This book makes a stimulating contribution to the philosophy of language and philosophy of mind. It begins with a spirited defence of the view that propositions are structured and that propositional structure is 'psychologically real'. The author then develops a subtle view of propositions and attitude ascription. The view is worked out in detail with attention to such topics as the semantics of conversations, iterated attitude ascriptions, and the role of propositions as bearers of truth. Along the way important (...) issues in the philosophy of mind are addressed. Though intended primarily for professional philosophers and graduate students the book will also interest cognitive scientists and linguists. (shrink)

These papers treat those issues involved in formulating a logic of propositional attitutudes and consider the relevance of the attitudes to the continuing study of both the philosophy of language and the philosophy of mind. Table of Contents: Introduction, by C. Anthony Anderson and Joseph Owens Quine on Quantifying In, by Kit Fine Prolegomena to a Structural Theory of Belief and Other Attitudes, by Hans Kemp A Study in Comparitive Semantics, by Ernest LePore and Barry Loewer Wherein (...) is Language Social?, by Tyler Burge Narrow Content, by Robert Stalnaker Cognitive Access and Semantic Puzzles, by Joseph Owens On Some Thought-Experiments About Mind and Meaning, by John Wallace and H. E. Mason Belief and the Indentity of Reference, by Keith S. Dennellan A Millian Heir Rejects the Wages of Sinn, by Nathan Salmon The Mode-of-Presentation Problem, by Stephen Schiffer Consciousness and Intentionality: Robots With and Without the Right Stuff, by Keith Gunderson Consciousness, Unconsciousness, and Intentionality, by John R. Searle. (shrink)

Some philosophers hold that philosophy is what you do to a problem until it’s clear enough to solve it by doing science. Others hold that if a philosophical problem succumbs to empirical methods, that shows it wasn’t really philosophical to begin with. Either way, the facts seem clear enough: questions first mooted by philosophers are sometimes coopted by people who do experiments. This seems to be happening now to the question: “what are propositional attitudes?” and cognitive psychology is (...) the science of note. (shrink)

I present an argument that propositional attitudes are not mental states. In a nutshell, the argument is that if propositional attitudes are mental states, then only minded beings could have them; but there are reasons to think that some non-minded beings could bear propositional attitudes. To illustrate this, I appeal to cases of genuine group intentionality. I argue that these are cases in which some group entities bear propositional attitudes, but they are (...) not subjects of mental states. Although propositional attitudes are not mental states, I propose that they are typically co-instantiated with mental states. In an attempt to explain this co-instantiation, I suggest that propositional attitudes of minded beings are typically realized by mental states. (shrink)

This chapter argues that some have wanted to reserve the term 'propositional attitude' for states which are 'in principle accessible' to consciousness, or that are 'inferentially integrated' with other propositional attitudes. Some of the contention and research surrounding propositional attitudes and sentences ascribing them results from their importance to epistemology, philosophy of mind, and action theory. Perhaps the primary reason is the view that propositional attitudes are relations to propositions. On many views, propositions (...) both are closely related to meanings and are what is in the first instance true or false. The chapter talks about two most significant alternatives to relational accounts of attitude ascription: Relationism and Descriptivism. It concludes by reviews of Lewis's example and topic of belief de se, which involves a distinctive way of ascribing a property. All believers can self‐ascribe properties, and all properties are open to self‐ascription. (shrink)

Peter Hanks and Scott Soames have recently developed similar views of propositional attitudes on which they consist at least partly of being disposed to perform mental acts. Both think that to believe a proposition is at least partly to be disposed to perform the primitive propositional act: one the performance of which is part of the performance of any other propositional act. However, they differ over whether the primitive act is the forceless entertaining or the forceful (...) judging. In this paper I argue that Soames’s “forceless” approach has an advantage over Hanks’s “forceful” approach which faces a serious problem. (shrink)

Intentionality, or the power of minds to be about, to represent, or to stand for things, remains central in the philosophy of mind. But the study of intentionality in the analytic tradition has been dominated by discussions of propositional attitudes such as belief, desire, and visual perception. There are, however, intentional states that aren't obviously propositional attitudes. For example, Indiana Jones fears snakes, Antony loves Cleopatra, and Jane hates the monster under her bed. The present paper (...) explores such mental states in an introductory but opinionated way. (shrink)

ABSTRACTIn a series of articles, Asbjørn Steglich-Petersen and Nick Zangwill argue that, since propositional attitude ascription judgements do not behave like normative judgements in being subject to a priori normative supervenience and the Because Constraint, PAs cannot be constitutively normative.1 I argue that, for a specific version of normativism, according to which PAs are normative commitments, these arguments fail. To this end, I argue that commitments and obligations should be distinguished. Then, I show that the intuitions allegedly governing all (...) normative judgements do not even purport to hold for commitment-attributing judgements.RÉSUMÉDans une série d'articles, Asbjørn Steglich-Petersen et Nick Zangwill font valoir que, puisque les jugements d'attribution d'attitude propositionnelle ne se comportent pas comme des jugements normatifs en étant soumis à la survenance normative a priori et à la contrainte du Parce que, les AP ne peuvent être constitutivement normatives. Je soutiens que, pour une version spécifique du normativisme, selon laquelle les AP sont des engagements normatifs, ces arguments échouent. À cette fin, je soutiens d'abord que les engagements et les obligations devraient être séparés. Ensuite, je démontre que les intuitions qui régiraient prétendument tous les jugements normatifs ne prétendent même pas s'appliquer aux jugements attributifs d'un engagement. (shrink)

According to Lynne Rudder Baker’s Practical Realism, we know that we have beliefs, desires, and other propositional attitudes independent of any scientific investigation. Propositional attitudes are an indispensable part of our everyday conception of the world and not in need of scientific validation. This paper asks what is the nature of the attitudes such that we may know them so well from a commonsense perspective. I argue for a self-ascriptivist view, on which we have (...) class='Hi'>propositional attitudes in virtue of ascribing them to ourselves. On this view, propositional attitudes are derived representational states, deriving their contents and their attitude types from our self-ascriptions. (shrink)

[Edited from Conclusion section:] We have looked at various challenging issues to do with getting connectionism to cope with high-level cognitive activities such a reasoning and natural language understanding. The issues are to do with various facets of generalization that are not commonly noted. We have been concerned in particular with the special forms these issues take in the arena of propositional attitude processing. The main problems we have looked at are: (1) The need to construct explicit representations of (...) generalizations, not just generalize correctly to individual cases; (2) The need to be able to match two or more complex short-term information structures, to enable rapid generalization from recent examples rather than from long-term memories; (3) The need to represent and reason with anomalous combinations of concepts; (4) The need to perform embedded reasoning. This presents special problems for systems using non-concatenative representations (as in mainstream connectionist approaches). We also touched on vague quantification in attitude report complements. Neither this topic nor that of analogies between short-term structures (point 2) has been adequately addressed in the symbolic framework, let alone in connectionism. -/- The opportunities and problems covered are put forward as things worth being optimistic about or pessimistic about, respectively. They are not put forward as decisive arguments for or against connectionism. The hope is that this chapter contributes to a greater understanding of the connectionist/symbolist gap by presenting some unusual issues and by throwing new light on some well known ones. (shrink)

The propositional attitudes are attitudes such as believing and desiring, taken toward propositions such as the proposition that snow flurries are expected, or that the Prime Minister likes poutine. Collectively, our views about the propositional attitudes make up much of folk psychology, our everyday theory of how the mind works.

Propositional Attitudes Sentences such as “Galileo believes that the earth moves” and “Pia hopes that it will rain” are used to report what philosophers, psychologists, and other cognitive scientists call propositional attitudes—for example, the belief that the earth moves and the hope that it will rain. Just what propositional attitudes are is a matter of … Continue reading Propositional Attitudes →.

Propositional Attitudes Sentences such as “Galileo believes that the earth moves” and “Pia hopes that it will rain” are used to report what philosophers, psychologists, and other cognitive scientists call propositional attitudes—for example, the belief that the earth moves and the hope that it will rain. Just what propositional attitudes are is a matter of … Continue reading Propositional Attitudes →.

Some philosophers hold that philosophy is what you do to a problem until it’s clear enough to solve it by doing science. Others hold that if a philosophical problem succumbs to empirical methods, that shows it wasn’t really philosophical to begin with. Either way, the facts seem clear enough: questions first mooted by philosophers are sometimes coopted by people who do experiments. This seems to be happening now to the question: “what are propositional attitudes?” and cognitive psychology is (...) the science of note. (shrink)

The most common account of attitude reports is the relational analysis according towhich an attitude verb taking that-clause complements expresses a two-placerelation between agents and propositions and the that-clause acts as an expressionwhose function is to provide the propositional argument. I will argue that a closerexamination of a broader range of linguistic facts raises serious problems for thisanalysis and instead favours a Russellian `multiple relations analysis' (which hasgenerally been discarded because of its apparent obvious linguistic implausibility).The resulting account can (...) be given independent philosophical motivations within anintentionalist view of truth and predication. (shrink)

Eliminative materialism is the thesis that our common-sense conception of psychological phenomena constitutes a radically false theory, a theory so fundamentally defective that both the principles and the ontology of that theory will eventually be displaced, rather than smoothly reduced, by completed neuroscience. Our mutual understanding and even our introspection may then be reconstituted within the conceptual framework of completed neuroscience, a theory we may expect to be more powerful by far than the common-sense psychology it displaces, and more substantially (...) integrated within physical science generally. My purpose in this paper is to explore these projections, especially as they bear on (1) the principal elements of common-sense psychology: the propositional attitudes (beliefs, desires, etc.), and (2) the conception of rationality in which these elements figure. (shrink)

Propositional attitudes, states like believing, desiring, intending, etc., have played a central role in the articulation of many of our major theories, both in philosophy and the social sciences. Until relatively recently, psychology was a prominent entry on the list of social sciences in which propositional attitudes occupied center stage. In this century, though, behaviorists began to make a self-conscious effort to expunge "mentalistic" notions from their theorizing. Behaviorism has failed. Psychology therefore is again experiencing "formative (...) years," and two themes have caught the interest of philosophers. The first is that psychological theories evidently must exploit a vast array of relations obtaining among internal states. The second is that the use of mentalistic idioms seems to be explicit again in much of current theorizing. These two observations have led philosophers to wonder about the probable as well as the proper role of propositional attitudes in future psychological theories. Some philosophers wonder, in particular, about the role of the contents of propositional attitudes in the forthcoming theories. Their strategy is in part to discern what sorts of theory psychologists now will want to construct, and then discern what role propositional attitude contents might play in theories of those sorts. I consider here two sorts of theory, what I call minimal functional theories and what is known as propositional attitude psychology. ;I outline these two kinds of theory, and show how each defines a role for contents. Contents are ultimately eliminable in minimal functional theories. Although they play an apparently ineliminable role in propositional attitude psychology, they do so at an apparent cost. Propositional attitude psychology does not seem to accommodate a certain methodological principle, a principle of individualism in psychology, which is endorsed even by some of the philosophers most enamored of the approach. Such philosophers have two options: they can attempt to show that the conflict between the approach and the principle is not genuine, or they can reject the principle. I argue that the conflict is real, and recommend a qualified rejections of the principle. (shrink)

Philosophers of the modern period are often presented as having made an elementary error: that of confounding the attitude one adopts toward a proposition with its content. By examining the works of Locke and the Port-Royalians, I show that this accusation is ill-founded and that Locke, in particular, has the resources to construct a theory of propositional attitudes.

According to relevance theory, irony comprehension invariably entails the identification of some opinion or thought and the identification of the speaker’s dissociative attitude. In this paper, it is argued that it is also essential for hearers to identify not only that propositional attitude, but also the affective attitude that the speaker holds towards the source of this echo so that an optimallyrelevant interpretive outcomeis achieved. This notion comprises feelings and emotions of a non-propositional quality which affect the (...) class='Hi'>propositional effects obtained in ironical communication. The paper further argues for the need to incorporate non-propositional effects into the traditional propositional object of pragmatic research. (shrink)

This paper critiques the view, widely held by philosophers of mind and cognitive scientists, that psychological explanation is a matter of ascribing propositional attitudes (such as beliefs and desires) towards language-like propositions in the mind, and that cognitive mental states consist in intentional attitudes towards propositions of a linguistic quasi-linguistic nature. On this view, thought is structured very much like a language. Denial that propositional attitude psychology is an adequate account of mind is therefore, on this (...) view, is tantamount to eliminative materialism, the denial that human beings are thinking beings. -/- I dispute this on the basis of recent work in cognitive psychology and artificial intelligence. Mental models theory, on which thought is better understood as nonpropositional intentional psychology, accords better with the evidence and offers an alternative view to propositional attitude psychology -- one that means that the denial that that is propositional is not eliminative. However, I argue that propositional attitude psychology is a useful idealization, as classical mechanics is of relativity theory, strictly but not radically false, and useful for prediction and indeed, as long as its idealized character is born in mind, for explanation of behavior. (shrink)

The folk Psychology frames propositional attitudes as fundamental theoretical entities for the construction of a model designed to predict the behavior of a subject. A trivial, such as grasping a pen and writing reveals - something complex - about the behavior. When I take a pen and start writing I do, trivially, because I believe that a certain object in front of me is a pen and who performs a specific function that is, in fact, that of writing. (...) When I believe that the object that stands before me is a pen, I am in relation to "believe" with the propositional content: that in front of me is a pen. Philosophers of the proposition, from Frege onwards, have dedicated their studies to the analysis of what kinds of entities are the propositional attitudes. Jerry Fodor says that now, the proper prediction of the psychology of common sense, can not be questioned and that the propositional attitudes represent the most effective way to describe our behavior. What Fodor says, however, is that propositional attitudes function, but not how they work. Most philosophers interested in the issue, we are dedicated to the search for a theory that can account consistently both a semantics for propositional attitudes, both of these entities that seem to cause the behavior of a rational subject. There are two main paradigms in the theory of the proposition that contributed to the discussion of the propositional attitudes. One is the one that begins with Gottlob Frege, the other with Bertrand Russell. Defenders of Frege argue that the paradigm scrub objects and properties can not be constituents of the propositional content which have a purely conceptual. In other words, the philosophers belonging to the paradigm of Frege, but not all, mean that you can test in a rigorous way the truth conditions of propositional attitudes. Who defends the russellian’s paradigm argues that the propositional content are made by the objects and properties on which propositional attitudes relate. The purpose of this article is not to rebuild - in detail - both paradigms, nor to reconstruct one but, in a sense, my work will be a completely partial objective is to demonstrate how the paradigm is more profitable russell not only to make a coherent semantic theory for propositional attitudes2 but also to predict the behavior of a rational subject thing, completely innovative, given the repeated objections in contemporary literature3. At the end of this paper will be drafted a proposal to build a consistent model to predict the behavior,of a rational agent, based on a referential theory of propositional attitudes. (shrink)

A prospective introduction -- The received view -- Troubles with the received view -- Are propositional attitudes relations? -- Foundations of a measurement-theoretic account of the attitudes -- The basic measurement-theoretic account -- Elaboration and explication of the proposed measurement-theoretic account.

In this article, I provide an argument against the idea that public hate-speech events are harmful because they cause a discrete, traceable and harmful change in one’s propositional attitudes. To do so, I identify the essential conceptual architecture of public hate-speech situations, I assess existing arguments for the direct and indirect harm of public hate speech and I propose a novel way to approach public hate-speech situations: a maieutic approach. On this perspective, public hate-speech events do not cause (...) changes in propositional attitudes, but rather, if successful, either such events bring a person’s latent propositional attitudes into clear consciousness, or they play with propositional attitudes speakers and their audience had prior to the public hate-speech situation. (shrink)

By drawing on empirical evidence, Matt King and Peter Carruthers have recently argued that there are no conscious propositional attitudes, such as decisions, and that this undermines moral responsibility. Neil Levy responds to King and Carruthers, and claims that their considerations needn’t worry theorists of moral responsibility. I argue that Levy’s response to King and Carruthers’ challenge to moral responsibility is unsatisfactory. After that, I propose what I take to be a preferable way of dealing with their challenge. (...) I offer an account of moral responsibility that ties responsibility to consciously deciding to do X, as opposed to a conscious decision to do X. On this account, even if there are no conscious decisions, moral responsibility won’t be undermined. (shrink)

How can the propositional attitudes of several individuals be aggregated into overall collective propositional attitudes? Although there are large bodies of work on the aggregation of various special kinds of propositional attitudes, such as preferences, judgments, probabilities and utilities, the aggregation of propositional attitudes is seldom studied in full generality. In this paper, we seek to contribute to filling this gap in the literature. We sketch the ingredients of a general theory of (...) propositional attitude aggregation and prove two new theorems. Our first theorem simultaneously characterizes some prominent aggregation rules in the cases of probability, judgment and preference aggregation, including linear opinion pooling and Arrovian dictatorships. Our second theorem abstracts even further from the specific kinds of attitudes in question and describes the properties of a large class of aggregation rules applicable to a variety of belief-like attitudes. Our approach integrates some previously disconnected areas of investigation. (shrink)

Finland is internationally known as one of the leading centers of twentieth century analytic philosophy. This volume offers for the first time an overall survey of the Finnish analytic school. The rise of this trend is illustrated by original articles of Edward Westermarck, Eino Kaila, Georg Henrik von Wright, and Jaakko Hintikka. Contributions of Finnish philosophers are then systematically discussed in the fields of logic, philosophy of language, philosophy of science, history of philosophy, ethics and social philosophy. Metaphilosophical reflections on (...) the nature of philosophy are highlighted by the Finnish dialogue between analytic philosophy, phenomenology, pragmatism, and critical theory. (shrink)

According to proponents of the face-value account, a beliefreport of the form ‘S believes that p’ is true just in case the agentbelieves a proposition referred to by the that-clause. As againstthis familiar view, I argue that there are cases of true beliefreports of the relevant form in which there is no proposition that thethat-clause, or the speaker using the that-clause, can plausibly betaken as referring to. Moreover, I argue that given the distinctiveway in which the face-value theory of belief-reports (...) fails, there ispressure to give up the metaphysical thesis that belief is apropositional attitude. I conclude by suggesting that we allownon-propositional entities to be amongst the relata of thebelief-relation, and make some speculative remarks concerning whatsuch entities might be like. (shrink)

Propositionalism in the philosophy of action is the popular view that intentional actions are bodily movements caused and rationalized by certain ‘internal’ propositional attitude states that constitute the agent's perspective. I attack propositionalism's background claim that the genuinely mental/cognitive dimension of human action resides solely in some range of ‘internal’ agency-conferring representational states that causally trigger, and thus are always conceptually disentangle-able from, bodily activity itself. My opposing claim, following Ryle, Wittgenstein, and others, is that mentality and intentionality can (...) be constitutively implicated in bodily actions themselves, as exercises of a distinctive form of embodied practical understanding. I attempt to show this by attending to the fine-grained contours of various skillful actions. (shrink)

In Part I of this essay I distinguish perception from sensation and sensory processing, and I argue that propositional perceiving is an act, intentional, cognitive, and can go amiss. In Part II I show that perceiving must be committive to go amiss, and since a committive, cognitive, intentional act is assentive, I conclude that propositional perceiving is assentive. In Part III of the essay I argue that nonpropositional perceiving is an act, intentional, cognitive, and capable of going amiss, (...) and hence committive. In the course of showing that nonpropositional perceiving is cognitive, I examine Bertrand Russell's views on knowledge by acquaintance and argue that such knowledge is logically propositional. Since nonpropositional perceiving is a committive, cognitive, intentional act, I conclude that it too is assentive. Thus, the conclusion I reach in this work is that the propositional attitude in perception, whether propositional or nonpropositional, is one of assent. (shrink)

This paper develops — within an axiomatic theory of properties, relations, and propositions which accords them well-defined existence and identity conditions — a sententialist-functionalist account of belief as a symbolically mediated relation to a special kind of propositional entity, theproxy-encoding abstract proposition. It is then shown how, in terms of this account, the truth conditions of English belief reports may be captured in a formally precise and empirically adequate way that accords genuinely semantic status to familiar opacity data.

Propositionalism is the view that intentional attitudes, such as belief, are relations to propositions. Propositionalists argue that propositionalism follows from the intuitive validity of certain kinds of inferences involving attitude reports. Jubien (2001) argues powerfully against propositions and sketches some interesting positive proposals, based on Russell’s multiple relation theory of judgment, about how to accommodate “propositional phenomena” without appeal to propositions. This paper argues that none of Jubien’s proposals succeeds in accommodating an important range of propositional phenomena, (...) such as the aforementioned validity of attitude-report inferences. It then shows that the notion of a predication act-type, which remains importantly Russellian in spirit, is sufficient to explain the range of propositional phenomena in question, in particular the validity of attitude-report inferences. The paper concludes with a discussion of whether predication act-types are really just propositions by another name. (shrink)

According to the Common Ground account proposed by Stalnaker, speakers involved in a verbal interaction have different propositional attitudes towards presuppositions. In this paper we propose an experimental study aimed at estimating the psychological plausibility of the Stalnakerian model. In particular, the goal of our experiment is to evaluate variations in accepting as appropriate a sentence that triggers a presupposition, where different attitudes are taken towards the presupposition required. The study conducted suggests that if a speaker has (...) the attitude of belief towards the content of a presupposition, she may evaluate an utterance as more appropriate in a shorter time than in cases where she holds an attitude of presumption or of assumption. Therefore, data collected support the psychological soundness of what might be considered the main, but also most debated, theory of presupposition on the market. (shrink)

An ascent routine (AR) allows a speaker to self-ascribe a given propositional attitude (PA) by redeploying the process that generates a corresponding lower level utterance. Thus, we may report on our beliefs about the weather by reporting (under certain constraints) on the weather. The chief criticism of my AR account of self-ascription, by Alvin Goldman and others, is that it covers few if any PA’s other than belief and offers no account of how we can attain reliability in identifying (...) our attitude as belief, desire, hope, etc., without presupposing some sort of recognition process. The criticism can be answered, but only by giving up a tacit—and wholly unnecessary—assumption that has influenced discussions of ascent routines. Abandoning the assumption allows a different account of ARs that avoids the criticism and even provides an algorithm for finding a corresponding lower level utterance for any PA. The account I give is supported by research on children’s first uses of a propositional attitude vocabulary. (shrink)

Theories that seek to explain the status of psychological states experienced in fictional contexts either claim that those states are special propositional attitudes specific to fictional contexts (make-believe attitudes), or else define them as normal propositional attitudes by stretching the concept of a propositional attitude to include ‘objectless’ states that do not imply constraints such as truth or satisfaction. I argue that the first theory is either vacuous or false, and that the second, by (...) defining the reality of the states in question only nominally, risks having a result similar to the first. Then I put forward an explanation of how propositional attitudes function in fictional contexts which meets the following requirements: (i) does not postulate the existence of attitudes specific to or definitive of fictionality; (ii) does not imply that we transgress our knowledge of the ontological claims of fictions for some attitudes (for example, fear) but not others (belief); (iii) explains how we can adopt normal propositional attitudes towards fictions; (iv) allows explanation of how attitudes adopted during fictional response connect or are relevant to our broader systems of belief and volition. (shrink)

Propositional attitudes are often classified as non-phenomenal mental states. I argue that there is no good reason for doing so. The unwillingness to view propositional attitudes as being essentially phenomenal stems from a biased notion of phenomenality, from not paying sufficient attention to the idioms in which propositional attitudes are usually reported, from overlooking the considerable degree to which different intentional modes can be said to be phenomenologically continuous, and from not considering the possibility (...) that propositional attitudes may be transparent, just like sensations and emotions are commonly held to be: there may be no appropriate way of describing their phenomenal character apart from describing the properties and objects they represent. (shrink)