Information theoretic semantics proposes to construe predicate reference in terms of nomological relations between distal properties and properties of representational mental events. Research on the model has largely concentrated on the problem of choosing the nomological relation in terms of which distal properties are to be singled out. I argue that, in addition to this, an information theoretic account has to provide a specification of which properties of representational mental events will play a role in determining reference, qua bearers of (...) nomological relations. I contend that this task poses a serious additional challenge to the viability of the model. (shrink)

Since the 1960's, work in the analytic tradition on the nature of mental and linguistic content has converged on the views that social facts about public language meaning are derived from facts about the thoughts of individuals, and that these thoughts are constituted by properties of the internal states of agents. I give a two-part argument against this picture of intentionality: first, that if mental content is prior to public language meaning, then a view of mental content much like the (...) causal-pragmatic theory presented by Robert Stalnaker in Inquiry must be correct; second, that the causal-pragmatic theory is false. I conclude with some positive suggestions regarding alternative solutions to the `problem of intentionality.'. (shrink)

Naturalistically minded philosophers hope to identify a privileged nonsemantic relation that holds between a mental representation m and that which m represents, a relation whose privileged status underwrites the assignment of reference to m. The naturalist can accomplish this task only if she has in hand a nonsemantic criterion for individuating mental representations: it would be question-begging for the naturalist to characterize m, for the purpose of assigning content, as 'the representation with such and such content'. If we individuate mental (...) representations using the tools of dynamical systems theory, we find that a given mental representation, characterized nonsemantically, emerges in the cognitive system as the result of causal interactions between the subject and her environment. At least for the most basic of our mental representations, I argue that the dynamical systems-based approach to individuation increases the plausibility of a theory that assigns reference as a function of the subject's causal history. (shrink)

Representationalism is widely thought to grease the skids of ontological reduction. If phenomenal character is just a certain sort of intentional content, representationalists argue, the hard problem of accommodating consciousness within a broadly naturalistic view of the world reduces to the much easier problem of accommodating intentionality. I argue, however, that there’s a fatal flaw in this reasoning, for if phenomenal character really is just a certain sort of intentional content, it’s not anything like the sort of intentional content described (...) by our best naturalistic theories. These theories make intentional content a mere Cambridge property of intentional states, a property that can be gained or lost through changes to distinct and causally disconnected objects. But consciousness is manifestly not like this; consciousness cannot suffer a mere Cambridge change. Thus, whatever ground is gained by explaining the phenomenal in terms of the intentional is lost again by undermining our best attempts to explain the intentional in terms of the natural. A Pyrrhic victory at best. (shrink)

In this paper I assess the explanatory role of internal representations in connectionist models of cognition. Focusing on both the internal‘hidden’units and the connection weights between units, I argue that the standard reasons for viewing these components as representations are inadequate to bestow an explanatorily useful notion of representation. Hence, nothing would be lost from connectionist accounts of cognitive processes if we were to stop viewing the weights and hidden units as internal representations.

In this paper I assess the explanatory role of internal representations in connectionist models of cognition. Focusing on both the internal‘hidden’units and the connection weights between units, I argue that the standard reasons for viewing these components as representations are inadequate to bestow an explanatorily useful notion of representation. Hence, nothing would be lost from connectionist accounts of cognitive processes if we were to stop viewing the weights and hidden units as internal representations.

Millikan [2000] has levelled a number of persuasive criticisms against Cummins's [1996] theory of mental representation. In this paper, I pave a middle path in the debate between Cummins [2000] and Millikan [2000] to answer two questions. How are representations applied to targets? How is the content of a representation determined? The result is a new theory of mental representation, which I call narrow structuralism.

Commonsense psychology and cognitive science both regularly assume the existence of representational states. I propose a naturalistic theory of representation sufficient to meet the pretheoretical constraints of a "folk theory of representation", constraints including the capacities for accuracy and inaccuracy, selectivity of proper objects of representation, perspective, articulation, and "efficacy" or content-determined functionality. The proposed model states that a representing device is a device which changes state when information is received over multiple information channels originating at a single source. The (...) changed state of a representing device is a representation. The unitary information source which would give rise to the information impinging on the representing device, and hence, give rise to the representation, is the content of the representation. The model meets the pretheoretic constraints, and also conforms to available neurobiological data for two invertebrate species. (shrink)

In this paper, I propose a new way of understanding the space of possibilities in the field of mental content. The resulting map assigns separate locations to theories of content that have generally been lumped together on the more traditional map. Conversely, it clusters together some theories of content that have typically been regarded as occupying opposite poles. I make my points concrete by developing a taxonomy of theories of mental content, but the main points of the paper concern not (...) merely how to classify, but how to understand, the theories. Also, though the paper takes theories of mental content as a case study, much of the discussion is applicable to theories of other phenomena. To a first approximation, the difference between the traditional and the proposed taxonomies turns on whether we classify theories of content by, on the one hand, their implications for a non-redundant supervenience base for content facts (i.e., for facts about what contents thoughts have) or, on the other, by their constitutive accounts of content. By a "constitutive account," I mean the kind of elucidation of the nature of a phenomenon that theorists have tried to give for, for example, knowledge, justice, personal identity, consciousness, convention, heat, and limit. The tendency to taxonomize by supervenience base is encouraged, I suggest, by a failure to keep clearly in view a distinction between constitutive and modal determination. Many philosophers would accept that a constitutive account cannot be captured in purely modal terms. Giving a constitutive account is not the same as specifying modally necessary and sufficient conditions. Nevertheless, philosophers often try to cash constitutive claims in modal terms. A case in point is that theories of content tend to be conceptualized in terms of the theories' implications for a supervenience base for content facts. My thesis goes beyond the by-now somewhat familiar proposition that not all modal determinants of a phenomenon are constitutive determinants. One who has taken that point on board might nevertheless conceive of a philosophical account as an attempt to specify constitutive determinants of the target phenomenon that make up a non-redundant supervenience base for the phenomenon. Shoehorning a philosophical account into this form leaves out elements that are modally redundant, but may be explanatorily or ontologically significant. For example, when a constitutive account has multiple levels, the different levels will typically be modally redundant. Formulating the account as a specification of a supervenience base of constitutive determinants will therefore flatten the account into a single level. Many of my arguments can be illustrated by considering the place of normativity in the theory of content. The new taxonomy gives a distinct niche to normative theories of content - theories that explain a thought's having a certain content at least in part in terms of the obtaining of normative facts. By contrast, on a traditional map, normative theories are invisible as such because normative facts supervene on non-normative ones. (shrink)

Christopher Peacocke has presented an original version of the perennial philosophical thesis that we can gain substantive metaphysical and epistemological insight from an analysis of our concepts. Peacocke's innovation is to look at how concepts are individuated by their possession conditions, which he believes can be specified in terms of conditions in which certain propositions containing those concepts are accepted. The ability to provide such insight is one of Peacocke's major arguments for his theory of concepts. I will critically examine (...) this "fruitfulness" argument by looking at one philosophical problem Peacocke uses his theory to solve and treats in depth. Peacocke (1999, 2001) defines what he calls the "Integration Challenge." The challenge is to integrate our metaphysics with our epistemology by showing that they are mutually acceptable. Peacocke's key conclusion is that the Integration Challenge can be met for "epistemically individuated concepts." A good theory of content, he believes, will close the apparent gap between an account of truth for any given subject matter and an overall account of knowledge. I shall argue that there are no epistemically individuated concepts, and shall critically analyze Peacocke's arguments for their existence. I will suggest more generally that the possession conditions of concepts and their principles of individuation shed little light on the epistemology or metaphysics of things other than concepts. My broader goal is to shed light on what concepts are by showing that they are more fundamental than the sorts of cognitive and epistemic factors a leading theory uses to define them. (shrink)

The paper addresses a prima facie tension between two popular views about concepts. The first is the doctrine that some concepts are constitutively perceptual/experiential, so that they can be possessed only by suitably experienced subjects. This is a classic empiricist theme, but its most conspicuous recent appearance is in literature on phenomenal concepts. The second view is anti-individualism: here, the view that concept possession depends not only on a thinker’s internal states and relations to the concepts’ referents, but also on (...) certain of her relations to sociolinguistic peers. In recent works, Derek Ball and Michael Tye have in effect argued that the doctrines are incompatible, and their conclusion is that no concepts depend on experience. In reply, Bénédicte Veillet endorses those authors’ incompatibilism, but argues that it is anti-individualism that we should reject. I develop an approach to reconciliation that is more promising than any considered by these theorists. Against Veillet, I defend a version of anti-individualism about phenomenal concepts, but against Ball and Tye, I argue that they can be possessed only by suitably experienced thinkers. (shrink)

In this paper, I argue that informational semantics, the most well-known and worked-out naturalistic account of intentional content, conflicts with a fundamental psychological principle about the conditions of belief-formation. Since this principle is an important premise in the argument for informational semantics, the upshot is that the view is self-contradictory??indeed, it turns out to be guilty of a sophisticated version of the fallacy famously committed by Euthyphro in the eponymous Platonic dialogue. Criticisms of naturalistic accounts of content typically proceed piecemeal (...) by narrowly constructed counterexamples, but I argue that the current result is more robust. It affects a broad family of accounts, and provokes a wider doubt about the possibility of successful execution of the naturalistic project. (shrink)

Peter Carruthers argues that the global workspace theory implies there are no facts of the matter about animal consciousness. The argument is easily extended to other cognitive theories of consciousness, posing a general problem for consciousness studies. But the argument proves too much, for it also implies that there are no facts of the matter about human consciousness. A key assumption of the argument is that scientific theories of consciousness must explain away the explanatory gap. I criticize this assumption and (...) point to an alternative strategy for defending scientific theories of consciousness, one that better reflects the ongoing scientific practice. I argue there are introspectable inferential connections from phenomenal concepts to functional concepts that scientists can use to individuate the global workspace in terms of capacities that animals and humans share. (shrink)

In The Elm and the Expert (1994), Fodor rejects the notion of narrow content as superfluous. He envisions a scientific intentional psychology that adverts only to broad content properties in its explanations. I show that there has been no change in Fodor's treatment of Frege cases and cases involving the so‐called deferential concepts. And for good reason: his notion of narrow content (1985‐91) couldn't explain them. The only apparent change concerns his treatment of Twin Earth cases. However, I argue that (...) the notion of broad content that his purely informational semantics delivers is, in some interesting sense, equivalent to the mapping notion of narrow content he officially gave up. I also critically reconstruct the evolution of Fodor's thinking between 1980 and 1994. (shrink)

Ruth Millikan and others advocate theories which attempt to naturalize wide mental content (e.g. beliefs.

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

Causal theories of mental content attempt to explain how thoughts can be about things. They attempt to explain how one can think about, for example, dogs. These theories begin with the idea that there are mental representations and that thoughts are meaningful in virtue of a causal connection between a mental representation and some part of the world that is represented. In other words, the point of departure for these theories is that thoughts of dogs are about dogs because dogs (...) cause the mental representations of dogs. (shrink)

This thesis aims to develop a psychologically plausible account of concepts by integrating key insights from philosophy (on the metaphysical basis for concept possession) and psychology (on the mechanisms underlying concept acquisition). I adopt an approach known as informational atomism, developed by Jerry Fodor. Informational atomism is the conjunction of two theses: (i) informational semantics, according to which conceptual content is constituted exhaustively by nomological mind–world relations; and (ii) conceptual atomism, according to which (lexical) concepts have no internal structure. I (...) argue that informational semantics needs to be supplemented by allowing content-constitutive rules of inference (“meaning postulates”). This is because the content of one important class of concepts, the logical terms, is not plausibly informational. And since, it is argued, no principled distinction can be drawn between logical concepts and the rest, the problem that this raises is a general one. An immediate difficulty is that Quine’s classic arguments against the analytic/synthetic distinction suggest that there can be no principled basis for distinguishing content-constitutive rules from the rest. I show that this concern can be overcome by taking a psychological approach: there is a fact of the matter as to whether or not a particular inference is governed by a mentally-represented inference rule, albeit one that analytic philosophy does not have the resources to determine. I then consider the implications of this approach for concept acquisition. One mechanism underlying concept acquisition is the development of perceptual detectors for the objects that we encounter. I investigate how this might work, by drawing on recent ideas in ethology on ‘learning instincts’, and recent insights into the neurological basis for perceptual learning. What emerges is a view of concept acquisition as involving a complex interplay between innate constraints and environmental input. This supports Fodor’s recent move away from radical concept nativism: concept acquisition requires innate mechanisms, but does not require that concepts themselves be innate. (shrink)

Wittgenstein's arguments about rule-following and private language turn both on interpretation and what he called our 'pictures' of the mind. His remarks about these can be understood in terms of the conceptual metaphor of the mind as a container, and enable us to give a better account of physicalism.

D O N A L D D AV I D S O N’S “ Meaning and Truth,” re vo l u t i o n i zed our conception of how truth and meaning are related (Davidson    ). In that famous art i c l e , Davidson put forw a rd the bold conjecture that meanings are satisfaction conditions, and that a Tarskian theory of truth for a language is a theory of meaning for that language. (...) In “Meaning and Truth,” Davidson proposed only that a Tarskian truth theory is a theory of meaning. But in “Theories of Me a n i n g and Learnable Languages,” he argued that the finite base of a Tarskian theory, together with the now familiar combinatorics, would explain how a language with unbounded expre s s i ve capacity could be learned with finite means ( Davidson    ). This certainly seems to imply that learning a language is, in p a rt at least, learning a Tarskian truth theory for it, or, at least, learning what is specified by such a theory. Davisdon was cagey about committing to the view that meanings actually a re satisfaction conditions, but subsequent followers had no such scru p l e s . We can sum this up in a trio of claims: Davidson’s Conjecture () A theory of meaning for L is a truth-conditional semantics for L. () To know the meaning of an expression in L is to know a satisfaction condition for that expression. () Meanings are satisfaction conditions. For the most part, it will not matter in what follows which of these claims is at stake. I will simply take the three to be different ways of formulating what I will call Davidson’s Conjecture (or sometimes just The Conjecture). Davidson’s Conjecture was a very bold conjecture. I think we are now in a.. (shrink)

This article provides a critical overview of competing theories of conceptual structure (definitional structure, probabilistic structure, theory structure), including the view that concepts have no structure (atomism). We argue that the explanatory demands that these different theories answer to are best accommodated by an organization in which concepts are taken to have atomic cores that are linked to differing types of conceptual structure.