Naturalizing Mental Content

Act-based theories of content hold that propositions are identical to acts of predication that we perform in thought and talk. To undergo an occurrent thought with a particular content just is to perform the act of predication that individuates that content. But identifying the content of a thought with the performance of an act of predication makes it difficult to explain the intentionality of bouletic mental activity, like wanting and desiring. In this paper, I argue that this difficulty is insurmountable: (...) the contents of occurrent desires cannot be determined by acts of predication. (shrink)

Introduction: representationalismMost theorists of cognition endorse some version of representationalism, which I will understand as the view that the human mind is an information-using system, and that human cognitive capacities are representational capacities. Of course, notions such as ‘representation’ and ‘information-using’ are terms of art that require explication. As a first pass, representations are “mediating states of an intelligent system that carry information” (Markman and Dietrich 2001, p. 471). They have two important features: (1) they are physically realized, and so (...) have causal powers; (2) they are intentional, in other words, they have meaning or representational content. This presumes a distinction between a representational vehicle—a physical state or structure that has causal powers and is responsible for producing behavior—and its content. Consider the following characterization of a device that computes the addition functionReaders will recognize the similarity t. (shrink)

Foundational theories of mental content seek to identify the conditions under which a mental representation expresses, in the mind of a particular thinker, a particular content. Normativists endorse the following general sort of foundational theory of mental content: A mental representation r expresses concept C for agent S just in case S ought to use r in conformity with some particular pattern of use associated with C. In response to Normativist theories of content, Kathrin Glüer-Pagin and Åsa Wikforss propose a (...) dilemma, alleging that Normativism either entails a vicious regress or falls prey to a charge of idleness. In this paper, I respond to this argument. I argue that Normativism can avoid the commitments that generate the regress and does not propose the sort of explanation required to charge that its explanation has been shown to be problematically idle. The regress-generating commitment to be avoided is, roughly, that tokened, contentful mental states are the product of rule-following. The explanatory task Normativists should disavow is that of explaining how it is that beliefs and other contentful mental states are produced. I argue that Normativism, properly understood as a theory of content, does not provide this kind of psychological explanation, and therefore does not entail that such explanations are to be given in terms of rule-following. If this is correct, Normativism is not the proper target of the dilemma offered by Glüer-Pagin and Wikforss. Understanding why one might construe Normativism in the way Glüer-Pagin and Wikforss must, and how, properly understood, it avoids their dilemma, can help us to appreciate the attractiveness of a genuinely normative theory of content and the importance of paying careful attention to the sort of normativity involved in norm-based theories of content. (shrink)

The idea that intentionality is the distinctive mark of the mental or that only mental phenomena have intentionality emerged in the philosophical tradition after Franz Brentano. Much of contemporary philosophy is dedicated to a rejection of the view that mental phenomena have original intentionality. In other words, main strands of contemporary philosophy seek to naturalize intentionality of the mental by tracing it to linguistic intentionality. So in order to avoid the problematic claim that a physical phenomenon can in virtue of (...) its own physical structure mean exactly one thing, they adopt a form of holism. Nevertheless, contemporary philosophers are attracted to a naturalist story about the emergence of the logical space. In this work, I am interested in the naturalism and the holism advocated by Wilfrid Sellars and developed by the Pittsburgh school. It is not only a view that I find theoretically attractive but I also admire it for its fecund engagement with the history of philosophy, especially the work of Georg Wilhelm Friedrich Hegel and, as I will argue, Abū Nas̩r Muḥammad al-Fārābī (Alfarabi). (shrink)

One of the most important questions in epistemology is the nonphysical realities, like phenomenal consciousness. The main claim of physicalism is real explanations of events and properties are only physical explanations and representationalists are agree too. Thus these realities can explained by the rule of biases of physical and objective events.On the other hand , phenomenalists maintain that conscious experiences and aspect of subjectivity of phenomenal consciousness are not. In this article I attempt formulated the problem of phenomenal consciousness based (...) on the Perspectival Subjectivity and next proposed the solutions of theories of representation of mind then declare objections on the theories of representation of mind. There is a question as can be the theory of representation of mind the frame for causal explanation of the problems of phenomenal consciousness? (shrink)

This dissertation aims to examine whether John Searle’s biological naturalism is a more viable alternative to current physicalist and functionalist positions in dealing with the issue of free will. Thus, my strategy is to identify the assumptions of these lines of thought and their philosophical consequences. In order to accomplish this goal the concept of intrinsic intentionality is taken as a guide. I begin by defining what is meant by free will and go on to broadly characterize physicalist and functionalist (...) positions in philosophy of mind. Then, I go on to show how the question of free will arises and can be crucial to such currents of thought. Subsequently, I summarize the biological naturalist position (especially regarding the ontology of consciousness and the question of intentionality) and oppose it to physicalism and functionalism in order to examine the possibility of free will. In this opposition, each theory is decomposed into its main tenets so that they can be critically analyzed. In this analysis, it appears that free will does not seem to find any room in the scenario presented by physicalism and functionalism. It is argued that Searlean biological naturalism is able to explain – better than the other two positions – how free action can be motivated by something that is external to the mental state which is itself performing the action. I then evaluate the ethical implications of these findings, articulating the issues of intrinsic intentionality, free will, strong artificial intelligence in order to conclude that current machines cannot be assigned moral responsibility, since they are not capable of intrinsic intentionality. Then, I argue for the evolutionary origin of intentionality and therefore morality. Finally, I argue that neuroscience does not eliminate moral responsibility since it does not prove that free will is an illusion, i.e., that this branch of science does not contradict John Searle’s biological naturalism. (shrink)

I see four symbol grounding problems: 1) How can a purely computational mind acquire meaningful symbols? 2) How can we get a computational robot to show the right linguistic behavior? These two are misleading. I suggest an 'easy' and a 'hard' problem: 3) How can we explain and re-produce the behavioral ability and function of meaning in artificial computational agents?4) How does physics give rise to meaning?

Naturalism in theoretical philosophy comes in three kinds: metaphysical, scientific and semantical. Metaphysical naturalism holds that only natural things exist, scientific (or methodological) naturalism holds that the methods of natural science provide the only avenue to truth, semantic (or analytic) naturalism tries to provide sufficient nonintentional conditions for intentional phenomena. The paper argues that analytic naturalism does not render metaphysical or scientific naturalism obsolete, but can be understood as a further step in elaborating upon these programmes. The intentional idiom of (...) belief-desire psychology is the main obstacle for a scientific view of the world. It is hard to see how human beings and their abilities could get integrated into the natural order if intentional phenomena defy analysis in naturalistically acceptable terms. Against this view, Stephen Stich has argued that the search for a naturalistic criterion of acceptable predicates is misguided, since there is no way of identifying naturalistically acceptable predicates in advance. All that counts, Stich claims, is that the predicates in question are applied in “successful scientific theories”. A naturalist, however, must be able to indicate what he takes to be successful science and why. Perhaps analytic naturalism is without prospect of success. This would be bad news for the naturalist, which he cannot sidestep by claiming hat scientific naturalism must have had something different in mind. (shrink)

In natürlicher Sprache formulierte Theorien über welchen Gegenstandsbereich auch immer zeichnen sich wesentlich durch ihre zentralen Begriffe aus. In der Begrifflichkeit einer Theorie spiegeln sich ihre Klassifikationen und gegebenenfalls die angenommenen natürlichen Arten wider. Da von den natürlichen Arten unter anderem abhängt, welche induktiven Schlüsse möglich sind, kann man ohne Übertreibung sagen, dass die zentralen Begriffe einer Theorie einen Teil ihrer Erklärungslast tragen. Eine naturalistische Theorie beansprucht, die von ihr behandelten Phänomene als Teile der natürlichen Welt verständlich zu machen, und (...) das heißt im szientifischen Naturalismus, die Phänomene mit den Begriffen und Methoden der Naturwissenschaft zu erklären. Bei naturalistischen Theorien über den Menschen geht es um Phänomene wie Geist, Sprache, Vernunft, Bewusstsein, Handlungsfähigkeit und Normativität. Naturalistische Erklärungen dieser Phänomene dürfen nicht auf begriffliche Ressourcen jenseits der Naturwissenschaften zurückgreifen. Was das im Einzelnen bedeutet, ist nicht leicht zu sagen. Folgendes sollte aber unkontrovers sein: Wenn gezeigt werden könnte, dass vermeintlich naturalistische Theorien humanspezifischer Phänomene an irgendeiner Stelle, und sei es an gut verborgener, unanalysierte und nichteliminierbare anthropomorphe Metaphern enthalten, dann wäre das ein gravierender Einwand gegen den behaupteten naturalistischen Charakter der fraglichen Theorie. Wenn darüber hinaus gezeigt werden könnte, dass anthropomorphe Metaphern in naturalistischen Theorien nicht aus Unachtsamkeit und sporadisch, sondern aus Erklärungsnot und endemisch vorkommen, dann wäre das ein Grund zur Skepsis gegen die Erfolgsaussichten des Großprojekts der Naturalisierung des Menschen und seiner Fähigkeiten. (shrink)

Dretske makes arguments in which he suggests three levels of the intentionality of knowledge: (1) a low level belonging to law-like causal relationships between physical properties, (2) a middle level defined in terms of the intensionality of sentences describing knowledge of these properties, and (3) a highest level of human cognition. Acknowledging the need to explain humans’ analytic knowledge, however, he proposes that we know a proposition P analytically when we know that P entails Q, even though P and Q (...) are not identical. -/- I explore examples of deduction involving properties of every-day life, such as being a bachelor, being a stay-at-home mom, and being a consultant. I argue that to make these common sense inferences, the average person has to be aware of both analytical entailments and propositional entailments. While the former simply is knowing that if Emily is a stay-at-home mom, then Emily is female, for example, the latter requires us to be conscious of the (often complex) logical structure given to our beliefs by the deductive connectives AND, NOT, and OR. From an empirical standpoint, there are two general possibilities for reductive accounts of these kinds of awareness. One would be a counterfactually defined set of causal criteria, such as Dretske’s. The other would involve statistical patterns of synaptic connections between neural phenomena, whose firings represent our concepts for AND, NOT, and OR. I argue that neither of these reductive explanations is viable; and that in order to explain the success of our inferences, we must appeal to two kinds of higher cognitive intentionality. First, we usually have some conscious awareness of analytical and propositional entailments when we engage in common sense-based deduction. Second, we often have a conscious intention to think deductively during these inferences, which drives our success. (shrink)

Phenomenal intentionality is irreducible. Empirical investigation shows it is internally-dependent. So our usual externalist (causal, etc.) theories do not apply here. Internalist views of phenomenal intentionality (e. g. interpretationism) also fail. The resulting primitivist view avoids Papineau's worry that terms for consciousness are highly indeterminate: since conscious properties are extremely natural (despite having unnatural supervenience bases) they are 'reference magnets'.

Representationalists have routinely expressed skepticism about the idea that inflexible responses to stimuli are to be explained in representational terms. Representations are supposed to be more than just causal mediators in the chain of events stretching from stimulus to response, and it is difficult to see how the sensory states driving reflexes are doing more than playing the role of causal intermediaries. One popular strategy for distinguishing representations from mere causal mediators is to require that representations are decoupled from specific (...) stimulus conditions. I believe this requirement on representation is mistaken and at odds with explanatory practices in sensory ecology. Even when sensory states have the job of coordinating a specific output with a specific input, we can still find them doing the work of representations, carrying information needed for organisms to respond successfully to environmental conditions. We can uncover information at work by intervening specifically on the information conveyed by sensory states, leaving their causal role undisturbed. (shrink)

Information and meanings are present everywhere around us and within ourselves. Specific studies have been implemented in order to link information and meaning (Linguistic, Semiotic, Biosemiotic, Psychology, Psychiatry, Biology, Neurology, Cognition, Artificial Intelligence... ). No general coverage is available for the notion of meaning. We propose to complement this lack by a system approach for meaning genaration. A Meaning Generator System based on constraint satisfaction is presented. It can be used for animals, humans and artificial agents, and makes available definitions (...) for agency and autonomy. Usage of the MGS with the Turing Test shows why today computers cannot think like humans do. The MGS introduces evolutionary scenarios for cognition, intentionality and self-consciousness where a specific human anxiety is highlighted. Anxiety limitation is then a key human constraint tightly related to an evolutionary nature of self-consciousness. That new perspective positions mostly unconscious anxiety management processes as driving human mental states and conditioning our mental health, much more than assumed so far. Continuations are proposed. (shrink)

In this essay we discuss recent attempts to analyse the notion of representation, as it is employed in cognitive science, in purely informational terms. In particular, we argue that recent informational theories cannot accommodate the existence of metarepresentations. Since metarepresentations play a central role in the explanation of many cognitive abilities, this is a serious shortcoming of these proposals.

The disjunction problem and the distality problem each presents a challenge that any theory of mental content must address. Here we consider their bearing on purely probabilistic causal (ppc) theories. In addition to considering these problems separately, we consider a third challenge – that a theory must solve both. We call this “the hard problem.” We consider 8 basic ppc theories along with 240 hybrids of them, and show that some can handle the disjunction problem and some can handle the (...) distality problem, but none can handle the hard problem. This is our main result. We then discuss three possible responses to that result, and argue that though the first two fail, the third has some promise. (shrink)

These summary notes on Ruth Millikan’s latest book Beyond Concepts: Unicepts, Language, and Natural Information (OUP, 2017) were prepared by Dorit Bar-On for a discussion group that met in Summer 2018. The notes have been lightly edited by Millikan and prepared for online publication with the help of Drew Johnson.

Karen Neander's A Mark of the Mental is a noteworthy and novel contribution to the long-running project of naturalizing intentionality. The aim of the book is to “solve the part of Brentano’s problem that is within reach” (3). Brentano's problem is the problem of explaining intentionality; the part of this problem that is supposedly within reach is that of explaining nonconceptual sensory-perceptual intentionality; and Neander aims to solve it via an informational teleosemantic theory. In this review, we provide a chapter-by-chapter (...) summary followed by some discussion. We argue that Neander's theory yields incorrect predictions in some cases, that the methodological argument for informational teleosemantics does not succeed, and that it is not clear that the book makes contact with its initial target, the everyday phenomenon of intentionality. (shrink)

Some materialists believe that physics is rich enough to bridge Levine's Explanatory Gap1, while others believe that it is not. Here I promote an intermediate position holding that physics is rich enough to explain why this gap seems more intractable than similar inter-theoretic explanatory gaps, without providing a full-blown “physical” explanation of consciousness. At a minimum, such an approach needs to explore the prospects of empirical discoveries that can diminish the power of anti-physicalist arguments like Chalmers's “conceivability argument”2 and Jackson's (...) “knowledge argument.” While this is not an easy task, recent advances in the physics of spacetime and information convince us that these prospects are not poor. The empirical bent of this approach suggests framing it as a naturalist theory of mind seeking to situate or make room for consciousness within our great naturalist system, but the reliance of this approach on recent (re)conceptions of time and information pulls the carpet out from under essential concepts like concreteness and causation, thus demanding a radically reconfigured naturalism, or neo-naturalism. The question that will frame this discussion is, “What could possibly count as an empirical fact that can help naturalize consciousness?”. (shrink)

Informational theories of semantic content have been recently gaining prominence in the debate on the notion of mental representation. In this paper we examine new-wave informational theories which have a special focus on cognitive science. In particular, we argue that these theories face four important difficulties: they do not fully solve the problem of error, fall prey to the wrong distality attribution problem, have serious difficulties accounting for ambiguous and redundant representations and fail to deliver a metasemantic theory of representation. (...) Furthermore, we argue that these difficulties derive from their exclusive reliance on the notion of information, so we suggest that pure informational accounts should be complemented with functional approaches. (shrink)

This paper engages critically with anti-representationalist arguments pressed by prominent enactivists and their allies. The arguments in question are meant to show that the “as-such” and “job-description” problems constitute insurmountable challenges to causal-informational theories of mental content. In response to these challenges, a positive account of what makes a physical or computational structure a mental representation is proposed; the positive account is inspired partly by Dretske’s views about content and partly by the role of mental representations in contemporary cognitive scientific (...) modeling. (shrink)

The paper explores whether David Bohm’ s proposal about quantum theoretical active information, and the mind-matter scheme he developed on the basis of it, can help us to explain consciousness. Here it is important to acknowledge that other researchers in philosophy of mind and consciousness studies have also made use of the concept of information in their theories of mind and consciousness. For example, Dretske and Barwise and Seligman have explored the possibility that information in the sense of factual semantic (...) contents can be grounded in environmental information. For Dretske this was an important part of his attempts to give a naturalistic account of sensory experiences, qualia and consciousness. During recent years the notion of information has been used to explain consciousness most notably by David Chalmers, as well as by Giulio Tononi and his co-workers. The strategy of this paper will be to first describe Bohm’ s mind-matter scheme, and then to briefl y consider Chalmers’ and Tononi et al.’ s ideas in the light of this scheme. (shrink)

The presentation proposes to complement an existing development on meaning generation for animals, humans and artificial agents by looking at what could have existed at pre-biotic times and what could be a post-human meaning generation. The core of the approach is based on an existing model for meaning generation: the Meaning Generator System (MGS). The MGS is part of an agent submitted to an internal constraint. The MGS generates a meaning when it receives an information that has a connection with (...) the constraint. The generated meaning is used by the agent to implement an action (physical, biological or mental) aimed at satisfying the constraint. The action can be in or out the agent. The purpose of the presentation is to widen the MGS approach in order to reach a coverage for information, constraint and meaning from a pre-biotic level to a possible post-human one. We present the MGS for animals, humans and artificial agents with the corresponding constraints. We then look at what could have been a constraint at a pre-biotic far from thermodynamic equilibrium level. At the other end of the spectrum we look at a possible post-human status with an evolution of a ‘limit anxiety’ human constraint and also with AAs submitted to animal or human type constraints. Such approach links information science with physics, evolution, anthropology, semiotics and human mind. Continuations are proposed. (shrink)

Sophisticated dispositionalism proposes a naturalist reduction of mental content by claiming that the semantic content of a mental symbol is determined by the causes of the occurrence of this symbol under ideal conditions, i.e., conditions under which only the referent of a symbol can cause its tokening. However, Paul Boghossian developed the open-endedness objection in order to show that it is not possible to specify these ideal conditions in non-semantic terms, entailing that the naturalist reduction of mental content proposed by (...) sophisticated dispositionalism is not viable. My goal in this paper is to argue that the open-endedness objection is flawed. (shrink)

Robert Stalnaker argues that his causal-pragmatic account of the problem of intentionality commits him to a coarse-grained conception of the contents of mental states, where propositions are represented as sets of possible worlds. Stalnaker also accepts the "direct reference" theory of names, according to which co-referring names have the same content. Stalnaker's view of content is thus threatened by Frege's Puzzle. Stalnaker's classic paper "Assertion" is intended to provide a response to this threat. In this paper, I evaluate Stalnaker's claim (...) that the causal-pragmatic account of intentionality commits one to a coarse-grained conception of the contents of mental states, and argue that the apparatus laid out in "Assertion" is not sufficiently comprehensive to account for all versions of Frege's Puzzle. (shrink)

Philosophers and cognitive scientists have worried that research on animal mind-reading faces a ‘logical problem’: the difficulty of experimentally determining whether animals represent mental states (e.g. seeing) or merely the observable evidence (e.g. line-of-gaze) for those mental states. The most impressive attempt to confront this problem has been mounted recently by Robert Lurz. However, Lurz' approach faces its own logical problem, revealing this challenge to be a special case of the more general problem of distal content. Moreover, participants in this (...) debate do not agree on criteria for representation. As such, future debate should either abandon the representational idiom or confront underlying semantic disagreements. (shrink)

Grounding-theoretic reformulation of Fodor's theory of content that addresses recalcitrant Quinean concerns.

Peter Godfrey-Smith and Nicholas Shea have argued that standard versions of teleosemantics render explanations of successful behavior by appealing to true beliefs circular and, consequently, non-explanatory. As an alternative, Shea has recently suggested an original teleosemantic account (that he calls ?Infotel-semantics?), which is supposed to be immune to the problem of circularity. The paper argues that the standard version of teleosemantics has a satisfactory reply to the circularity objection and that, in any case, Infotel-semantics is not better off than standard (...) teleosemantics. (shrink)

In this review of Hutto and Myin's Radicalizing Enactivism, I question the adequacy of a non-representational theory of mind. I argue first that such a theory cannot differentiate cognition from other bodily engagements such as wrestling with an opponent. Second, I question whether the simple robots constructed by Rodney Brooks are adequate as models of multimodal organisms. Last, I argue that Hutto and Myin pay very little attention to how semantically interacting representations are needed to give an account of choice (...) and action. (shrink)

This is a comment on Frances Egan's paper, "How to Think About Mental Content." Egan distinguishes mathematical and cognitive content; she accepts the former and rejects the latter. In this comment, which was delivered at the Oberlin Colloquium in 2012, I defend cognitive content.

This paper compares tracking and phenomenal intentionality theories of intentionality with respect to the issue of naturalism. Tracking theories explicitly aim to naturalize intentionality, while phenomenal intentionality theories generally do not. It might seem that considerations of naturalism count in favor of tracking theories. We survey key considerations relevant to this claim, including some motivations for and objections to the two kinds of theories. We conclude by suggesting that naturalistic considerations may in fact support phenomenal intentionality theories over tracking theories.

It is a live possibility that certain of our experiences reliably misrepresent the world around us. I argue that tracking theories of mental representation have difficulty allowing for this possibility, and that this is a major consideration against them.

The main thesis of this paper is twofold. In the first half of the paper, (§§1-2), I argue that there are two notions of mental representation, which I call objective and subjective. In the second part (§§3-7), I argue that this casts familiar tracking theories of mental representation as incomplete: while it is clear how they might account for objective representation, they at least require supplementation to account for subjective representation.

John is currently thinking that the sun is bright. Consider his occurrent belief or judgement that the sun is bright. Its content is that the sun is bright. This is a truth- evaluable content (which shall be our main concern) because it is capable of being true or false. In virtue of what natural, scientifically accessible facts does John’s judgement have this content? To give the correct answer to that question, and to explain why John’s judgement and other contentful mental (...) states have the contents they do in virtue of such facts, would be to naturalize mental content. (shrink)

This essay is a sustained attempt to bring new light to some of the perennial problems in philosophy of mind surrounding phenomenal consciousness and introspection through developing an account of sensory and phenomenal concepts. Building on the information-theoretic framework of Dretske (1981), we present an informational psychosemantics as it applies to what we call sensory concepts, concepts that apply, roughly, to so-called secondary qualities of objects. We show that these concepts have a special informational character and semantic structure that closely (...) tie them to the brain states realizing conscious qualitative experiences. We then develop an account of introspection which exploits this special nature of sensory concepts. The result is a new class of concepts, which, following recent terminology, we call phenomenal concepts: these concepts refer to phenomenal experience itself and are the vehicles used in introspection. On our account, the connection between sensory and phenomenal concepts is very tight: it consists in different semantic uses of the same cognitive structures underlying the sensory concepts, such as the concept of red. Contrary to widespread opinion, we show that information theory contains all the resources to satisfy internalist intuitions about phenomenal consciousness, while not offending externalist ones. A consequence of this account is that it explains and predicts the so-called conceivability arguments against physicalism on the basis of the special nature of sensory and phenomenal concepts. Thus we not only show why physicalism is not threatened by such arguments, but also demonstrate its strength in virtue of its ability to predict and explain away such arguments in a principled way. However, we take the main contribution of this work to be what it provides in addition to a response to those conceivability arguments, namely, a substantive account of the interface between sensory and conceptual systems and the mechanisms of introspection as based on the special nature of the information flow between them. (shrink)

In her landmark book, Language, Thought, and Other Biological Categories (Millikan1984),1 Ruth Garrett Millikan utilizes the idea of a biological function to solve philosophical problems associated with the phenomena of language, thought, and meaning. Language and thought are activities of biological organisms, according to Millikan, and we should treat them as such when trying to answer related philosophical questions. Of special interest is Millikan’s treatment of intentionality. Here Millikan employs the notion of a biological function to explain what it is (...) for one thing in nature, a bee dance (43), for example, to be about another, in this case, the location of a nectar source. My concern in this paper is to understand whether Millikan’s account of intentionality adequately explains how humans achieve reference, in language or thought, to individuals and groups in their environment. In bringing her theory of intentional content to bear on human activities, Millikan focuses largely on natural language. Thus, in what follows, I begin by laying out the biology-based principles that underlie Millikan’s theory of content, then proceed with an explanation of how the theory is to apply to natural language. As it appears, Millikan’s account of how content is determined for natural language terms and sentences rests on the determinacy of intentional content at the psychological level. This leads me to take a careful look at what Millikan says about the content of mental representations, in hopes of finding a sufficient basis there for the application of Millikan’s theory of content to natural language. Ultimately, I conclude that Millikan’s theory faces a problem of vacuity. If we approach the theory as a theory of intentional content, intended to explain the nature of reference, the theory is lacking in an extremely important respect: Millikan explains how it could be one of the biological functions of a mental or natural language term to refer, without telling us precisely what in the natural order constitutes the reference relation.. (shrink)

What follows is a first step towards an ontology of conscious mental processes. We provide a theoretical foundation and characterization of conscious mental processes based on a realist theory of intentionality and using BFO as our top-level ontology. We distinguish three components of intentional mental process: character, directedness, and objective referent, and describe several features of the process character and directedness significant to defining and classifying mental processes. We arrive at the definition of representational mental process as a process that (...) is the bringing into being, sustaining, modifying, or terminating of a mental representation. We conclude by outlining some benefits and applications of this approach. (shrink)

Perception grounds demonstrative reference, yields singular thoughts, and fixes the reference of singular terms. Moreover, perception provides us with knowledge of particulars in our environment and justifies singular thoughts about particulars. How does perception play these cognitive and epistemic roles in our lives? I address this question by exploring the fundamental nature of perceptual experience. I argue that perceptual states are constituted by particulars and discuss epistemic, ontological, psychologistic, and semantic approaches to account for perceptual particularity.

Grounding-theoretic reformulation of Fodor's theory of content that addresses recalcitrant Quinean concerns.

This paper compares tracking and phenomenal intentionality theories of intentionality with respect to the issue of naturalism. Tracking theories explicitly aim to naturalize intentionality, while phenomenal intentionality theories generally do not. It might seem that considerations of naturalism count in favor of tracking theories. We survey key considerations relevant to this claim, including some motivations for and objections to the two kinds of theories. We conclude by suggesting that naturalistic considerations may in fact support phenomenal intentionality theories over tracking theories.

It is a live possibility that certain of our experiences reliably misrepresent the world around us. I argue that tracking theories of mental representation have difficulty allowing for this possibility, and that this is a major consideration against them.

A survey of theories of part, whole and dependence from Aristotle to the Gestalt psychologists, with special attention to Husserl’s Third Logical Investigation “On the Theory of Parts and Wholes”.

The main thesis of this paper is twofold. In the first half of the paper, (§§1-2), I argue that there are two notions of mental representation, which I call objective and subjective. In the second part (§§3-7), I argue that this casts familiar tracking theories of mental representation as incomplete: while it is clear how they might account for objective representation, they at least require supplementation to account for subjective representation.