The aim of Schunn, Crowley and Okada's (1998) study is to address the question of whether the current state of cognitive science, as represented by Cognitive Science and the Cognitive Science Society, “reflects the multidisciplinary ideals of its foundation.” To properly interpret and respond to their results, we need to ask a prior question: What is cognitive science's multidisciplinary ideal? There are at least two conceptions—a “localist” conception, which seems to be implicit in Schunn, Crowley and Okada's discussion, and a (...) “holist” conception. I argue that while both have been endorsed by some cognitive scientists, there are reasons for preferring the holist conception. I then consider what Schunn, Crowley and Okada's findings tell us about the state of cognitive science in light of a holist approach and report on an analysis of the journal's contents which looks at the domain, subdomain, and cognitive capacity investigated. (shrink)

In a brief overview this article discusses that, in the multifaceted field of cognitive sciences, the problem of consciousness and mind is far from being resolved. The article then argues that this problem is worked out in careful detail in Peirce’s work. Intelligence, hence mind, for Peirce, is distinct from consciousness. Without being dissociable, they are, in fact, distinct but complementary. Hence, Peirce’s ideas should be recovered not only for the sake of their relevance, but also because cognitivists have a (...) lot to learn from Peirce. (shrink)

Ford’s Helen Keller Was Never in a Chinese Room claims that my argument in How Helen Keller Used Syntactic Semantics to Escape from a Chinese Room fails because Searle and I use the terms ‘syntax’ and ‘semantics’ differently, hence are at cross purposes. Ford has misunderstood me; this reply clarifies my theory.

Within the philosophy of mind, consciousness is currently understood as the expression of one or other cognitive modality, either intentionality , transparency , subjectivity or reflexivity . However, neither intentionality, subjectivity nor transparency adequately distinguishes conscious from nonconscious cognition. Consequently, the only genuine index or defining characteristic of consciousness is reflexivity, the capacity for autonoetic or self-referring, self-monitoring awareness. But the identification of reflexivity as the principal index of consciousness raises a major challenge in relation to the cognitive mechanism responsible (...) for operationalizing such a reflexive state. Current reliance by higher-order and intrinsic self-representational theories on self-representing data structures to achieve reflexive self-awareness is highly problematic, suggesting a solution in terms of a self-referential processing regime. (shrink)

What happens to professional and technical work when it is computerized? Exploratory analysis of case studies indicates that when expert systems are used to enhance the work of professionals, some tasks of medium- and low-skilled support personnel are integrated into the work of highly skilled experts. Technical workers are thus at risk of having their jobs automated as part of the computer enhancement of professionals. When computerization replaces expertise, job opportunities for medium-skilled personnel shrink and barriers to upward mobility through (...) on-the-job experience are reduced Entry-level professionals or even technicians with computers can perform tasks formerly done by experienced professionals. But working conditions do not promote the development of expertise and professional judgment among these workers. Thus it appears that routinization, deskilling, and automation are not only the problems of manual laborers in the information age; professional workers are also at risk, in complex ways. (shrink)

In this response to David Bradnick's and Bradford McCall's defense of Amos Yong's usage of emergence theory, we defend our previous argument regarding the tension between Yong's Pentecostal commitments and the philosophical entailments of emergence theory. We clarify and extend our previous concerns in three ways. First, we explore the difficulties of construing divine action naturalistically. Second, we clarify the problems of employing supervenience in theology. Third, we show why Bradnick's and McCall's advice to Yong to adopt weak emergence is (...) theologically costly. In conclusion, it is suggested that theologians within the science and religion dialogue should not fear, but recover, the language of supernaturalism and dualism. (shrink)

This article critically analyzes Owen Flanagan's physicalism and attempt at deriving ethical normativity from current neuroscience. It is argued that neurophysicalism, despite Flanagan's harsh critique of “the new mysterians,” entails a form of mysterianism and that it fails to appropriately ground human mentality within physicalism. Flanagan seeks to bring spirituality and a physicalist ontology together by showing how it is possible to derive an account of the good life from science. This attempt is critiqued and it is shown that Flanagan (...) fails to establish the consistency between ethical normativity and physicalism. Hence, another form of mysterianism seems to emerge within this normative mind science. (shrink)

This paper argues that cognitive psychology's practice of explaining mental processes in terms which avoid invoking phenomenology, and the person-level self-conception with which it is associated in common sense psychology, leads to a hybrid Cartesian dualism. Because phenomenology is considered to be fundamentally irrelevant in any scientific explanation of the mind, the person-level is regarded as scientifically invisible: it is a ghost-like housing for sub-personal computational cognition. The problem of explaining how the sub-personal and sub-phenomenological machinery of mind is related (...) to person-level experience is as troublesome for cognitive psychology as the problem Descartes faced in explaining how the ghost (the non-corporeal mind) is related to the machine (the material body).This paper outlines the historical roots of cognitive dualism, showing how it has come to recapitulate a number of puzzling conceptual dichotomies that have hindered scientific and philosophical psychology since Kantian constructivism. It then defends the view that cognitive psychology's commitment to the sub-personal explanatory level leads to exaggerated deflationary claims about the explanatory significance of phenomenology, and the personlevel framework. It is argued that phenomenological description must function as a constraint upon, and guide for, theory formation in cognitive psychology (as illustrated in the work of the cognitive neuro-psychologist A.R. Luria). Phenomenology must be brought into a kind of reflective equilibrium with the cognitive and neuro-sciences. (shrink)

It has been argued that consciousness might be what differentiates human from machine mentality. What then is consciousness? We discuss consciousness, particularly perception accounts of consciousness. It is argued that perception and consciousness are distinct. Armstrong's account of consciousness is rejected. It is proposed that perception is a necessary but not sufficient condition for consciousness, and that there is a distinction to be drawn between consciousness and self-consciousness. Consciousness is tightly linked to attention and to certain sorts of knowledge. Implications (...) for machine consciousness and machine attention are discussed. (shrink)

The aim of Schunn, Crowley and Okada's (1998) study is to address the question of whether the current state of cognitive science, as represented by Cognitive Science and the Cognitive Science Society, “reflects the multidisciplinary ideals of its foundation.” To properly interpret and respond to their results, we need to ask a prior question: What is cognitive science's multidisciplinary ideal? There are at least two conceptions—a “localist” conception, which seems to be implicit in Schunn, Crowley and Okada's discussion, and a (...) “holist” conception. I argue that while both have been endorsed by some cognitive scientists, there are reasons for preferring the holist conception. I then consider what Schunn, Crowley and Okada's findings tell us about the state of cognitive science in light of a holist approach and report on an analysis of the journal's contents which looks at the domain, subdomain, and cognitive capacity investigated. (shrink)

The idea that human cognitive capacities are explainable by computational models is often conjoined with the idea that, while the states postulated by such models are in fact realized by brain states, there are no type-type correlations between the states postulated by computational models and brain states (a corollary of token physicalism). I argue that these ideas are not jointly tenable. I discuss the kinds of empirical evidence available to cognitive scientists for (dis)confirming computational models of cognition and argue that (...) none of these kinds of evidence can be relevant to a choice among competing computational models unless there are in fact type-type correlations between the states postulated by computational models and brain states. Thus, I conclude, research into the computational procedures employed in human cognition must be conducted hand-in-hand with research into the brain processes which realize those procedures. (shrink)

The idea that human cognitive capacities are explainable by computational models is often conjoined with the idea that, while the states postulated by such models are in fact realized by brain states, there are no type-type correlations between the states postulated by computational models and brain states (a corollary of token physicalism). I argue that these ideas are not jointly tenable. I discuss the kinds of empirical evidence available to cognitive scientists for (dis)confirming computational models of cognition and argue that (...) none of these kinds of evidence can be relevant to a choice among competing computational models unless there are in fact type-type correlations between the states postulated by computational models and brain states. Thus, I conclude, research into the computational procedures employed in human cognition must be conducted hand-in-hand with research into the brain processes which realize those procedures. (shrink)

The initiation of bipedal gait is a willed action that causes a body at rest to move. Newton's first principle of motion is applied to experimental footprint data. leading to the premise that the big toe is the source of the body action force that initiates and controls bipedal gait.