The Inverted Earth case has seen fierce debate between Ned Block, who says it defeats the causal-covariational brand of wide representationalism about qualia, and Michael Tye and Bill Lycan, who say it does not. The debate has generated more heat than light because of a failure to get clear on who is supposed to be proving what, and what premises can be deployed in doing so. I argue that a correct understanding of the case makes it clear that the causal (...) covariation theory is in deeper trouble over Inverted Earth than is generally supposed even by the theory's detractors. (shrink)

This paper considers ten questions that those puzzled by or skeptical of extended cognition have posed. Discussion of these questions ranges across substantive, methodological, and dialectical issues in the ongoing debate over extended cognition, such as whether the issue between proponents and opponents of extended cognition is merely semantic or a matter of convention; whether extended cognition should be treated in the same way as extended biology; and whether conscious mental states pose a special problem for the extended mind thesis. (...) Lethocerus, the giant water bug, will be a recurrent reference point for much of the discussion. (shrink)

Critics of wide functionalism have traditionally sought to attack the theory by exposing weaknesses in its account of the qualitative content of experience. Wide functionalist theories of intentional content, however, were spared philosophical scrutiny. I propose that wide functionalist accounts of the intentional content are equally susceptible to attack. I will attempt to demonstrate this by enlisting the functionalist's old foe from the qualia wars - the inverted spectrum hypothesis - in a new way. If the argument is sound, not (...) only will I have shown that the inverted spectrum hypothesis may have more use than philosophical literature recognizes, I will have also exposed a weakness in a dominant philosophical theory: the wide functionalist theory of intentional content. (shrink)

This essay continues my investigation of `syntactic semantics': the theory that, pace Searle's Chinese-Room Argument, syntax does suffice for semantics (in particular, for the semantics needed for a computational cognitive theory of natural-language understanding). Here, I argue that syntactic semantics (which is internal and first-person) is what has been called a conceptual-role semantics: The meaning of any expression is the role that it plays in the complete system of expressions. Such a `narrow', conceptual-role semantics is the appropriate sort of semantics (...) to account (from an `internal', or first-person perspective) for how a cognitive agent understands language. Some have argued for the primacy of external, or `wide', semantics, while others have argued for a two-factor analysis. But, although two factors can be specified–-one internal and first-person, the other only specifiable in an external, third-person way–-only the internal, first-person one is needed for understanding how someone understands. A truth-conditional semantics can still be provided, but only from a third-person perspective. (shrink)

We sketch a framework for building a unified science of cognition. This unification is achieved by showing how functional analyses of cognitive capacities can be integrated with the multilevel mechanistic explanations of neural systems. The core idea is that functional analyses are sketches of mechanisms , in which some structural aspects of a mechanistic explanation are omitted. Once the missing aspects are filled in, a functional analysis turns into a full-blown mechanistic explanation. By this process, functional analyses are seamlessly integrated (...) with multilevel mechanistic explanations. (shrink)

Some philosophers have conflated functionalism and computationalism. I reconstruct how this came about and uncover two assumptions that made the conflation possible. They are the assumptions that (i) psychological functional analyses are computational descriptions and (ii) everything may be described as performing computations. I argue that, if we want to improve our understanding of both the metaphysics of mental states and the functional relations between them, we should reject these assumptions.

Some philosophers have conflated functionalism and computationalism. I reconstruct how this came about and uncover two assumptions that made the conflation possible. They are the assumptions that (i) psychological functional analyses are computational descriptions and (ii) everything may be described as performing computations. I argue that, if we want to improve our understanding of both the metaphysics of mental states and the functional relations between them, we should reject these assumptions. # 2004 Elsevier Ltd. All rights reserved.

The received view is that computational states are individuated at least in part by their semantic properties. I offer an alternative, according to which computational states are individuated by their functional properties. Functional properties are specified by a mechanistic explanation without appealing to any semantic properties. The primary purpose of this paper is to formulate the alternative view of computational individuation, point out that it supports a robust notion of computational explanation, and defend it on the grounds of how computational (...) states are individuated within computability theory and computer science. A secondary purpose is to show that existing arguments for the semantic view are defective. (shrink)

We situate the debate on intentionality within the rise of cognitive neuroscience and argue that cognitive neuroscience can explain intentionality. We discuss the explanatory significance of ascribing intentionality to representations. At first, we focus on views that attempt to render such ascriptions naturalistic by construing them in a deflationary or merely pragmatic way. We then contrast these views with staunchly realist views that attempt to naturalize intentionality by developing theories of content for representations in terms of information and biological function. (...) We echo several other philosophers by arguing that these theories over-generalize unless they are constrained by a theory of the functional role of representational vehicles. This leads to a discussion of the functional roles of representations, and how representations might be realized in the brain. We argue that there’s work to be done to identify a distinctively mental kind of representation. We close by sketching a way forward for the project of naturalizing intentionality. This will not be achieved simply by ascribing the content of mental states to generic neural representations, but by identifying specific neural representations that explain the puzzling intentional properties of mental states. (shrink)

I argue against such "Relation Intentionalist" theories of consciousness as the higher-order thought and inner sense views on the grounds that they understand a subject's awareness of his or her phenomenal characters to be intentional, like seeming-seeing, rather than "direct", like seeing. The trouble with such views is that they reverse the order of explanation between phenomenal character and intentional awareness. A superior theory of consciousness, based on views expressed by Russell and Price, takes the relation of awareness to be (...) a nonintentional "acquaintance". (shrink)

Williamson’s Knowledge and its Limits is the most important philosophical discussion of knowledge in many years. It sets the agenda for epistemology for the next decade and beyond.

Williamson’s Knowledge and its Limits is the most important philosophical discussion of knowledge in many years. It sets the agenda for epistemology for the next decade and beyond.

Mental internalists hold that an individuals mental features at a given time supervene upon what is in that individuals head at that time. While many people reject mental internalism about content and justification, mental internalism is commonly accepted regarding such other mental features as rationality, emotion-types, propositional-attitude-types, moral character, and phenomenology. I construct a counter-example to mental internalism regarding all these features. My counter-example involves two creatures: a human and an alien from Pulse World. These creatures environments, behavioral dispositions and (...) histories are such that it is intuitively clear that they are mentally quite different, even while they are, for a moment, exactly alike with respect to whats in their heads. I offer positive reasons for thinking that the case I describe is indeed possible. I then consider ways in which mental internalists might attempt to account for this case, but conclude that the only plausible option is to reject mental internalism and to adopt a particular externalist alternative a history-oriented version of teleo-functionalism. (shrink)

Technological artefacts have, in recent years, invited increasingly intimate ways of interaction. But surprisingly little attention has been devoted to how such interactions, like with wearable devices or household robots, shape our minds, cognitive capacities, and moral character. In this thesis, I develop an embodied, enactive account of mind--technology interaction that takes the reciprocal influence of artefacts on minds seriously. First, I examine how recent developments in philosophy of technology can inform the phenomenology of mind--technology interaction as seen through an (...) enactivist lens. Second, I show how an enactive account of remembering can improve operationalizations of the memory palace mnemonic through virtual reality devices. Third, I draw on virtue ethics to argue that an enactivist approach allows us to better grasp the morally shaping aspects of artefacts by looking at social robots. Fourth, I fend off an underlying metaphysical concern about enactivism by arguing that an embodied, enactive account is compatible with the multiple realization of cognitive processes. This principle is often seen as a crucial test favouring accounts such as extended functionalism over enactivism and I argue that some forms of enactivism pass this test as well. Finally, I conclude by considering what the future relationship between enactivism and functionalism may have in store for the study of mind--technology interaction. (shrink)

Empirical arguments for materialism are highly circumstantial—based, as they are, upon inductions from our knowledge of the physical and upon the fact that mental phenomena have physical correlates, causes and effects. However, the qualitative characteristics of first-person conscious experience are empirically distinct from uncontroversially physical phenomena in being—at least on our present knowledge—thoroughly resistant to the kind of abstract, formal description to which the latter are always, to some degree, readily amenable. The prima facie inference that phenomenal qualities are, most (...) probably, non-physical may be resisted either by denying their existence altogether or by proposing that they are properties of some peculiar sort of mysterious physical complexity, located, for example, within the functioning of the brain. It is argued here, however, that the first, eliminative hypothesis is empirically absurd—while the second is extravagant, vague, ad hoc and (for various additional reasons) profoundly implausible. Taken together, these considerations provide a compelling empirical case against materialism—yet its converse, mentalism, is usually regarded as subject to serious difficulties of its own. I conclude by suggesting empirical and theoretical desiderata, respectively, for the vindication of materialism and alternatively, for the development and defense of a potentially robust and viable mentalist theory of consciousness. (shrink)

Philosophical exploration of individualism and externalism in the cognitive sciences most recently has been focused on general evaluations of these two views (Adams & Aizawa 2008, Rupert 2008, Wilson 2004, Clark 2008). Here we return to broaden an earlier phase of the debate between individualists and externalists about cognition, one that considered in detail particular theories, such as those in developmental psychology (Patterson 1991) and the computational theory of vision (Burge 1986, Segal 1989). Music cognition is an area in the (...) cognitive sciences that has received little attention from philosophers, though it has relatively recently been thrown into the externalist spotlight (Cochrane 2008, Kruger 2014, Kersten forthcoming). Given that individualism can be thought of as a kind of paradigm for research on cognition, we provide a brief overview of the field of music cognition and individualistic tendencies within the field (sections 2 and 3) before turning to consider externalist alternatives to individualistic paradigms (section 4-5) and then arguing for a qualified form of externalism about music cognition (section 6). (shrink)

Eliminative functionalism is the view that mental attributes, of humans and other machines, consist ultimately in behavioural abilities or dispositions. Hence, ‘Strong AI’: if a machine consistently acts as if it were fully conscious, then conscious it is. From these assumptions, optimistic futurists have derived a variety of remarkable visions of our ‘post-human’ future; from widely-recognised ‘robot rights’ to ‘mind uploading’, immortality, ‘apotheosis’ and beyond. It is argued here, however, that eliminative functionalism is false; for at least on our present (...) knowledge, the subjectively qualitative characteristics of conscious experience are neither deducible from, nor logically required to generate, the performance of any sort of overtly ‘intelligent’, or indeed, characteristically human behaviour. Thus, a machine could easily be designed to report awareness of phenomenal qualities, without necessarily possessing them; and Alan Turing’s ‘Imitation Game’ test for artificial thinking is unable to determine whether or not a machine is sentient. An alternative test is proposed, in which the machine is asked phenomenological questions under conditions designed to detect any form of cheating—whilst also, potentially revealing evidence for the occurrence of genuine qualitative experience. (shrink)

This paper starts from the familiar premise that psychological anti-individualism is incompatible with materialism. It attempts to state more clearly what this incompatibility consists in, and — rather than arguing in detail for any particular resolution — to inquire whether this incompatibility admits any resolution. However, the paper does offer a conditional argument concerning the possibility that the incompatibility is genuine and cannot be resolved. Provided that anti-individualism and materialism cannot be squared, and anti-individualism is correct, it follows that materialism (...) has to be abandoned. If so, the situation is not as disastrous as it might at first seem. We need not, in consequence of our inability to construe a coherent metaphysics of mind, give up on intentional vocabulary any more than we must stop, in consequence of our inability to make sense of induction, anticipating the future. (shrink)

This work explores the hypothesis that natural language is a tool for changing a language user's state of mind and, more specifically, the hypothesis that a sentence's meaning is constituted by its characteristic role in fulfilling this purpose. This view contrasts with the dominant approach to semantics due to Frege, Tarski and others' work on artificial languages: language is first and foremost a tool for representing the world. Adapted to natural language by Davidson, Lewis, Montague, et. al. this dominant approach (...) has crystalized as truth-conditional semantics: to know the meaning of a sentence is to know the conditions under which that sentence is true. Chapter 1 details the animating ideas of my alternative approach and shows that the representational function of language can be understood in terms of the more general function of changing representational mental states. Chapters 2-4 argue that the additional resources of this more general conception of meaning allow us to explain certain phenomena involving conditionals and grammatical mood that truth-conditional semantics does not. In the analysis of these specific phenomena and the articulation of the general approach on offer, it emerges that this approach combines insights and benefits from both use-theoretic and truth-theoretic work on meaning. (shrink)