A persisting question in the philosophy of animal minds is which nonhuman animals share our capacity for episodic memory. Many authors address this question by primarily defining EM, trying to capture its seemingly unconstrained flexibility and independence from environmental and bodily constraints. EM is therefore often opposed to clearly context-bound capacities like tracking environmental regularities and forming associations. The problem is that conceptualizing EM in humans first, and then reconstructing how humans evolved this capacity, provides little constraints for understanding the (...) evolution of memory abilities in other species: it defines “genuine” EM as independent from animals’ evolved sensorimotor setup and learning abilities. In this paper, I define memory in terms of perceptual learning: remembering means “knowing what to do in later situations because of past experience in similar earlier situations”. After that, I explain how episodic memory can likewise be explained in terms of perceptual learning. For this, we should consider that the information in animals’ ecological niches is much richer than has hitherto been presumed. Accordingly, instead of asking “given that environmental stimuli provide insufficient information about the cache, what kind of representation does the jay need?” we ask “given that the animal performs in this way, what kind of information is available in the environment?” My aim is not to give a complete alternative explanation of EM; rather, it is to provide conceptual and methodological tools for more zoocentric comparative EM-research. (shrink)

A recent naturalistic epistemological account suggests that there are three nested basic forms of knowledge: procedural knowledge-how, conceptual knowledge-what, and propositional knowledge-that. These three knowledge-forms are grounded in cognitive neuroscience and are mapped to procedural, semantic, and episodic long-term memory respectively. This article investigates and integrates the neuroscientifically grounded account with knowledge-accounts from cognitive ethology and cognitive psychology. It is found that procedural and semantic memory, on a neuroscientific level of analysis, matches an ethological reliabilist account. This formation also matches (...) System 1 from dual process theory on a psychological level, whereas the addition of episodic memory, on the neuroscientific level of analysis, can account for System 2 on the psychological level. It is furthermore argued that semantic memory and the cognitive ability of categorization are linked to each other, and that they can be fruitfully modeled within a conceptual spaces framework. (shrink)

Proponents of the problem of animal suffering claim that the millions of years of apparent nonhuman animal pain and suffering provides evidence against the existence of God. Neo-Cartesianism attempts to avoid this problem mainly by denying the existence of phenomenal consciousness in nonhuman animals. However, neo-Cartesian options regarding animal minds have failed to compel many. In this essay, I explore an answer to the problem of animal suffering inspired by the medieval theologian Thomas Aquinas. Instead of focusing on phenomenal consciousness, (...) the neo-Thomistic view of animal minds focuses on self-awareness. After proposing and providing evidence for this view, I conclude that nonhuman animal suffering is not morally significant. (shrink)

Western science claims to provide unique, objective information about the world. This is supported by the observation that peoples across cultures will agree upon a common description of the physical world. Further, the use of scientific instruments and mathematics is claimed to enable the objectification of science. In this work, carried out by reviewing the scientific literature, the above claims are disputed systematically by evaluating the definition of physical reality and the scientific method, showing that empiricism relies ultimately upon the (...) human senses for the evaluation of scientific theories and that measuring instruments cannot replace the human sensory system. Nativist and constructivist theories of human sensory development are reviewed, and it is shown that nativist claims of core conceptual knowledge cannot be supported by the findings in the literature, which shows that perception does not simply arise from a process of maturation. Instead, sensory function requires a long process of learning through interactions with the environment. To more rigorously define physical reality and systematically evaluate the stability of perception, and thus the basis of empiricism, the development of the method of dimension analysis is reviewed. It is shown that this methodology, relied upon for the mathematical analysis of physical quantities, is itself based upon empiricism, and that all of physical reality can be described in terms of the three fundamental dimensions of mass, length and time. Hereafter the sensory modalities that inform us about these three dimensions are systematically evaluated. The following careful analysis of neuronal plasticity in these modalities shows that all the relevant senses acquire from the environment the capacity to apprehend physical reality. It is concluded that physical reality is acquired rather than given innately, and leads to the position that science cannot provide unique results. Rather, those it can provide are sufficient for a particular environmental setting. (shrink)

Clark and Chalmers claim that an external resource satisfying the following criteria counts as a memory: the agent has constant access to the resource; the information in the resource is directly available; retrieved information is automatically endorsed; information is stored as a consequence of past endorsement. Research on forgetting and metamemory shows that most of these criteria are not satisfied by biological memory, so they are inadequate. More psychologically realistic criteria generate a similar classification of standard putative external memories, but (...) the criteria still do not capture the function of memory. An adequate account of memory function, compatible with its evolution and its roles in prospection and imagination, suggests that external memory performs a function not performed by biological memory systems. External memory is thus not memory. This has implications for: extended mind theorizing, ecological validity of memory research, the causal theory of memory. (shrink)

A widespread assumption in experimental comparative cognition is that, barring compelling evidence to the contrary, the default hypothesis should postulate the simplest cognitive ontology consistent with the animal’s behavior. I call this assumption the principle of cognitive simplicity . In this essay, I show that PoCS is pervasive but unjustified: a blanket preference for the simplest cognitive ontology is not justified by any of the available arguments. Moreover, without a clear sense of how cognitive ontologies are to be carved up (...) at the joints—and which tools are appropriate for the job—PoCS rests on shaky conceptual ground. (shrink)

Recently, a research program has emerged that aims to show that animals have a memory capacity that is similar to the human episodic memory capacity. Researchers within this program argue that nonhuman animals have episodic-like memory of personally experienced past events. In this paper, I specify and evaluate the goals of this research program and the progress it has made in achieving them. I will examine some of the data that the research program has produced, as well as the operational (...) definitions and assumptions that have gone into producing that data, in order to call into question the ultimate value of the episodic-like memory research program. I argue that there is a gap between the claims that the research program makes and the data it uses to support these claims, and that bridging this gap is essential if we want to claim that human episodic memory has a meaningful analog in animals. I end with some suggestions of how to potentially fix these problems. (shrink)

It is well known that humans represent the mental states of others and use these representations to successfully predict, understand, and manipulate their behaviour. This is an impressive ability. Many comparative psychologists believe that some non-human apes and monkeys attribute mental states to others. But is this ability unique to mammals? In this paper, I review findings from a range of behavioural studies on corvids, including food caching, food recaching and food sharing studies. In order to protect their caches from (...) being pilfered, corvids successfully keep track of observing conspecifics, employ a number of caching and recaching strategies, and exploit environmental factors to reduce the amount of visual and auditory information available to observing conspecifics. When giving food items as gifts, corvids give items for which conspecifics have developed a preference. I argue that the available evidence supports the hypothesis that corvids attribute mental states to conspecifics. I further hypothesize that corvids do so through process-driven simulation and the running of non-verbal multimodal rules accomplished by a class of mental representations called semantic pointers. (shrink)

In keeping with recent views of consciousness of self as represented in the body in action, empirical studies are reviewed that demonstrate a bottlenose dolphin’s conscious awareness of its own body and body parts, implying a representational “body image” system. Additional work reviewed demonstrates an advanced capability of dolphins for motor imitation of self-produced behaviors and of behaviors of others, including imitation of human actions, supporting hypotheses that dolphins have a sense of agency and ownership of their actions and may (...) implicitly attribute those levels of self-awareness to others. Possibly, a mirror-neuron system, or its functional equivalent to that described in monkeys and humans, may mediate both self-awareness and awareness of others. (shrink)

Although psychologists study both the objective (behavior) and the subjective (phenomenology) components of cognition, we argue that an overemphasis on the subjective drives a wedge between psychology and other closely related scientific disciplines, such as comparative studies of cognition and artificial intelligence. This wedge is particularly apparent in contemporary studies of episodic recollection and future planning, two related abilities that many have assumed to be unique to humans. We shall challenge this doctrine. To do so, we shall adopt an ethological (...) approach to comparative cognition and this necessitates two requirements. The first is that memory and planning need to be characterized in terms of objectively defined properties as opposed to purely phenomenological ones; the ability to remember what happened, where, and how long ago is a critical behavioral criterion for episodic memory. The second requirement is the identification of an ethological context in which these memories would confer a selective advantage. As a consequence, we turn this debate into an empirical evaluation in nonlinguistic animals and one embodied in synthetic creatures. Indeed, our behavioral conception of flexibly deployable information about “what, where, and when” has so far supported a comparative cognition in animals as diverse as corvids and primates. We argue that this approach may clarify and challenge ideas that have been based solely on research with human subjects, without the need to be constrained by phenomenological assumptions based on human‐centric ways of thinking. (shrink)