The computational paradigm, which has dominated psychology and artificial intelligence since the cognitive revolution, has been a source of intense debate. Recently, several cognitive scientists have argued against this paradigm, not by objecting to computation, but rather by objecting to the notion of representation. Our analysis of these objections reveals that it is not the notion of representation per se that is causing the problem, but rather specific properties of representations as they are used in various psychological theories. Our analysis (...) suggests that all theorists accept the idea that cognitive processing involves internal information-carrying states that mediate cognitive processing. These mediating states are a superordinate category of representations. We discuss five properties that can be added to mediating states and examine their importance in various cognitive models. Finally, three methodological lessons are drawn from our analysis and discussion. (shrink)

Dead reckoning is a feature of the navigation behaviour shown by several creatures, including the desert ant. Recent work by C. Randy Gallistel shows that some connectionist models of dead reckoning face important challenges. These challenges are thought to arise from essential features of the connectionist approach, and have therefore been taken to show that connectionist models are unable to explain even the most primitive of psychological phenomena. I show that Gallistel’s challenges are successfully met by one recent connectionist model, (...) proposed by Ulysses Bernardet, Sergi Bermúdez i Badia, and Paul F.M.J. Verschure. The success of this model suggests that there are ways to implement dead reckoning with neural circuits that fall within the bounds of what many people regard as neurobiologically plausible, and so that the wholesale dismissal of the connectionist modelling project remains premature. (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)

The paper examines an alleged distinction claimed to exist by Van Gelder between two different, but equally acceptable ways of accounting for the systematicity of cognitive output (two “varieties of compositionality”): “concatenative compositionality” vs. “functional compositionality.” The second is supposed to provide an explanation alternative to the Language of Thought Hypothesis. I contend that, if the definition of “concatenative compositionality” is taken in a different way from the official one given by Van Gelder (but one suggested by some of his (...) formulations) then there is indeed a different sort of compositionality; however, the second variety is not an alternative to the language of thought in that case. On the other hand, if the concept of concatenative compositionality is taken in a different way, along the lines of Van Gelder's explicit definition, then there is no reason to think that there is an alternative way of explaining systematicity. (shrink)

The social brain hypothesis implies that humans and other primates evolved “modules“ for representing social knowledge. Alternatively, no such cognitive specializations are needed because social knowledge is already present in the world — we can simply monitor the dynamics of social interactions. Given the latter idea, what mechanism could account for coalition formation? We propose that statistical learning can provide a mechanism for fast and implicit learning of social signals. Using human participants, we compared learning of social signals with arbitrary (...) signals. We found that learning of social signals was no better than learning of arbitrary signals. While coupling faces and voices led to parallel learning, the same was true for arbitrary shapes and sounds. However, coupling versus uncoupling social signals with arbitrary signals revealed that faces and voices are treated with perceptual priority. Overall, our data suggest that statistical learning is a viable domain-general mechanism for learning social group structure. Keywords: social brain; embodied cognition; distributed cognition; situated cognition; multisensory; audiovisual speech; crossmodal; multimodal. (shrink)

Philosophical interest in intentional action has flourished in recent decades. Typically, action theorists propose necessary and sufficient conditions for a movement's being an action, conditions derived from a conceptual analysis of folk psychological action ascriptions. However, several key doctrinal and methodological features of contemporary action theory are troubling, in particular (i) the insistence that folk psychological kinds like beliefs and desires have neurophysiological correlates, (ii) the assumption that the concept of action is "classical" in structure (making it amenable to definition (...) in terms of necessary and sufficient conditions for its proper application), and (iii) the assumption that deferring to intuitions about the application of the concept of action amidst the context of fantastical thought experiments furnishes an effective method for judging the adequacy of proposed analyses. After consideration of these problems it is argued that action theory needs to be reoriented in a more naturalistic direction, the methods and aims of which are continuous with those of the empirical sciences. The paper concludes with a sketch (and defense) of the methodological foundations of a naturalistic approach to intentional action. (shrink)

One of the principal tasks Dennett sets himself in Consciousness Explained is to demolish the Cartesian theater model of phenomenal consciousness, which in its contemporary garb takes the form of Cartesian materialism: the idea that conscious experience is a process of presentation realized in the physical materials of the brain. The now standard response to Dennett is that, in focusing on Cartesian materialism, he attacks an impossibly naive account of consciousness held by no one currently working in cognitive science or (...) the philosophy of mind. Our response is quite different. We believe that, once properly formulated, Cartesian materialism is no straw man. Rather, it is an attractive hypothesis about the relationship between the computational architecture of the brain and phenomenal consciousness, and hence one that is worthy of further exploration. Consequently, our primary aim in this paper is to defend Cartesian materialism from Dennett’s assault. We do this by showing that Dennett’s argument against this position is founded on an implicit assumption (about the relationship between phenomenal experience and information coding in the brain), which while valid in the context of classical cognitive science, is not forced on connectionism. (shrink)

This paper introduces a new, expanded range of relevant cognitive psychological research on collaborative recall and social memory to the philosophical debate on extended and distributed cognition. We start by examining the case for extended cognition based on the complementarity of inner and outer resources, by which neural, bodily, social, and environmental resources with disparate but complementary properties are integrated into hybrid cognitive systems, transforming or augmenting the nature of remembering or decision-making. Adams and Aizawa, noting this distinctive complementarity argument, (...) say that they agree with it completely: but they describe it as “a non-revolutionary approach” which leaves “the cognitive psychology of memory as the study of processes that take place, essentially without exception, within nervous systems.” In response, we carve out, on distinct conceptual and empirical grounds, a rich middle ground between internalist forms of cognitivism and radical anti-cognitivism. Drawing both on extended cognition literature and on Sterelny’s account of the “scaffolded mind” (this issue), we develop a multidimensional framework for understanding varying relations between agents and external resources, both technological and social. On this basis we argue that, independent of any more “revolutionary” metaphysical claims about the partial constitution of cognitive processes by external resources, a thesis of scaffolded or distributed cognition can substantially influence or transform explanatory practice in cognitive science. Critics also cite various empirical results as evidence against the idea that remembering can extend beyond skull and skin. We respond with a more principled, representative survey of the scientific psychology of memory, focussing in particular on robust recent empirical traditions for the study of collaborative recall and transactive social memory. We describe our own empirical research on socially distributed remembering, aimed at identifying conditions for mnemonic emergence in collaborative groups. Philosophical debates about extended, embedded, and distributed cognition can thus make richer, mutually beneficial contact with independently motivated research programs in the cognitive psychology of memory. (shrink)

On the extended mind hypothesis (EM), many of our cognitive states and processes are hybrids, unevenly distributed across biological and nonbiological realms. In certain circumstances, things - artifacts, media, or technologies - can have a cognitive life, with histories often as idiosyncratic as those of the embodied brains with which they couple. The realm of the mental can spread across the physical, social, and cultural environments as well as bodies and brains. My independent aims in this chapter are: first, to (...) describe two compatible but distinct movements or "waves" within the EM literature, arguing for the priority of the second wave (and gesturing briefly toward a third); and, second, to defend and illustrate the interdisciplinary implications of EM as best understood, specifically for historical disciplines, by sketching two case studies. (shrink)

This entry provides an overview of theories of concepts that is organized around five philosophical issues: (1) the ontology of concepts, (2) the structure of concepts, (3) empiricism and nativism about concepts, (4) concepts and natural language, and (5) concepts and conceptual analysis.

When cognitive scientists apply computational theory to the problem of phenomenal consciousness, as many of them have been doing recently, there are two fundamentally distinct approaches available. Either consciousness is to be explained in terms of the nature of the representational vehicles the brain deploys; or it is to be explained in terms of the computational processes defined over these vehicles. We call versions of these two approaches _vehicle_ and _process_ theories of consciousness, respectively. However, while there may be space (...) for vehicle theories of consciousness in cognitive science, they are relatively rare. This is because of the influence exerted, on the one hand, by a large body of research which purports to show that the explicit representation of information in the brain and conscious experience are _dissociable_, and on the other, by the _classical_ computational theory of mind – the theory that takes human cognition to be a species of symbol manipulation. But two recent developments in cognitive science combine to suggest that a reappraisal of this situation is in order. First, a number of theorists have recently been highly critical of the experimental methodologies employed in the dissociation studies – so critical, in fact, it’s no longer reasonable to assume that the dissociability of conscious experience and explicit representation has been adequately demonstrated. Second, classicism, as a theory of human cognition, is no longer as dominant in cognitive science as it once was. It now has a lively competitor in the form of _connectionism; _and connectionism, unlike classicism, does have the computational resources to support a robust vehicle theory of consciousness. In this paper we develop and defend this connectionist vehicle theory of consciousness. It takes the form of the following simple empirical hypothesis: _phenomenal experience consists in the explicit_ _representation of information in neurally realized PDP networks_.. (shrink)

How does language (spoken or written) impact thought? One useful way to approach this important but elusive question may be to consider language itself as a cognition-enhancing animal-built structure. To take this perspective is to view language as a kind of self-constructed cognitive niche. These self-constructed cognitive niches play, I suggest, three distinct but deeply interlocking roles in human thought and reason. Working together, these three interlocking routines radically transform the human mind, and mark a genuine discontinuity in the space (...) of anitnal minds. (shrink)

A suitable project for the new Millenium is to radically reconfigure our image of human rationality. Such a project is already underway, within the Cognitive Sciences, under the umbrellas of work in Situated Cognition, Distributed and De-centralized Cogition, Real-world Robotics and Artificial Life1. Such approaches, however, are often criticized for giving certain aspects of rationality too wide a berth. They focus their attention on on such superficially poor cousins as.

Language of thought theories fall primarily into two views. The first view sees the language of thought as an innate language known as mentalese, which is hypothesized to operate at a level below conscious awareness while at the same time operating at a higher level than the neural events in the brain. The second view supposes that the language of thought is not innate. Rather, the language of thought is natural language. So, as an English speaker, my language of thought (...) would be English. -/- My goal is to defend the second view. My methodology will see the project broken down into three major areas. First I will show that human thinking requires a language of thought, after which I will highlight some problems with assuming that this language is innate and hidden. Included in this section will be a small introduction to the compatibility problem. The compatibility problem offers some obvious difficulties for mentalese theories and these will be discussed. The next stage of the project will focus on evidence that can be put forward in support of the claim that natural language is the language of thought. Our most direct source of evidence comes from introspection, and this will play a dominant role in the discussion. The final part of the thesis will involve an examination of the principle arguments that have been put forward against the idea that natural language is the language of thought. My goal will be to show that these arguments do not entail the existence of mentalese, nor do they show that natural language is not the language of thought. I will provide answers to the arguments, and will explain the phenomena they point to in terms of natural language being the language of thought. (shrink)

This paper attempts to clarify and critically examine Fodor's language of thought (LOT) hypothesis, focusing on his contention that the systematicity of language use provides a solid ground for the LOT hypothesis. (edited).

When it comes to applying computational theory to the problem of phenomenal consciousness, cognitive scientists appear to face a dilemma. The only strategy that seems to be available is one that explains consciousness in terms of special kinds of computational processes. But such theories, while they dominate the field, have counter-intuitive consequences; in particular, they force one to accept that phenomenal experience is composed of information processing effects. For cognitive scientists, therefore, it seems to come down to a choice between (...) a counter-intuitive theory or no theory at all. We offer a way out of this dilemma. We argue that the computational theory of mind doesn't force cognitive scientists to explain consciousness in terms of computational processes, as there is an alternative strategy available: one that focuses on the representational vehicles that encode information in the brain. This alternative approach to consciousness allows us to do justice to the standard intuitions about phenomenal experience, yet remain within the confines of cognitive science. (shrink)

Traces of many past events are often layered or superposed, in brain, body, and world alike. This often poses challenges for individuals and groups, both in accessing specific past events and in regulating or managing coexisting emotions or attitudes. We sometimes struggle, for example, to find appropriate modes of engagement with places with complex and difficult pasts. More generally, there can appear to be a tension between what we know about the highly constructive nature of remembering, whether it is drawing (...) on neural or worldly resources or both, and the ways that we need and use memory to make claims on the past, and to maintain some appropriate causal connections to past events. I assess the current state of work on situated affect and distributed memory, and the recent criticisms of the ‘dogma of harmony’ in these fields. I then deploy these frameworks to examine some affective dimensions of place memory, sketching a strongly distributed conception of places as sometimes partly constituting the processes and activities of feeling and remembering. These approaches also offer useful perspectives on the problems of how to engage – politically and aesthetically – with difficult pasts and historically burdened heritage. In assessing artistic interventions in troubled places, we can seek responsibly to do justice to the past while fully embracing the dynamic and contested constructedness of our present emotions, memories, and activities. (shrink)

This thesis focuses on models of conceptual change in science and philosophy. In particular, I developed a new bootstrapping methodology for studying conceptual change, centered around the formalization of several popular models of conceptual change and the collective assessment of their improved formal versions via nine evaluative dimensions. Among the models of conceptual change treated in the thesis are Carnap’s explication, Lakatos’ concept-stretching, Toulmin’s conceptual populations, Waismann’s open texture, Mark Wilson’s patches and facades, Sneed’s structuralism, and Paul Thagard’s conceptual revolutions. (...) -/- In order to analyze and compare the conception of conceptual change provided by these different models, I rely on several historical reconstructions of episodes of scientific conceptual change. The historical episodes of scientific change that figure in this work include the emergence of the morphological concept of fish in biological taxonomies, the development of scientific conceptions of temperature, the Church-Turing thesis and related axiomatizations of effective calculability, the history of the concept of polyhedron in 17th and 18th century mathematics, Hamilton’s invention of the quaternions, the history of the pre-abstract group concepts in 18th and 19th century mathematics, the expansion of Newtonian mechanics to viscous fluids forces phenomena, and the chemical revolution. I will also present five different formal and informal improvements of four specific models of conceptual change. I will first present two different improvements of Carnapian explication, a formal and an informal one. My informal improvement of Carnapian explication will consist of a more fine-grained version of the procedure that adds an intermediate, third step to the two steps of Carnapian explication. I will show how this novel three-step version of explication is more suitable than its traditional two-step relative to handle complex cases of explications. My second, formal improvement of Carnapian explication will be a full explication of the concept of explication itself within the theory of conceptual spaces. By virtue of this formal improvement, the whole procedure of explication together with its application procedures and its pragmatic desiderata will be reconceptualized as a precise procedure involving topological and geometrical constraints inside the theory of conceptual spaces. My third improved model of conceptual change will consist of a formal explication of Darwinian models of conceptual change that will make vast use of Godfrey-Smith’s population-based Darwinism for targeting explicitly mathematical conceptual change. My fourth improvement will be dedicated instead to Wilson’s indeterminate model of conceptual change. I will show how Wilson’s very informal framework can be explicated within a modified version of the structuralist model-theoretic reconstructions of scientific theories. Finally, the fifth improved model of conceptual change will be a belief-revision-like logical framework that reconstructs Thagard’s model of conceptual revolution as specific revision and contraction operations that work on conceptual structures. -/- At the end of this work, a general conception of conceptual change in science and philosophy emerges, thanks to the combined action of the three layers of my methodology. This conception takes conceptual change to be a multi-faceted phenomenon centered around the dynamics of groups of concepts. According to this conception, concepts are best reconstructed as plastic and inter-subjective entities equipped with a non-trivial internal structure and subject to a certain degree of localized holism. Furthermore, conceptual dynamics can be judged from a weakly normative perspective, bound to be dependent on shared values and goals. Conceptual change is then best understood, according to this conception, as a ubiquitous phenomenon underlying all of our intellectual activities, from science to ordinary linguistic practices. As such, conceptual change does not pose any particular problem to value-laden notions of scientific progress, objectivity, and realism. At the same time, this conception prompts all our concept-driven intellectual activities, including philosophical and metaphilosophical reflections, to take into serious consideration the phenomenon of conceptual change. An important consequence of this conception, and of the analysis that generated it, is in fact that an adequate understanding of the dynamics of philosophical concepts is a prerequisite for analytic philosophy to develop a realistic and non-idealized depiction of itself and its activities. (shrink)

Language has long been a problem‐case for subsymbolic theories of mind. The reason for this is obvious: Language seems essentially symbolic. However, recent work has developed a potential solution to this problem, arguing that linguistic symbols are public objects which augment a fundamentally subsymbolic mind, rather than components of cognitive symbol‐processing. I shall argue that this strategy cannot work, on the grounds that human language acquisition consists in projecting linguistic structure onto environmental entities, rather than extracting this structure from them.

As AI systems become increasingly complex it may become unclear, even to the designer of a system, why exactly a system does what it does. This leads to a lack of trust in AI systems. To solve this, the field of explainable AI has been working on ways to produce explanations of these systems’ behaviors. Many methods in explainable AI, such as LIME, offer only a statistical argument for the validity of their explanations. However, some methods instead study the internal (...) structure of the system and try to find components which can be assigned an interpretation. I believe that these methods provide more valuable explanations than those statistical in nature. I will try to identify which explanations can be considered internal to the system using the Chomskyan notion of tacit knowledge. I argue that each explanation expresses a rule, and through the localization of this rule in the system internals, we can take a system to have tacit knowledge of the rule. I conclude that the only methods which are able to sufficiently establish this tacit knowledge are those along the lines of Olah : 4901–4911, 2017), and therefore they provide explanations with unique strengths. (shrink)

Hermeneutical injustices, according to Miranda Fricker, are injustices that occur “when a gap in collective interpretive resources puts someone at an unfair disadvantage when it comes to making sense of their social experiences” (Fricker 2007, 1). For Fricker, the relevant injustice in these cases is the very lack of knowledge and understanding experienced by the subject. In this way, hermeneutical injustices are instances of epistemic injustices, the kind of injustice that “wrongs someone in their capacity as a subject of knowledge” (...) (Fricker 2007, 5). In this paper, however, I identify different means by which our hermeneutic activities lead to social injustices, of both a practical and epistemic kind, and I identify different ways in which those injustices manifest themselves. Since Fricker’s use of the notion of “hermeneutical injustices” to denote a well-defined kind of injustice is rightfully well-established, I here refer to the more general kinds of injustices I have in mind as “hermeneutic injustices” instead. (shrink)

In psychology, increasing interest in priming has brought with it a revival of associationist views. Association seems a natural explanation for priming: simple associative links carry subcritical levels of activation from representations of the prime stimulus to representations of the target stimulus. This then facilitates use of the representation of the target. I argue that the processes responsible for priming are not associative. They are more complex. Even so, associative models do get something right about how these processes behave. As (...) a result, I argue, we should reconsider how we interpret associative models, taking them to identify regularities in the sequence of representational states in any kind of process, rather than as denoting a particular kind of process. (shrink)

One of the best known arguments against the connectionist approach to artificial intelligence and cognitive science is that neural networks are black boxes, i.e., there is no understandable account of their operation. This difficulty has impeded efforts to explain how categories arise from raw sensory data. Moreover, it has complicated investigation about the role of symbols and language in cognition. This state of things has been radically changed by recent experimental findings in artificial deep learning research. Two kinds of artificial (...) deep learning networks, namely the convolutional neural network and the generative adversarial network have been found to possess the capability to build internal states that are interpreted by humans as complex visual categories, without any specific hints or any grammatical processing. This emergent ability suggests that those categories do not depend on human knowledge or the syntactic structure of language, while they do rely on their visual context. This supports a mild form of empiricism, while it does not assume that computational functionalism is true. Some consequences are extracted regarding the debate about amodal and grounded representations in the human brain. Furthermore, new avenues for research on cognitive science are open. (shrink)