (...) opens new avenues for systematic reflection that thoroughly engages the historical material, its solutions to the problem of personal identity and the problem of self-knowledge often shortcut descriptive accounts that take agency and self-awareness to be constituted by their proprietary phenomenology. (shrink)

Robert Hanna (Rationality and logic. MIT Press, Cambridge, 2006) articulates and defends the thesis of logical cognitivism, the claim that human logical competence is grounded in a cognitive faculty (in Chomsky’s sense) that is not naturalistically explicable. This position is intended to steer us between the Scylla of logical Platonism and the Charybdis of logical naturalism (/psychologism). The paper argues that Hanna’s interpretation of Chomsky is mistaken. Read aright, Chomsky’s position offers a defensible version of naturalism, one Hanna may accept (...) as far as his version of naturalism goes, although not one that supports the claim that cognitive science offers a place for logic that is somehow outside the natural, contingent order. (shrink)

Conceptualists have it that the representational content of perceptual experience is determined by the concepts a subject applies in having such an experience. Conceptualists like Bill Brewer [1999] and John McDowell [1994] have laid particular emphasis on demonstrative concepts in trying to account for the fact that subjects can perceive and discriminate very many specific shades of colour in experience. Against this, it has been objected that such demonstrative concepts have incoherent conditions of extension and/or of individuation, due to the (...) fact that chromatic indiscriminability is non-transitive. In this paper, I consider three different versions of this objection and show why each fails. (shrink)

Humans grasp discrete infinities within several cognitive domains, such as in language, thought, social cognition and tool-making. It is sometimes suggested that any such generative ability is based on a computational system processing hierarchical and recursive mental representations. One view concerning such generativity has been that each of the mind’s modules defining a cognitive domain implements its own recursive computational system. In this paper recent evidence to the contrary is reviewed and it is proposed that there is only one supramodal (...) computational system with recursion in the human mind. A recursion thesis is defined, according to which the hominin cognitive evolution is constituted by a recent punctuated genetic mutation that installed the general, supramodal capacity for recursion into the human nervous system on top of the existing, evolutionarily older cognitive structures, and it is argued on the basis of empirical evidence and theoretical considerations that the recursion thesis constitutes a plausible research program for cognitive science. (shrink)

A shift from a metaphysical framework of substance to one of process enables an integrated account of the emergence of normative phenomena. I show how substance assumptions block genuine ontological emergence, especially the emergence of normativity, and how a process framework permits a thermodynamic-based account of normative emergence. The focus is on two foundational forms of normativity, that of normative function and of representation as emergent in a particular kind of function. This process model of representation, called interactivism, compels changes (...) in many related domains. The discussion ends with brief attention to three domains in which changes are induced by the representational model: perception, learning, and language. (shrink)

Standard semantic information processing models—information in; information processed; information out —lend themselves to standard models of the functioning of the brain in terms, e.g., of threshold-switch neurons connected via classical synapses. That is, in terms of sophisticated descendants of McCulloch and Pitts models. I argue that both the cognition and the brain sides of this framework are incorrect: cognition and thought are not constituted as forms of semantic information processing, and the brain does not function in terms of passive input (...) processing units organized as neural nets. An alternative framework is developed that models cognition and thought not in terms of semantic information processing, and, correspondingly, models brain functional processes also not in terms of semantic information processing. As alternative to such models: I outline a pragmatist oriented, interaction based, model of representation; derive from this model a fundamental framework of constraints on how the brain must function; show that such a framework is in fact found in the brain, and develop the outlines of a broader model of how mental processes can be realized within this alternative framework. Part I of this discussion focuses on some criticisms of standard modeling frameworks for representation and cognition, and outlines an alternative interactivist, pragmatist oriented, model. In part II, the focus is on the fact that the brain does not, in fact, function in accordance with standard passive input processing models—e.g., information processing models. Instead, there are multiple endogenously active processes at multiple spatial and temporal scales across multiple kinds of cells. A micro-functional model that accounts for, and even predicts, these multi-scale phenomena in generating emergent representation and cognition is outlined. That is, I argue that the interactivist model of representation outlined offers constraints on how the brain should function that are in fact empirically found, and, in reverse, that the multifarious details of brain functioning entail the pragmatist representational model—a very strong interrelationship. In the sequel paper, starting with part III, this model is extended to address macro-functioning in the CNS. In part IV, I offer a discussion of an approach to brain functioning that has some similarities with, as well as differences from, the model presented here: sometimes called the predictive brain approach. (shrink)

I will argue that social ontology is constituted as hierarchical and interlocking conventions of multifarious kinds. Convention, in turn, is modeled in a manner derived from that of David K. Lewis. Convention is usually held to be inadequate for models of social ontologies, with one primary reason being that there seems to be no place for normativity. I argue that two related changes are required in the basic modeling framework in order to address this (and other) issue(s): (1) a shift (...) to an intentional model—among other reasons, in order to account for normativity—and (2) moving away from the belief-desire, propositional attitude, framework for understanding the intentional realm toward an interactive, pragmatic model of intentionality. These shifts provide natural approaches to: (1) understanding the normativities of social realities; (2) the sense in which social ontology is often constituted in implicit relations among the participants rather than elaborated and iterated explicit beliefs and desires; (3) and language. (shrink)

In this commentary, we assess the propositional approach to associative learning not only in terms of veridicality and falsifiability, but also in heuristic value. We remark that it has furthered our knowledge and understanding of human, as well as animal, associative learning. At the same time, we maintain that models developed from the association formation tradition continue to bear great heuristic value as well.

Do animals have minds? We have known at least since Aristotle that humans constitute one species of animal. And some benighted contemporaries apart, we also know that most humans have minds. To have any bite, therefore, the question must be restricted to non-human animals, to which I shall henceforth refer simply as "animals." I shall further assume that animals are bereft of linguistic faculties. So, do some animals have minds comparable to those of humans? As regards that question, there are (...) two basic stances. Differentialists maintain that there are categorical differences separating us from animals; assimilationists hold that the differences are merely quantitative and gradual (see Brandom 2000, pp. 2–3). This paper only deals with one kind of mental phenomenon, namely intentional states such as believing, desiring, and intending. I shall also refer to these as having thoughts or thinking rather than as "propositional attitudes," since that terminology is misguided. My primary target is a variant of differentialism, namely lingualism. It maintains that animals lack intentional states such as beliefs, desires, and intentions, since, on a priori conceptual grounds, the latter require language. The term "language" is here confined to public languages, notably natural languages, and excludes inner symbolisms such as the language of thought postulated by many cognitive scientists. (shrink)

Öz David Hume İnsan Doğası Üzerine Bir İnceleme’de ben idesinin bilgikuramsal temellerini araştırırken, bir yandan hiç kuşku duyulmaksızın kabul edilen ben’e ilişkin bilgimizin güvenilir temellere dayanmadığını göstermeye çalışıyor, diğer yandan da bu tür bir araştırmanın ancak bir bilim aracılığıyla yapılması gereğine dikkat çekiyordu. Ben idesi için görgül kanıt arayışı, oluşturmaya çalıştığı insan biliminin deneysel temelleri olması gerektiği gibi insan doğasına ilişkin araştırmalar için yeni bir uslamlamayı da imliyordu. Hume’un önerdiği uslamlama yöntemi, geleneksel felsefenin insan zihnine dair yaklaşımının artık savunulamaz olduğunun (...) bir göstergesidir. Bu yazıda Hume’un ben idesi öğretisini oluştururken, zihinsel etkinlikleri doğal bir süreç içerisinde kalarak açıklama girişimi irdelenecek, ortaya koyduğu kavramsal ve ilkesel yeniliklerin günümüzde bilişsel bilimler olarak tanımlanan alanın doğuşunda etkili olduğu savunulacaktır. Bu amaçla, ben idesinin oluşumundaki bilgi kuramsal temeller, kişi-özdeşliği öğretisine ve bu tür bir özdeşliği düşünmemizi olanaklı kılan belleğin rolüne dikkat çekerek çözümlenecektir. -/- Abstract While Hume investigates the epistemological basis of the idea of self in his book 'A Treatise of Human Nature', on the one hand he tries to show that our knowledge about the self that is accepted without any doubt does not have reliable basis, on the other hand he draws our attention that any research in this field should be conducted through a science. The search for the emprical evidence for the idea of self is both required for the experimental basis of the newly formed human sciences, and implies a new reasoning for the researches concerning the human nature. Hume’s method of reasoning indicates that the approaches of the traditional philosophy concerning human mind are no longer tenable. In this paper it is examined that while Hume establishes the doctrine of the idea of self, he attempts to explain the mental activities remaining in a natural course, and it is argued that Hume’s epoch-making conceptual and principal contributions in this area have an undeniable impact upon the cognitive sciences of our age. Thus, the epistemological basis of the formation of the idea of self will be analysed by drawing our attention to the personal identity and to memory which makes possible to think such an identity. (shrink)