This Target paper is about the hard problem of phenomenal consciousness (i.e., how is subjective experience possible given the scientific presumption that everything from molecules to minerals to minds is wholly physical?). I first argue that one of the most valuable tools in the scientific arsenal (metaphor) cannot be recruited to address the hard problem due to the inability to forge connections between the stubborn fact of subjective experience and physically grounded models of scientific explanation. I then argue that adherence (...) to the physicalist tenets of contemporary science has a limiting effect on a full appreciation of the phenomenon under discussion. (shrink)

This paper begins with a puzzle regarding Lewis' theory of radical interpretation. On the one hand, Lewis convincingly argued that the facts about an agent's sensory evidence and choices will always underdetermine the facts about her beliefs and desires. On the other hand, we have several representation theorems—such as those of (Ramsey 1931) and (Savage 1954)—that are widely taken to show that if an agent's choices satisfy certain constraints, then those choices can suffice to determine her beliefs and desires. In (...) this paper, I will argue that Lewis' conclusion is correct: choices radically underdetermine beliefs and desires, and representation theorems provide us with no good reasons to think otherwise. Any tension with those theorems is merely apparent, and relates ultimately to the difference between how 'choices' are understood within Lewis' theory and the problematic way that they're represented in the context of the representation theorems. For the purposes of radical interpretation, representation theorems like Ramsey's and Savage's just aren't very relevant after all. (shrink)

This thesis develops methods for representing how the contents of theories of meaning become conceived by their users. These contents are treated as the range of systematically elicited conceptions afforded by a designated corpus of key texts. The approach being taken involves first detailing a formal scheme for the components of situations attributed to various entities. This scheme is then applied as a framing device to form a template which accounts for the shared structure between the mental spaces which embody (...) how people conceive different theories of meaning. For the purposes of this task, cognition is treated as embodied in the sense that both the form and content of personal conceptualisations are largely dependent on what both bodily and ecological factors afford. The purpose of this approach is to help understand how theories operate when viewed as worldly entities within a materialist framework. The significance of such understanding lies in enabling analyses and comparisons which account for the effects of material restrictions such as how a theory’s presentation must necessarily be selective and how human cognition operates on models set by precedent. The framework being provided here allows the conceptions each individual theory of meaning elicits to be reduced to formal, commensurate models which account for differences between typical influences on the conceptions characteristic of different demographics such as experts of related fields. Approaching theories of meaning from this angle also reveals new avenues of comparison concerning otherwise implicit details. One involves theory-internal conditions on the full material identity of meaning-instantiating entities. The other concerns the extent of the domains for aggregating applicable influences for which a theory accounts and the range of those it may accommodate. (shrink)

The first part of this thesis articulates and defends the Subjectivist View of the Mental. According to this view, my mental states are essentially different from the mental states of everyone else, but the fact that they are is a subjective fact, rather than an objective one. Chapter 1 explains what it takes for a fact to be subjective, what kind of difference holds between my mental states and everyone else's mental states and what kind of intuitions lead me to (...) believe that there is such a difference. Chapter 2 defends the Subjectivist View of the Mental from objections and discusses some of its most significant implications. In the second part of the thesis, I explore the advantages that the Subjectivist View of the Mental offers when it comes to accounting for three basic features of our knowledge of the mental. Chapter 3 deals with the asymmetry between self-knowledge and knowledge of other minds. It is argued that, if the Subjectivist View of the Mental is true, we can explain why this asymmetry holds without assuming that self-knowledge and knowledge of other minds are involved with substantially different ways of knowing. Chapter 4 focuses on the immunity to error through misidentification of mental self-ascriptions. I show that, while there has been a temptation to explain this phenomenon by following Lichtenberg and Wittgenstein in taking the content of mental self-ascriptions to be general rather than particular, this proposal cannot be made to work unless something like the Subjectivist View of the Mental is true. Chapter 5 is concerned with experiential knowledge. I argue that, if experiential truths are taken to be objective truths, it is not easy to see why experiential knowledge should have the peculiar 'first-hand' character it has. The problem disappears if experiential truths are regarded as subjective rather than objective. (shrink)

1. Introduction; 2. Indexical self-awareness; 3. Detached self-awareness; 4. Social self-awareness; 5. Basic social self-awareness; 6. Developed social self-awareness; 7. Person-consciousness.

I present and defend (1) an account of ethical judgments as judgments about our reasons to feel specific motivationally laden attitudes, (2) an account of what an agent should do in terms of what would achieve ends that she has reason to be motivated to pursue, and (3) an account of an agent’s reasons for motivation (and thus action) in terms of the prescriptions of the most fundamental principles that guide her deliberations. Using these accounts, I explain the connection between (...) ethics and reasons for action, how ethical judgments are both descriptive and intrinsically motivating, and how ethical facts arise from facts about agents’ deliberations. (shrink)

In this paper, we defend a traditional approach to semantics, that holds that the outputs of compositional semantics are propositional, i.e. truth conditions. Though traditional, this view has been challenged on a number of fronts over the years. Since classic work of Lewis, arguments have been offered which purport to show that semantic composition requires values that are relativized, e.g. to times, or other parameters that render them no longer propositional. Focusing in recent variants of these arguments involving quantification and (...) binding, we argue that a correct understanding of how composition works gives no reason to relativize semantic values, and that propositional semantic values are in fact the preferred option. We take our argument to be mainly empirical, but along the way, we defend some more general theses. Simple propositional semantic values are viable in composition, we maintain, because composition is itself a complex phenomenon, involving multiple modes of composition. Furthermore, some composition principles make adjustments to the meanings of constituents in the course of composition. These adjustments are by triggered syntactic environments. We argue such small contributions of meaning from syntactic structure are acceptable. (shrink)

Castañeda, Perry and Lewis argued in the 1960’s and 1970’s that thoughts about oneself “as oneself” – de se thoughts – require special treatment, and advanced different accounts. In this paper I discuss Ernest Sosa’s approach to these matters. I first present his approach to singular or de re thought in general in the first section. In the second, I introduce the data that need to be explained, Perry’s and Lewis’s proposals, and Sosa’s own account, in relation to Perry’s, Lewis’s, (...) and his own views on de re thought. In the third section I present the account I prefer – a “token-reflexive” version of Perry’s original account that Perry himself came to adopt in reaction to Stalnaker’s criticisms. In the final section I take up Recanati’s recent arguments, from a viewpoint on de se thought very similar to Sosa’s, to the effect that such an account is in a good position to explain the phenomenon of immunity to error through misidentification. I argue there that that is not the case, and I conclude by suggesting that the token-reflexive account fits better both with the data and with Sosa’s Fregean take on de re thought in general. (shrink)

We propose a philosophical theory of scientific models. Our main claim is that they should be understood as fictions. We illustrate the relevance of the claim by illustrations drawn from the history of science, and we propose a typology.

Last year at VSS, Bullot, Droulez & Pylyshyn reported studies using a Modified Traveling Salesman Paradigm in which a virtual vehicle had to visit up to 10 targets once and only once, and in which the invisible targets were identified only by line segments pointing from the vehicle toward each target. We hypothesized that subjects used two distinct strategies: A “location-based strategy”, which kept track of where targets were located in screen coordinates, and a “segment-based strategy” that kept track of (...) which segments corresponded to visited targets. We report new studies that further explore these two strategies. Subjects passively observed a computer-controlled virtual vehicle that visited a number of targets. Two forms of display were used: an “Allocentric” display, in which the vehicle moved and the targets remained fixed in screen coordinates, and an “Egocentric” display, in which the vehicle's position on the screen remained fixed while the targets moved -- as if the environment were being viewed by an observer on the vehicle. At the end of each trial, the directional segments were extended to the edge of the screen and subjects were asked to perform two tasks by referring to these segments. In the “status task” observers had to indicate for each segment whether the corresponding target had been visited or not. In the “locating task” they had to locate each target along its directional segment. Performance on these two tasks measures the use of the two hypothesized strategies. Results showed that observers do well on the status task with 4 or 6 targets in both display conditions, but do poorly on the locating task, especially in the egocentric condition when there are more targets. These results are consistent with the hypothesis that in the egocentric condition the MTSP task is carried out primarily by segment-tracking, which can be viewed as a deictic strategy. (shrink)

It seems that when the term "coreference" is used, whether in linguistics or in philosophy, there is often presumed to be a consensus about what it is, or at least about what it is in the context where the term is introduced. I don't think the term deserves to have much use at all, insofar as it disguises more interesting linguistic and pragmatic relations between nominal forms in natural language. My preoccupation with these relations issues in part from some of (...) the central concerns and distinctions introduced in Evans (1980), an essay that has had wide and, in some cases, a very deep influence on how a variety of reference issues have been addressed in modern linguistics. As a linguist, my interest is in the way in which natural language shapes what we know and from that perspective, I want to understand how natural language sets boundary conditions on how linguistic forms can be used to achieve readings that pick out the same entity more than once. (shrink)

The paper proposes a novel analysis of quantificational subordination, e.g. Harvey courts a woman at every convention. {She is very pretty. vs. She always comes to the banquet with him.} (Karttunen 1976), in particular of the fact that the indefinite in the initial sentence can have wide or narrow scope, but the first discourse as a whole allows only for the wide scope reading, while the second discourse allows for both readings. The cross-sentential interaction between scope and anaphora is captured (...) in terms of structured anaphora to quantifier domains, formalized in a new dynamic system couched in classical type logic; given the underlying type logic, Montague-style compositionality at sub-clausal level follows automatically. Modal subordination (Roberts 1987) is analyzed in a parallel way, thereby capturing the parallels between the individual and modal domains argued for in Stone (1999). Several other phenomena are analyzed in terms of structured anaphora: exceptional wide scope, weak / strong donkey readings, anaphoric / uniqueness-implying definite descriptions and interactions between same / different and quantifier scope. (shrink)

This dissertation is a study of the problem of beliefs about oneself, or so-called de se beliefs: for example, the beliefs that I would express by saying 'I am left-handed' or 'I am in Massachusetts'. The problem arises against the background conception of belief as a propositional attitude, i.e., as a relation between conscious subjects and abstract entities that are either true or false absolutely. ;Many philosophers have recently argued that the intentional objects of one's de se beliefs could not (...) be propositions: since, e.g., I can believe the proposition that Neil Feit is left-handed without believing myself to be left-handed , and I can believe any proposition expressed by a sentence of the form 'the F is left-handed'--where 'the F' is a qualitative description--without believing myself to be left-handed . ;I take the position that the argument is sound, and, after surveying various attempts to solve the problem, I defend the self-ascription view of belief: viz., the view that to have a belief is to ascribe a property to oneself. For example, I believe that I am left-handed simply by self-ascribing the property of being left-handed. ;I defend the view against various objections to it, discuss its relations to other views about the objects of belief and the other attitudes, and maintain that it can account for the acceptance of propositions and for beliefs about particular individuals as well as for beliefs directly about oneself. I argue that belief states are best taken to be self-ascribed properties, and try to solve some problems about de re belief from the perspective of the self-ascription view. (shrink)

Decisions are made under uncertainty when there are distinct outcomes of a given action, and one is uncertain to which the act will lead. Decisions are made under indeterminacy when there are distinct outcomes of a given action, and it is indeterminate to which the act will lead. This paper develops a theory of (synchronic and diachronic) decision-making under indeterminacy that portrays the rational response to such situations as inconstant. Rational agents have to capriciously and randomly choose how to resolve (...) the indeterminacy relevant to a given choice-situation, but such capricious choices once made constrain how they will choose in the future. The account is illustrated by the case of self-interested action in situations where it is indeterminate whether you yourself will survive to benefit or suffer the consequences. The conclusion emphasizes some distinctive anti-hedging predictions of the account. (shrink)

In this entry I will offer a systematic novel taxonomy of our imaginative abilities coherent with standard treatments in cognitive science, philosophy of mind and aesthetics. In particular, I will distinguish between the non-propositional imagination and the propositional imagination, which include several further sub-varieties such as the objectual imagination, imagery, experiential imagination, supposition, make-believe and more.

A remarkable thing about natural language is that we can use it to share our beliefs and thoughts about the world with other speakers of our language. In cases of successful communication, beliefs seem to be transferred from speakers to hearers by means of the hearer recovering the contents of the speaker’s utterances. This is so natural to us that we take it for granted in our everyday life, and rarely stop to think about how it's is possible. Nevertheless, it's (...) a phenomenon that calls for explanation. It is natural to expect that natural language semantics has a key explanatory role to play here. In order to understand this role, we must relate the semantic values assigned to sentences by semantic theory with the content of our speech acts. The simplest possible relation would be identity; the meaning of a sentence is simply the belief expressed by an assertion of the sentence in a given context of utterance. However, a number of problem cases in the literature suggest that this cannot be the case. This dissertation offers a critical assessment of the arguments for distinguishing the semantic value of a sentence from it's so called assertoric content, focusing on problems arising from the analysis of tense and temporal expressions. I conclude that they are indeed distinct, and offer a constructive account of how they must be related in order to allow for an explanation of communicative success. (shrink)

My contribution to the 'MIMESIS, METAPHYSICS AND MAKE-BELIEVE' conference held in honour of Kendall Walton in the University of Leeds.

Analytic philosophers usually think about modality in terms of possible worlds. According to the possible worlds framework, a proposition is necessary if it is true according to all possible worlds; it is possible if it is true according to some possible world. There are as many possible worlds as there are ways the actual world might be. Only one world is actual.

Advocates of Expressivism about basically any kind of language are best-served by abandoning a traditional content-centric approach to semantic theorizing, in favor of an update-centric or dynamic approach (or so this paper argues). The type of dynamic approach developed here — in contrast to the content-centric approach — is argued to yield canonical, if not strictly classical, "explanations" of the core semantic properties of the connectives. (The cases on which I focus most here are negation and disjunction.) I end the (...) paper by describing a distinctive sense in which mental states might play a fundamental role in the practice of semantic theorizing (as I understand it), and I connect this to a distinctive account of the pragmatic function of, e.g., a normatively laden claim in discourse. (shrink)

Linguistic expressions frequently make reference to the situation in which they are uttered. In fact, there are expressions whose whole point of use is to relate to their context of utterance. It is such expressions that this article is primarily about. However, rather than presenting the richness of pertinent phenomena (cf. Anderson & Keenan 1985), it concentrates on the theoretical tools provided by the (standard) two-dimensional analysis of context dependence, essentially originating with Kaplan (1989)--with a little help from Stalnaker (1978) (...) and Lewis (1979a, 1980), and various predecessors including Kamp (1971) and Vlach (1973). The current article overlaps in content with the account in Zimmermann (1991), which is however much broader (and at times deeper).. (shrink)

This is a survey of recent work on God and human freedom. A version of the "basic" argument for the incompatibility of God's omniscience and human freedom is presented. Various possible responses are developed and discussed.

Human beings seem to capture time and the temporal properties of events and things in thought by having beliefs usually expressed with statements using tense, or notions such as ‘now’, ‘past’ or ‘future’. Tensed beliefs like these seem indispensable for correct reasoning and timely action. For instance, my belief that my root canal is over seems inexpressible with a statement that does not use tense or a temporal indexical. However, the dominant view on the nature of time is that it (...) forms, with space, a four-dimensional continuum where time does not encompass private perspectives or an absolute, fixed present. This ‘tenseless’ theory of time encounters a challenge in integrating tensed belief, because it cannot easily explain what constitutes a tensed belief in a tenseless world and how such a belief works inside our cognitive network to bring about the actions it does. Providing such an account is the main goal of this dissertation. -/- I argue here that the correct way to proceed would be to utilize philosophical theories dealing with indexicality, as the puzzling features of tensed belief are shared with beliefs expressed by first-person or spatial indexicals. In chapters II and III I expand the dominant theories about indexicality (Lewis, Perry, Kaplan) and apply them to tensed belief. I show that each is in certain respects incomplete or inadequate. -/- My preferred account critiques the preceding theories as mis-attributing the indexicality involved to a fully conceptual element in the way people think about time. I argue that we should instead connect tensed belief to not fully conceptual elements thought. For support I turn to work in perceptual psychology that connects beliefs about space to perceptions of spatial features. In chapter IV I develop an analogous argument about temporal thought and discuss how mental representations involved in perceptions are constitutively related to the formation and preservation of tensed beliefs. Combining this story with a tenseless theory of time should give us a complete, metaphysically uncontroversial, account of the way a tensed belief functions in reasoning and produces timely action. (shrink)

Most theories of conditionals and attitudes do not analyze either phenomenon in terms of the other. A few view attitude reports as a species of conditionals (e.g. Stalnaker 1984, Heim 1992). Based on evidence from Kalaallisut, this paper argues for the opposite thesis: conditionals are a species of attitude reports. The argument builds on prior findings that conditionals are modal topic-comment structures (e.g. Haiman 1978, Bittner 2001), and that in mood-based Kalaallisut English future (e.g. Ole will win) translates into a (...) factual report of a prospect-oriented attitudinal state (e.g. expectation or anxiety, see Bittner 2005). It is argued that in conditionals the antecedent introduces a topical subdomain of an input modal base (Kratzer 1981) and requires the consequent to comment. The comment is a factual report of an attitude to the topical antecedent sub-domain. [This paper was published in 2011 as "Time and modality without tenses or modals"]. (shrink)

This thesis explores the possibility of composite consciousness: phenomenally conscious states belonging to a composite being in virtue of the consciousness of, and relations among, its parts. We have no trouble accepting that a composite being has physical properties entirely in virtue of the physical properties of, and relations among, its parts. But a long­standing intuition holds that consciousness is different: my consciousness cannot be understood as a complex of interacting component consciousnesses belonging to parts of me. I ask why: (...) what is it about consciousness that makes us think it so different from matter? And should we accept this apparent difference? (shrink)

We develop a Bayesian framework for thinking about the way evidence about the here and now can bear on hypotheses about the qualitative character of the world as a whole, including hypotheses according to which the total population of the world is infinite. We show how this framework makes sense of the practice cosmologists have recently adopted in their reasoning about such hypotheses.

Nesta entrada irei apresentar uma nova taxonomia sistemática das nossas capacidades imaginativas, coerente com os tratamentos convencionais em ciência cognitiva, filosofia da mente e estética. Em particular, irei distinguir entre a imaginação não-proposicional e a imaginação proposicional, o que inclui ainda outras subvariedades, como a imaginação objectual, a imagética, a imaginação experiencial, a suposição, o faz-de-conta e outras.

In this paper, I explore Bach’s idea (Bach, 2000) that null appositives, intended as expanded qua-clauses, can resolve the puzzles of belief reports. These puzzles are crucial in understanding the semantics and pragmatics of belief reports and are presented in a section. I propose that Bach’s strategy is not only a way of dealing with puzzles, but also an ideal way of dealing with belief reports. I argue that even simple unproblematic cases of belief reports are cases of pragmatic intrusion, (...) involving null appositives, or to use the words of Bach, ‘qua-clauses’. The main difference between my pragmatic approach and the one by Salmon (1986) is that this author uses the notion of conversational implicature, whereas I use the notion of pragmatic intrusion and explicature. From my point of view, statements such as ‘‘John believes that Cicero is clever’’ and ‘‘John believes that Tully is clever’’ have got distinct truth-values. In other words, I claim that belief reports in the default case illuminate the hearer on the mental life of the believer, that includes specific modes of presentation of the referents talked about. Furthermore, while in the other pragmatic approaches, it is mysterious how a mode of presentation is assumed to be the main filter of the believer’s mental life, here I provide an explanatory account in terms of relevance, cognitive effects, and processing efforts. The most important part of the paper is devoted to showing that null appositives are required, in the case of belief reports, to explain certain anaphoric effects, which would otherwise be mysterious. My examples show that null appositives are not necessitated at logical form, but only at the level of the explicature, in line with the standard assumptions by Carston and Recanati on pragmatic intrusion. I develop a potentially useful analysis of belief reports by exploiting syntactic and semantic considerations on presuppositional clitics in Romance. (shrink)

The metaphysics of representation poses questions such as: in virtue of what does a sentence, picture, or mental state represent that the world is a certain way? In the first instance, I have focused on the semantic properties of language: for example, what is it for a name such as ‘London’ to refer to something? Interpretationism concerning what it is for linguistic expressions to have meaning, says that constitutively, semantic facts are fixed by best semantic theory. As here developed, it (...) promises to give a reductive, universal and non-revisionary account of the nature of linguistic representation. -/- Interpretationism in general, however, is threatened by severe internal tension, due to arguments for radical inscrutability. These contend that, given the interpretationist setting, there can be no fact of the matter what object an individual word refers to: for example, that there is no fact of the matter as to whether “London” refers to London or to Sydney. -/- A series of challenges emerge, forming the basis for this thesis. 1. What sort of properties is the interpretationist trying to reduce, and what kind of reductive story is she offering? 2. How are inscrutability theses best formulated? Are arguments for inscrutability effective in their own terms? What kinds of inscrutability arise? 3. Is endorsing radical inscrutability a stable position? 4. Are there theoretical virtues—such as simplicity—that can be appealed to in discrediting the rival (empirically equivalent) theories that underpin inscrutability arguments? -/- In addressing these questions, I concentrate on diagnosing the source of inscrutability, mapping the space of ways of resisting the arguments for radical inscrutability, and examining the challenges faced in developing a principled account of linguistic content that avoids radical inscrutability. -/- The effect is not to close down the original puzzles, but rather to sharpen them into a set of new and deeper challenges. (shrink)

In this thesis I examine the view—known as intellectualism—that knowledge-how is a kind of knowledge-that, or propositional knowledge. I examine issues concerning both the status of this view of knowledge-how and the philosophical implications if it is true. The ability hypothesis is an important position in the philosophy of mind that appeals to Gilbert Ryle’s famous idea that there is a fundamental distinction between knowledge-how and knowledge-that. This position appears to be inconsistent with the truth of intellectualism. However, I demonstrate (...) in this thesis that the ability hypothesis can be restated using the intellectualist view of knowledge-how. With regards to the status of intellectualism, I argue that the two main traditional arguments against intellectualism do not succeed. I also provide new and, I claim, successful arguments against intellectualism. These arguments point to a new view of knowledge-how that is distinct from both the standard intellectualist and Rylean views of knowledge-how. (shrink)

In their book, Narrow Content, Juhani Yli-Vakkuri and John Hawthorne attempt to argue against the claim that there is a kind of thought content which is both narrow and theoretically significant. However, their failure to distinguish indexical from non-indexical thought renders their arguments ineffective; a large class of the arguments they present are in fact irrelevant to the question of whether thought content is narrow. The unified treatment of thought content they advocate fails to capture the distinctively mental aspects of (...) indexical thought, and the kinds of indexical examples to which they appeal can tell us nothing very interesting about mental states. (shrink)

Určité okolnosti (konkrétně historické okolnosti vývoje jazyka) určují, co slova, ze kterých se tato věta skládá, znamenají. (ii) Jiné okolnosti (kontext výpovědi této věty) mohou určovat, k čemu některé výrazy v této větě (já, tady, ...) odkazují. (iii) Další okolnosti (odpovídající tomu, o čem tato věta hovoří) určují, zda se věci mají tak, jak věta říká. Vezměme například větu..

Šio straipsnio tikslas yra parodyti, kaip ir kodėl radikalios interpretacijos metodas gali išspręsti problemas, formuluojamas įvairių skeptinių scenarijų pavidalu. Pirmiausia radikalios interpretacijos metodas neleidžia dekartiško skeptinio scenarijaus, tiek tradicinės, tiek naujesnių versijų, laikyti filosofine problema, kuri remiasi sąmoningo ir nesąmoningo melo skirtumu. Straipsnyje argumentuojama už išplėstinę natūralizuotos epistemologijos versiją, įtraukiančią ir socialinius veiksnius. Konkrečiau, hipotezių apie žinojimą ir apgaulę komunikavimui visuomet galioja bent du apribojimai. Be to, straipsnyje aiškinama nuosaikaus eksternalizmo būtinybė dekartiškam ir hiumiškam skeptiniams scenarijams.

How should our beliefs change over time? The standard answer to this question is the Bayesian one. But while the Bayesian account works well with respect to beliefs about the world, it breaks down when applied to self-locating or de se beliefs. In this work I explore ways to extend Bayesianism in order to accommodate de se beliefs. I begin by assessing, and ultimately rejecting, attempts to resolve these issues by appealing to Dutch books and chance-credence principles. I then propose (...) and examine several accounts of the dynamics of de se beliefs. These examinations suggest that an extension of Bayesianism to de se beliefs will require some uncomfortable choices. I conclude by laying out the options available, and assessing the prospects of each. (shrink)

The central claim of this thesis is that concepts, the components from which cognitively significant truth evaluable content (thought) is composed, are unstructured entities an account of whose individuation makes no essential reference to other concepts in the possession of the thinking subject or to any particular means by which the reference of the concept is identified by the thinking subject. This position is called Conceptual Atomism and contrasts with Inferential Role Semantics, according to which concepts are individuated by their (...) inferential roles or their conditions of warranted application. The structure of the argument is as follows. Firstly, a principle called the Transparency Principle is developed. This places constraints on the individuation of concepts across differing contexts. The Transparency Principle is then used to show that Inferential Role Semantics is false because it cannot provide a satisfactory account of cognitive dynamics; that is, of the conditions under which a concept is retained through changes in the epistemic state of the subject over a period of time. A version of Conceptual Atomism is then defended and it is shown that this theory yields the correct individuation of concepts. According to this theory the concepts of an individual subject are individuated in terms of referential episodes, episodes of ongoing reference to an object or property during which it is diachronically transparent to the subject that the same thing is being referred to. The more general notion of a referential practice is then used to account for the sharing of concepts by more than one person. Finally, a novel account of the thoughts expressed using indexical terms is defended in order to show that indexicals present no counterexample to Conceptual Atomism. This account of indexical thoughts is of some consequence in its own right. (shrink)

Frank Jackson’s knowledge argument is a very influential piece of reasoning that seeks to show that colour experiences constitute an insoluble problem for science. This argument is based on a thought experiment concerning Mary. She is a vision scientist who has complete scientific knowledge of colours and colour vision but has never had colour experiences. According to Jackson, upon seeing coloured objects, Mary acquires new knowledge that escapes her complete scientific knowledge. He concludes that there are facts concerning colour experiences (...) that scientific knowledge can neither describe nor explain. Specifically, these facts involve the occurrence of certain non-physical properties of experiences that he calls qualia. The present research considers whether a plausible formulation of the hypothesis that science can accommodate colour experiences is threatened by a version of the knowledge argument. The specific formulation of this problem has two motivations. Firstly, before investigating whether the knowledge argument raises a problem for the claim that science can account for colour experiences, we need a plausible formulation of this claim. I argue that the idea that science can accommodate colour experiences can be formulated as the modest reductionism hypothesis. Roughly speaking, this is the hypothesis that a science that can be explanatory interfaced with current physics of ordinary matter can account for conscious experiences. Secondly, an unintelligible premise figures in Jackson’s version the knowledge argument. Namely, it is assumed that Mary possesses a complete scientific knowledge. Nevertheless, the type of strategy involved in Jackson’s argument can be used to target modest reductionism. By considering contemporary psychophysics and neuroscience, I characterise Mary’s scientific knowledge. First, this characterisation is intelligible. In fact, it is elaborated on the basis of descriptions and explanations of colour experiences involved in current physics and neuroscience. Second, a supporter of modest reductionism can assume that the scientific knowledge ascribed to Mary might account for colour experiences. The main conclusion of the present research is that our version of the knowledge argument fails to threaten the modest reductionism hypothesis. In fact, I endorse what can be called the “two ways of thinking” reply to the knowledge argument. According to this response, the knowledge argument shows that there are different ways of thinking about colour experiences. One way of thinking is provided by scientific knowledge. The other way of thinking is provided by our ordinary conception of colour experiences. However, the existence of these two ways of thinking does not imply the existence of facts and properties that escape scientific knowledge. It might be the case that the ordinary way of thinking about colour experience concerns facts and properties described and explained by science. The principal conclusion of the research results from two investigations. The first line of research aims to reveal and evaluate the implicit assumptions that figure in the knowledge argument. The main body of the research is dedicated to this task. The principal result of this investigation is that the knowledge argument must rely on an account of introspective knowledge of colour experiences. I argue that an inferential model of introspection provides such account. On this model, Mary’s capacity to hold beliefs about her colour experiences when she sees coloured objects requires her mastery of colour concepts. The second main investigation seeks to justify the two ways of thinking strategy. As many opponents and supporters have recently started to realise, this strategy might be charged with being ad hoc. I offer a distinctive justification of this reply to the knowledge argument. Assuming the account of introspection mentioned above, the existence of visual recognitional colour concepts might justify this strategy. A person possesses these concepts when she is able to determine the colours of objects simply by having visual experiences. (shrink)

I discuss three connections between Dummett's writings about time and philosophical aspects of physics. The first connection arises from remarks of Dummett's about the different relations of observation to time and to space. The main point is uncontroversial and applies equally to classical and quantum physics. It concerns the fact that perceptual processing is so rapid, compared with the typical time-scale on which macroscopic objects change their observable properties, that it engenders the idea of a `common now', spread across space. (...) The other two connections are specific to quantum theory, as interpreted along the lines of Everett. So for these two connections, the physics side is controversial, just as the philosophical side is. In Section 3, I connect the subjective uncertainty before an Everettian `splitting' of the multiverse to Dummett's suggestion, inspired by McTaggart, that a complete, i.e. indexical-free description of a temporal reality is impossible. And in Section 4, I connect Barbour's denial that time is real---a denial along the lines of Everett, rather than McTaggart---to Dummett's suggestion that statements about the past are not determinately true or false, because they are not effectively decidable. (shrink)

This paper introduces a framework for direct surface composition by online update. The surface string is interpreted as is, with each morpheme in turn updating the input state of information and attention. A formal representation language, Logic of Centering, is defined and some crosslinguistic constraints on lexical meanings and compositional operations are formulated.

Recent neo-Anscombean work in praxeology (aka ‘philosophy of practical reason’), salutarily, shifts focus from an alienated 'third-person' viewpoint on practical reason to an embedded 'first-person' view: for example, the 'naive rationalizations' of Michael Thompson, of form 'I am A-ing because I am B-ing', take up the agent's view, in the thick of action. Less salutary, in its premature abandonment of the first-person view, is an interpretation of these naive rationalizations as asserting explanatory links between facts about organically structured agentive processes (...) in progress, followed closely by an inflationary project in 'practical metaphysics'. If, instead, praxeologists chase first-personalism all the way down, both fact and explanation vanish (and with them, the possibility of metaphysics): what is characteristically practical is endorsement of nonpropositional imperatival content, chained together not explanatorily, but through limits on intelligibility. A connection to agentive behavior must somehow be reestablished—but this can (and can only) be done ‘transcendentally’: through a constraint on shifts between the first- and third-person views, inaccessible within any single viewpoint. (shrink)

It has long been recognized that temporal anaphora in French and English depends on the aspectual distinction between events and states. For example, temporal location as well as temporal update depends on the aspectual type. This paper presents a general theory of aspect-based temporal anaphora, which extends from languages with grammatical tenses (like French and English) to tenseless languages (e.g. Kalaallisut). This theory also extends to additional aspect-dependent phenomena and to non-atomic aspectual types, processes and habits, which license anaphora to (...) proper atomic parts (cf. nominal pluralities and kinds). (shrink)

A glass couldn't contain water unless it contained H2O-molecules. Likewise, a man couldn't be a bachelor unless he was unmarried. Now, the latter is what we would call a conceptual or analytical truth. It's also what we would call a priori. But it's hardly a conceptual or analytical truth that if a glass contains water, then it contains H2O-molecules. Neither is it a priori. The fact that water is composed of H2O-molecules was an empirical discovery made in the eighteenth century. (...) The fact that all bachelors are unmarried was not. But neither is a logical truth, so how do we explain the difference? Two-dimensional semantics is a framework that promises to shed light on these issues. The main purpose of this thesis is to understand and evaluate this framework in relation to various alternatives, to see whether some version of it can be defended. I argue that it fares better than the alternatives. However, much criticism of two-dimensionalism has focused on its alleged inability to provide a proper semantics for certain epistemic operators, in particular the belief operator and the a priori operator. In response to this criticism, a two-dimensional semantics for belief ascriptions is developed using structured propositions. In connection with this, a number of other issues in the semantics of belief ascriptions are addressed, concerning indexicals, beliefs de se, beliefs de re, and the problem of logical omniscience. (shrink)

Cosmology raises novel philosophical questions regarding the use of probabilities in inference. This work aims at identifying and assessing lines of arguments and problematic principles in probabilistic reasoning in cosmology. -/- The first, second, and third papers deal with the intersection of two distinct problems: accounting for selection effects, and representing ignorance or indifference in probabilistic inferences. These two problems meet in the cosmology literature when anthropic considerations are used to predict cosmological parameters by conditionalizing the distribution of, e.g., the (...) cosmological constant on the number of observers it allows for. However, uniform probability distributions usually appealed to in such arguments are an inadequate representation of indifference, and lead to unfounded predictions. It has been argued that this inability to represent ignorance is a fundamental flaw of any inductive framework using additive measures. In the first paper, I examine how imprecise probabilities fare as an inductive framework and avoid such unwarranted inferences. In the second paper, I detail how this framework allows us to successfully avoid the conclusions of Doomsday arguments in a way no Bayesian approach that represents credal states by single credence functions could. -/- There are in the cosmology literature several kinds of arguments referring to self- locating uncertainty. In the multiverse framework, different "pocket-universes" may have different fundamental physical parameters. We don’t know if we are typical observers and if we can safely assume that the physical laws we draw from our observations hold elsewhere. The third paper examines the validity of the appeal to the "Sleeping Beauty problem" and assesses the nature and role of typicality assumptions often endorsed to handle such questions. -/- A more general issue for the use of probabilities in cosmology concerns the inadequacy of Bayesian and statistical model selection criteria in the absence of well-motivated measures for different cosmological models. The criteria for model selection commonly used tend to focus on optimizing the number of free parameters, but they can select physically implausible models. The fourth paper examines the possibility for Bayesian model selection to circumvent the lack of well-motivated priors. (shrink)