In rounded terms and modem dress a theory of intentionality is a theory about how humans take in information via the senses and in the very process of taking it in understand it and, most often, make subsequent use of it in guiding human behaviour. The problem of intentionality in this century has been the problem of providing an adequate explanation of how a purely physical causal system, the brain, can both receive information and at the same time understand it, (...) that is, to put it even more briefly, how a brain can have semantic content. In these two articles, one in this issue of the journal and one in the next, I engage in a critical examination of the two most thoroughly canvassed approaches to the theory and problem of intentionality in philosophical psychology over the last hundred years. In the first article, entitled 'The modern reduction of intentionality, ' I examine the approach pioneered by Carnap and reaching its apotheosis in the work of Daniel Dennett. In the second article, entitled 'The return to representation, 'I examine the approach which can be traced back to the work of Noam Chomsky but which has been given its canonical treatment in the work of Jerry Fodor. (shrink)

Recent worries about possible epiphenomenalist consequences of nonreductive materialism are misplaced, not, as many have argued, because nonreductive materialism does not have epiphenomenalist implications but because the epiphenomenalist implications are actually virtues of the theory, rather than vices. It is only by showing how certain kinds of mental properties are causally impotent that cognitive scientific explanations of mentality as we know them are possible.

Terrence Deacon's views about the origin of language are based on a particular notion of a symbol. While the notion is derived from Peirce's semiotics, it diverges from that source and needs to be investigated on its own terms in order to evaluate the idea that the human species has crossed the symbolic threshold. Deacon's view is defended from the view that symbols in the animal world are widespread and from the extreme connectionist view that they are not even to (...) be found in humans. Deacon's treatment of symbols involves a form of holism, as a symbol needs to be part of a system of symbols. He also appears to take a realist view of symbols. That combination of holism and realism makes the threshold a sharp threshold, which makes it hard to explain how the threshold was crossed. This difficulty is overcome if we take a mild realist position towards symbols, in the style of Dennett. Mild realism allows intermediate stages in the crossing but does not undermine Deacon's claim that the threshold is difficult to cross or the claim that it needs to be crossed quickly. (shrink)

One holistic thesis about symbols is that a symbol cannot exist singly, but only as apart of a symbol system. There is also the plausible view that symbol systems emerge gradually in an individual, in a group, and in a species. The problem is that symbol holism makes it hard to see how a symbol system can emerge gradually, at least if we are considering the emergence of a first symbol system. The only way it seems possible is if being (...) a symbol can be a matter of degree, which is initially problematic. This article explains how being a cognitive symbol can be a matter of degree after all. The contrary intuition arises from the way a process of interpretation forces an all-or-nothing character on symbols, leaving room for underlying material to realize symbols to different degrees in a way that Daniel Dennett’s work can help illuminate. Holism applies to symbols as interpreted, while gradualism applies to how the underlying material realizes symbols.Selon une thèse holistique sur les symboles, un symbole ne peut exister isolément mais doit faire partie d’un systéme symbolique. Une opinion, elle aussi plausible, veut que les systèmes symboliques émergent graduellement chez un individu, un groupe ou une espèce. Le problème c’est qu’on voit mal, si le holisme des systèmes symboliques tient, comment un système symbolique peut émerger graduellement, du moins pour la première fois. Ce n’est possible, semble-t-il, que si être un symbole est affaire de degré, thèse au départ problématique. Cet article explique comment être un symbole cognitif peut après tout être affaire de degré. L’intuition contraire vient de ce que le processus d’interprétation nous force au tout ou rien, ce qui laisse un jeu dans la façon dont le matériel sous-jacent réalise les symboles à des degrés divers. Les travaux de Daniel Dennett sont à cet égard éclairants. Le holisme vaut pour les symboles tels qu’ils sont interprétés, tandis que le gradualisme vaut pour la façon dont le matériel sous-jacent réalise les symboles. (shrink)

The ability to generalize from the known to the unknown is central to learning and inference. Two experiments explore the relationship between how a property is explained and how that property is generalized to novel species and artifacts. The experiments contrast the consequences of explaining a property mechanistically, by appeal to parts and processes, with the consequences of explaining the property functionally, by appeal to functions and goals. The findings suggest that properties that are explained functionally are more likely to (...) be generalized on the basis of shared functions, with a weaker relationship between mechanistic explanations and generalization on the basis of shared parts and processes. The influence of explanation type on generalization holds even though all participants are provided with the same mechanistic and functional information, and whether an explanation type is freely generated (Experiment 1), experimentally provided (Experiment 2), or experimentally induced (Experiment 2). The experiments also demonstrate that explanations and generalizations of a particular type (mechanistic or functional) can be experimentally induced by providing sample explanations of that type, with a comparable effect when the sample explanations come from the same domain or from a different domains. These results suggest that explanations serve as a guide to generalization, and contribute to a growing body of work supporting the value of distinguishing mechanistic and functional explanations. (shrink)

It is widely thought that causal cognition underpins technical reasoning. Here we suggest that understanding causal cognition as a thinking system that includes theory of mind (i.e., social cognition) can be a productive theoretical tool for the field of evolutionary cognitive archaeology. With this contribution, we expand on an earlier model that distinguishes seven grades of causal cognition, explicitly presenting it together with a new analysis of the theory of mind involved in the different grades. We then suggest how such (...) thinking may manifest in the archaeological or stone tool record and techno-behaviors of the last three million years or so. Our thesis is threefold: (a) theory of mind is an integral element of causal cognition; (b) generally speaking, the more advanced causal cognition is, the more it is dependent on theory of mind; and (c) the evolution of causal cognition depends more and more on mental representations of hidden variables. Ultimately, the final or seventh grade of causal cognition allows us to reason from a network of hidden variables that, amongst other things, enables the learning, manufacture, and use of complex technological systems. It also facilitates the seamless mapping of knowledge between personal (egocentric), physical, and social networks that allows for newly devised and innovative technical and social outcomes. (shrink)

In this paper we argue that transparency of machine learning algorithms, just as explanation, can be defined at different levels of abstraction. We criticize recent attempts to identify the explanation of black box algorithms with making their decisions (post-hoc) interpretable, focusing our discussion on counterfactual explanations. These approaches to explanation simplify the real nature of the black boxes and risk misleading the public about the normative features of a model. We propose a new form of algorithmic transparency, that consists in (...) explaining algorithms as an intentional product, that serves a particular goal, or multiple goals (Daniel Dennet’s design stance) in a given domain of applicability, and that provides a measure of the extent to which such a goal is achieved, and evidence about the way that measure has been reached. We call such idea of algorithmic transparency “design publicity.” We argue that design publicity can be more easily linked with the justification of the use and of the design of the algorithm, and of each individual decision following from it. In comparison to post-hoc explanations of individual algorithmic decisions, design publicity meets a different demand (the demand for impersonal justification) of the explainee. Finally, we argue that when models that pursue justifiable goals (which may include fairness as avoidance of bias towards specific groups) to a justifiable degree are used consistently, the resulting decisions are all justified even if some of them are (unavoidably) based on incorrect predictions. For this argument, we rely on John Rawls’s idea of procedural justice applied to algorithms conceived as institutions. (shrink)

This paper discusses the ethical implications of perverse incentives with regard to autonomous driving. We define perverse incentives as a feature of an action, technology, or social policy that invites behavior which negates the primary goal of the actors initiating the action, introducing a certain technology, or implementing a social policy. As a special form of means-end-irrationality, perverse incentives are to be avoided from a prudential standpoint, as they prove to be directly self-defeating: They are not just a form of (...) unintended side effect that must be balanced against the main goal or value to be realized by an action, technology, or policy. Instead, they directly cause the primary goals of the actors—i.e., the goals that they ultimately pursue with the action, technology, or policy—to be “worse achieved”. In this paper, we elaborate on this definition and distinguish three ideal-typical phases of adverse incentives, where only in the last one the threshold for a perverse incentive is crossed. In addition, we discuss different possible relevant actors and their goals in implementing autonomous vehicles. We conclude that even if some actors do not pursue traffic safety as their primary goal, as part of a responsibility network they incur the responsibility to act on the common primary goal of the network, which we argue to be traffic safety. (shrink)

The existence of group agents is relatively widely accepted. Examples are corporations, courts, NGOs, and even entire states. But should we also accept that there is such a thing as group consciousness? I give an overview of some of the key issues in this debate and sketch a tentative argument for the view that group agents lack phenomenal consciousness. In developing my argument, I draw on integrated information theory, a much-discussed theory of consciousness. I conclude by pointing out an implication (...) of my argument for the normative status of group agents. (shrink)

This paper offers a comparison of three different kinds of collective attitudes: aggregate, common, and corporate attitudes. They differ not only in their relationship to individual attitudes—e.g., whether they are “reducible” to individual attitudes—but also in the roles they play in relation to the collectives to which they are ascribed. The failure to distinguish them can lead to confusion, in informal talk as well as in the social sciences. So, the paper’s message is an appeal for disambiguation.

Behaviourism is the view that preferences, beliefs, and other mental states in social-scientific theories are nothing but constructs re-describing people's behaviour. Mentalism is the view that they capture real phenomena, on a par with the unobservables in science, such as electrons and electromagnetic fields. While behaviourism has gone out of fashion in psychology, it remains influential in economics, especially in ‘revealed preference’ theory. We defend mentalism in economics, construed as a positive science, and show that it fits best scientific practice. (...) We distinguish mentalism from, and reject, the radical neuroeconomic view that behaviour should be explained in terms of brain processes, as distinct from mental states. (shrink)

Political science is divided between methodological individualists, who seek to explain political phenomena by reference to individuals and their interactions, and holists (or nonreductionists), who consider some higher-level social entities or properties such as states, institutions, or cultures ontologically or causally significant. We propose a reconciliation between these two perspectives, building on related work in philosophy. After laying out a taxonomy of different variants of each view, we observe that (i) although political phenomena result from underlying individual attitudes and behavior, (...) individual-level descriptions do not always capture all explanatorily salient properties, and (ii) nonreductionistic explanations are mandated when social regularities are robust to changes in their individual-level realization. We characterize the dividing line between phenomena requiring nonreductionistic explanation and phenomena permitting individualistic explanation and give examples from the study of ethnic conflicts, social-network theory, and international-relations theory. (shrink)

The aim of this exploratory paper is to review an under-appreciated parallel between group agency and artificial intelligence. As both phenomena involve non-human goal-directed agents that can make a difference to the social world, they raise some similar moral and regulatory challenges, which require us to rethink some of our anthropocentric moral assumptions. Are humans always responsible for those entities’ actions, or could the entities bear responsibility themselves? Could the entities engage in normative reasoning? Could they even have rights and (...) a moral status? I will tentatively defend the (increasingly widely held) view that, under certain conditions, artificial intelligent systems, like corporate entities, might qualify as responsible moral agents and as holders of limited rights and legal personhood. I will further suggest that regulators should permit the use of autonomous artificial systems in high-stakes settings only if they are engineered to function as moral (not just intentional) agents and/or there is some liability-transfer arrangement in place. I will finally raise the possibility that if artificial systems ever became phenomenally conscious, there might be a case for extending a stronger moral status to them, but argue that, as of now, this remains very hypothetical. (shrink)

Scientists often think of the world as a dynamical system, a stochastic process, or a generalization of such a system. Prominent examples of systems are the system of planets orbiting the sun or any other classical mechanical system, a hydrogen atom or any other quantum–mechanical system, and the earth’s atmosphere or any other statistical mechanical system. We introduce a general and unified framework for describing such systems and show how it can be used to examine some familiar philosophical questions, including (...) the following: how can we define nomological possibility, necessity, determinism, and indeterminism; what are symmetries and laws; what regularities must a system display to make scientific inference possible; how might principles of parsimony such as Occam’s Razor help when we make such inferences; what is the role of space and time in a system; and might they be emergent features? Our framework is intended to serve as a toolbox for the formal analysis of systems that is applicable in several areas of philosophy. (shrink)

Intentional Mentalism is the view that mental intentionality is primary to non-mental intentionality and that the latter is derived from the former. In this article I examine three views which have been taken to motivate Intentional Mentalism: conventionalism as invoked by Searle, Gricean pragmatism, and the language of thought hypothesis. I argue that none of these views motivates Intentional Mentalism, and that, in fact, the former two imply its rejection.

This paper proposes a new interpretive stance for interpreting artistic works and performances that is relevant to artificial intelligence research but also has broader implications. Termed the expressive stance, this stance makes intelligible a critical distinction between present-day machine art and human art, but allows for the possibility that future machine art could find a place alongside our own. The expressive stance is elaborated as a response to Daniel Dennett's notion of the intentional stance, which is critically examined with respect (...) to his specialized concept of rationality. The paper also shows that temporal scale implicitly serves to select between different modes of explanation in prominent theories of intentionality. It also considers the implications of the phenomenological background for systems that produce art. (shrink)

The essays collected in this volume are all concerned with the connection between fiction and truth. This question is of utmost importance to metaphysics, philosophy of language, philosophical logic and epistemology, raising in each of these areas and at their intersections a large number of issues related to creation, existence, reference, identity, modality, belief, assertion, imagination, pretense, etc. All these topics and many more are addressed in this collection, which brings together original essays written from various points of view by (...) philosophers of diverse trends. These essays constitute major contributions to the current debates that the connection between truth and fiction continually enlivens, and give a sense of the directions in which research on this question is heading. Contributors: Fred Adams, Frederick Kroon, Robert Howell, Brendan Murday, Terence Parsons, Graham Priest, Erich Rast, Manuel Rebuschi, Marion Renauld, R.M. Sainsbury, Grant Tavinor, Alberto Voltolini. (shrink)

All epistemic agents physically consist of parts that must somehow comprise an integrated cognitive self. Biological individuals consist of subunits (organs, cells, molecular networks) that are themselves complex and competent in their own context. How do coherent biological Individuals result from the activity of smaller sub-agents? To understand the evolution and function of metazoan bodies and minds, it is essential to conceptually explore the origin of multicellularity and the scaling of the basal cognition of individual cells into a coherent larger (...) organism. In this paper I synthesize ideas in cognitive science, evolutionary biology, and developmental physiology toward a hypothesis about the origin of Individuality: “Scale-Free Cognition”. I propose a fundamental definition of an Individual based on the ability to pursue goals at an appropriate level of scale and organization, and suggest a formalism for defining and comparing the cognitive capacities of highly diverse types of agents. Any Self is demarcated by a computational surface – the spatio-temporal boundary of events that it can measure, model, and try to affect. This surface sets a functional boundary - a cognitive “light cone” which defines the scale and limits of its cognition. I hypothesize that higher-level goal-directed activity and agency, resulting in larger cognitive boundaries, evolve from the primal homeostatic drive of living things to reduce stress – the difference between current conditions and life-optimal conditions. The mechanisms of developmental bioelectricity - the ability of all cells to form electrical networks that process information - suggests a plausible set of gradual evolutionary steps that naturally lead from physiological homeostasis in single cells to memory, prediction, and ultimately complex cognitive agents, via scale-up of the drive of infotaxis. Recent data on the molecular mechanisms of pre-neural bioelectricity suggest a model of how increasingly sophisticated cognitive functions emerge smoothly from cell-cell communication used to guide embryogenesis and regeneration. This set of hypotheses provides a novel perspective on numerous phenomena, such as cancer, and makes several unique, testable predictions for interdisciplinary research that have implications not only for evolutionary developmental biology but also for biomedicine and perhaps artificial intelligence and exobiology. (shrink)

Carl Craver’s recent book offers an account of the explanatory and theoretical structure of neuroscience. It depicts it as centered around the idea of achieving mechanistic understanding, i.e., obtaining knowledge of how a set of underlying components interacts to produce a given function of the brain. Its core account of mechanistic explanation and relevance is causal-manipulationist in spirit, and offers substantial insight into casual explanation in brain science and the associated notion of levels of explanation. However, the focus on mechanistic (...) explanation leaves some open questions regarding the role of computation and cognition. (shrink)

Normative links have been considered a problem for reductionist theories of mind, primarily because of lack of isomorphism between intentional and non-intentional conceptual schemes. The paper suggests a more radical tension between normative rationality and scientific naturalism. Normative explanations involve the recognition that agents are also subjects of experience. The distinctive form of intelligibility they bestow requires engagement with such subjectivity.

Imagine advanced computers that could, by virtue merely of being programmed in the right ways, act, react, communicate, and otherwise behave like humans. Might such computers be capable of understanding, thinking, believing, and the like? The framework developed in this paper for tackling challenging questions of concept application (in any realm of discourse) answers in the affirmative, contrary to Searle’s famous ‘Chinese Room’ thought experiment, which purports to prove that ascribing such mental processes to computers like these would be necessarily (...) incorrect. The paper begins by arguing that the core issue concerns language, specifically the discourse-community-guided mapping of phenomena onto linguistic categories. It then offers a model of how people adapt language to deal with novel states of affairs and thereby lend generality to their words, employing processes of assimilation, lexemic creation, and accommodation (in intersense and intrasense varieties). Attributions of understanding to some computers lie in the middle range on a spectrum of acceptability and are thus reasonable. Possible objections deriving from Searle’s writings require supplementing the model with distinctions between present and future acceptability, and between contemplated and uncontemplated word uses, as well as a literal-figurative distinction that is more sensitive than Searle’s to actual linguistic practice and the multiplicity of subsenses possible within a single literal sense. The paper then critiques two misleading rhetorical features of Searle’s Chinese Room presentation, and addresses a contemporary defense of Searle that seems to confront the sociolinguistic issue, but fails to allow for intrasense accommodation. It concludes with a brief consideration of the proper course for productive future discussion. (shrink)

How should we understand the relation between corporate agency, corporate moral agency and corporate moral patienthood? For some time, corporations have been treated as increasingly ontologically and morally sophisticated in the literature. To explore the limits of this treatment, I start off by redeveloping and defending a reductio that historically has been aimed at accounts of corporate agency which entail that corporations count as moral patients. More specifically, I argue that standard agents are due a certain type of moral concern, (...) but corporate agents are not due that type of concern, so they are not agents of, at least, the standard type. Diagnosis: because corporations plausibly lack qualia, they are ‘zombie agents’ that mimic real agents. This explains why they are neither standard agents nor standard moral patients: they are not standard agents because they lack mental states, and because they lack experiences, they are, at best, morally notable rather than morally respectable. However, I then argue that we nevertheless have instrumental reasons to include them in our moral responsibility practices, both because that is what notability involves and bluffingly, and both when it comes to treating them as moral agents and as moral patients. Hence, we may treat corporations as part of our moral responsibility practices to a limited extent anyway. (shrink)

In this paper, I offer a novel view of the coherence (or structural) requirements on belief and intention, according to which they are not norms, but rather principles describing how your belief and intention operate. I first argue, on the basis of the unintelligibility of some relevant attitudes-reports, that there are conditions under which you simply do not count as believing or intending unless your beliefs and intentions satisfy the requirements: the conditions under which all of your relevant attitudes are (...) occurrent or activated. I then argue that you are subject to a coherence requirement only if your relevant attitudes are all activated, for you are not necessarily subject to the charge of irrationality in violating a coherence requirement when your attitudes are not all activated. If so, however, you satisfy the coherence requirements whenever you are subject to them, which makes it plausible that the “requirements” should be seen as descriptive principles about belief and intention. [*published with open access]. (shrink)

In recent years, the ‘mechanistic view’ has developed as a popular alternative to the ‘semantic view’ concerning the identity of physical computation. However, semanticists have provided powerful arguments that suggest the mechanistic view fails to deliver essential distinctions between paradigmatic computational operations. This article reviews responses on behalf of the mechanist and uses this opportunity to propose a type of pluralism about computational identity. This pluralism contends that there are multiple ‘levels’ of properties and relations pertaining to computation that can (...) inform different kinds of individuation. As such, for the pluralist, there are multiple legitimate ways of classifying computation, depending on the nature of the system in question, and one’s own epistemic priorities. (shrink)

Much recent feminist theory tacitly subscribes to some version of what cognitive and evolutionary scientists are successfully undermining as untenably Cartesian, namely, the view that moral agency is achieved through the transcendence of physical causality guaranteed by self -consciousness. Appealing to Wittgenstein's insights concerning self - reference, I argue that abandoning Cartesian dualism implies abandoning neither subject nor moral agency but rather opens up nonandrocentric possibilities unavailable to the traditional model of mind.

Much recent feminist theory tacitly subscribes to some version of what cognitive and evolutionary scientists are successfully undermining as untenably Cartesian, namely, the view that moral agency is achieved through the transcendence of physical causality guaranteed by self-consciousness. Appealing to Wittgenstein's insights concerning self-reference, I argue that abandoning Cartesian dualism implies abandoning neither subject nor moral agency but rather opens up nonandrocentric possibilities unavailable to the traditional model of mind.

Ordinary psychological predicates, and the phenomena we report to by means of them, can be grouped together into different categories. For instance, it is usual to group together phenomena such as belief and expectancy in a category of ‘propositional attitudes’, whereas sensations, like pain and itch, in a distinct one. Which taxonomy of the mental would be plausible to be adopted in contexts such as those of introductory books to the philosophy of mind, i.e., when we need to set out (...) only from minimal assumptions regarding these predicates and phenomena? This article suggests some desiderata and principles for such a taxonomy; exposes and critically assesses some taxonomies presented in introductory books to the philosophy of mind; and proposes the sketch of an alternative one. (shrink)

In this article I examine “Ontology Matters!” (OM!) arguments. OM! arguments conclude that ontology can contribute to empirical success in social science. First, I capture the common form between different OM! arguments. Second, I describe quantifier variance as discussed in metaontology. Third, I apply quantifier variance to the common form of OM! arguments. I then present two ways in which ontology is prior to social science methodology, one realist and one pragmatic. I argue that a pragmatic interpretation of ontology’s priority (...) gives proponents of realist OM! arguments a special burden that they must meet to render their argument successful. (shrink)

In this paper, I develop a view about machine autonomy grounded in the theoretical frameworks of 4E cognition and PF Strawson’s reactive attitudes. I begin with critical discussion of White, and conclude that his view is strongly committed to functionalism as it has developed in mainstream analytic philosophy since the 1950s. After suggesting that there is good reason to resist this view by appeal to developments in 4E cognition, I propose an alternative view of machine autonomy. Namely, machines count as (...) autonomous when we members of the moral community adopt reactive attitudes in response to their actions. I distinguish this view from White’s and suggest assets and liabilities of this approach. (shrink)

Abstract In this paper we address three concepts that are much talked about in the animal robotics community. These concepts are (1) representations, (2) goals, and (3) minimal cognition. We want to distinguish between information as an objective commodity and representation as something which involves a user, i.e. a system which accesses and uses information. Information per se lies out there and exists independently of any system that makes use of it. Representations presuppose design and require a user. We want (...) to distinguish different kinds of purposive behaviour, which involve different notions of goals, which themselves appear to be different from the point of view of the agent, the designer and the naive observer. We want to try to define cognition in terms of the minimal criteria that would be acceptable in view of our definitions of representations and goals. We recognise that full?blown cognition may require ingredients other than those of minimal cognition. (shrink)

The paper aims to assess whether the ideas developed by Don Ross in his recent book Economic theory and cognitive science: microexplanation, which relates neoclassical economics to recent developments in cognitive science, might revolutionize the methodology of economics. Since Ross challenges a conception of economics associated with what is pejoratively called 'Folk psychology', the paper discusses ideas of the philosopher Daniel Dennett on which this challenge is largely based. This discussion could not avoid bearing on questions such as the nature (...) of consciousness, the interpretation of ontological realism, the relations between agency and selfhood, and the nature and scope of economics. The paper attempts to rehabilitate the two pieces of the traditional conception of economics that were most radically contested by Ross, namely methodological individualism and the foundational role of rationality in economics. A relatively nuanced judgment on Ross's bold enterprise is proposed in conclusion. (shrink)