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  1. How we know our minds: The illusion of first-person knowledge of intentionality.Alison Gopnik - 1993 - Behavioral and Brain Sciences 16 (1):1-14.
    As adults we believe that our knowledge of our own psychological states is substantially different from our knowledge of the psychological states of others: First-person knowledge comes directly from experience, but third-person knowledge involves inference. Developmental evidence suggests otherwise. Many 3-year-old children are consistently wrong in reporting some of their own immediately past psychological states and show similar difficulties reporting the psychological states of others. At about age 4 there is an important developmental shift to a representational model of the (...)
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  • (1 other version)The psychology of folk psychology.Alvin I. Goldman - 1993 - Behavioral and Brain Sciences 16 (1):15-28.
    The central mission of cognitive science is to reveal the real nature of the mind, however familiar or foreign that nature may be to naive preconceptions. The existence of naive conceptions is also important, however. Prescientific thought and language contain concepts of the mental, and these concepts deserve attention from cognitive science. Just as scientific psychology studies folk physics (McCloskey 1983, Hayes 1985), viz., the common understanding (or misunderstanding) of physical phenomena, so it must study folk psychology, the common understanding (...)
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  • Knowledge of the psychological states of self and others is not only theory-laden but also data-driven.Chris Moore & John Barresi - 1993 - Behavioral and Brain Sciences 16 (1):61-62.
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  • The Nature and Implementation of Representation in Biological Systems.Mike Collins - 2009 - Dissertation, City University of New York
    I defend a theory of mental representation that satisfies naturalistic constraints. Briefly, we begin by distinguishing (i) what makes something a representation from (ii) given that a thing is a representation, what determines what it represents. Representations are states of biological organisms, so we should expect a unified theoretical framework for explaining both what it is to be a representation as well as what it is to be a heart or a kidney. I follow Millikan in explaining (i) in terms (...)
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  • Naive physics.Barry Smith & Roberto Casati - 1994 - Philosophical Psychology 7 (2):227 – 247.
    The project of a 'naive physics' has been the subject of attention in recent years above all in the artificial intelligence field, in connection with work on common-sense reasoning, perceptual representation and robotics. The idea of a theory of the common-sense world is however much older than this, having its roots not least in the work of phenomenologists and Gestalt psychologists such as K hler, Husserl, Schapp and Gibson. This paper seeks to show how contemporary naive physicists can profit from (...)
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  • There's more to mental states than meets the inner “l”.Kimberly Wright Cassidy - 1993 - Behavioral and Brain Sciences 16 (1):34-35.
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  • Self-ascription without qualia: A case study.David J. Chalmers - 1993 - Behavioral and Brain Sciences 16 (1):35-36.
    In Section 5 of his interesting article, Goldman suggests that the consideration of imaginary cases can be valuable in the analysis of our psychological concepts. In particular, he argues that we can imagine a system that is isomorphic to us under any functional description, but which lacks qualitative mental states, such as pains and color sensations. Whether or not such a being is empirically possible, it certainly seems to be logically possible, or conceptually coherent. Goldman argues from this possibility to (...)
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  • Knowing levels and the child's understanding of mind.Robert L. Campbell & Mark H. Bickhard - 1993 - Behavioral and Brain Sciences 16 (1):33-34.
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  • Theories and illusions.Alison Gopnik - 1993 - Behavioral and Brain Sciences 16 (1):90-100.
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  • Developmental evidence and introspection.Shaun Nichols - 1993 - Behavioral and Brain Sciences 16 (1):64-65.
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  • Mentalese not spoken here: Computation, cognition and causation.Jay L. Garfield - 1997 - Philosophical Psychology 10 (4):413-35.
    Classical computational modellers of mind urge that the mind is something like a von Neumann computer operating over a system of symbols constituting a language of thought. Such an architecture, they argue, presents us with the best explanation of the compositionality, systematicity and productivity of thought. The language of thought hypothesis is supported by additional independent arguments made popular by Jerry Fodor. Paul Smolensky has developed a connectionist architecture he claims adequately explains compositionality, systematicity and productivity without positing any language (...)
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  • First-person current.Paul L. Harris - 1993 - Behavioral and Brain Sciences 16 (1):48-49.
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  • Special access lies down with theory-theory.Sydney Shoemaker - 1993 - Behavioral and Brain Sciences 16 (1):78-79.
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  • Competing accounts of belief-task performance.Alvin I. Goldman - 1993 - Behavioral and Brain Sciences 16 (1):43-44.
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  • Common sense and adult theory of communication.Boaz Keysar - 1993 - Behavioral and Brain Sciences 16 (1):54-54.
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  • Self-attributions help constitute mental types.Bernard W. Kobes - 1993 - Behavioral and Brain Sciences 16 (1):54-56.
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  • Towards an ecology of mind.George Butterworth - 1993 - Behavioral and Brain Sciences 16 (1):31-32.
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  • The fallibility of first-person knowledge of intentionality.Peter Ludlow & Norah Martin - 1993 - Behavioral and Brain Sciences 16 (1):60-60.
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  • Representational development and theory-of-mind computations.David C. Plaut & Annette Karmiloff-Smith - 1993 - Behavioral and Brain Sciences 16 (1):70-71.
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  • (1 other version)Sellarsian Synopsis: Integrating the Images.Jay L. Garfield - 2012 - Humana Mente 5 (21).
    Most discussion of Sellars’ deployment of the distinct images of “man-in-the-world” in Philosophy and the Scientific Image of Man focus entirely on the manifest and the scientific images. But the original image is important as well. In this essay I explore the importance of the original image to the Sellarsian project of naturalizing epistemology, connecting Sellars’ insights regarding this image to recent work in cognitive development.
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  • Heuristics and counterfactual self-knowledge.Adam Morton - 1993 - Behavioral and Brain Sciences 16 (1):63-64.
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  • Know my own mind? I should be so lucky!Jennifer M. Gurd & John C. Marshall - 1993 - Behavioral and Brain Sciences 16 (1):47-48.
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  • The role of concepts in perception and inference.David R. Olson & Janet Wilde Astington - 1993 - Behavioral and Brain Sciences 16 (1):65-66.
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  • First-person authority and beliefs as representations.Paul M. Pietroski - 1993 - Behavioral and Brain Sciences 16 (1):67-69.
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  • Limitations on first-person experience: Implications of the “extent”.Bradford H. Pillow - 1993 - Behavioral and Brain Sciences 16 (1):69-69.
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  • Disenshrining the Cartesian self.Barbara A. C. Saunders - 1993 - Behavioral and Brain Sciences 16 (1):77-78.
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  • The meanings of "meaning" and "meaning": Dimensions of the sciences of mind.Jay L. Garfield - 2000 - Philosophical Psychology 13 (4):421-440.
    The naturalization of intentionality requires explaining the supervenience of the normative upon the descriptive. Proper function theory provides an account of the semantics of natural representations, but not of that of signs that require the observance of norms. I therefore distinguish two senses of "meaning" and two correlative senses of "representation" and explain their relationship to one another. I distinguish between indicative signs and semiotic devices. The former are indicators of the presence of some phenomenon. The latter are rule-governed devices (...)
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  • Knowing children's minds.Michael Siegal - 1993 - Behavioral and Brain Sciences 16 (1):79-80.
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  • Where's the person?Michael Tomasello - 1993 - Behavioral and Brain Sciences 16 (1):84-85.
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  • The psychologist's fallacy (and the philosopher's omission).Philip David Zelazo & Douglas Frye - 1993 - Behavioral and Brain Sciences 16 (1):89-90.
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  • Categorization, theories and folk psychology.Nick Chater - 1993 - Behavioral and Brain Sciences 16 (1):37-37.
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  • Why presume analyses are on-line?Georges Rey - 1993 - Behavioral and Brain Sciences 16 (1):74-75.
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  • Qualities and relations in folk theories of mind.Lance J. Rips - 1993 - Behavioral and Brain Sciences 16 (1):75-76.
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  • Intentionality, theoreticity and innateness.Deborah Zaitchik & Jerry Samet - 1993 - Behavioral and Brain Sciences 16 (1):87-89.
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  • La physique naïve: un essai d'ontologie.Barry Smith & Roberto Casati - 1993 - Intellectica 17 (2):173--197.
    The project of a naive physics has been the subject of attention in recent years above all in the artificial intelligence field, in connection with work on common-sense reasoning, perceptual representation and robotics. The idea of a theory of the common-sense world is however much older than this, having its roots not least in the work of phenomenologists and Gestalt psychologists such as Kohler, Husserl, Schapp and Gibson. This paper seeks to show how contemporary naive physicists can profit from a (...)
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  • Theories and qualities.Alison Gopnik - 1993 - Behavioral and Brain Sciences 16 (1):44-45.
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  • Self-ascription of belief and desire.Robert M. Gordon - 1993 - Behavioral and Brain Sciences 16 (1):45-46.
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  • Categories, categorisation and development: Introspective knowledge is no threat to functionalism.Kim Sterelny - 1993 - Behavioral and Brain Sciences 16 (1):81-83.
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  • Transcendental Arguments and Practical Reason in Indian Philosophy.Dan Arnold - 2008 - Argumentation 22 (1):135-147.
    This paper examines some Indian philosophical arguments that are understandable as transcendental arguments—i.e., arguments whose conclusions cannot be denied without self-contradiction, insofar as the truth of the claim in question is a condition of the possibility even of any such denial. This raises the question of what kind of self-contradiction is involved—e.g., pragmatic self-contradiction, or the kind that goes with logical necessity. It is suggested that these arguments involve something like practical reason—indeed, that they just are arguments against the primacy (...)
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  • Causes are perceived and introspected.D. M. Armstrong - 1993 - Behavioral and Brain Sciences 16 (1):29-29.
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  • The concept of intentionality: Invented or innate?Simon Baron-Cohen - 1993 - Behavioral and Brain Sciences 16 (1):29-30.
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  • Functionalism, the theory-theory and phenomenology.Alvin I. Goldman - 1993 - Behavioral and Brain Sciences 16 (1):101-108.
    The ordinary understanding and ascription of mental states is a multiply complex subject. Widely discussed approaches to the subject, such as functionalism and the theory-theory (TT), have many variations and interpretations. No surprise, then, that there are misunderstandings and disagreements, which place many items on the agenda. Unfortunately, the multiplicity of issues raised by the commentators and the limitations of space make it impossible to give a full reply to everyone. My response is divided into five topics: (1) Which version(s) (...)
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  • Analytic functionalism without representational functionalism.Terence Horgan - 1993 - Behavioral and Brain Sciences 16 (1):51-51.
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  • Qualia for propositional attitudes?Frank Jackson - 1993 - Behavioral and Brain Sciences 16 (1):52-52.
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  • Three inferential temptations.Alexander Levine & Georg Schwarz - 1993 - Behavioral and Brain Sciences 16 (1):57-58.
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  • Functionalism can explain self-ascription.Brian Loar - 1993 - Behavioral and Brain Sciences 16 (1):58-60.
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  • A plea for the second functionalist model and the insufficiency of simulation.Josef Perner - 1993 - Behavioral and Brain Sciences 16 (1):66-67.
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  • Are false beliefs representative mental states?Karen Bartsch & David Estes - 1993 - Behavioral and Brain Sciences 16 (1):30-31.
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  • Qualitative characteristics, type materialism and the circularity of analytic functionalism.Christopher S. Hill - 1993 - Behavioral and Brain Sciences 16 (1):50-51.
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  • Dharmakīrti's dualism: Critical reflections on a buddhist proof of rebirth.Dan Arnold - 2008 - Philosophy Compass 3 (5):1079-1096.
    Dharmakīrti, elaborating one of the Buddhist tradition's most complete defenses of rebirth, advanced some of this tradition's most explicitly formulated arguments for mind-body dualism. At the same time, Dharmakīrti himself may turn out to be vulnerable to some of the same kinds of arguments pressed against physicalists. It is revealing, then, that in arguing against physicalism himself, Dharmakīrti does not have available to him what some would judge to be more promising arguments for dualism (arguments, in particular, following Kant's 2nd (...)
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