If recent reports in the media are anything to go by, we now know why some people crave chocolate, why teenagers tend to be moody and – most impressively of all, perhaps – which parties voters will opt for in elections. Findings like these, we are assured, have the backing of science. We owe them to advances in brain-scanning technology that have enabled researchers to pinpoint the brain's ‘pleasure centre’ or ‘thinking area’, and so to achieve mind-reading powers that have (...) hitherto been the stuff of fantasy. There is even some site in the brain that might be called a ‘God spot’. (shrink)

Neuroscience can relate to ethics and normative issues via the brain’s cognitive control network. This network accomplishes several executive processes, such as planning, task-switching, monitoring, and inhibiting. These processes allow us to increase the accuracy of our perceptions and our memory recall. They also allow us to plan much farther into the future, and with much more detail than any of our fellow mammals. These abilities also make us fitting subjects for responsibility claims. Their activity, or lack thereof, is at (...) the heart of culpability. For instance, planning to kill someone is strong evidence of what the law calls mens rea—a guilty mind. Claims about norms, or ethical “should” claims, express two-level propositions, directed at the behaving person at one level, and at that person’s mind and cognitive control network at another level. Thus, “People should stop themselves from hurting others,” is a claim about how people should behave and also a claim about how their cognitive control networks should behave—i.e., they should inhibit harmful behavior, or the intentions leading up to it. Planning is both an ability of the full person, and of that person’s mind. Neuroscience affirms the common notion, seen both in law and folk psychology, that what makes us guilty or culpable are certain events and states that exist in our minds. Overt behavior, including speech, is fallible evidence of these states and processes. Cases of negligence still involve the executive processes, but “negatively,” in that negligence results when certain types of executive activity fail to take place. (shrink)

The present paper briefly reviews recent advances in spatial cognition. A central tenet in spatial cognition is that spatial information is simultaneously encoded in multiple formats. It also appears that at the level of neural processing there is no clear distinction between the representation of space and the control of action. I will argue that these findings offer novel insight into the nature of dance and choreography and that the concepts used by cognitive neuroscientists to frame their findings can be (...) fruitfully applied in a choreographic setting. Finally, I will speculate that both dancing oneself and watching dance may enhance one’s experience of space. (shrink)

Introduction There are some exceptions, which we shall see below, but virtually all theories in psychology and cognitive science make use of the notion of representation. Arguably, folk psychology also traffics in representations, or is at least strongly suggestive of their existence. There are many different types of things discussed in the psychological and philosophical literature that are candidates for representation-hood. First, there are the propositional attitudes – beliefs, judgments, desires, hopes etc. (see Chapters 9 and 17 of this volume). (...) If the propositional attitudes are representations, they are person-level representations – the judgment that the sun is bright pertains to John, not a subpersonal part of John. By contrast, the representations of edges in V1 of the cerebral cortex that neuroscientists talk about and David Marr’s symbolic representations of “zero-crossings” in early vision (Marr 1982) are at the “sub-personal” level – they apply to parts or states of a person (e.g. neural parts or computational states of the visual system). Another important distinction is often made among perceptual, cognitive, and action-oriented representations (e.g. motor commands). Another contrast lies between “stored representations” (e.g. memories) and “active representations” (e.g. a current perceptual state). Related to this is the distinction between “dispositional representations” and “occurrent representations.” Beliefs that are not currently being entertained are dispositional, e.g. your belief that the United States is in North America - no doubt you had this belief two minutes ago, but you were not consciously accessing it until you read this sentence. Occurrent representations, by contrast, are active, conscious thoughts or perceptions. Which leads us to another important distinction: 1 between conscious and non-conscious mental representations, once a bizarre-sounding distinction that has become familiar since Freud (see Chapter 4 of this volume). I mention these distinctions at the outset to give you some idea of the range of phenomena we will be considering, and to set the stage for our central “problem of representation”: what is a mental representation, exactly, and how do we go about deciding whether there are any? We know there are public representations of various kinds: words, maps, and pictures, among others.. (shrink)

The third issue of the Journal for the Philosophy of Language, Mind and the Arts is centered on a series of questions related to the nature of images. What properties characterize them? Do they exist also in our minds? What relationship do they have with phenomena such as perception, memory, language and interpretation? The authors participating in this issue have been asked to answer these and other questions starting from and in dialogue with the two philosophical perspectives that have most (...) enriched the study of our object of research since the second half of the twentieth century: analytical philosophy and visual culture studies. The first four essays address problems related to ontology (Didi-Huberman, Prinz, Bantinaki, Manzotti). In their pages the question will be asked not only about the nature of images but also about what it means for an image to represent an object or an action realistically. The second part contains discussions related to the topics of perception, appreciation and creation of pictures (Ferretti; Gavaler, Goldberg; Pigoni, Coraci, Carlenzi). The third section goes through the problems related to the very concept of representing by images (Biggs; Weichert; Derby). The last section of the issue is devoted to two cases in which images are used not so much and not only to represent something, but also to convey ethical-political values (Fasnacht; Olesiejuk). (shrink)

This chapter argues that the only tenable unconscious inferences theories of cognitive achievement are ones that employ a theory internal technical notion of representation, but that once we give cash-value definitions of the relevant notions of representation and inference, there is little left of the ordinary notion of representation. We suggest that the real value of talk of unconscious inferences lies in (a) their heuristic utility in helping us to make fruitful predictions, such as about illusions, and (b) their providing (...) a high-level description of the functional organization of subpersonal faculties that makes clear how they equip an agent to navigate its environment and pursue its goals. (shrink)

The system of realist philosophy developed by John Anderson — situational realism — has recently been dismissed as ‘positivist’ by a prominent critical realist. The reason for this dismissal appears not to be the usual list of ideas deemed positivist, but the conviction that situational realism mistakenly defends a form of actualism, i.e. that to conceive of causal laws as constant conjunctions reduces the domain of the real to the domain of the actual. This is, in part, a misreading of (...) Anderson’s philosophy because, contrary to Hume’s constant conjunction account, Anderson viewed causation as pluralistic and non-linear. However, the critical realist charge does point to two important ontological differences between these realist philosophies — a levels-of-reality thesis and the notion of causal powers. Situational realism has always maintained that the arguments for both lead to difficulties that are logically insurmountable. Unfortunately, this is not addressed in the critical realists’ dismissal of Anderson’s philosophy. Regardless of who makes the charge of positivism, it frequently involves inattention to the real character of its target. (shrink)

This article compares situated cognition to contemporary Neo-Aristotelian approaches to the mind. The article distinguishes two components in this paradigm: an Aristotelian essentialism which is alien to situated cognition and a Wittgensteinian “capacity approach” to the mind which is not just congenial to it but provides important conceptual and argumentative resources in defending social cognition against orthodox cognitive science. It focuses on a central tenet of that orthodoxy. According to what I call “encephalocentrism,” cognition is primarily or even exclusively a (...) computational process occurring inside the brain. Neo-Aristotelians accuse this claim of committing a “homuncular” or “mereological fallacy”. The article explains why the label “fallacy” is misleading, reconstructs the argument to the effect that encephalocentric applications of psychological predicates to the brain and its parts amount to a category mistake, and defends this argument against objections by Dennett, Searle, and Figdor. At the same time it criticizes the Neo-Aristotelian denial that the brain is the organ of cognition. It ends by suggesting ways in which the capacity approach and situated cognition might be combined to provide a realistic and ecologically sound picture of cognition as a suite of powers that flesh-and-blood animals exercise within their physical and social environments. (shrink)

In this paper, I claim that the personal/subpersonal distinction is first and foremost a distinction between two kinds of psychological theory or explanation: it is only in this form that we can understand why the distinction was first introduced, and how it continues to earn its keep. I go on to examine the different ontological commitments that might lead us from the primary distinction between personal and subpersonal explanations to a derivative distinction between personal and subpersonal states. I argue that (...) on one of the most common metaphysical interpretations of the explanatory distinction, talk of a distinction between personal and subpersonal states simply makes no sense. When people insist on applying the personal/subpersonal terminology to psychological states, I allow that they are often making a genuine distinction, but one that it is best understood in terms of Stich's (1978) distinction between doxastic and subdoxastic states. I end the paper by considering some other common misinterpretations of the personal/subpersonal distinction, such as those involving consciousness, normativity, or autonomy. (shrink)

The prediction error minimization framework denotes a family of views that aim at providing a unified theory of perception, cognition, and action. In this paper, I discuss some of the theoretical limitations of PEM. It appears that PEM cannot provide a satisfactory explanation of motivated reasoning, as instantiated in phenomena such as self-deception, because its cognitive ontology does not have a separate category for motivational states such as desires. However, it might be thought that this objection confuses levels of explanation. (...) Self-deception is a personal level phenomenon, while PEM offers subpersonal explanations of psychological abilities. Thus, the paper examines how subpersonal explanations couched in the PEM framework can be thought of as related to personal level explanations underlying self-deception. In this regard, three views on the relation between personal and subpersonal explanations are investigated: the autonomist, the functionalist, and the co-evolutionary perspective. I argue that, depending on which view of the relation between the personal and subpersonal is adopted, the PEM paradigm faces a dilemma: either its explanatory ambitions should be reduced to the subpersonal domain, or it cannot provide a satisfactory account of motivated reasoning as instantiated in self-deception. (shrink)

Phenomenology and analytical philosophy share a number of common concerns, and it seems obvious that analytical philosophy can learn from phenomenology, just as phenomenology can profit from an exchange with analytical philosophy. But although I think it would be a pity to miss the opportunity for dialogue that is currently at hand, I will in the following voice some caveats. More specifically, I wish to discuss two issues that complicate what might otherwise seem like rather straightforward interaction. The first issue (...) concerns the question of whether the current focus on the first-person perspective might have a negative side-effect by giving us a slanted view of what subjectivity amounts to. The second issue concerns the question of whether superficial similarities in the descriptive findings might actually conceal some rather deep-rooted differences in the systematic use these findings serve. (shrink)

The article, first, reconstructs and criticizes Sandro Nannini’s incompatibilistic concept of freedom of decision and, second, develops a compatibilistic alternative, a synthesis of a rationalistic and an autonomous approach. Nannini justifies his conception primarily from a naturalistic point of view: it reflects our sense of agency, so he says. This is criticized as empirically wrong and methodically mistaken: The theory of freedom of decision is, actually, normative; it is about good decisions; naturalism cannot establish normative claims. The alternative is based, (...) methodically, on an idealizing hermeneutics, which tries to reconstruct the point of free decisions, and then justifies the resulting concept practically: Free decisions, conceived in this way, realize optimally our autonomous desires. (shrink)

This chapter analyzes the relation between brain sciences and philosophy of mind, in order to clarify in what ways philosophy can contribute to neuroscience and neuroscience can contribute to philosophy. Especially since the 1980s and the emergence of “neurophilosophy”, more and more philosophers have been bringing home morals from neuroscience to settle philosophical issues. I mention examples from the problem of consciousness, philosophy of perception and the problem of free will, and I argue that such attempts are not successful in (...) trying to settle questions like whether psychology can be reduced to neuroscience, whether we see the external world directly in perception, or whether we have free will. The failure results from an ability of the philosophical questions to evade the data. What makes these questions persisting philosophical questions is precisely that there is no way to settle them through empirical evidence, as they are conceptual questions and their solution lies in conceptual analysis. (shrink)

In the target article, Grant Gillett (2009) has taken an important step toward greater synthesis of neuroethics, philosophy, and neuroscience. In his neo-Aristotelian account, Gillett posits a nece...

Intuitively, proper referential extensions of psychological and moral terms exclude artifacts. Yet ordinary speakers commonly treat AI robots as moral patients and use psychological terms to explain their behavior. This paper examines whether this referential shift from the human domain to the AI domain entails semantic changes: do ordinary speakers literally consider AI robots to be psychological or moral beings? Three non-literalist accounts for semantic changes concerning psychological and moral terms used in the AI domain will be discussed: the technical (...) view (ordinary speakers express technical senses), the habit view (ordinary speakers subconsciously express ingrained social habits), and the emotion view (ordinary speakers express their own affective empathetic emotional states). I discuss whether these non-literalist accounts accommodate the results of relevant empirical experiments. The non-literalist accounts are shown to be implausible with respect to the ordinary use of agency-terms (e.g., “believe,” “know,” “decide,” etc.), and therefore I conclude that the concepts ordinary speakers express by agency-terms in reference to AI robots are similar to the concepts they express when applying the same terms to humans. When ordinary speakers extend emotion-terms and/or moral-patiency-terms to AI robots, however, I argue that semantic changes have taken place because ordinary speakers are in fact referring to their own affective empathetic emotional states rather than AI robots. This argument suggests that the judgments made by ordinary speakers regarding the proper referential extensions of emotion-terms and moral-patiency-terms are fallacious. (shrink)

Das Buch verschafft einen Überblick über die neuere Willensfreiheitsdebatte, wobei es auch die Konsequenzen der Hirnforschung für das Freiheitsproblem erörtert. Ferner entwickelt der Autor eine eigene Position, die er 'fähigkeitsbasierten Libertarismus' nennt. Er widerspricht dem breiten philosophischen Konsens, dass jedenfalls eine Art von Freiheit mit einem naturwissenschaftlichen Weltbild unverträglich sei, nämlich die Fähigkeit, sich unter gegebenen Bedingungen so oder anders zu entscheiden. Im Buch wird argumentiert, dass der libertarischen Freiheitsauffassung, die wir im Alltag alle teilen, bei näherer Betrachtung keine Tatschen (...) entgegenstehen, sondern nur philosophische Doktrinen. Zwar können wir durch unser Handeln keine Naturgesetze abändern und sind auch keine ersten Beweger, aber für ein So-oder-Anderskönnen bedarf es dessen nicht. (shrink)

This book is a defence of the philosophy of common sense in the spirit of Thomas Reid and G.E. Moore, drawing on the work of Aristotle, evolutionary biology and psychology, and historical studies on the origins of early modern philosophy. It defines and explores common sense beliefs, and defends them from challenges from prominent philosophers.

Sometimes we remember past objects or events in a vivid, experiential way. The present paper addresses some fundamental questions about the metaphysics of such experiential or ‘recollective’ memories. More specifically, it develops the ‘Relational Account’ of recollective memory, which consists of the following three claims. A subject who recollectively remembers a past object or event stands in an experiential relation to the relevant past object or event. The R‐remembered object or event itself is a part of the R‐memory; that is, (...) the subject's present R‐memory is partly constituted by the relevant past object or event. When a subject R‐remembers a past object, the past object is a constitutive part of the conscious experience itself; that is, the object is immediately available to the subject in conscious experience. In developing the Relational Account, the present paper hopes to make a substantial contribution to any attempt to account for the nature of recollective memory. Furthermore, in order to explain how a subject could understand the beliefs that she forms about the past on the basis of an R‐memory, and how a subject could, on the basis of an R‐memory, gain any knowledge about the past, we arguably also need to rely on the Relational Account of recollective memory. Thus, the Relational Account will also play an important role in an attempt to account for various other ways in which a subject might be related to the past in general, and to her own past in particular. Standing in such relations to the past is, in turn, a central feature of our human existence. Ultimately, therefore, the Relational Account of recollective memory should also play a crucial role in furthering our understanding of ourselves, and of our own existence in time. (shrink)

“Dalla filosofia dell’azione alla filosofia della mente” è stato il percorso di alcuni filosofi di nazionalità varia degli anni 1980 – come Paul Churchland negli Stati Uniti o Ansgar Beckermann in Germania – che prima si sono interessati agli aspetti più teorici nella filosofia dell’azione, come il modo di funzionamento delle azioni e la loro spiegazione scientifica, e che poi, con l’arrivo e la diffusione dei personal computers e delle scienze cognitive, hanno ampliato e approfondito questo interesse di ricerca e (...) si sono dedicati alla filosofia della mente più in generale e in particolare alla spiegazione scientifica e filosofica del mentale. Sandro Nannini faceva parte di questo movimento ed è stato uno tra gli inizialmente pochi filosofi italiani che si sono occupati di questi argomenti; successivamente ne è diventato uno dei maggiori specialisti in Italia, proponendo una sua particolare versione di naturalizzazione del mentale. Subordinata agli interessi teorici è stata la sua iniziativa accademica di fondare e promuovere il primo dottorato italiano di ricerca in Scienze Cognitive. Il presente volume tratta dell’opera di Sandro Nannini in contributi che sono riflessioni più o meno specifiche sulle differenti tappe del suo percorso, affrontando temi come l’analisi dell'azione, il libero arbitrio, la discussione di Nannini di vari classici della filosofia, la tendenza del naturalismo a dissolvere la filosofia in un enciclopedismo empirico e la sfida dei qualia e della fenomenologia all’approccio naturalistico alla mente. Il volume contiene inoltre un saggio dello stesso Sandro Nannini, nel quale espone l’ultimo sviluppo della sua filosofia della mente nonché le risposte agli interventi degli altri autori: Mario De Caro, Sara Dellantonio, Rosaria Egidi, Roberta Lanfredini, Christoph Lumer, Paolo Parrini, Pietro Perconti, Claudio Pizzi, Emanuela Scribano e Giuseppe Varnier. (shrink)

Nowadays, physicalism is arguably the received view on the nature of mental states. Among the arguments that have been provided in its favour, the inductive one seems to play a pivotal role in the debate. Leveraging the past success of materialistic science, the physicalist argues that a materialistic account of consciousness will eventually be provided, hence that physicalism is true. This article aims at evaluating whether this strategy can provide support for physicalism. According to the standard objection raised against the (...) inductive line of reasoning, the argument would beg the question by assuming some sort of metaphysical uniformity between consciousness and the rest of the natural domain. Here, I concede that there is a way to avoid this criticism. However, I argue that the argument still fails to support physicalism due to a structural problem of justification transmission. (shrink)

The ‘self’ is increasingly used as a variable in cognitive experiments and correlated with activity in particular areas in the brain. At first glance, this seems to transform the self from an ephemeral theoretical entity to something concrete and measurable. However, the transformation is by no means unproblematic. We trace the development of two important experimental paradigms in the study of the self, self-face recognition and the adjective self ascription task. We show how the experimental instrumentalization has gone hand in (...) hand with a simplification of the self-concept, and how more conceptual and theoretical reflections on the structure, function and nature of self have either disappeared altogether or receded into the background. We argue that this development impedes and complicates the interdisciplinary study of self. (shrink)

Quite a number of the philosophical arguments and objections currently being launched against simulation (ST) based and theory-theory (TT) based approaches to mindreading have a phenomenological heritage in that they draw on ideas found in the work of Husserl, Heidegger, Sartre, Merleau-Ponty, Stein, Gurwitsch, Scheler and Schutz. Within the last couple of years, a number of ST and TT proponents have started to react and respond to what one for the sake of simplicity might call the phenomenological proposal (PP). This (...) paper addresses some of these critical responses, and distinguishes—in the process—substantive disagreements from terminological issues and other issues that are symptomatic of different research agendas. It does so by focusing specifically upon some objections made by Pierre Jacob. These epitomize the kinds of concerns that are being raised about PP at the moment, and thus facilitate a reply on behalf of PP that also applies more generally. (shrink)

Recently, a number of neuroscientists and philosophers have taken the so-called predictive coding approach to support a form of radical neuro-representationalism, according to which the content of our conscious experiences is a neural construct, a brain-generated simulation. There is remarkable similarity between this account and ideas found in and developed by German neo-Kantians in the mid-nineteenth century. Some of the neo-Kantians eventually came to have doubts about the cogency and internal consistency of the representationalist framework they were operating within. In (...) this paper, I will first argue that some of these concerns ought to be taken seriously by contemporary proponents of predictive coding. After having done so, I will turn to phenomenology. As we shall see, Husserl’s endorsement of transcendental idealism was partially motivated by his rejection of representationalism and phenomenalism and by his attempt to safeguard the objectivity of the world of experience. This confronts us with an intriguing question. Which position is best able to accommodate our natural inclination for realism: Contemporary neuro-representationalism or Husserl’s transcendental idealism? (shrink)

Purpose. The article is an explication of the features of the anthropological teaching of Peter Hacker in the context of analytical philosophy with consideration to the context of European philosophy within the framework of the Oxford School of ordinary language philosophy. The theoretical basis of the research is determined by the latest research in the English-language analytical philosophical tradition, rethinking the place of anthropological problems in the system of philosophical knowledge. Originality. Referring to primary sources, we reconstructed the philosophical and (...) anthropological teaching of Peter Hacker in the unity of its basic principles and theoretical and practical results. We determined philosophical origins of the key ideas of his philosophical anthropology and substantiated their originality, systematicity and logical argumentation. His philosophical position is defined as anthropological holism, synthesizing the reinterpreted ideas of Aristotle and Wittgenstein. Conclusions. Peter Hacker is the creator of the original version of Analytic Philosophical Anthropology. His anthropology is based on criticism of Cartesian dualism and physicalism, which underlie modern neurosciences and which he tries to overcome on the basis of Wittgenstein’s philosophical "logotherapy". The conceptual framework of his holistic anthropology is a rethought conceptual scheme of the Ordinary language philosophy. Hacker considers consciousness not as a separate mental reality, but one of the powers of human nature – an intellectual ability, which, along with emotional and moral, belongs to a person as an integral socio-biological being. Asserting the free will of man, the Oxford thinker criticizes various forms of determinism, especially its most common form in modern science – neurobiological determinism, which is built on false philosophical foundations. This criticism allows the modern British philosopher to build an original, systematic and logically consistent anthropological concept that asserts the immutability of the highest human values – goodness, love and happiness. (shrink)

Deep brain stimulation (DBS) is an up-and-coming therapeutic approach in psychiatry. Although recent studies have demonstrated that DBS is relatively safe, little is known about its impact on a patient's life. A comprehensive outcome assessment is required so as to ensure valid scientific findings for the proper counseling of future patients; a thorough benefit–harm assessment plays an important role in planning of the therapeutic process. Starting from a basic anthropological and ethical premise, disorder-specific and intervention-related parameters concerning a wide range (...) of data relating to the individual person would need to be amassed. These data can be collected by means of a combination of quantitative tests and qualitative interviews, including the perspective of the patient and of a closely related person. They can be presented using codes from the WHO International Classification of Functioning, Disability and Health (ICF). An international consensus group on outcome assessment and coding according to the ICF could be established in psychiatric DBS. (shrink)

Sleep is phenomenologically rich, teeming with different kinds of conscious thought and experience. Dreaming is the most prominent example, but there is more to conscious experience in sleep than dreaming. Especially in non‐rapid eye movement sleep, conscious experience, sometimes dreamful, sometimes dreamless, also alternates with a loss of consciousness. Yet while dreaming has become established as a topic for interdisciplinary consciousness science and empirically informed philosophy of mind, the same is not true of other kinds of sleep‐related experience, nor is (...) it true of sleep itself. I argue that this is a mistake. Conscious experience in sleep is more diverse than dreaming and we need to explain its different forms as well as the alternation between conscious and unconscious sleep states. We also need to ask how different kinds of sleep‐related experience relate to foundational issues about sleep and wakefulness as well as sleep stages. I survey recent findings and theoretical developments from sleep and dream research to show how the traditional view of sleep and its relation to wakefulness and consciousness is flawed. I then suggest that by refining our frameworks of sleep‐related experiences and sleep staging in tandem, we can work toward a better view. As we are only beginning to understand the diversity of consciousness in sleep, an important aim is programmatic: We need a philosophy of sleep and of consciousness in sleep, not just a philosophy of dreaming, and a future theory of sleep needs to integrate phenomenological considerations with neuroscientific and behavioral evidence. Working toward such a theory will radically transform our understanding of sleep, wakefulness, and our conscious minds. (shrink)

Ecological communities around the world are under threat while a consensus theory of community structure remains elusive. In the last decade ecologists have struggled with two seemingly opposing theories: niche-based theory that explains diversity with species’ differences and the neutral theory of biodiversity that claims that much of the diversity we observe can be explained without explicitly invoking species’ differences. Although ecologists are increasingly attempting to reconcile these two theories, there is still much resistance against the neutral theory of biodiversity. (...) Here we argue that the dispute between the two theories is a classic example of the dichotomy between philosophical perspectives, realism and instrumentalism. Realism is associated with specific, small-scale and detailed explanations, whereas instrumentalism is linked to general, large-scale, but less precise accounts. Recognizing this will help ecologists get both niche-based and neutral theories in perspective as useful tools for understanding biodiversity patterns. (shrink)

Wittgenstein wrote: “No supposition seems to me more natural than that there is no process in the brain correlated with associating or with thinking; so that it would be impossible to read off thought-processes from brain processes.” In general, he rejects what he calls “psycho-physical parallelism.” In Sect. 1, I explain Wittgenstein’s position on this topic and how his followers defend it. In Sect. 2, I argue against Wittgenstein, contending that there is “thought” in a wider sense and that it (...) can be “manifested” without expression. Thought does not need to be ordinarily expressed or even expressible, and it can be read off from the brain, provided one has sufficient technology, data, and understanding of the subject’s interaction with the environment. In Sect. 3, I offer results from brain-science in support of my claims. (shrink)

Journal of Philosophy of Education, EarlyView.

In this fifth chapter of Interpreting Kant in Education, different ideas about subjectivity and objectivity are explored. Kant's first-person stance for investigation, on which subjectivity cannot be escaped, is contrasted with what John McDowell calls the ‘sideways-on’ stance of scientific investigation, which looks to free itself from subjectivity for the sake of a supposed objectivity and neutrality. On Kant's Copernican view, objectivity does not stem from an external world but from a human standpoint within an already up-and-running system of concepts (...) and norms. The idea that objectivity be understood as something within thought and not external to it is considered through a discussion of concepts. Kant's notion of intuition is elaborated to emphasise the factive and objective role it plays in perception and gaining knowledge. And Sebastian Rödl's work is used to show how, in providing the worldly content of thought, intuition ‘situates’ us at a particular time and place, revealing a conception of mind as situated and connected with reality, rather than as detached from it. The objectivity of Kant's view continues to be developed through these chapters, whereas it is largely obscured in the widespread ‘Kantian’ picture in education. (shrink)

Other-perspective taking, distancing, time discounting as well as risk and loss aversion highly affect decision-making. Even though they influence each other, so far these cognitive processes have been unrelated or only partly related to each other in neuroscience. This article proposes a philosophical interpretation of these cognitive processes that is elaborated in the updated theory of Adam Smith’s prudence. The UTSP is inspired by Smith’s account of prudence and is in line with the neuroscientific and behavioral studies on OPT, distancing, (...) time discounting as well as risk and loss aversion. The UTSP represents a framework aiming to interpret and connect these cognitive processes and providing a consistent and empirically sound account of a “Smithianly” prudent style of decision-making. The two pillars of the UTSP are the shift of perspective in space and time and loss aversion. On the basis of this theory, a normative updated theory of Smithian prudence is outlined. The latter is useful for moral philosophy for two reasons: firstly, according to preliminary evidence, it is effective in guiding the agent in decisional contexts in which her well-being is at stake and she can affect other people with her actions. Secondly, since the NUTSP is based on neuroscientific findings on decision-making, it has a sound empirical basis that prevents a source of alienation for the agent. (shrink)

Bennett and Hacker criticize a number of neuroscientists and philosophers for attributing capacities which belong to the human being as a whole, like perceiving or deciding, to a “part” of the human being, viz. the brain. They call this type of mistake the “mereological fallacy”. Interestingly, the authors say that these capacities cannot be ascribed to the mind either. They reject not only materialistic monism but also Cartesian dualism, arguing that many predicates describing human life do not refer to physical (...) or mental properties, nor to the sum of such properties. I agree with this important principle and with the critique of the mereological fallacy which it underpins, but I have two objections to the authors’ view. Firstly, I think that the brain is not literally a part of the human being, as suggested. Secondly, Bennett and Hacker do not offer an account of body and mind which explains in a systematic way how the domain of phenomena which transcends the mental and the physical relates to the mental and the physical. I first argue that Helmuth Plessner’s philosophical anthropology provides the kind of account we need. Then, drawing on Plessner, I present an alternative view of the mereological relationships between brain and human being. My criticism does not undercut Bennett and Hacker’s diagnosis of the mereological fallacy but rather gives it a more solid philosophical–anthropological foundation. (shrink)

The Mathematics Education and Neurosciences project is an interdisciplinary research program that bridges mathematics education research with neuroscientific research. The bidirectional collaboration will provide greater insight into young children's (aged four to six years) mathematical abilities. Specifically, by combining qualitative ‘design research’ with quantitative ‘experimental research’, we aim to come to a more thorough understanding of prerequisites that are involved in the development of early spatial and number sense. The mathematics education researchers are concerned with kindergartner's spatial structuring ability, while (...) the neuroscientists are studying kindergartner's automatic quantity processing and its effect on mathematical development. The outcomes of these investigations should contribute to practical ways of fostering and supporting young children's mathematical thinking and learning. (shrink)

It is argued that the only response to the mereological objections of the ordinary language philosopher available to the scientistic philosopher of mind requires the adoption of the view that ordinary psychological talk is theoretical and falsified by the findings of brain science. The availability of this sort of response produces a kind of stalemate between these opposed views and viewpoints: the claim that attribution of psychological predicates to parts of organisms is nonsense is met with the claim that it (...) is only nonsensical if our ordinary ways of talking are – naively – taken to be sacrosanct. The aim of the paper is to show that the ordinary language philosopher has a reply here that the scientistic philosopher is not in a position to ignore. Namely, that the only way to resist mereological objections is to adopt conceptions of personhood that are inimical to naturalistic accounts of mentality. (shrink)

Do philosophers and ordinary people conceive of subjective experience in the same way? In this article, we argue that they do not and that the philosophical concept of phenomenal consciousness does not coincide with the folk conception. We first offer experimental support for the hypothesis that philosophers and ordinary people conceive of subjective experience in markedly different ways. We then explore experimentally the folk conception, proposing that for the folk, subjective experience is closely linked to valence. We conclude by considering (...) the implications of our findings for a central issue in the philosophy of mind, the hard problem of consciousness. (shrink)

The practice of conceptual analysis has undergone a revival in recent years. Although the extent of its role in philosophy is controversial, many now accept that conceptual analysis has at least some role to play. Granting this, I consider the relevance of empirical investigation to conceptual analysis. I do so by contrasting an extreme position (anti-empirical conceptual analysis) with a more moderate position (non-empirical conceptual analysis). I argue that anti-empirical conceptual analysis is not a viable position because it has no (...) means for resolving conceptual disputes that arise between seemingly competent speakers of the language. This is illustrated by considering one such dispute that has been pressed by a prominent advocate of anti-empirical conceptual analysis: Bennett and Hacker ( 2003 ) assert that psychological predicates only logically apply to whole living animals, but many scientists and philosophers use the terms more broadly. I argue that to resolve such disputes we need to empirically investigate the common understanding of the terms at issue. I then show how this can be done by presenting the results of three studies concerning the application of “calculates” to computers. (shrink)

In this article I critique Kathleen Slaney and Michael Maraun’s (2005) addition to the ongoing philosophical charge that neuroscientific writing often transgresses the bounds of sense. While they sometimes suggest a minimal, cautious thesis–that certain usage can generate confusion and in some cases has–they also bandy about charges of meaninglessness, conceptual confusion, and nonsense freely. These charges rest on the premise that terms have specific correct usages that correspond with Slaney and Maraun’s sense of everyday linguistic practice. I challenge this (...) premise. I argue that they have not shown that there are such specific correct usages; and, further, that even if they had, they fail to justify that their definitions are the correct ones. (shrink)

We propose a new conceptualization of pain by incorporating advancements made by phenomenologists and cognitive scientists. The biomedical understanding of pain is problematic as it inaccurately endorses a linear relationship between noxious stimuli and pain, and is often dualist or reductionist. From a Cartesian dualist perspective, pain occurs in an immaterial mind. From a reductionist perspective, pain is often considered to be “in the brain.” The biopsychosocial conceptualization of pain has been adopted to combat these problematic views. However, when considering (...) pain research advancements, paired with the work of phenomenologists’ and cognitive scientists’ advanced understanding of perception, the biopsychosocial model is inadequate in many ways. The boundaries between the biological, psychological, and social are artificial, and the model is often applied in a fragmented manner. The model has a limited theoretical foundation, resulting in the perpetuation of dualistic and reductionist beliefs. A new framework may serve to better understand and treat pain. In this paper, we conceptualize pain as a 5E process, arguing that it is: Embodied, Embedded, Enacted, Emotive, and Extended. This perspective is applied using back pain as an exemplar and we explore potential clinical applications. With enactivism at the core of this approach, pain does not reside in a mysterious immaterial mind, nor is it an entity to be found in the blood, brain, or other bodily tissues. Instead, pain is a relational and emergent process of sense-making through a lived body that is inseparable from the world that we shape and that shapes us. (shrink)

I propose a systematic survey of the various attitudes proponents of enaction (or enactivism) entertained or are entertaining towards representationalism and towards the use of the concept “mental representation” in cognitive science. For the sake of clarity, a set of distinctions between different varieties of representationalism and anti-representationalism are presented. I also recapitulate and discuss some anti-representationalist trends and strategies one can find the enactive literature, before focusing on some possible limitations of eliminativist versions of enactive anti-representationalism. These limitations are (...) here taken as opportunities for reflecting on the fate of enactivism in its relations with representationalism and anti-representationalism. (shrink)

In an attempt to address some long-standing issues of epistemology, Hilary Kornblith proposes that knowledge is a natural kind the identification of which is the unique responsibility of one particular science: cognitive ethology. As Kornblith sees it, the natural kind thus picked out is knowledge as construed by reliabilism. Yet the claim that cognitive ethology has this special role has not convinced all critics. The present article argues that knowledge plays a causal and explanatory role within many of our more (...) fruitful current theories, diverging from the reliabilist conception even in disciplines that are closely related to cognitive ethology, and thus still dealing with knowledge as a natural as opposed to a social phenomenon, where special attention will be given to cognitive neuroscience. However, rather than discarding the natural kind approach altogether, it is argued that many of Kornblith’s insights can in fact be preserved within a framework that is both naturalist and pluralist. (shrink)

Among the many fundamental problems Wittgenstein discussed, two are especially relevant for evolutionary theory. The first one is the problem of negation and its relation to the intentionality of thought. Its resolution answers the question of how thought can anticipate reality though what is thought may not exist, and explains how empirical propositions are distinguishable from mathematical, logical, and conceptual (or what are traditionally called metaphysical) propositions. The second is the problem of the grounds of sensory experience. Wittgenstein’s resolution of (...) this problem is revolutionary since he showed that first-person, present-tense expressions (these are sentences by which we express what goes on in our mind) have no grounds at all, clarifying why we should abandon (all variants of) representative idealism. In combination with the resolution of the first problem, it enables us to develop new explanations about how during the course of development and evolution the mind evolves and evolved. (shrink)

This article discusses some essential differences between the Cartesian and neo-Aristotelian conceptions of child development. It argues that we should prefer the neo-Aristotelian conception since it is capable of resolving the problems the Cartesian conception is confronted by. This is illustrated by discussing the neo-Aristotelian alternative to the Cartesian explanation of the development of volitional powers, and the neo-Aristotelian alternative to the Cartesian simulation theory and theory–theory account of the development of social cognition. The neo-Aristotelian conception is further elaborated by (...) discussing how it differs from both behaviorism and cognitive neuroscience. (shrink)