ABSTRACT. Fodor characterizes concepts as consisting of two dimensions: one is content, which is purely denotational/broad, the other the Mentalese vehicle bearing that content, which Fodor calls the Mode of Presentation (MOP), understood "syntactically." I argue that, so understood, concepts are not interpersonally sharable; so Fodor's own account violates what he calls the Publicity Constraint in his (1998) book. Furthermore, I argue that Fodor's non-semantic, or "syntactic," solution to Frege cases succumbs to the problem of providing interpersonally applicable functional roles (...) for MOPs. This is a serious problem because Fodor himself has argued extensively that if Fregean senses or meanings are understood as functional/conceptual roles, then they can't be public, since, according to Fodor, there are no interpersonally applicable functional roles in the relevant senses. I elaborate on these relevant senses in the paper. (shrink)

This piece criticizes Fodor's argument (in The Elm and the Expert, 1994) for the claim that Frege cases should be treated as exceptions to (broad) psychological generalizations rather than as counterexamples.

A comprehensive introduction to the Language of Though Hypothesis (LOTH) accessible to general audiences. LOTH is an empirical thesis about thought and thinking. For their explication, it postulates a physically realized system of representations that have a combinatorial syntax (and semantics) such that operations on representations are causally sensitive only to the syntactic properties of representations. According to LOTH, thought is, roughly, the tokening of a representation that has a syntactic (constituent) structure with an appropriate semantics. Thinking thus consists in (...) syntactic operations defined over representations. Most of the arguments for LOTH derive their strength from their ability to explain certain empirical phenomena like productivity, systematicity of thought and thinking. (shrink)

According to the Computational/Representational Theory of Thought (CRTT ? Language of Thought Hypothesis, or LOTH), propositional attitudes, such as belief, desire, and the like, are triadic relations among subjects, propositions, and internal mental representations. These representations form a representational _system_ physically realized in the brain of sufficiently sophisticated cognitive organisms. Further, this system of representations has a combinatorial syntax and semantics, but the processes that operate on the representations are causally sensitive only to their syntax, not to their semantics. On (...) this approach, a first pass account of propositional attitudes is the following (cf. Field 1978: 37 and Fodor 1987: 17). (shrink)

Among the virtues of relationist approaches to Frege’s puzzle is that they put us in a position to outline structural features of the puzzle that were only implicit in earlier work. In particular, they allow us to frame questions about the relation between the explanatory roles of sense and sameness of sense. In this paper, I distinguish a number of positions about that relation which have not been clearly distinguished. This has a few pay-offs. It allows us to shed light (...) on recent controversies about the ‘essential indexical’, and it also allows us to see what’s at stake between relationists and their opponents. When we see what’s at stake, we can see that we have reason to adopt an account of cognitive significance that incorporates elements of both relationist and Fregean approaches. (shrink)

Frege's Puzzle is a founding problem in analytic philosophy. It lies at the intersection of central topics in the philosophy of language and mind: the theory of reference, the nature of propositional attitudes, the nature of semantic theorizing, the relation between semantics and pragmatics, etc. This chapter is an overview of the puzzle and of the space of contemporary approaches to it.

The theory of concepts advanced in the dissertation aims at accounting for a) how a concept makes successful practice possible, and b) how a scientific concept can be subject to rational change in the course of history. Traditional accounts in the philosophy of science have usually studied concepts in terms only of their reference; their concern is to establish a stability of reference in order to address the incommensurability problem. My discussion, in contrast, suggests that each scientific concept consists of (...) three components of content: 1) reference, 2) inferential role, and 3) the epistemic goal pursued with the concept's use. I argue that in the course of history a concept can change in any of these three components, and that change in one component—including change of reference—can be accounted for as being rational relative to other components, in particular a concept's epistemic goal.This semantic framework is applied to two cases from the history of biology: the homology concept as used in 19th and 20th century biology, and the gene concept as used in different parts of the 20th century. The homology case study argues that the advent of Darwinian evolutionary theory, despite introducing a new definition of homology, did not bring about a new homology concept (distinct from the pre-Darwinian concept) in the 19th century. Nowadays, however, distinct homology concepts are used in systematics/evolutionary biology, in evolutionary developmental biology, and in molecular biology. The emergence of these different homology concepts is explained as occurring in a rational fashion. The gene case study argues that conceptual progress occurred with the transition from the classical to the molecular gene concept, despite a change in reference. In the last two decades, change occurred internal to the molecular gene concept, so that nowadays this concept's usage and reference varies from context to context. I argue that this situation emerged rationally and that the current variation in usage and reference is conducive to biological practice.The dissertation uses ideas and methodological tools from the philosophy of mind and language, the philosophy of science, the history of science, and the psychology of concepts. (shrink)

It is widely supposed that if there is to be a plausible connection between the truth of a de re attitude report about a subject and that subject’s possession of a singular thought, then ‘acquaintance’-style requirements on singular thought must be rejected. I show that this belief rests on poorly motivated claims about how we talk about the attitudes. I offer a framework for propositional attitude reports which provides both attractive solutions to recalcitrant puzzle cases and the key to preserving (...) acquaintance constraints. The upshot is that there is an independently motivated response to the principal argument against acquaintance. (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)

Frege's puzzle is a fundamental challenge for accounts of mental and linguistic representation. This piece surveys a family of recent approaches to the puzzle that posit representational relations. I identify the central commitments of relational approaches and present several arguments for them. I also distinguish two kinds of relationism—semantic relationism and formal relationism—corresponding to two conceptions of representational relations. I briefly discuss the consequences of relational approaches for foundational questions about propositional attitudes, intentional explanation, and compositionality.

Ned Block; IX*—An Argument for Holism1, Proceedings of the Aristotelian Society, Volume 95, Issue 1, 1 June 1995, Pages 151–170.

Millians about proper names typically claim that it is knowable apriori that Hesperus is Phosphorus. We argue that they should claim instead that it is knowable only aposteriori that Hesperus is Hesperus, since the Kripke-Putnam epistemic arguments against descriptivism are special cases of Quinean arguments that nothing is knowable apriori, and Millians have no resources to resist the more general Quinean arguments.

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)

These days the two most popular approaches to belief ascription are Millianism and Contextualism. The former approach is inconsistent with the existence of ordinary Frege cases, such as Lois believing that Superman flies while failing to believe that Clark Kent flies. The Millian holds that the only truth-conditionally relevant aspect of a proper name is its referent or extension. Contextualism, as I will define it for the purposes of this essay, includes all theories according to which ascriptions of the form (...) ‘S believes that a is F’ and ‘S believes that b is F’, where ‘a’ and ‘b’ are coreferential proper names, may, depending on the context, differ in truth-value even though in those very contexts each ascription relates the same believer to the very same proposition. What the two theories have in common is the claim that names are Millian. What separates the two theories is what they say about belief contexts. In this essay I prove that Millianism is true, Contextualism is true, or our intuitions regarding belief ascriptions are hopelessly inaccurate. As a consequence, my argument is a proof that either names and many general terms are Millian or our intuitions regarding belief ascriptions are hopelessly inaccurate. (shrink)

Has Fodor demonstrated conceptual atomism?

In his paper “Flaws of Formal Relationism”, Mahrad Almotahari argues against the sort of response to Frege's Puzzle I have defended elsewhere, which he dubs ‘Formal Relationism’. Almotahari argues that, because of its specifically formal character, this view is vulnerable to objections that cannot be raised against the otherwise similar Semantic Relationism due to Kit Fine. I argue in response that Formal Relationism has neither of the flaws Almotahari claims to identify.

Schifferś \'meaning-intention\' problem is aimed at \'hidden-indexical\' theories of belief ascription. Without defending such theories the author raises several questions about the assumptions behind Schifferś objection. Perhaps hidden-indexical theories don\'t tell us enough about how we can refer to modes of presentation, but Schifferś skepticism about our ability to know modes of presentation is unwarranted. The author sketches an account of the role of modes of presentation in ordinary psychological talk which is designed to answer Schifferś skeptical worries.

Formal relationism in the philosophy of mind is the thesis that folk psychological states should be individuated, at least partially, in terms of the purely formal inference-licensing relations between underlying mental representations. It's supposed to provide a Russellian alternative to a Fregean theory of propositional attitudes. I argue that there's an inconsistency between the motivation for formal relationism and the use to which it's put in defense of Russellian propositions. Furthermore, I argue that formal relationism is committed to epiphenomenalism about (...) singular mental content. (shrink)

It is widely accepted that physicalism faces its most serious challenge when it comes to making room for the phenomenal character of psychological experience, its so-called what-it-is-like aspect. The challenge has surfaced repeatedly over the past two decades in a variety of forms. In a particularly striking one, Frank Jackson considers a situation in which Mary, a brilliant scientist who knows all the physical facts there are to know about psychological experience, has spent the whole of her life in a (...) black and white room. He asks, What will happen when Mary is released from her black and white room or is given a colour television monitor? Will she learn anything or not? It seems just obvious that she will learn something about the world and our visual experience of it. But then it is inescapable that her previous knowledge was incomplete. But she had all the physical information. (Jackson 1986: 130). (shrink)

[This is an earlier (1997), much longer and more detailed version of my entry on LOTH in the _Stanford Encyclopedia of Philosophy_] The Language of Thought Hypothesis (LOTH) is an empirical thesis about thought and thinking. For their explication, it postulates a physically realized system of representations that have a combinatorial syntax (and semantics) such that operations on representations are causally sensitive only to the syntactic properties of representations. According to LOTH, thought is, roughly, the tokening of a representation that (...) has a syntactic (constituent) structure with an appropriate semantics. Thinking thus consists in syntactic operations defined over representations. Most of the arguments for LOTH derive their strength from their ability to explain certain empirical phenomena like productivity, systematicity of thought and thinking. (shrink)

Fregeanism and Relationism are competing families of solutions to Frege’s Puzzle, and by extension, competing theories of propositional representation. My aim is to clarify what is at stake between them by characterizing and evaluating a Relationist argument. Relationists claim that it is cognitively possible for distinct token propositional attitudes to be, in a sense, qualitatively indistinguishable: to differ in no intrinsic representational features. The idea of an ‘intrinsic representational feature’ is not, however, made especially clear in the argument. I clarify (...) it here and, having done so, offer reason to doubt the argument. This will put us in a position to draw some lessons about the relation between object-directed and representation-internal aspects of cognitive significance. (shrink)

I reply to the argument of Caplan (Philos Stud 133:181–198, 2007 ) against the conjunction of Millianism with the view that utterances of sentences involving names often pragmatically convey descriptively enriched propositions.

My aim is to motivate and develop a view of what senses are. Senses, as I conceive of them, avoid a number of the problems that plague a broadly Fregean approach to the semantics of belief ascriptions, as I hope to show. The chief innovation of my view that enables these solutions is that beliefs are taken to have multiple, truth-conditionally equivalent contents. In traditional Fregean terminology, a belief does not involve a relation to a single thought, but to many (...) thoughts, some of which are very fine-grained, and some of which are rather coarse-grained. Each thought is a structured entity ultimately composed of unstructured senses that themselves vary in their level of grain. It is no part of my attempted vindication of senses that senses are closely related to the meanings of words, phrases, and sentences; this feature of historical Fregeanism I disavow. I endorse rather the equally traditional claim that senses are concepts or, if truth-evaluable, the propositional contents of belief. (shrink)

Recent work in developmental psychology indicates that children naturally think that psychological states continue after death. One important candidate explanation for why this belief is natural appeals to the idea that we believe in immortality because we can't imagine our own nonexistence. This paper explores this old idea. To begin, I present a qualified statement of the thesis that we can't imagine our own nonexistence. I argue that the most prominent explanation for this obstacle, Freud's, is problematic. I go on (...) to describe some central features of contemporary cognitive accounts of the imagination, and I argue that these accounts provide an independently motivated explanation for the imaginative obstacle. While the imaginative obstacle does not dictate a belief in immortality, it does, I maintain, facilitate such a belief. (shrink)

I argue that intentional psychology does not stand in need of vindication by a lower-level implementation theory from cognitive science, in particular the representational theory of mind (RTM), as most famously Jerry Fodor has argued. The stance of the paper is novel in that I claim this holds even if one, in line with Fodor, views intentional psychology as an empirical theory, and its theoretical posits as as real as those of other sciences. I consider four metaphysical arguments for the (...) idea that intentional psychological states, such as beliefs, must be seen as requiring in-the-head mental representations for us to be able to understand their characteristic causal powers and argue that none of them validly generate their desired conclusions. I go on to argue that RTM, or some computational version thereof, is not motivated by appeal to the nature of cognitive science research either. I conclude that intentional psychology, though an empirical theory, is autonomous from details of lower level mechanism in a way that renders RTM unwarranted. (shrink)

Jackson's black-and-white Mary teaches us that the propositional content of perception cannot be fully expressed in language.

One of the most important objections to information-based semantic theories is that they are incapable of explaining Frege cases. The worry is that if a concept’s intentional content is a function of its informational content, as such theories propose, then it would appear that coreferring expressions have to be synonymous, and if this is true, it’s difficult to see how an agent could believe that a is F without believing that b is F whenever a and b are identical. I (...) argue that this appearance is deceptive. If we heed the distinction between the analog and digital contents of a signal, it is actually possible to reconstruct something akin to Frege’s sense/reference distinction in purely information-theoretic terms. This allows informational semanticists to treat coreferring expressions as semantically distinct and to solve Frege cases in the same way that Frege did—namely, by appealing to the different contents of coreferring expressions. (shrink)

This paper identifies and criticizes a line of reasoning that has played a substantial role in the widespread rejection of the view that Fodor has dubbed “Concept Atomism”. The line of reasoning is not only fallacious, but its application in the present case rests on a misconception about the explanatory potential of Concept Atomism. This diagnosis suggests the possibility of a new polemical strategy in support of Concept Atomism. The new strategy is more comprehensive than that which defenders of the (...) view, namely Fodor, have employed. (shrink)

According to the language of thought (LOT) approach and the related computational theory of mind (CTM), thinking is the processing of symbols in an inner mental language that is distinct from any public language. Herein, I explore a deep problem at the heart of the LOT/CTM program—it has yet to provide a plausible conception of a mental symbol.

Recent work in developmental psychology indicates that children naturally think that psychological states continue after death. One important candidate explanation for why this belief is natural appeals to the idea that we believe in immortality because we can't imagine our own nonexistence. This paper explores this old idea. To begin, I present a qualified statement of the thesis that we can't imagine our own nonexistence. I argue that the most prominent explanation for this obstacle, Freud's, is problematic. I go on (...) to describe some central features of contemporary cognitive accounts of the imagination, and I argue that these accounts provide an independently motivated explanation for the imaginative obstacle. While the imaginative obstacle does not dictate a belief in immortality, it does, I maintain, facilitate such a belief. (shrink)

Ever since Kripke’s influential arguments against descriptivism philosophers have attempted to provide solutions to Frege’s puzzle of substitution failure that adhere to Naïve Semantics—the view that names contribute their referents and referents alone to propositions expressed by sentences containing them. Recently, philosophers have also appealed to psychological objects called mental files, which are used to represent and store information on individuals, in solving the puzzle. Combining the two promises to revive a simple commonsensical theory while, at least prima facie, doing (...) away with the need to rely on Fregean senses. Though I welcome the combined approach, I argue that the only plausible version of it is a pretense-based one. (shrink)

Millianism is the familiar view that some expressions, such as proper names, contribute only their referent to the semantic content of sentences in which they occur. Inan (Philosophical Studies 2010) has recently argued that the Millian is committed to the following odd conclusion: There may be questions that he is able to grasp but that he cannot answer, either affirmatively, negatively, or with a simple I don’t know . The Millian is indeed committed to this conclusion. But we intend to (...) show that Inan’s argument generalizes, so that everyone who accepts certain largely uncontroversial principles is committed to the odd conclusion that there may be questions that are graspable but not answerable. (shrink)