Perceptual experiences are not immediately responsive to reasons. You see a stick submerged in a glass of water as bent no matter how much you know about light refraction. Due to this isolation from reasons, perception is traditionally considered outside the scope of epistemic evaluability as justified or unjustified. Is perception really as independent from reasons as visual illusions make it out to be? I argue no, drawing on psychological evidence from perceptual learning. The flexibility of perceptual learning is a (...) way of responding to new epistemic reasons. The resulting perceptual experiences are epistemically evaluable as justified or unjustified. (shrink)

Can we think of a task in a distinctively practical way? Can there be practical concepts? In recent years, epistemologists, philosophers of mind, as well as philosophers of psychology have appealed to practical concepts in characterizing the content of know-how or in explaining certain features of skilled action. However, reasons for positing practical concepts are rarely discussed in a systematic fashion. This paper advances a novel argument for the psychological reality of practical concepts that relies on evidence for a distinctively (...) productive kind of reasoning. (shrink)

I propose that the successes and contributions of reinforcement learning urge us to see the mind in a new light, namely, to recognise that the mind is fundamentally evaluative in nature.

‘Rule-following’ is a name for a cluster of phenomena where we seem both guided and “normatively” constrained by something general in performing particular actions. Understanding the phenomenon is important because of its connection to meaning, representation, and content. This article gives an overview of the philosophical discussion of rule-following with emphasis on Kripke’s skeptical paradox and recent work on possible solutions. Part I of this two-part contribution was devoted to the basic issues from Wittgenstein to Kripke. Part II is about (...) recent answers to the skeptical paradox and Boghossian’s and Wright’s new puzzles. (shrink)

Proponents of “the affective appeal” :787–812, 2014; Zagzebski in Philos Phenomenol Res 66:104–124, 2003) argue that we can make progress in the longstanding debate about the nature of moral motivation by appealing to the affective dimension of affective episodes such as emotions, which allegedly play either a causal or constitutive role in moral judgements. Specifically, they claim that appealing to affect vindicates a version of Motivational Internalism—roughly, the view that there is a necessary connection between moral judgment and motivation—that is (...) both more empirically respectable and less theoretically controversial than non-affective versions. We here argue that the affective appeal fails: versions of Internalism which appeal to affect are neither more empirically supported, nor clearly less controversial, than versions of Internalism which make no such appeal. Although affect doubtless has an important role to play in explaining moral motivation, we are sceptical that establishing any such role advances the debate. (shrink)

What is the relationship between the concepts of the predictive processing theory of brain functioning and the everyday concepts with which people conduct and explain their mental lives? To answer this question, we focus on predictive processing explanations of mental disorder that appeal to false inference. After distinguishing two concepts of false inference, we survey four ways of understanding the relationship between explanations of mental phenomena at the personal and sub-personal level. We then argue that if predictive processing accurately accounts (...) for psychological and socio-cultural dynamics, then personal and sub-personal concepts must display a looping relationship that can impact the nature of at least some mental phenomena. In particular, explaining the phenomenon of delusion in terms of the sub-personal concept of false inference should change the nature of delusional experiences themselves. (shrink)

Cognitive science began as a multidisciplinary endeavor to understand how the mind works. Since the beginning, cognitive scientists have been asking questions about the right methodologies and levels of explanation to pursue this goal, and make cognitive science a coherent science of the mind. Key questions include: Is there a privileged level of explanation in cognitive science? How do different levels of explanation fit together, or relate to one another? How should explanations at one level inform or constrain explanations at (...) some other level? Can the different approaches to the mind, brain, and culture be unified? The aim of this issue of topiCS is to provide a platform for discussing different answers to such questions and to facilitate a better understanding between the different strands of thinking about the right levels of explanation in cognitive science. (shrink)

Cognitive representations are typically analysed in terms of content, vehicle and format. While current work on formats appeals to intuitions about external representations, such as words and maps, in this paper we develop a computational view of formats that does not rely on intuitions. In our view, formats are individuated by the computational profiles of vehicles, i.e., the set of constraints that fix the computational transformations vehicles can undergo. The resulting picture is strongly pluralistic, it makes space for a variety (...) of different formats, and is intimately tied to the computational approach to cognition in cognitive science and artificial intelligence. (shrink)

Recent work in cognitive and computational neuroscience depicts human brains as devices that minimize prediction error signals: signals that encode the difference between actual and expected sensory stimulations. This raises a series of puzzles whose common theme concerns a potential misfit between this bedrock informationtheoretic vision and familiar facts about the attractions of the unexpected. We humans often seem to actively seek out surprising events, deliberately harvesting novel and exciting streams of sensory stimulation. Conversely, we often experience some wellexpected sensations (...) as unpleasant and to-be-avoided. In this paper, I explore several core and variant forms of this puzzle, using them to display multiple interacting elements that together deliver a satisfying solution. That solution requires us to go beyond the discussion of simple information-theoretic imperatives and to recognize the essential role of species-specific prestructuring, epistemic foraging, and cultural practices in shaping the restless, curious, novelty-seeking human mind. (shrink)

A vexing problem in contemporary epistemology—one with origins in Plato’s Meno—concerns the value of knowledge, and in particular, whether and how the value of knowledge exceeds the value of mere true opinion. The recent literature is deeply divided on the matter of how best to address the problem. One point, however, remains unquestioned: that if a solution is to be found, it will be at the personal level, the level at which states of subjects or agents, as such, appear. We (...) take exception to this orthodoxy, or at least to its unquestioned status. We argue that subpersonal states play a significant—arguably, primary—role in much epistemically relevant cognition and thus constitute a domain in which we might reasonably expect to locate the “missing source” of epistemic value, beyond the value attached to mere true belief. (shrink)

In paradigm exercises of agency, individuals guide their activities toward some goal. A central challenge for action theory is to explain how individuals guide. This challenge is an instance of the more general problem of how to accommodate individuals and their actions in the natural world, as explained by natural science. Two dominant traditions–primitivism and the causal theory–fail to address the challenge in a satisfying way. Causal theorists appeal to causation by an intention, through a feedback mechanism, in explaining guidance. (...) Primitivists postulate primitive agential capacities in their explanations. The latter neglect to explain how primitive capacities integrate with findings from natural science. The former do not explain why some feedback mechanism’s activity amounts to the agent’s guidance. In this paper I argue that both traditions should acknowledge a capacity to guide, as actually constituted by the executive system. I argue that appeals to this empirically discovered psychological system explain how individuals guide in a way that integrates with explanations from cognitive science. Individuals’ capacity to guide is embedded in the natural world through the activity of its constituent (mechanistic) components. (shrink)

Dual-Process Theories (D-PTs) claim there are two qualitatively different types of processes in the human brain-mind. Despite forming the basis for several areas of cognitive science, they are still shrouded in ambiguity: critics erroneously attack D-PTs as a whole (e.g., Evans and Stanovich Perspectives on Psychological Science, 8(3), 2013), the qualitative/quantitative distinction is not clear enough (De Neys Perspectives on Psychological Science 16 (6): 1412–1427, 2021; Dewey 2022) and, given this criterion, deciding between qualitative or quantitative differences may even be (...) scientifically irrelevant (De Neys 2021). As a way of disambiguating the discussion and clarifying what exactly means to claim the existence of a second type of process, I define two possible categories of D-PT: The substantial and the instrumental. In the substantial case, Type 2 processes are subpersonal level ones. In the instrumental case, Type 2 processing is a personal level phenomenon that does not necessarily imply subpersonal level Type 2 processes. Discussing the different implications of each of the categories, I use as a main example to illustrate the ambiguity – and the exercise of disambiguation – the model proposed by Evans and Stanovich (2013), making clear its substantial character, and contrast it with Frankish’ (2009) – a clear case of instrumental D-PT. Finally, I discuss the contributions this distinction can make. By making the discussion clearer, it can provide a relatively unanimous framework for dual- and single-process theorists (the instrumental version) and clearer desiderata for those wishing to defend the substantive one. (shrink)

Recent discussions have fixated on the distinction between perception and cognition. How should recognition be understood in light of this distinction? The relevant sense of recognition involves a sensitivity to particulars from one's past. Recognizing the face of a familiar friend is one instance of this phenomenon, as is recognizing an object or place that one has viewed before. In this article, I argue that recognition is an interface capacity that straddles the border between perception and cognition.

What’s the difference between those psychological posits that are ‘me” and those that are not? Distinguishing between these psychological kinds is important in many domains, but an account of what the distinction consists in is challenging. I argue for Psychological Constructionism: those psychological posits that correspond to the kinds within folk psychology are personal, and those that don’t, aren’t. I suggest that only constructionism can answer a fundamental challenge in characterizing the personal level – the plurality problem. The things that (...) plausibly qualify as personal are motley. Other attempts at accounting for the personal level either cannot accommodate this plurality, or cannot explain what unifies the personal. Given arguments others have given for a pluralistic conception of folk psychology, constructionism explains and predicts this plurality in a systematic and unified way, thereby solving the plurality problem. (shrink)

ABSTRACT Cognitive penetrability refers to the possibility that perceptual experiences are influenced by our beliefs, expectations, emotions, or other personal-level mental states. In this paper, I focus on the epistemological implication of cognitive penetration, and examine how, exactly, aetiologies matter to the justificatory power of perceptual experiences. I examine a prominent theory, according to which some cognitively penetrated perceptual experiences are like conclusions of bad inferences. Whereas one version of this theory is psychologically implausible, the other version has sceptical consequences. (...) In the second half of the paper, I suggest an alternative theory, drawing on recent empirical research on imagining-perception interaction and the epistemology of imagining. (shrink)

Psychological research has discovered that episodic memories are constructive in nature. This paper examines how, despite being constructive, episodic memories can provide us with justification for beliefs about the past. In current literature, two major approaches to memorial justification are internalist foundationalism and reliabilism. I first demonstrate that an influential version of internalist foundationalism, dogmatism, encounters problems when we compare certain types of memory construction with cognitive penetration in perception. On the other hand, various versions of reliabilism all face skeptical (...) challenges. I propose an alternative, two-factor theory that recognizes an epistemic distinction typically overlooked by dogmatism and reliabilism. Although our account leaves certain aspects unspecified, it is an important step forward. (shrink)

Advancing our understanding of one of the most influential 20th-century philosophers, Robert Vinten brings together an international line up of scholars to consider the relevance of Ludwig Wittgenstein's ideas to the cognitive science of religion. Wittgenstein's claims ranged from the rejection of the idea that psychology is a 'young science' in comparison to physics to challenges to scientistic and intellectualist accounts of religion in the work of past anthropologists. Chapters explore whether these remarks about psychology and religion undermine the frameworks (...) and practices of cognitive scientists of religion. Employing philosophical tools as well as drawing on case studies, contributions not only illuminate psychological experiments, anthropological observations and neurophysical research relevant to understanding religious phenomena, they allow cognitive scientists to either heed or clarify their position in relation to Wittgenstein's objections. By developing and responding to his criticisms, Wittgenstein and the Cognitive Science of Religion offers novel perspectives on his philosophy in relation to religion, human nature, and the mind. Contents: Introduction (Robert Vinten); Ch.1: 'Wittgenstein, Concepts, and Human Nature' (Roger Trigg); Ch.2: 'On Truth, Language, and Objectivity' (Florian Franken Figueiredo); Ch.3 'Pascal Boyer's Miscellany of Homunculi: A Wittgensteinian Critique of Religion Explained' (Robert Vinten); Ch.4 'The Brain Perceives/Infers' (Hans van Eyghen); Ch.5 'The Imaginary Inner Inside Cognitive Science of Religion' (Christopher Hoyt); Ch.6 'Cognitive Theories and Wittgenstein: Looking for Convergence not for Divergence' (Olympia Panagiotidou); Ch. 7 'Wittgenstein, Naturalism, and Interpreting Religious Phenomena' (Thomas Carroll); Ch.8 'Natural Thoughts and Unnatural Oughts: Lessing, Wittgenstein, and Contemporary CSR' (Guy Axtell); Ch.9 'Normative Cognition in Cognitive Science of Religion' (Mark Addis); Ch.10 'Brains as the Source of Being: Mind/Brain Focus and the Western Model of Mind in Dominant Cognitive Science Discourse' (Rita McNamara); Ch.11 'On Religious Practices as Multiscale Active Inference: Certainties Emerging From Recurrent Interactions Within and Across Individuals and Groups' (Inês Hipólito and Casper Hesp). (shrink)

The prediction error minimization framework denotes a family of views that aim at providing a unified theory of perception, cognition, and action. In this paper, I discuss some of the theoretical limitations of PEM. It appears that PEM cannot provide a satisfactory explanation of motivated reasoning, as instantiated in phenomena such as self-deception, because its cognitive ontology does not have a separate category for motivational states such as desires. However, it might be thought that this objection confuses levels of explanation. (...) Self-deception is a personal level phenomenon, while PEM offers subpersonal explanations of psychological abilities. Thus, the paper examines how subpersonal explanations couched in the PEM framework can be thought of as related to personal level explanations underlying self-deception. In this regard, three views on the relation between personal and subpersonal explanations are investigated: the autonomist, the functionalist, and the co-evolutionary perspective. I argue that, depending on which view of the relation between the personal and subpersonal is adopted, the PEM paradigm faces a dilemma: either its explanatory ambitions should be reduced to the subpersonal domain, or it cannot provide a satisfactory account of motivated reasoning as instantiated in self-deception. (shrink)

This paper considers the question of whether the influential distinction between levels of explanation introduced by David Marr can be used as a general framework for contemplating levels of explanation in cognitive sciences. Marr introduced three levels at which we can explain cognitive processes: the computational, algorithmic, and implementational levels. Some argue that Marr’s levels of explanation can only be applied to modular cognitive systems. However, since many psychological processes are non-modular, it seems that Marr’s levels of explanation cannot explain (...) such psychological processes. To show that the latter claim is not convincing, the paper draws upon an influential paradigm from cognitive sciences that is based on the principle of free energy. Based on this paradigm, the paper argues that even non-modular psychological processes can be computationally analyzed and algorithmically implemented. The conclusion of the paper is that, at least under the assumption that the func- tion of the mind is to minimize free energy, Marr’s levels of explanation can be successfully used as a general framework for understanding psychological processes at different levels of description. (shrink)

David Rosenthal couples his higher-order thought theory of consciousness with a theory of “mental qualities”, properties of mental states. The first thesis of this paper is that there are no mental qualities as Rosenthal conceives of them. The second thesis is that Rosenthal’s residual insights are significant. They naturally lead to a simple first-order theory of consciousness.

Intuitively, proper referential extensions of psychological and moral terms exclude artifacts. Yet ordinary speakers commonly treat AI robots as moral patients and use psychological terms to explain their behavior. This paper examines whether this referential shift from the human domain to the AI domain entails semantic changes: do ordinary speakers literally consider AI robots to be psychological or moral beings? Three non-literalist accounts for semantic changes concerning psychological and moral terms used in the AI domain will be discussed: the technical (...) view (ordinary speakers express technical senses), the habit view (ordinary speakers subconsciously express ingrained social habits), and the emotion view (ordinary speakers express their own affective empathetic emotional states). I discuss whether these non-literalist accounts accommodate the results of relevant empirical experiments. The non-literalist accounts are shown to be implausible with respect to the ordinary use of agency-terms (e.g., “believe,” “know,” “decide,” etc.), and therefore I conclude that the concepts ordinary speakers express by agency-terms in reference to AI robots are similar to the concepts they express when applying the same terms to humans. When ordinary speakers extend emotion-terms and/or moral-patiency-terms to AI robots, however, I argue that semantic changes have taken place because ordinary speakers are in fact referring to their own affective empathetic emotional states rather than AI robots. This argument suggests that the judgments made by ordinary speakers regarding the proper referential extensions of emotion-terms and moral-patiency-terms are fallacious. (shrink)

The book concerns what I take to be the least controversial normative principle concerning action: you ought to perform your best option—best, that is, in terms of whatever ultimately matters. The book sets aside the question of what ultimately matters so as to focus on more basic issues, such as: What are our options? Do I have the option of typing out the cure for cancer if that’s what I would in fact do if I had the right intentions at (...) the right times (e.g., the intention to type the letter T at t1, the intention to type the letter H at t2, the intention to type the letter E at t3, etc.)? If I can’t form intentions voluntarily, does that mean that I don’t have the option of forming the intention that I ought to form? Which options do we assess directly in terms of their own goodness and which do we assess in terms of their relations to the goodness of other options? What do we hold fixed when assessing how good an option is? Do we, for instance, hold fixed the agent’s future beliefs, desires, and intentions? And do we hold fixed the agent’s predictable future misbehavior? Lastly, how do the things that ultimately matter determine the goodness of an option? If one of the things that ultimately matters in determining the goodness of an option is that the option doesn’t involve violating anyone’s rights, do we evaluate the option itself in terms of whether it involves violating anyone’s rights or do we evaluate the option’s prospect in terms of this and then the option in terms of its prospect? And what if there is indeterminacy or uncertainty with regards to whether an option would involve violating someone’s rights? (shrink)

What does it mean to know how to do something? This book develops a comprehensive account of know-how, a crucial epistemic goal for all who care about getting things right, not only with respect to the facts, but also with respect to practice. It proposes a novel interpretation of the seminal work of Gilbert Ryle, according to which know-how is a competence, a complex ability to do well in an activity in virtue of guidance by an understanding of what it (...) takes to do so. This idea is developed into a full-fledged account, Rylean responsibilism, which understands know-how in terms of the normative guidance and responsible control of one's acts. Within the complex current debate about know-how, this view occupies a middle ground position between the intellectualist claim that know-how just is propositional or objectual knowledge and the anti-intellectualist claim that know-how just is ability. In genuine know-how, practical ability and guiding intellect are both necessary, but essentially intertwined. (shrink)

I begin this paper by demonstrating that there is a perceived overlap between phenomenology and the personal level. This perception has recently played a decisive role in evaluating phenomenological contributions to discussions within cognitive science, for example, on topics of social cognition. In this paper, I aim not only to understand what might be meant by associating phenomenology with the personal level, but to cast this association in a critical light. I show that the personal level is essentially an explanatory (...) level, whereby perceptions and mental state terms explain purposive action. I then separate the notion of consciousness from the notion of the personal level. To do so, I advance Wittgenstein’s private language argument in conjunction with Sellars’ account of how the meaning of mental state terms derives from their explanatory function. Using the Wittgenstinian/Sellarsian picture as guide, I show that characterising personal level explanations by reference to conscious experiences imputes excess baggage over and above the commitment to a unique explanatory level. Yet, for many, ‘phenomenology’ is the level of conscious experience. I argue that it is when the extra baggage of assuming that we are aware of our explanatory, personal level mental states is coupled with the controversial claim that phenomenology is tantamount to the verbalisation of conscious states that the ill begotten association between them is arises. (shrink)

I begin this paper by demonstrating that there is a perceived overlap between phenomenology and the personal level. This perception has recently played a decisive role in evaluating phenomenological contributions to discussions within cognitive science, for example, on topics of social cognition. In this paper, I aim not only to understand what might be meant by associating phenomenology with the personal level, but to cast this association in a critical light. I show that the personal level is essentially an explanatory (...) level, whereby perceptions and mental state terms (paradigmatically, belief and desire) explain purposive action. I then separate the notion of consciousness from the notion of the personal level. To do so, I advance Wittgenstein’s private language argument in conjunction with Sellars’ account of how the meaning of mental state terms derives from their explanatory function. Using the Wittgenstinian/Sellarsian picture as guide, I show that characterising personal level explanations by reference to conscious experiences imputes excess baggage over and above the commitment to a unique explanatory level. Yet, for many, ‘phenomenology’ is the level of conscious experience. I argue that it is when the extra baggage of assuming that we are aware of our explanatory, personal level mental states is coupled with the controversial claim that phenomenology is tantamount to the verbalisation of conscious states that the ill begotten association between them is arises. (shrink)

This paper makes a phenomenological contribution to the distinction between personal and subpersonal types of explanation. I expound the little-known fact that Husserl gives an account of personal level explanation via his exposition of our capacity to express the understanding of another’s motivational nexus when we are in the personalistic attitude. I show that Husserl’s unique exposition of the motivational nexus conveys its concrete, internally coherent, and intentional nature, involving relationships amongst the sense contents of acts of consciousness. Moreover, the (...) motivational nexus is a generative space of possibility and choice. I show that, for these reasons, motivational explanation is not causal, nor deductive nomological, nor does it reduce to subpersonal explanation. I finish with the comment that the uniqueness of personal level explanation points towards the possibility that the human sciences ought also employ types of explanations not found in natural sciences. (shrink)

Are there logically possible types of conscious experience that are nomologically impossible, given independently justified assumptions about the neural underpinnings of consciousness in human beings? In one sense, this is trivial: just consider the fact that the types of perceptual experiences we can have are limited by our sensory organs. But there may be non-trivial types of conscious experience that are impossible. For instance, if there is a basic type of self-consciousness, corresponding to a phenomenal property that is nomologically necessary (...) for consciousness, then experiences lacking this phenomenal property will be impossible. More generally, it may be that there are causal dependencies between the neural mechanisms that are required to instantiate distinct phenomenal properties. If this is the case, instantiating one of these phenomenal properties without certain others may be impossible, which means there are non-trivial cases of nomologically impossible types of conscious experience. This paper clarifies this hypothesis, outlines a general methodology for its investigation, and relates it to research on radical disruptions of self-consciousness. (shrink)

Whether, and in what sense, research in phenomenology and phenomenological psychopathology has—in addition to its descriptive and hermeneutic value—explanatory power is somewhat controversial. This paper shows why it is legitimate to recognize such explanatory power. To this end, the paper analyzes two central concerns underlying the debate about explanation in phenomenology: (a) the warning against reductionism, which is implicit in a conception of causal explanation exclusively based on models of natural/physical causation; and (b) the warning against top-down generalizations, which neglect (...) the specificity of the individual. While acknowledging that these two caveats express serious concerns regarding the debate on explanatory models, I show that phenomenology has the resources to respond to them. These can be found in analyses of different types of causation relating to different regions of reality and in the structure of explanatory models based on exemplarity. On the basis of these analyses, I defend a pluralist account vis-à-vis explanatory models. (shrink)

One necessary condition on any adequate account of perception is clarity regarding whether unconscious perception exists. The issue is complicated, and the debate is growing in both philosophy and science. In this paper we consider the case for unconscious perception, offering three primary achievements. First, we offer a discussion of the underspecified notion of central coordinating agency, a notion that is critical for arguments that purportedly perceptual states are not attributable to the individual, and thus not genuinely perceptual. We develop (...) an explication of what it is for a representational state to be available to central coordinating agency for guidance of behavior. Second, drawing on this explication, we place a more careful understanding of the attributability of a state to the individual in the context of a range of empirical work on vision-for-action, saccades, and skilled typing. The results place pressure on the skeptic about unconscious perception. Third, reflecting upon broader philosophical themes running through debates about unconscious perception, we highlight how our discussion places pressure on the view that perception is a manifest kind, rather than a natural kind. In doing so, we resist the tempting complaint that the debate about unconscious perception is merely verbal. (shrink)

Recent analyses of memory propose necessary and jointly sufficient conditions for a mental state to be a memory, which are meant to set memory apart from related mental states like illusory memory and confabulation. Each of the proposed taxonomies includes accuracy as one of the necessary conditions such that only accurate representations are memories. I argue that inclusion of an accuracy condition implies a sort of disjunctivism about seeming to remember. The paper distinguishes several types of disjunctivism that these taxonomies (...) could be committed to. If these taxonomies are meant to be empirically informed, however, then plausibly they should be seen to endorse the principle of psychological internalism. The causal argument, a standard objection to disjunctivism, is then used to show that the sort of disjunctivism that endorses psychological internalism is mistaken. The ultimate goal is to underscore a lack of clarity in the status of recent accounts of memory as either epistemic, nonreductively ontological, or reductively ontological in approach. (shrink)

The primary explanatory items of Nietzsche’s philosophical psychology are the drives. Such drives, he holds, are arranged hierarchically in virtue of their entering dominance-obedience relations analogous to those obtaining in human societies. This view is puzzling for two reasons. First, Nietzsche’s idea of a hierarchical order among the drives is far from clear. Second, as it postulates relations among subpersonal items that mimic those among persons, Nietzsche’s view seems to trade on the homunculus fallacy. In this paper, I argue that (...) a Hume-inspired dispositional reading of the drives’ order successfully addresses these two problematic issues. Moreover, I argue that my reading is superior to the two main competing interpretations, which I call the vitalistic reading and the normative reading, for these ascribe to Nietzsche a view committed to the homunculus fallacy. (shrink)

It is common in cognitive science to ascribe psychological predicates to the brain, i.e. to assert that the brain sees, feels, thinks, etc. This has prompted philosophical debate. According to the Nonsense View, the relevant locutions of cognitive scientists are nonsensical or false (Bennett and Hacker 2003, 2007). According to the Literal View, they are literal truths and report the psychological properties of brains (Dennett 2007; Crane 2015; Figdor 2018). In this paper, I propose the Synecdoche View, according to which (...) cognitive scientists’ locutions are figurative, with ‘brain’ referring to the human being, such that ‘the brain thinks’ reports the thinking of the human being, not the thinking of the brain. I compare this view to the dominant views in the literature and argue that it is a plausible alternative. One consequence of this is that there is no reason to believe that the locutions of cognitive scientists indicate empirical support for the claim that brains possess psychological properties. (shrink)

It is a widely accepted assumption within the philosophy of mind and psychology that our ability for complex social interaction is based on the mastery of a common folk psychology, that is to say that social cognition consists in reasoning about the mental states of others in order to predict and explain their behavior. This, in turn, requires the possession of mental-state concepts, such as the concepts belief and desire. In recent years, this standard conception of social cognition has been (...) called into question by proponents of so-called ‘direct-perception’ approaches to social cognition and by those who argue that the ‘received view’ implies a degree of computational complexity that is implausible. In response, it has been argued that these attacks on the classical view of social cognition have no bite at the subpersonal level of explanation, and that it is the latter which is at issue in the debate in question. In this paper, I critically examine this response by considering in more detail the distinction between personal and subpersonal level explanations. There are two main ways in which the distinction has been developed. I will argue that on either of these, the response proposed by defenders of the received view is unconvincing. This shows that the dispute between the standard conception and alternative approaches to mindreading is a dispute concerning personal-level explanations - what is at stake in the debate between proponents of the classical view of social cognition and their critics is how we, as persons, navigate our social world. I will conclude by proposing a pluralistic approach to social cognition, which is better able to do justice to the multi-faceted nature of our social interactions as well as being able to account for recent empirical findings regarding the social cognitive abilities of young infants. (shrink)

Modes of presentation (MOPs) are often said to have to be transparent, usually in the sense that thinkers can know solely via introspection whether or not they are deploying the same one. While there has been much discussion of threats to transparency stemming from externalism, another threat to transparency has gar- nered less attention. This novel threat arises if MOPs are robust, as I argue they should be according to internalist views of MOPs which identify them with represen- tational vehicles, (...) such as mental files. I explain how identifying MOPs with vehicles/files threatens trans- parency, provide empirical illustrations, and critically examine some attempts to dispel the threat. Rather than abandoning transparency, I outline a way of reconciling it with a robust view of mental files which takes seriously the idea that they are targets for investigation in cogni- tive science. Transparency does not require introspective access, and rather than as an incontrovertible principle for individuating MOPs, we can view it more modestly, as an open empirical hypothesis. (shrink)

What kinds of mental states can be based on epistemic reasons? The standard answer is only beliefs. I argue that perceptual states can also be based on reasons, as the result of crossmodal interactions. A perceptual state from one modality can provide a reason on which an experience in another modality is based. My argument identifies key markers of the basing relation and locates them in the crossmodal Marimba Illusion (Schutz & Kubovy 2009). The subject’s auditory experience of musical tone (...) duration is based on the reason provided by her visual representation of the length of the musician’s gesture and other stored perceptual principles. (shrink)

Jessica Brown argues against infallibilist views of knowledge as follows. (1) Infallibilism is committed to the sufficiency of knowledge for self-support: if one knows that p, then p is part of one's evidence for p. (2) This commitment is false: often one knows that p, but p isn't part of one's evidence for p. So (3) infallibilism about knowledge is false. I’ll respond by questioning the motivation for (2). Brown’s main line of argument in defense of (2) concerns the awkwardness (...) of citing a proposition as evidence in support of itself. I’ll argue that this infelicity, while genuine, stem not from any particular view about knowledge, but from a probabilistic conception of evidential support. Given such a conception of evidential support, whenever E is part of someone’s evidence, E is evidence for E. This is no less awkward for the fallibilist than the infallibilist. I’ll argue that if we adopt a contextualist view of evidence, we can hold on to the independently attractive probabilistic conception of evidential support, while respecting the idea that there's something wrong with citing a proposition as evidence for itself. -/- . (shrink)

According to the perceptual view of language comprehension, listeners typically recover high-level linguistic properties such as utterance meaning without inferential work. The perceptual view is subject to the Objection from Context: since utterance meaning is massively context-sensitive, and context-sensitivity requires cognitive inference, the perceptual view is false. In recent work, Berit Brogaard provides a challenging reply to this objection. She argues that in language comprehension context-sensitivity is typically exercised not through inferences, but rather through top-down perceptual modulations or perceptual learning. (...) This paper provides a complete formulation of the Objection from Context and evaluates Brogaards reply to it. Drawing on conceptual considerations and empirical examples, we argue that the exercise of context-sensitivity in language comprehension does, in fact, typically involve inference. (shrink)

We argue that recent empirical findings and theoretical models shed new light on the nature of attention. According to the resulting amplification view, attentional phenomena can be unified at the neural level as the consequence of the amplification of certain input signals of attention-independent perceptual computations. This way of identifying the core realizer of attention evades standard criticisms often raised against sub-personal accounts of attention. Moreover, this approach also reframes our thinking about the function of attention by shifting the focus (...) from the function of selection to the function of amplification. (shrink)

Many of our cognitive capacities are the result of enculturation. Enculturation is the temporally extended transformative acquisition of cognitive practices in the cognitive niche. Cognitive practices are embodied and normatively constrained ways to interact with epistemic resources in the cognitive niche in order to complete a cognitive task. The emerging predictive processing perspective offers new functional principles and conceptual tools to account for the cerebral and extra-cerebral bodily components that give rise to cognitive practices. According to this emerging perspective, many (...) cases of perception, action, and cognition are realized by the on-going minimization of prediction error. Predictive processing provides us with a mechanistic perspective that helps investigate the functional details of the acquisition of cognitive practices. The argument of this paper is that research on enculturation and recent work on predictive processing are complementary. The main reason is that predictive processing operates at a sub-personal level and on a physiological time scale of explanation only. A complete account of enculturated cognition needs to take additional levels and temporal scales of explanation into account. This complementarity assumption leads to a new framework—enculturated predictive processing—that operates on multiple levels and temporal scales for the explanation of the enculturated predictive acquisition of cognitive practices. Enculturated predictive processing is committed to explanatory pluralism. That is, it subscribes to the idea that we need multiple perspectives and explanatory strategies to account for the complexity of enculturation. The upshot is that predictive processing needs to be complemented by additional considerations and conceptual tools to realize its full explanatory potential. (shrink)

The neural vehicles of mental representation play an explanatory role in cognitive psychology that their realizers do not. In this paper, I argue that the individuation of realizers as vehicles of representation restricts the sorts of explanations in which they can participate. I illustrate this with reference to Rupert’s (2011) claim that representational vehicles can play an explanatory role in psychology in virtue of their quantity or proportion. I propose that such quantity-based explanatory claims can apply only to realizers and (...) not to vehicles, in virtue of the particular causal role that vehicles play in psychological explanations. (shrink)

Predictive approaches to the mind claim that perception, cognition, and action can be understood in terms of a single framework: a hierarchy of Bayesian models employing the computational strategy of predictive coding. Proponents of this view disagree, however, over the extent to which perception is direct on the predictive approach. I argue that we can resolve these disagreements by identifying three distinct notions of perceptual directness: psychological, metaphysical, and epistemological. I propose that perception is plausibly construed as psychologically indirect on (...) the predictive approach, in the sense of being constructivist or inferential. It would be wrong to conclude from this, however, that perception is therefore indirect in a metaphysical or epistemological sense on the predictive approach. In the metaphysical case, claims about the inferential properties of constructivist perceptual mechanisms are consistent with both direct and indirect solutions to the metaphysical problem of perception (e.g. naïve realism, representationalism, sense datum theory). In the epistemological case, claims about the inferential properties of constructivist perceptual mechanisms are consistent with both direct and indirect approaches to the justification of perceptual belief. In this paper, I demonstrate how proponents of the predictive approach have conflated these distinct notions of perceptual directness and indirectness, and I propose alternative strategies for developing the philosophical consequences of the approach. (shrink)

In this essay, it is argued that naturalism of an even moderate sort speaks strongly against a certain widely held thesis about the human mental (and cognitive) architecture: that it is divided into two distinct levels, the personal and the subpersonal, about the former of which we gain knowledge in a manner that effectively insulates such knowledge from the results of scientific research. -/- An empirically motivated alternative is proposed, according to which the architecture is, so to speak, flattened from (...) above. On this flattened view, although the states and processes typically associated with the personal level likely appear in our best models of the production of human behavior, they appear alongside states and processes normally associated with the subpersonal level. Moreover, the success of such models depends nowise on a levels-based distinction between the various causal contributors. It is argued that the flattened view has methodological implications of significant import. (shrink)

This essay explores the connection between theories of the self and theories of self-knowledge, arguing (a) that empirical results strongly support a certain negative thesis about the self, a thesis about what the self isn’t, and (b) that a more promising account of the self makes available unorthodox – but likely apt – ways of characterizing self-knowledge. Regarding (a), I argue that the human self does not appear at a personal level the autonomous (or quasi-autonomous) status of which might provide (...) a natural home for a self that can be investigated reliably from the first-person perspective, independent of the empirical sciences. Regarding (b), I contend that the most promising alternative view of the self is revisionary: the self is to be identified with the cognitive system as a whole, the relatively integrated collection of mechanisms that produces intelligent behavior (Rupert 2009, 2010, 2019). The cognitive system teems with reliable, though not necessarily perfect, indicators (cf. Dretske 1988) of its own properties or of the properties of its proper parts, many of which are available for detection by, or the control of, further processes, such as motor control. I argue that indicating states should be treated as potential vehicles of self-knowledge, regardless of whether they are truth-evaluable states, such as beliefs. The investigation of self and self-knowledge frames discussion of a final topic, of some gravity: the way in which self-knowledge might contribute to self-improvement. In this regard, I emphasize the efficacy of certain forms of alignment between, on the one hand, elements of the cognitive system corresponding to a more commonsense-based conception of the self and, on the other hand, processes associated with what is frequently referred to as ‘implicit’ cognitive processing (Evans and Frankish 2009). (shrink)

Modular approaches to the architecture of the mind claim that some mental mechanisms, such as sensory input processes, operate in special-purpose subsystems that are functionally independent from the rest of the mind. This assumption of modularity seems to be in tension with recent claims that the mind has a predictive architecture. Predictive approaches propose that both sensory processing and higher-level processing are part of the same Bayesian information-processing hierarchy, with no clear boundary between perception and cognition. Furthermore, it is not (...) clear how any part of the predictive architecture could be functionally independent, given that each level of the hierarchy is influenced by the level above. Both the assumption of continuity across the predictive architecture and the seeming non-isolability of parts of the predictive architecture seem to be at odds with the modular approach. I explore and ultimately reject the predictive approach’s apparent commitments to continuity and non-isolation. I argue that predictive architectures can be modular architectures, and that we should in fact expect predictive architectures to exhibit some form of modularity. (shrink)

How does the philosophical debate between naive realism and intentionalism relate to the psychological debate between ecological theories and constructivist theories? The participants in each debate take themselves to be doing something distinctive, but I show that characterizing the distinction is difficult: the theories in both debates use inference to the best explanation to draw contingent conclusions about the constitutive nature of perception. I argue that both debates concern the metaphysics of perception, and that philosophers of perception are wrong to (...) think that constructivist and ecological theories are engaged in a distinct and non-metaphysical task. (shrink)