Cognitive scientists have revealed systematic errors in human reasoning. There is disagreement about what these errors indicate about human rationality, but one upshot seems clear: human reasoning does not seem to fit traditional views of human rationality. This concern about rationality has made its way through various fields and has recently caught the attention of philosophers. The concern is that if philosophers are prone to systematic errors in reasoning, then the integrity of philosophy would be threatened. In this paper, I (...) present some of the more famous work in cognitive science that has marshaled this concern. Then I present reasons to think that those with training in philosophy will be less prone to certain systematic errors in reasoning. The suggestion is that if philosophers could be shown to be less prone to such errors, then the worries about the integrity of philosophy could be constrained. Then I present evidence that, according to performance on the CRT (Frederick 2005), those who have benefited from training and selection in philosophy are indeed less prone to one kind of systematic error: irrationally arbitrating between intuitive and reflective responses. Nonetheless, philosophers are not entirely immune to this systematic error, and their proclivity for this error is statistically related to their responses to a variety of philosophical questions. So, while the evidence herein puts constraints on the worries about the integrity of philosophy, it by no means eliminates these worries. The conclusion, then, is that the present evidence offers prima facie reasons to ascribe a mitigated privilege to philosophers' ability to rationally arbitrate between intuitive and reflective responses. (shrink)

from non-conscious components by positing that consciousness is a universal primitive. For example, the double aspect theory of information holds that infor- mation has a phenomenal aspect. How then do you get from phenomenal infor- mation to human consciousness? This paper proposes that an entity is conscious to the extent it amplifies information, first by trapping and integrating it through closure, and second by maintaining dynamics at the edge of chaos through simul- taneous processes of divergence and convergence. The origin (...) of life through autocatalytic closure, and the origin of an interconnected worldview through conceptual closure, induced phase transitions in the degree to which informa- tion, and thus consciousness, is locally amplified. Divergence and convergence of cognitive information may involve phenomena observed in light e.g. focusing, interference, and resonance. By making information flow inward- biased, clo- sure shields us from external consciousness; thus the paucity of consciousness may be an illusion. (shrink)

The liar paradox is widely conceived as a problem for logic and semantics. On the basis of empirical studies presented here, we suggest that there is an underappreciated psychological dimension to the liar paradox and related problems, conceived as a problem for human thinkers. Specific findings suggest that how one interprets the liar sentence and similar paradoxes can vary in relation to one’s capacity for logical and reflective thought, acceptance of certain logical principles, and degree of philosophical training, but also (...) as a function of factors such as religious belief, gender, and whether the problem is treated as theoretical or practical. Though preliminary, these findings suggest that one reason the liar paradox resists a final resolution is that it engages both aspects described by so-called dual process accounts of human cognition. (shrink)

We outline the rationale and preliminary results of using the State Context Property (SCOP) formalism, originally developed as a generalization of quantum mechanics, to describe the contextual manner in which concepts are evoked, used, and combined to generate meaning. The quantum formalism was developed to cope with problems arising in the description of (1) the measurement process, and (2) the generation of new states with new properties when particles become entangled. Similar problems arising with concepts motivated the formal treatment introduced (...) here. Concepts are viewed not as fixed representations, but entities existing in states of potentiality that require interaction with a context---a stimulus or another concept---to `collapse' to observable form as an exemplar, prototype, or other (possibly imaginary) instance. The stimulus situation plays the role of the measurement in physics, acting as context that induces a change of the cognitive state from superposition state to collapsed state. The collapsed state is more likely to consist of a conjunction of concepts for associative than analytic thought because more stimulus or concept properties take part in the collapse. We provide two contextual measures of conceptual distance---one using collapse probabilities and the other weighted properties---and show how they can be applied to conjunctions using the pet fish problem. (shrink)

This thesis aims to develop a psychologically plausible account of concepts by integrating key insights from philosophy (on the metaphysical basis for concept possession) and psychology (on the mechanisms underlying concept acquisition). I adopt an approach known as informational atomism, developed by Jerry Fodor. Informational atomism is the conjunction of two theses: (i) informational semantics, according to which conceptual content is constituted exhaustively by nomological mind–world relations; and (ii) conceptual atomism, according to which (lexical) concepts have no internal structure. I (...) argue that informational semantics needs to be supplemented by allowing content-constitutive rules of inference (“meaning postulates”). This is because the content of one important class of concepts, the logical terms, is not plausibly informational. And since, it is argued, no principled distinction can be drawn between logical concepts and the rest, the problem that this raises is a general one. An immediate difficulty is that Quine’s classic arguments against the analytic/synthetic distinction suggest that there can be no principled basis for distinguishing content-constitutive rules from the rest. I show that this concern can be overcome by taking a psychological approach: there is a fact of the matter as to whether or not a particular inference is governed by a mentally-represented inference rule, albeit one that analytic philosophy does not have the resources to determine. I then consider the implications of this approach for concept acquisition. One mechanism underlying concept acquisition is the development of perceptual detectors for the objects that we encounter. I investigate how this might work, by drawing on recent ideas in ethology on ‘learning instincts’, and recent insights into the neurological basis for perceptual learning. What emerges is a view of concept acquisition as involving a complex interplay between innate constraints and environmental input. This supports Fodor’s recent move away from radical concept nativism: concept acquisition requires innate mechanisms, but does not require that concepts themselves be innate. (shrink)

People can be taught to manipulate symbols according to formal mathematical and logical rules. Cognitive scientists have traditionally viewed this capacity—the capacity for symbolic reasoning—as grounded in the ability to internally represent numbers, logical relationships, and mathematical rules in an abstract, amodal fashion. We present an alternative view, portraying symbolic reasoning as a special kind of embodied reasoning in which arithmetic and logical formulae, externally represented as notations, serve as targets for powerful perceptual and sensorimotor systems. Although symbolic reasoning often (...) conforms to abstract mathematical principles, it is typically implemented by perceptual and sensorimotor engagement with concrete environmental structures. (shrink)

Ordinary Language Philosophy has largely fallen out of favour, and with it the belief in the primary importance of analyses of ordinary language for philosophical purposes. Still, in their various endeavours, philosophers not only from analytic but also from other backgrounds refer to the use and meaning of terms of interest in ordinary parlance. In doing so, they most commonly appeal to their own linguistic intuitions. Often, the appeal to individual intuitions is supplemented by reference to dictionaries. In recent times, (...) Internet search engine queries for expressions of interest have become quite popular. Apparently, philosophers attempt to surpass the limits of their own linguistic intuitions by appealing to experts or to factual uses of language. I argue that this attempt is commendable but that its execution is wanting. Instead of appealing to dictionaries or Internet queries, philosophers should employ computer-based linguistic corpora in order to confirm or falsify hypotheses about the factual use of language. This approach also has some advantages over methods employed by experimental philosophers. If the importance of ordinary language is stressed, the use of linguistic corpora is hardly avoidable. (shrink)

Distributive egalitarians believe that distributive justice is to be explained by the idea of distributive equality (DE) and that DE is of intrinsic value. The socio-relational critique argues that distributive egalitarianism does not account for the “true” value of equality, which rather lies in the idea of “equality as a substantive social value” (ESV). This paper examines the socio-relational critique and argues that it fails because – contrary to what the critique presupposes –, first, ESV is not conceptually distinct from (...) DE, and second, the idea of ESV cannot serve as a “foundation” or “root” of distributive egalitarianism. (shrink)

This peer-reviewed paper intervenes in debates relating to overarching themes that impact upon mass media studies, communication theory and theories of cognition more generally. In particular, the paper discusses issues involving how our ordinary psychological thinking relates to norms of rationality (and how these latter are conceived). In essence, I argue against a dominant approach taken by Christopher Peacocke, that rationality can be grounded in the possession of certain concepts. The article makes a new contribution to the field by arguing (...) against the dominant approach on two grounds: (a) it fails to distinguish between true and false normative commitments; (b) it is empirically unsound. In response, I briefly offer suggestions towards an alternative, and psychologically tractable, account of rational commitment. Presentations of earlier drafts of the paper were given at a seminar at the Centre for Study of Mind and Nature, Oslo, as well as the conference of the European Society for Philosophy and Psychology. (shrink)

It is often claimed that epistemic bubbles and echo chambers foster post-truth by filtering our access to information and manipulating our epistemic attitude. In this paper, I try to add a further level of analysis by adding the issue of belief formation. Building on cognitive psychology work, I argue for a dual-system theory according to which beliefs derive from a default system and a critical system. One produces beliefs in a quasi-automatic, effortless way, the other in a slow, effortful way. (...) I also argue that digital socio-epistemic environments tend to inculcate disvalues in their agent's epistemic identity, a process that causes the cognitive shortcircuits typical of conspiracy theories. (shrink)

The notions of inference and default are used in pragmatics with different meanings, resulting in theoretical disputes that emphasize the differences between the various pragmatic approaches. This paper is aimed at showing how the terminological and theoretical differences concerning the two aforementioned terms result from taking into account inference and default from different points of view and levels of analysis. Such differences risk making a dialogue between the theories extremely difficult. However, at a functional level of analysis the different theories, (...) definitions, and approaches to interpretation can be compared and integrated. At this level, the standardization of pragmatic inferences can be regarded as the development of a specific type of presumptions, used to draw prima-facie interpretations. (shrink)

Cooperation admits of degrees. When factory workers stage a slowdown, they do not cease to cooperate with management in the production of goods altogether, but they are not fully cooperative either. Full cooperation implies that participants in a joint action are committed to rendering appropriate contributions as needed toward their joint end so as to bring it about, consistently with the type of action and the generally agreed upon constraints within which they work, as efficiently as they can, where their (...) contributions are sensitive to information (where available) about how others are contributing in the sense that they adjust as needed their contributions in light of information about how others are contributing to ensure effective pursuit of their joint end, where this includes rendering aid to other participants if needed, insofar as they are able. Full cooperation entails those cooperating are engaged in a joint intentional action. Some prominent studies of joint intentional action focus exclusively on cases of full cooperation (notably that of Michael Bratman (2014)). But not all joint intentional action is fully cooperative. One example is the work slowdown. Another example is provided by competitive games like chess and football, or sports like boxing and wrestling, where participants are clearly not intending to contribute to the pursuit of all of the goals of the others engaged in the activity, even when those goals are internal to the type of activity in question, but instead intend actively to frustrate some of them. In this paper, I provide a taxonomy of forms of non-cooperative behavior within the context of behavior that is still to some degree cooperative, and I argue that the minimal conditions of joint intentional action define minimal cooperative behavior, that is, that minimally joint intentional action is per se minimally cooperative behavior. I define in precise terms what that comes to, and how it is possible in cases in which it seems that one or more participants are in one or more ways acting so as to frustrate the contributions of other participants to their joint action. (shrink)

How ought we to go about forming and revising our beliefs, arguing and debating our reasons, and investigating our world? If those questions constitute normative epistemology, then I am interested here in normative metaepistemology: the investigation into how we ought to go about forming and revising our beliefs about how we ought to go about forming and revising our beliefs -- how we ought to argue about how we ought to argue. Such investigations have become urgent of late, for the (...) methodology of epistemology has reached something of a crisis. For analytic epistemology of the last half-century has relied overwhelmingly on intuitions,1 and a growing set of arguments and data has begun to call this reliance on intuition seriously into question (e.g., Weinberg, Nichols, and Stich 2001; Nichols, Stich, and Weinberg 2003; Cummins 1998). Although that method has not been entirely without defenders (BonJour 1998; Bealer 1996; Jackson 1998; Sosa forthcoming; Weatherson 2003), these defenses have not generally risen to the specific challenges leveled by the anti-intuitionist critics. In particular, the critics have attacked specific ways of deploying intuitions, and the defenders have overwhelmingly responded with in-principle defenses of the cogency of appealing to intuition. An analogy here would be someone’s responding to arguments alleging systematic.. (shrink)

Christian churches must assess the suitability of applicants who believe themselves called to ministry. Discerning this vocation requires that Assessors, alongside an external criterion-based evaluation of applicants’ personal qualities, address a less easily definable question: is this applicant called by God? This research aims to determine how Assessors sense, authenticate, and verbally articulate a spiritual discernment within the necessary practical confines of ecclesial assessment processes. Consonant with the subject matter, it employs the action-research methodology of Jane Leach’s “Practical Theology as (...) Attention”, to a range of voices in mutual conversation. The mixed-methods approach utilized here is grounded in ethnographic studies of assessment conferences in five UK denominations, and on interview data from a purposive sample of their Assessors, to establish empirically the Assessor’s experience of discerning call. Thereafter, it draws on Ignatian spirituality to consider the reliability of a maturing spiritual “sense” in decision-making, both individual and corporate; and on Quaker practice for a contrasting communal discernment model. To address the identified challenge of utilizing intuitive knowledge, it engages with Iain McGilchrist’s scientific perspective on how the brain processes information through a bi-lateral pattern of attentiveness. Turning to the specifically theological epistemology, two conversation partners are selected for their divergent perspectives on how God may be known. Newman represents a Catholic continuity between grace and nature, by contrast with Barth, whose negative ontology grounds a distinctive Reformed view of revelation inaccessible to unaided human reason. Attention to all of these voices illuminates how Assessors experience knowing and affirming an authentic call from God. It also provides a basis for suggesting what personal qualities and procedural tools may be required to facilitate this highly distinctive element of their task. (shrink)

According to conventional wisdom, local gauge symmetry is not a symmetry of nature, but an artifact of how our theories represent nature. But a study of the so-called theta-vacuum appears to refute this view. The ground state of a quantized non-Abelian Yang-Mills gauge theory is characterized by a real-valued, dimensionless parameter theta—a fundamental new constant of nature. The structure of this vacuum state is often said to arise from a degeneracy of the vacuum of the corresponding classical theory, which degeneracy (...) allegedly arises from the fact that “large” (but not “small”) local gauge transformations connect physically distinct states of zero field energy. If that is right, then some local gauge transformations do generate empirical symmetries. In defending conventional wisdom against this challenge I hope to clarify the meaning of empirical symmetry while deepening our understanding of gauge transformations. I distinguish empirical from theoretical symmetries. Using Galileo’s ship and Faraday’s cube as illustrations, I say when an empirical symmetry is implied by a theoretical symmetry. I explain how the theta-vacuum arises, and how “large” gauge transformations differ from “small” ones. I then present two analogies from elementary quantum mechanics. By applying my analysis of the relation between empirical and theoretical symmetries, I show which analogy faithfully portrays the character of the vacuum state of a classical non-Abelian Yang-Mills gauge theory. The upshot is that “large” as well as “small” gauge transformations are purely formal symmetries of non-Abelian Yang-Mills gauge theories, whether classical or quantized. It is still worth distinguishing between these kinds of symmetries. An analysis of gauge within the constrained-Hamiltonian formalism yields the result that “large” gauge transformations should not be classified as gauge transformations; indeed, nor should “global” gauge transformations. In a theory in which boundary conditions are modeled dynamically, “global” gauge transformations may be associated with physical symmetries, corresponding to translations of these extra dynamical variables. Such translations are symmetries if and only if charge is conserved. But it is hard to argue that these symmetries are empirical, and in any case they do not correspond to any constant phase change in a quantum state. (shrink)

This addendum presents results that confound some commonly made claims about the sorts of environments in which the performance of TTB exceeds that of Franklin's rule, and vice versa.

Much evidence has accumulated in favor of such a dual view of reasoning. There is however some vagueness in the way the two systems are characterized. Instead of a principled distinction, we are presented with a bundle of contrasting features - slow/fast, automatic/controlled, explicit/implicit, associationist/rule based, modular/central - that, depending on the specific dual process theory, are attributed more or less exclusively to one of the two systems. As Evans states in a recent review, “it would then be helpful to (...) have some clear basis for this distinction”; he also suggests that “we might be better off talking about type 1 and type 2 processes” rather than systems. We share the intuitions that drove the development of dual system theories. Our goal here is to propose in the same spirit a principled distinction between two types of inferences: ‘intuitive inference’ and ‘reflective inference’. We ground this distinction in a massively modular view of the human mind where metarepresentational modules play an important role in explaining the peculiarities of human psychological evolution. We defend the hypothesis that the main function of reflective inference is to produce and evaluate arguments occurring in interpersonal communication. This function, we claim, helps explain important aspects of reasoning. We review some of the existing evidence and argue that it gives support to this approach. (shrink)

Naturalistic thinking and knowing, the tacit, experiential, and intuitive reasoning of everyday interaction, have long been regarded as inferior to formal reason and labeled primitive, fallible, subjective, superstitious, and in some cases ineffable. But, naturalistic thinking is more rational and definable than it appears. It is also relevant to design. Inquiry into the mechanisms of naturalistic thinking and knowledge can bring its resources into focus and enable designers to create better, human-centered designs for use in real-world settings. This article makes (...) a case for the explicit, formal study of implicit, naturalistic thinking within the fields of design. It develops a framework for defining and studying naturalistic thinking and knowledge, for integrating them into design research and practice, and for developing a more integrated, consistent theory of knowledge in design. It will (a) outline historical definitions of knowledge, attitudes toward formal and naturalistic thinking, and the difficulties presented by the co-presence of formal and naturalistic thinking in design, (b) define and contrast formal and naturalistic thinking as two distinct human cognitive systems, (c) demonstrate the importance of naturalistic cognition in formal thinking and real-world judgment, (d) demonstrate methods for researching naturalistic thinking that can be of use in design, and (e) briefly discuss the impact on design theory of admitting naturalistic thinking as valid, systematic, and knowable. (shrink)

My dissertation establishes the basis for a systematic outlook on the role language plays in human cognition. It is an investigation based on a cognitive conception of language, as opposed to communicative conceptions, viz. those that suppose that language plays no role in cognition. I focus, in Chapter 2, on three paradigmatic theories adopting this perspective, each offering different views on how language contributes to or changes cognition. -/- In Chapter 3, I criticize current views held by dual-process theorists, and (...) I develop a picture of the complex interaction between language and cognition that I deem more plausible by using resources from the literature on the evolution of the faculty of language. Rather than trying to find one general explanation for all cognitive processes, I take seriously the idea that our mind is composed of many subsystems, and that language can interact and modify each in different ways. There is no reason offered in the empirical literature—besides maybe parsimony—that suggest that language has to interact in the same ways with all cognitive processes. Yet, this is seemingly taken for granted, especially within dual-process approaches. -/- On my view, it is a central requirement for a theory of the role of language in cognition to explain how language might have effects, at once, on and within various parts of cognition. In Chapter 4, I explore how this framework can modify how we think about some experiments in psychology, specifically in research on categorization. My idea is that language, once it evolved, changed how some cognitive capacities worked and interacted with each other, but did so in more than one or two ways. Cognitive systems are changed in very different ways—sometimes the transformation is very subtle, such as our way of forming categories by using how similar objects are, while other times it is deep and changes the very way the system works. (shrink)

It has been distinguished between unified cognitive architecture and multiple-process architecture. Based on this distinction, we will try to show that if processes coordination criteria are explicated and analyzed, double-process theories for reasoning and decision making have difficulties to consolidate as multiple process architecture.

The question is whether Urmson's account depicts Austin's method needs a qualified answer. Roughly, the answer is that what it presents is not Austin's method because it is not the whole of Austin's method. Urmson confines his attention to aspects of the inner structure of the method and leaves out the question of its motivation and possible aims.

Note posted 9 Jun 08 : Modifications made today include a new section on predictive validity, and addition of recently published article and in in-press article, both by Nosek & Hansen, under the "CULTURE VS. PERSON" heading, which replaces a previously listed unpublished ms. of theirs. I continue to encourage all interested to send material that they are willing to be included on this page. Please also to let me know about errors, including faulty links.