When we experience the world – see, hear, feel, taste, or smell things – we gain all sorts of knowledge about the things around us. And this knowledge figures heavily in our reasoning about the world – about what to think and do in response to it. But what is the nature of this knowledge? On one commonly held view, all knowledge is constituted by beliefs in propositions. But in this paper I argue against this view. I argue that some (...) knowledge is constituted, not by beliefs in propositions, but by awareness of properties and objects. To make my case, I focus on the role of visual perception in reasoning. I start by introducing a principle about the relationship between knowledge and reasoning, which says that to learn something new by reasoning, one must know the bases of one’s reasoning. Then I argue that in some cases of genuine, knowledge-conferring reasoning, the bases of our reasoning are not propositions that we believe; rather, they’re properties or objects that we see. Thus, I conclude that some such knowledge is non-propositional and is rather what some call “knowledge of things”. (shrink)

Currie’s (2010) argument that “i-desires” must be posited to explain our responses to fiction is critically discussed. It is argued that beliefs and desires featuring ‘in the fiction’ operators—and not sui generis imaginings (or "i-beliefs" or "i-desires")—are the crucial states involved in generating fiction-directed affect. A defense of the “Operator Claim” is mounted, according to which ‘in the fiction’ operators would be also be required within fiction-directed sui generis imaginings (or "i-beliefs" and "i-desires"), were there such. Once we appreciate that (...) even fiction-directed sui generis imaginings would need to incorporate ‘in the fiction’ operators, the main appeal of the idea that sui generis imaginings (or "i-beliefs" or "i-desires") are at work in fiction-appreciation dissipates. [This is Chapter 10 of Explaining Imagination (OUP, 2020)]. (shrink)

Comparatively easy questions we might ask about creativity are distinguished from the hard question of explaining transformative creativity. Many have focused on the easy questions, offering no reason to think that the imagining relied upon in creative cognition cannot be reduced to more basic folk psychological states. The relevance of associative thought processes to songwriting is then explored as a means for understanding the nature of transformative creativity. Productive artificial neural networks—known as generative antagonistic networks (GANs)—are a recent example of (...) how a system’s ability to generate novel products can both be finely tuned by prior experience and grounded in strategies that cannot be articulated by the system itself. Further, the kinds of processes exploited by GANs need not be seen as incorporating something akin to sui generis imaginative states. The chapter concludes with reflection on the added relevance of personal character to explanations of creativity. [This is Chapter 12 of the book Explaining Imagination.]. (shrink)

Inner speech travels under many aliases: the inner voice, verbal thought, thinking in words, internal verbalization, “talking in your head,” the “little voice in the head,” and so on. It is both a familiar element of first-person experience and a psychological phenomenon whose complex cognitive components and distributed neural bases are increasingly well understood. There is evidence that inner speech plays a variety of cognitive roles, from enabling abstract thought, to supporting metacognition, memory, and executive function. One active area of (...) controversy concerns the relation of inner speech to auditory verbal hallucinations in schizophrenia, with a common proposal being that sufferers of AVH misidentify their own inner speech as being generated by someone else. Recently, researchers have used artificial intelligence to translate the neural and neuromuscular signatures of inner speech into corresponding outer speech signals, laying the groundwork for a variety of new applications and interventions. (shrink)

​Imagination will remain a mystery—we will not be able to explain imagination—until we can break it into parts we already understand. Explaining Imagination is a guidebook for doing just that, where the parts are other ordinary mental states like beliefs, desires, judgments, and decisions. In different combinations and contexts, these states constitute cases of imagining. This reductive approach to imagination is at direct odds with the current orthodoxy, according to which imagination is a sui generis mental state or process—one with (...) its own inscrutable principles of operation. Explaining Imagination upends that view, showing how, on closer inspection, the imaginings at work in hypothetical reasoning, pretense, the enjoyment of fiction, and creativity are reducible to other familiar mental states—judgments, beliefs, desires, and decisions among them. Crisscrossing contemporary philosophy of mind, cognitive science, and aesthetics, Explaining Imagination argues that a clearer understanding of imagination is already well within reach. (shrink)

As I walk into a restaurant to meet up with a friend, I look around and see all sorts of things in my immediate environment—tables, chairs, people, colors, shapes, etc. As a result, I know of these things. But what is the nature of this knowledge? Nowadays, the standard practice among philosophers is to treat all knowledge, aside maybe from “know-how”, as propositional. But in this paper I will argue that this is a mistake. I’ll argue that some knowledge is (...) constituted, not by beliefs toward propositions, but by awareness of properties and objects. Seeing isn’t believing, but it is knowing. After further characterizing this type of knowledge, I will make the case for it. Then I will consider a variety of objections. Finally, I will indicate how our recognition of this knowledge may answer other questions, and solve other problems, in philosophy. (shrink)

In the 1950s, dream researchers commonly thought that dreams were predominantly a black and white phenomenon, although both earlier and later treatments of dreaming assume or assert that dreams have color. The first half of the twentieth century saw the rise of black and white film media, and it is likely that the emergence of the view that dreams are black and white was connected to this change in film technology. If our opinions about basic features of our dreams can (...) change with changes in technology, it seems to follow that our knowledge of the experience of dreaming is much less secure than we might at first have thought it to be. (shrink)

Although philosophers of art and aesthetics regularly appeal to a notion of ‘pictorial content’, there is little agreement over its nature. The present paper argues that pictures have propositional contents. This conclusion is reached by considering a style of argument having to do with the phenomenon of negation intended to show that pictures must have some kind of non-propositional content. I first offer reasons for thinking that arguments of that type fail. Second, I show that when properly understood, such arguments (...) can in fact be turned on their heads and shown to support the propositionalist position. (shrink)

What is creativity? One new idea may be creative, whereas another is merely new: What's the difference? And how is creativity possible? These questions about human creativity can be answered, at least in outline, using computational concepts. There are two broad types of creativity, improbabilist and impossibilist. Improbabilist creativity involves novel combinations of familiar ideas. A deeper type involves METCS: the mapping, exploration, and transformation of conceptual spaces. It is impossibilist, in that ideas may be generated which – with respect (...) to the particular conceptual space concerned – could not have been generated before. The more clearly conceptual spaces can be defined, the better we can identify creative ideas. Defining conceptual spaces is done by musicologists, literary critics, and historians of art and science. Humanist studies, rich in intuitive subtleties, can be complemented by the comparative rigour of a computational approach. Computational modelling can help to define a space, and to show how it may be mapped, explored, and transformed. Impossibilist creativity can be thought of in “classical” Al terms, whereas connectionism illuminates improbabilist creativity. Most Al models of creativity can only explore spaces, not transform them, because they have no self-reflexive maps enabling them to change their own rules. A few, however, can do so. A scientific understanding of creativity does not destroy our wonder at it, nor does it make creative ideas predictable. Demystification does not imply dehumanization. (shrink)

Exposing the chimpanzee to language training appears to enhance the animal's ability to perform some kinds of tasks but not others. The abilities that are enhanced involve abstract judgment, as in analogical reasoning, matching proportions of physically unlike exemplars, and completing incomplete representations of action. The abilities that do not improve concern the location of items in space and the inferences one might make in attempting to obtain them. Representing items in space and making inferences about them could be done (...) with an imaginal code, but representing relations and judging the relations between them, as in analogies, requires a more abstract code. Language training cannot instill such an abstract code, but for species that have the code to start with, it may enhance the animal's ability to use it. (shrink)

What is it for a picture to depict a scene? The most orthodox philosophical theory of pictorial representation holds that depiction is grounded in resemblance. A picture represents a scene in virtue of being similar to that scene in certain ways. This essay presents evidence against this claim: curvilinear perspective is one common style of depiction in which successful pictorial representation depends as much on a picture's systematic differences with the scene depicted as on the similarities; it cannot be analyzed (...) in terms of similarity alone. The same problem arises for many other kinds of depiction. The essay concludes that depiction in general is not grounded in resemblance but geometrical transformation. (shrink)

Visual imagination (or visualization) is peculiar in being both free, in that what we imagine is up to us, and useful to a wide variety of practical reasoning tasks. How can we rely upon our visualizations in practical reasoning if what we imagine is subject to our whims? The key to answering this puzzle, I argue, is to provide an account of what constrains the sequence in which the representations featured in visualization unfold—an account that is consistent with its freedom. (...) Three different proposals are outlined, building on theories that link visualization to sensorimotor predictive mechanisms (e.g., efference copies, forward models ). Each sees visualization as a kind of reasoning, where its freedom consists in our ability to choose the topic of the reasoning. Of the three options, I argue that the approach many will find most attractive—that visualization is a kind of off-line perception, and is therefore in some sense misrepresentational—should be rejected. The two remaining proposals both conceive of visualization as a form of sensorimotor reasoning that is constitutive of one’s commitments concerning the way certain kinds of visuomotor scenarios unfold. According to the first, these commitments impinge on one’s web of belief from without, in the manner of normal perceptual experience; according to the second, these commitments just are one’s (occurrent) beliefs about such generalizations. I conclude that, despite being initially counterintuitive, the view of visualization as a kind of occurrent belief is the most promising. (shrink)

Twentieth century philosophy and psychology have been peculiarly averse to mental images. Throughout nearly two and a half millennia of philosophical wrangling, from Aristotle to Hume to Bergson, images (perceptual and quasi-perceptual experiences), sometimes under the alias of "ideas", were almost universally considered to be both the prime contents of consciousness, and the vehicles of cognition. The founding fathers of experimental psychology saw no reason to dissent from this view, it was commonsensical, and true to the lived experience of conscious (...) thinking. However, early in this century, just about when the behaviorist revolution in psychology was loudly declaring the scientific illegitimacy of any attempt to study consciousness, and the concomitant non-existence of imagery (Watson, 1913; see Thomas, 1989), philosophy was undergoing its "linguistic turn", a turn to seeing philosophy as essentially about language rather than the world, even the 'inner' world. For decades, the very concept of the mental image was suspect, and it was certainly banished from playing any major role in theories of mind and of thinking. Ralph Ellis' Questioning Consciousness, together with the recent speculations of certain influential neuroscientists (Edelman, 1992; Damasio, 1994), may be signaling the end this unusual era. (shrink)

Abstract The accumulated case studies in the Sociology of Scientific Knowledge have been taken to establish the Strong Programme's thesis that beliefs have social causes in contradistinction to psychological ones. This externalism is essentially a commitment to the stimulus control of behaviour which was the principal tenet of orthodox Skinnerian Behaviorism. Offered as ?straight forward scientific hypotheses? these claims of social determination are asserted to be ?beyond dispute?. However, the causes of beliefs and especially their contents has also been the (...) subject of intense study in the quite different domain of cognitive science where internal states, images, rules, representations and schemas are postulated as explanatory constructs. Such explanations which postulate mental states are described by Bloor as infected by the ?disease? of ?psychologism? and Bloor has defined his Strong Programme in terms of its diametrical opposition to mentalistic theories. For example, Bloor has explicitly endorsed the Behaviourist rejection of mental representations such as images. Accordingly, a direct comparison of these radically divergent approaches to a common subject matter is of considerable interest. The paper attempts to reveal the unnoticed enormity and recidivism of the sociological programme, and how its vulnerability is betrayed in Bloor's response to criticism on central issues. (shrink)

[This is an earlier (1997), much longer and more detailed version of my entry on LOTH in the _Stanford Encyclopedia of Philosophy_] The Language of Thought Hypothesis (LOTH) is an empirical thesis about thought and thinking. For their explication, it postulates a physically realized system of representations that have a combinatorial syntax (and semantics) such that operations on representations are causally sensitive only to the syntactic properties of representations. According to LOTH, thought is, roughly, the tokening of a representation that (...) has a syntactic (constituent) structure with an appropriate semantics. Thinking thus consists in syntactic operations defined over representations. Most of the arguments for LOTH derive their strength from their ability to explain certain empirical phenomena like productivity, systematicity of thought and thinking. (shrink)

The aim of this article is to strengthen links between cognitive brain research and formal logic. The work covers three fundamental sorts of logical inferences: reasoning in the propositional calculus, i.e. inferences with the conditional “if...then”, reasoning in the predicate calculus, i.e. inferences based on quantifiers such as “all”, “some”, “none”, and reasoning with n-place relations. Studies with brain-damaged patients and neuroimaging experiments indicate that such logical inferences are implemented in overlapping but different bilateral cortical networks, including parts of the (...) fronto-temporal cortex, the posterior parietal cortex, and the visual cortices. I argue that these findings show that we do not use a single deterministic strategy for solving logical reasoning problems. This account resolves many disputes about how humans reason logically and why we sometimes deviate from the norms of formal logic. (shrink)

I do not think that the world or the sciences would ever have suggested to me any philosophical problems. What has suggested philosophical problems to me is things which other philosophers have said about the world or the sciences. (G.E. Moore, 1942, p. 14).

Theories concerning the structure, or format, of mental representation should (1) be formulated in mechanistic, rather than metaphorical terms; (2) do justice to several philosophical intuitions about mental representation; and (3) explain the human capacity to predict the consequences of worldly alterations (i.e., to think before we act). The hypothesis that thinking involves the application of syntax-sensitive inference rules to syntactically structured mental representations has been said to satisfy all three conditions. An alternative hypothesis is that thinking requires the construction (...) and manipulation of the cognitive equivalent of scale models. A reading of this hypothesis is provided that satisfies condition (1) and which, even though it may not fully satisfy condition (2), turns out (in light of the frame problem) to be the only known way to satisfy condition (3). (shrink)

What is needed today is a biologically grounded explanation of behavior, one that moves beyond the so?called mind?body problem. Yet no solution will be found by philosophers who refuse to learn about how brains and bodies work, or by neuroscientists pursuing experimental research based on outmoded or blatantly anti?biological theories. Churchland's book proposes a solution: to come by a unified theory of the mind?brain philosophers have to work together with neuroscientists. Yet Churchland's vision of a unified theory is based on (...) an assumption that, while widely held, may not adequately reflect brain functioning in the production of behavior, namely, the assumption that brain processes represent. The present paper proposes an alternative view, suggesting that patterns of neural activity do not ?represent? anything, that brains do not ?read? or ?transform? representations, and that brains do not require representations to produce goal?directed behavior. Representations are replaced by self?organizing neural processes that achieve a certain end?state of interaction between the organism and its environment in a flexible and adaptive manner. Some of the implications of this view for neuroscientific research and the philosophy of mind are outlined. (shrink)

The questions addressed in research on mental imagery have become more refined as experimental techniques have become more exact. One issue that has emerged in current work is whether, or in what ways, imaging is like perceiving. Daniel Reisberg and Deborah Chambers have devised a series of experiments that put that question to the test by asking whether images can be reinterpreted in the same ways that perceptual objects can be reinterpreted. They argue that the evidence points to a negative (...) conclusion. Other psychologists have responded, and a debate has ensued. The debate, intersects with philosophy in two ways: (i) philosophers have appropriated the empirical results in defence of their views on imagery; and (ii) psychologists on both sides have argued about the role of 'philosophical considerations' in evaluating the results. My aim is to clarify the issues at stake, to dispel certain confusions apparent in the literature, and to show that recent research does not support the claim that imaging is unlike perceiving in specific respects. (shrink)

Many current neurophysiological, psychophysical, and psychological approaches to vision rest on the idea that when we see, the brain produces an internal representation of the world. The activation of this internal representation is assumed to give rise to the experience of seeing. The problem with this kind of approach is that it leaves unexplained how the existence of such a detailed internal representation might produce visual consciousness. An alternative proposal is made here. We propose that seeing is a way of (...) acting. It is a particular way of exploring the environment. Activity in internal representations does not generate the experience of seeing. The out- side world serves as its own, external, representation. The experience of seeing occurs when the organism masters what we call the gov- erning laws of sensorimotor contingency. The advantage of this approach is that it provides a natural and principled way of accounting for visual consciousness, and for the differences in the perceived quality of sensory experience in the different sensory modalities. Sev- eral lines of empirical evidence are brought forward in support of the theory, in particular: evidence from experiments in sensorimotor adaptation, visual “filling in,” visual stability despite eye movements, change blindness, sensory substitution, and color perception. (shrink)

The notion of a "mental representation" is, arguably, in the first instance a theoretical construct of cognitive science. As such, it is a basic concept of the Computational Theory of Mind, according to which cognitive states and processes are constituted by the occurrence, transformation and storage (in the mind/brain) of information-bearing structures (representations) of one kind or another.

A comprehensive introduction to the Language of Though Hypothesis (LOTH) accessible to general audiences. LOTH is an empirical thesis about thought and thinking. For their explication, it postulates a physically realized system of representations that have a combinatorial syntax (and semantics) such that operations on representations are causally sensitive only to the syntactic properties of representations. According to LOTH, thought is, roughly, the tokening of a representation that has a syntactic (constituent) structure with an appropriate semantics. Thinking thus consists in (...) syntactic operations defined over representations. Most of the arguments for LOTH derive their strength from their ability to explain certain empirical phenomena like productivity, systematicity of thought and thinking. (shrink)

Philosophers tend to assume that we have excellent knowledge of our own current conscious experience or 'phenomenology'. I argue that our knowledge of one aspect of our experience, the experience of visual imagery, is actually rather poor. Precedent for this position is found among the introspective psychologists of the late nineteenth and early twentieth centuries. Two main arguments are advanced toward the conclusion that our knowledge of our own imagery is poor. First, the reader is asked to form a visual (...) image, and it is expected that answering questions about certain basic features of that experience will be difficult. If so, it seems reasonable to suppose that people could be mistaken about those basic features of their own imagery. Second, it is observed that although people give widely variable reports about their own experiences of visual imagery, differences in report do not systematically correlate with differences on tests of skills that psychologists have often supposed to require visual imagery, such as mental rotation, visual creativity, and visual memory. (shrink)

I have argued elsewhere that non-sentential representations that are the close kin of scale models can be, and often are, realized by computational processes. I will attempt here to weaken any resistance to this claim that happens to issue from those who favor an across-the-board computational theory of cognitive activity. I will argue that embracing the idea that certain computers harbor nonsentential models gives proponents of the computational theory of cognition the means to resolve the conspicuous disconnect between the sentential (...) character of the data structures they posit and the nonsentential qualitative character of our perceptual experiences of corporeal (i.e., spatial, kinematic, and dynamic) properties. Along the way, I will question the viability of some externalist remedies for this disconnect, and I will explain why the computational theory put forward here falls quite clearly beyond the useful bounds of the Chinese-Room argument. (shrink)

It is a common experience of mental life that we come to articulate meanings which we had initially grasped in only a sketchy way. In this paper, I consider how this idea of an initially unarticulated meaning may fit in a general theory of mental representation. I propose to identify unarticulated meanings with what I callspecific concepts, which are quite similar to Rosch's categories of basic objects and are distinct both from images and generic concepts (which come to articulate meanings). (...) I argue that unarticulated meaning is non-representational in an important respect, a claim which relies on a distinction amonglevels of representation. (shrink)

Smolensky's (1995) proposal for a connectionist explanation of systematicity doesn't work.

The problem of semantic content is the problem of explicating those features of brain processes by virtue of which they may properly be thought to possess meaning or reference. This paper criticizes the account of semantic content associated with fodor's version of cognitive science, And offers an alternative account based on mathematical communication theory. Its key concept is that of a neuronal representation maintaining a high-Level of mutual information with a designated external state of affairs under changing conditions of perceptual (...) presentation. (shrink)

This paper (1) sketches a phenomenological analysis of visual mental imagery; (2) applies this analysis to the mental imagery debate in cognitive science; (3) briefly sketches a neurophenomenological approach to mental imagery; and (4) compares the results of this discussion with Dennett’s heterophenomenology.