Twin Earth and Externalism

Our ascriptions of content to utterances in the past attribute to them a level of determinacy that extends beyond what could supervene upon the usage up to the time of those utterances. If one accepts the truth of such ascriptions, one can either (1) argue that subsequent use must be added to the supervenience base that determines the meaning of a term at a time, or (2) argue that such cases show that meaning does not supervene upon use at all. (...) The following will argue against authors such as Lance, Hawthorn and Ebbs that first of these options is the more promising of the two. However, maintaining the supervenience thesis ultimately requires understanding the relation between use and meaning as 'normative' in two important ways. The first (more familiar) way is that the function from use to meaning must be of a sort that allows us to maintain a robust distinction between correct usage and actual usage. This first type of normativity is accepted by defenders of many more temporally restricted versions of the supervenience thesis, but the second sort of normativity is unique to theories that extend the supervenience base into the future. In particular, if meaning is partially a function of future use, we can understand other commitments we are often taken to have about meaning, particularly the commitment to meaning being 'determinate', as practical commitments that structure our linguistic practices rather than theoretical commitment that merely describe such practices. (shrink)

This comment concentrates on Y&H’s preferred framework for discussing the issue of broad vs. narrow content, arguing that it is not well-suited to the task; once a more traditional framework is adopted, Y&H’s case against internalism is strengthened. The comment ends by briefly mentioning an appealing internalist picture that their otherwise comprehensive critique does not address.

The new externalist picture of natural kind terms due to Kripke, Putnam, and others has become quite popular in philosophy. Many philosophers of science have remained sceptical. Häggqvist and Wikforss have recently criticised this view severely. They contend it depends essentially on a micro-essentialist view of natural kinds that is widely rejected among philosophers of science, and that a scientifically reasonable metaphysics entails the resurrection of some version of descriptivism. It is argued in this paper that the situation is not (...) quite as dark for the new theory of reference as many critics suggest. There are several distinct questions here which should not be conflated and ought to be dealt with one by one. Descriptivism remains arguably problematic. (shrink)

This book discusses the two main construals of the explanatory goals of semantic theories. The first, externalist conception, understands semantic theories in terms of a hermeneutic and interpretive explanatory project. The second, internalist conception, understands semantic theories in terms of the psychological mechanisms in virtue of which meanings are generated. It is argued that a fruitful scientific explanation is one that aims to uncover the underlying mechanisms in virtue of which the observable phenomena are made possible, and that a scientific (...) semantics should be doing just that. If this is the case, then a scientific semantics is unlikely to be externalist, for reasons having to do with the subject matter and form of externalist theories. It is argued that semantics construed hermeneutically is nevertheless a valuable explanatory project. (shrink)

The most popular and influential strategies used against semantic externalism and the causal theory of reference are critically examined. It is argued that upon closer scrutiny, none of them emerges as truly convincing.

The object of this paper is to sketch an approach to propositions, meaning and names. The key ingredients are a Twin-Earth-inspired distinction between internal and external meaning, and a middle-Wittgenstein-inspired conception of internal meaning as role in language system. I show how the approach offers a promising solution to the problem of the meaning of proper names. This is a plea for a neglected way of thinking about these topics.

Externalism is the thesis that the contents of intentional states and speech acts are not determined by the way the subjects of those states or acts are internally. It is a widely accepted but not entirely uncontroversial thesis. Among such theses in philosophy, externalism is notable for owing the assent it commands almost entirely to thought experiments, especially to variants of Hilary Putnam's famous Twin Earth scenario. This paper presents a thought experiment-free argument for externalism. It shows that externalism is (...) a deductive consequence of a pair of widely accepted principles whose relevance to the issue has hitherto gone unnoticed. (shrink)

The classic thought experiments for Content Externalism have been motivated by consideration of intentional states with a mind-to-world direction of fit. In this paper, I argue that when these experiments are run on intentional states with a world-to-mind direction of fit, the thought experiments actually support Content Internalism. Because of this, I argue that the classic thought experiments alone cannot properly motivate Content Externalism. I do not show that Content Externalism is false in this paper, just that it cannot be (...) motivated by the classic thought experiments alone. I discuss various externalist responses to the argument I raise and show that they all fail. (shrink)

Two arguments against the compatibility of epistemic internalism and content externalism are considered. Both arguments are shown to fail, because they equivocate on the concept of justification involved in their premises. To spell out the involved equivocation, a distinction between subjective and objective justification is introduced, which can also be independently motivated on the basis of a wide range of thought experiments to be found in the mainstream literature on epistemology. The subjective/objective justification distinction is also ideally suited for providing (...) new insights with respect to central issues within epistemology, including the internalism/externalism debate and the New Evil Demon intuition. (shrink)

Many philosophers have used premises about concepts and rationality to argue that the protagonists in the various Twin Earth thought experiments do not have the concepts that content externalists say they have. This essay argues that this popular internalist argument is flawed in many different ways, and more importantly it cannot be repaired in order to cast doubt on externalism.

Externalism about mental content is now widely accepted. It is therefore surprising that there is no established definition of externalism. I believe that this is a symptom of an unrecognized fact: that the labels 'mental content externalism' -- and its complement 'mental content internalism' -- are profoundly ambiguous. Under each of these labels falls a hodgepodge of sometimes conflicting claims about the organism's contribution to thought contents, the nature of the self, relations between the individual and her community, and the (...) epistemic availability of thoughts. This situation stems from the fact that contributors to debates about externalism differ in how they understand 'internal property'; these differences reveal (or, perhaps, generate) disparate conceptions of what is at issue in these debates. I argue that this situation is irremediable. There is no way to understand 'internal property' that will conform with prevailing beliefs about the nature of internalism and externalism, and with the usual taxonomy of leading positions. This ambiguity carries a heavy price: participants in these debates often argue at cross-purposes, disagreeing even on the nature of the evidence that could settle the question of externalism. Progress on the broad range of issues associated with these debates requires that we abandon the categories 'internalism' and 'externalism'. I close by suggesting a promising avenue for future research related to these issues. (shrink)

I develop a view of the common factor between subjectively indistinguishable perceptions and hallucinations that avoids analyzing experiences as involving awareness relations to abstract entities, sense-data, or any other peculiar entities. The main thesis is that hallucinating subjects employ concepts (or analogous nonconceptual structures), namely the very same concepts that in a subjectively indistinguishable perception are employed as a consequence of being related to external, mind-independent objects or property-instances. These concepts and nonconceptual structures are identified with modes of presentation types. (...) Since a hallucinating subject is not related to any such objects or property-instances, the concepts she employs remain empty. I argue that the phenomenology of hallucinations and perceptions can be identified with employing concepts and analogous nonconceptual structures. By doing so, I defend an ontologically minimalist view of the phenomenology of experience that (1) vindicates Aristotelianism about types and (2) amounts to a naturalized view of the phenomenology of experience. (shrink)

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

In recent years, several philosophers have defended the idea of phenomenal intentionality : the intrinsic directedness of certain conscious mental events which is inseparable from these events’ phenomenal character. On this conception, phenomenology is usually conceived as narrow, that is, as supervening on the internal states of subjects, and hence phenomenal intentionality is a form of narrow intentionality. However, defenders of this idea usually maintain that there is another kind of, externalistic intentionality, which depends on factors external to the subject. (...) We may ask whether this concession to content externalism is obligatory. In this paper, I shall argue that it isn’t. I shall suggest that if one is convinced that narrow phenomenal intentionality is legitimate, there is nothing stopping one from claiming that all intentionality is narrow. (shrink)

Abstract: This paper introduces and analyses the doctrine of externalism about semantic content; discusses the Twin Earth argument for externalism and the assumptions behind it, and examines the question of whether externalism about content is compatible with a privileged knowledge of meanings and mental contents.

Dry earth seems to its inhabitants (our intrinsic duplicates) just as earth seems to us, that is, it seems to them as though there are rivers and lakes and a clear, odorless liquid flowing from their faucets. But, in fact, this is an illusion; there is no such liquid anywhere on the planet. I address two objections to externalism concerning the nature of the concept that is expressed by the word 'water' in the mouths of the inhabitants of dry earth. (...) Gabriel Segal presents a dilemma for the externalist concerning the application conditions of the concept, and Paul Boghossian presents a dilemma for the externalist concerning the complexity of the concept. I show that, in both cases, the externalist may occupy the horn of his choice without departing from either the letter or spirit of externalism. (shrink)

There has been recent dispute between Putnam and Searle over whether meanings are “in the head”. Putnam makes use of Twin-Earth thought experiments to show that our mental states alone cannot determine what we refer to (and thus “mean”) and that we rely also on external factors, which are not “in the head”. This suggests to me that we in some way mean more than we actually know. Searle on the other hand makes use of what he calls “Intentional contents”, (...) “conditions of satisfaction”, and “self-referentiality”, to show that meanings can be said to be in the head. It seems to me that an internalist account as we find it in Husserl or Searle is closer to what is going on when we mean something. (shrink)

The content of the externalist thesis about the mind depends crucially on how we define the distinction between the internal and the external. According to the usual understanding, the boundary between the internal and the external is the skull or the skin of the subject. In this paper I argue that the usual understanding is inadequate, and that only the new understanding of the external/internal distinction I suggest helps us to understand the issue of the compatibility of externalism and privileged (...) access. (shrink)

In this paper I argue against Twin-Earth externalism. The mistake that Twin Earth arguments rest on is the failure to appreciate the force of the following dilemma. Some features of things around us do matter for the purposes of conceptual classification, and others do not. The most plausible way to draw this distinction is to see whether a certain feature enters the cognitive perspective of the experiencing subject in relation to the kind in question or not. If it does, we (...) can trace conceptual differences to internal differences. If it doesn’t, we do not have a case of conceptual difference. Neither case supports Twin Earth externalism. (shrink)

The Burge-Putnam thought experiments have generated the thesis that beliefs are not fixed by the constitution of the body. However, many philosophers have thought that if this is true then there must be another content-like property. Even if the contents of our attitudes such as the one in ‘believes that aluminum is a light metal’, do not supervene on our physical makeups, nevertheless people who are physical duplicates must be the same when it comes to evaluating their rationality and explaining (...) their actions. I argue that the considerations motivating this view are best handled with just the ordinary ‘that’-clause contents. (shrink)

Ascriptions of content are sensitive not only to our physical and social environment, but also to unforeseeable developments in the subsequent usage of our terms. This paper argues that the problems that may seem to come from endorsing such 'temporally sensitive' ascriptions either already follow from accepting the socially and historically sensitive ascriptions Burge and Kripke appeal to, or disappear when the view is developed in detail. If one accepts that one's society's past and current usage contributes to what one's (...) terms mean, there is little reason not to let its future usage to do so as well. (shrink)

Suppose that a physical duplicate of me, right down to the arrangements of subatomic particles, comes into existence at the time at which I finish this sentence. Suppose that it comes into existence by chance, or at least by a causal process entirely unconnected with me. It might be so situated that it, too, is seated in front of a computer, and finishes this paragraph and paper, or a corresponding one, just as I do. (i) Would it have the same (...) thoughts I do? (ii) Would it speak my language? (iii) Would my duplicate have any thoughts or (iv) speak any language at all? To fix the interpretation of these questions, I will take ‘thought’ to cover any mental state which has a representational content, where ‘representational content’ is intended to be neutral with respect to psychological mode. By 'psychological mode' I mean what distinguishes kinds of thoughts, such as belief, visual perceptual experience, desire, etc. Representational content, or thought content, as I will also say, determines the conditions under which a thought is true or false, veridical or non-veridical, or, more broadly, is satisfied or fails to be satisfied, independently of relativization to circumstances, possible worlds, or the like. Beliefs, desires, hopes, intentions, and perceptual experiences will all count as thoughts on this usage. The question whether one person has the same (type of) thought as another is the question whether both have a mental state with the same representational content in the same psychological mode. I will not count epistemic verbs, however, as picking out or expressing a (pure) psychological mode. Thus, although knowing that the time is ripe, seeing that there is a goldfinch in the garden, and remembering that my wife’s birthday is next Tuesday are all thoughts, they do not pick out the thoughts by using a verb that expresses a psychological mode. Therefore knowing, seeing or remembering the same things is not a requirement on having the same thoughts.. (shrink)

SummaryIn this paper I discuss two influential views in the philosophy of mind: the two‐component picture draws a distinction between ‘narrow content’ and ‘broad content’, while radical externalism denies that there is such a thing as narrow content. I argue that ‘narrow content’ is ambiguous, and that the two views can be reconciled. Instead of considering that there is only one question and three possible answers corresponding to Cartesian internalism, the two‐component picture, and radical externalism respectively, I show that there (...) are two distinct questions: ‘Are mental contents internal to the individual?’ and, ‘Are mental contents analysable in two‐components?’ Both questions can be given a positive or a negative answer, in such a way that there are four, rather than three, possible views to be distinguished. The extra view whose possibility emerges in this framework is that which mixes radical externalism with the two‐component picture. It agrees with radical externalism that there cannot be ‘solipsistic’ contents: content is not an intrinsic property of the states of an individual organism, but a relational property. It also agrees with the two‐component picture, on a certain interpretation: the broad content of a psychological state depends upon what actually causes that state, but the narrow content depends only on what normally causes this type of state to occur. In the last section of the paper, I deal with internal representation which seem to be independent even of the normal environment. I show that such contents are themselves independent of the normal environment only in a relative sense: they are locally independent of the normal environment, yet still depend on it via the concepts to which they are connected in the concept system. (shrink)

Philosophers constantly see the method of science before their eyes, and are irresistibly tempted to ask and answer questions in the way science does. This tendency is the real source of metaphysics and leads the philosopher into complete darkness.

The celebrated "Twin Earth" arguments of Hilary Putnam (1975) and Tyler Burge (1979) aim to establish that some intentional states logically depend on facts external to the subjects of those states. Ascriptions of states of these kinds to a thinker entail that the thinker's environment is a certain way. It is not possible that the thinker could be in those very intentional states unless the environment is that way...

I say that it’s philosophically inexpensive because I think it is more convincing than any other Twin-Earth thought experiment in that it sidesteps many of the standard objections to the usual thought experiments. I also discuss narrow contents and give an analysis of Putnam’s original argument.

In, “Why Nothing Mental is Just in The Head,” Justin Fisher (Noȗs, 2007) uses a novel thought-experiment to argue that every form of mental internalism is false. This paper shows that Fisher fails to refute mental internalism, and that a new variant of his example actually (a) confirms a form of mental internalism, as well as (b) John Locke's “resemblance thesis,” thereby (c) disconfirming all externalist theories of mental content (the type of theory Fisher takes his original example to prove).