This paper examines the question whether foundational epistemology (“FE”) can be replaced by naturalized epistemology (“NE”). First, it argues that Quine's defense of NE is inadequate since it is only based on arguments showing the impossibility of the logical empiricist version of FE rather than on arguments for the impossibility of FE as such. Second, it proposes that a more promising argument for the impossibility of FE can be found in the Münchhausen-trilemma which aims at showing that ultimate foundations (and, (...) hence, FE) are unattainable. However, Karl-Otto Apel has shown that this trilemma is unconclusive since it uncritically presupposes the premise that all argumentation is deductive in nature. Apel's argument implies that FE is possible if and only if it is possible to devise a non-deductive foundation (“NDF”). It is argued, however, that the possibility of NDF cannot be demonstrated. This leads to a situation called the Multatuli-dilemma: we cannot prove the possibility of ultimate foundations nor can we prove the impossibility of ultimate foundations. This dilemma shows that the discussion about the possibility of FE is pointless. Thus, it suggests that it is legitimate to replace FE by NE. Barry Stroud and Henri Lauener, however, argue that this replacement is not feasible since NE is not capable of refuting scepticism (Stroud) or justifying methodological rules (Lauener). But these objections are shown to be mistaken: First, epistemological scepticism is practically impossible and, hence, does not pose a serious threat to NE. Second, NE is capable of justifying methodological norms if and only if it makes use of so-called internal justifications. Thus, the final conclusion of this paper is that FE can be replaced by NE. (shrink)

In the course of developing a semantics with epistemological intent, Brandom claims that his inferentialism is Hegelian. This paper argues that, even on a charitable reading, Brandom is an anti-Hegelian.

In this essay I will consider two theses that are associated with Frege,and will investigate the extent to which Frege really believed them.Much of what I have to say will come as no surprise to scholars of thehistorical Frege. But Frege is not only a historical figure; he alsooccupies a site on the philosophical landscape that has allowed hisdoctrines to seep into the subconscious water table. And scholars in a widevariety of different scholarly establishments then sip from thesedoctrines. I believe (...) that some Frege-interested philosophers at various ofthese establishments might find my conclusions surprising.Some of these philosophical establishments have arisen from an educationalmilieu in which Frege is associated with some specific doctrine at theexpense of not even being aware of other milieux where other specificdoctrines are given sole prominence. The two theses which I will discussillustrate this point. Each of them is called Frege''s Principle, but byphilosophers from different milieux. By calling them milieux I do not want to convey the idea that they are each located at some specificsocio-politico-geographico-temporal location. Rather, it is a matter oftheir each being located at different places on the intellectuallandscape. For this reason one might (and I sometimes will) call them(interpretative) traditions. (shrink)

It is a consequence of Quine’s confirmation holism that the logical laws are in principle revisable. Some have worried this is at odds with another dictum in Quine, viz., that any translation which construes speakers as systematically illogical is ipso facto inadequate. In this paper, I try to formulate exactly what the problem is here, and offer a solution to it by (1) disambiguating the term ‘logic,’ and (2) appealing to a Quinean understanding of ‘necessity.’ The result is that the (...) different theses in Quine’s philosophy of logic are to be situated within different contexts of inquiry. (shrink)

The standard way of representing an epistemic state in formal philosophy is in terms of a set of sentences, corresponding to the agent’s beliefs, and an ordering of those sentences, reflecting how well entrenched they are in the agent’s epistemic state. We argue that this wide-spread representational view – a view that we identify as a “Quinean dogma” – is incapable of making certain crucial distinctions. We propose, as a remedy, that any adequate representation of epistemic states must also include (...) the agent’s research agenda, i.e., the list of question that are open or closed at any given point in time. If the argument of the paper is sound, a person’s questions and practical interests, on the one hand, and her beliefs and theoretical values, on the other, are more tightly interwoven than has previously been assumed to be the case in formal epistemology. (shrink)

This paper canvasses the various dimensions along which theories of truth may disagree about the extent to which truth is minimal.

The term ``neurophilosophy'' is often used either implicitly or explicitly for characterizing the investigation of philosophical theories in relation to neuroscientific hypotheses. The exact methodological principles and systematic rules for a linkage between philosophical theories and neuroscientific hypothesis, however, remain to be clarified. The present contribution focuses on these principles, as well as on the relation between ontology and epistemology and the characterization of hypothesis in neurophilosophy. Principles of transdisciplinary methodology include the `principle of asymmetry', the `principle of bi-directionality' and (...) the `principle of transdisciplinary circularity'. The `principle of asymmetry' points to an asymmetric relationship between logical and natural conditions. The `principle of bi-directionality' claims for the necessity of bi-directional linkage between natural and logical conditions. The `principle of transdisciplinary circularity' describes systematic rules for mutual comparison and cross-conditional exchange between philosophical theory and neuroscientific hypotheses. The relation between ontology and epistemology no longer is determined by ontological presuppositions i.e. ``ontological primacy''. Instead, there is correspondence between different `epistemological capacities' and different kinds of ontology which consecutively results in ``epistemic primacy'' and ``ontological pluralism''. The present contribution concludes by rejecting some so-called `standard-arguments' including the `argument of circularity', the `argument of categorical fallacy', the `argument of validity' and the `argument of necessity'. (shrink)

The debate over scientific or critical realism is characterized by confusion, which I claim is a result of approaching the issue from both modern and ‘postmodern’ perspectives. Modern thought is characterized by foundationalism in epistemology and representationalism in philosophy of language, while holism in epistemology and the theory of meaning as use in philosophy of language are postmodern. Typical forms of scientific realism (which seek referents for theoretical terms or correspondence accounts of the truth of scientific theories) are positions at (...) home only in a modern framework. Postmodern presuppositions of other participants in the debate account for the ability of opponents to talk past one another. (shrink)

This paper presents a novel account of applied mathematics. It shows how we can distinguish the physical content from the mathematical form of a scientific theory even in cases where the mathematics applied is indispensable and cannot be eliminated by paraphrase.

The paper looks at the semantics and ontology of dispositions in the light of recent work on the subject. Objections to the simple conditionals apparently entailed by disposition statements are met by replacing them with so-called 'reduction sentences' and some implications of this are explored. The usual distinction between categorical and dispositional properties is criticised and the relation between dispositions and their bases examined. Applying this discussion to two typical cases leads to the conclusion that fragility is not a real (...) property and that, while both temperature and its bases are, this does not generate any problem of overdetermination. (shrink)

Computational modeling of the brain holds great promise as a bridge from brain to behavior. To fulfill this promise, however, it is not enough for models to be 'biologically plausible': models must be structurally accurate. Here, we analyze what this entails for so-called psychobiological models, models that address behavior as well as brain function in some detail. Structural accuracy may be supported by (1) a model's a priori plausibility, which comes from a reliance on evidence-based assumptions, (2) fitting existing data, (...) and (3) the derivation of new predictions. All three sources of support require modelers to be explicit about the ontology of the model, and require the existence of data constraining the modeling. For situations in which such data are only sparsely available, we suggest a new approach. If several models are constructed that together form a hierarchy of models, higher-level models can be constrained by lower-level models, and low-level models can be constrained by behavioral features of the higher-level models. Modeling the same substrate at different levels of representation, as proposed here, thus has benefits that exceed the merits of each model in the hierarchy on its own. (shrink)

forthcoming in Philosophy Compass [penultimate draft .pdf file] A survey of the contemporary social constructionist landscape.

Is the assumption of a fundamental distinction between particulars and universals another unsupported dogma of metaphysics? F. P. Ramsey famously rejected the particular – universal distinction but neglected to consider the many different conceptions of the distinction that have been advanced. As a contribution to the piecemeal investigation of this issue three interrelated conceptions of the particular – universal distinction are examined: universals, by contrast to particulars, are unigrade; particulars are related to universals by an asymmetric tie of exemplification; universals (...) are incomplete whereas particulars are complete. It is argued that these conceptions are wanting in several respects. Sometimes they fail to mark a significant division amongst entities. Sometimes they make substantial demands upon the shape of reality; once these demands are understood aright it is no longer obvious that the distinction merits our acceptance. The case is made via a discussion of the possibility of multigrade universals. (shrink)

This paper advances a general argument, inspired by some remarks of Davidson, to show that appeal to meanings as entities in the theory of meaning is neither necessary nor sufficient for carrying out the tasks of the theory of meaning. The crucial point is that appeal to meaning as entities fails to provide us with an understanding of any expression of a language except insofar as we pick it out with an expression we understand which we tacitly recognize to be (...) a translation of the term whose meaning we want to illuminate by the appeal to assigning to it a meaning. The meaning drops out as irrelevant: the work is done, and can only be done, by matching terms already understood with terms they translate. (shrink)

This paper will deal with three questions regarding Carnap's transition from the position he held at the time of writing Syntax to the doctrines he held during his semantic phase: (1) What was Carnap's attitude towards truth at the time of writing Syntax? (2) What was Carnap's position regarding questions of reference and ontology at the time of writing Syntax? (3) Was Carnap's acceptance of Tarski's analysis of truth and reference detrimental to his philosophical project? Section 1 of this paper (...) will deal with the first of these questions. Special attention will be paid to identifying what it was that prevented Carnap from defining a truth predicate for descriptive languages in Syntax. Section 2 of this paper will deal with the question of Carnap's attitude towards reference and ontology in Syntax. It will be shown that the attempt in Syntax to address ontological questions is seriously defective. Section 3 of this paper addresses the last of the questions posed above. It is argued that in the light of what is established in Sections 1 and 2, Carnap could not have retained the position of Syntax with respect to truth and reference. (shrink)

New epistemic principles are formulated in the language of Shapiro's system of Epistemic Arithmetic. It is argued that some plausibility can be attributed to these principles. The relations between these principles and variants of controversial constructivistic principles are investigated. Special attention is given to variants of the intuitionistic version of Church's thesis and to variants of Markov's principle.

Popper emphasised both the problem-solving nature of human knowledge, and the need to criticise a scientific theory as strongly as possible. These aims seem to contradict each other, in that the former stresses the problems that motivate scientific theories while the one ignores the character of the problems that led to the formation of the theories against which the criticism is directed. A resolution is proposed in which problems as such are taken as prime in the search for knowledge, and (...) subject to discussion. This approach is then applied to the problem of induction. Popper set great stake to his solution of it, but others doubted its legitimacy, in ways that are clarified by changing the form of the induction problem itself. That change draws upon logic, which is the subject of another application: namely, in contrast to Popper’s adhesion to classical logic as the only welcome form (because of the maximal strength of criticism that it dispenses), can other logics be used without abandoning his philosophy of criticism? (shrink)

This paper deals with some formal properties of objects that are supposed to be internal to persons, that is, mental structures and mental functions. Depending on the ways of talking about these internal objects, they will appear different. Two types of discourse will be presented, to be called the realist and the nominalist discourses, and for eachdiscourse I will focus upon the construction of `self'.The realist discourse assumes an identity between the person and his construction of himself. I will illustrate (...) this discourse in terms of Descartes' ideas on himself as a `thinking substance'. The nominalist discourse assumes an impossibility to attain this identity, and instead to imply a complementarity between the person and his self-construction. I will illustrate this discourse in terms of the problems both William James and Sartre discerned when a conscious person chases after his own consciousness (termed `judging thought' and `pour-soi' respectively). (shrink)

This paper examines the problem of extending the programme of mathematical constructivism to applied mathematics. I am not concerned with the question of whether conventional mathematical physics makes essential use of the principle of excluded middle, but rather with the more fundamental question of whether the concept of physical infinity is constructively intelligible. I consider two kinds of physical infinity: a countably infinite constellation of stars and the infinitely divisible space-time continuum. I argue (contrary to Hellman) that these do not. (...) pose any insuperable problem for constructivism, and that constructivism may have a useful new perspective to offer on physics. (shrink)

This paper concerns Quine's stance on the issue of meaning normativity. I argue that three distinct and not obviously compatible positions on meaning normativity can be extracted from his philosophy of language - eliminative ]naturalism (Quine I), deflationary pragmatism (Quine II), and (restricted) strong normativism (Quine III) - which result from Quine's failure to separate adequately four different questions that surround the issue: the reality, source, sense, and scope of the normative dimension. In addition to the incompatibility of the views (...) taken together, I argue on the basis of considerations due to Wittgenstein, Dummett, and Davidson that each view taken separately has self-standing problems. The first two fail to appreciate the ineliminability of the strong normativity of logic and so face a dilemma: they either smuggle it in illicitly, or insofar as they do not, fail to give an account of anything like a language. The third position's mixture of a universalism about logical concepts with a thorough-going relativism about non-logical concepts can be challenged once a distinction is drawn between the universalist and contextualist readings of strong normativity, a distinction inspired by Wittgenstein's distinction between grammatical and empirical judgements. (shrink)

This paper sets out a moderate version of metaphysical structural realism that stands in contrast to both the epistemic structural realism of Worrall and the—radical—ontic structural realism of French and Ladyman. According to moderate structural realism, objects and relations (structure) are on the same ontological footing, with the objects being characterized only by the relations in which they stand. We show how this position fares well as regards philosophical arguments, avoiding the objections against the other two versions of structural realism. (...) In particular, we set out how this position can be applied to space-time, providing for a convincing understanding of space-time points in the standard tensor formulation of general relativity as well as in the fibre bundle formulation. (shrink)

In a recent article, Mark Colyvan has criticized Jerrold Katz's attempt to show that Quinean holism is self-refuting. Katz argued that a Quinean epistemology incorporating a principle of the universal revisability of beliefs would have to hold that that and other principles of the system were both revisable and unrevisable. Colyvan rejects Katz's argument for failing to take into account the logic of belief revision. But granting the terms of debate laid down by Colyvan, the universal revisability principle still commits (...) Quineans to holding that one belief is both revisable and unrevisable: the belief that some beliefs are revisable. (shrink)

In the sixth Logical Investigation, Husserl thematizes the surplus (Überschuß) of the perceptual intention whereby the intending goes beyond the partial givenness of a perceptual object to the object as a whole. This surplus is an apperceptive surplus that transcends the purely perceptual substance (Gehalt) or sensed content (empfundene Inhalt) available to a perceiver at any one time. This surplus can be described on the one hand as a synthetic link to future, possible, active experience; to intend an object is (...) to intend it as it would appear if we were to have an exhaustively synthetic explication of it. This perceptual apperceptive surplus is, on the other hand, distinguished from the surplus that categorial form represents over the perceptual sense data. In this paper I show how the apperceptive surplus can also be understood as a synthetic link to past experience that is passively operative in any present perception. The synthetic link to both past and possible experience is a link to non-actual perceptions. Links to non-actual experience are despite their non-actuality nevertheless genuinely intentional in that they enter into the sense of any actively constituted object understood as a unity of sense. Key to this interpretation is an explanation of how Husserl appropriated the key concepts of attention and apperception from psychologists of his day, such as Stumpf and Wundt. (shrink)

My goal in this paper is to explain what ethical naturalism is, to locate the pivotal issue between naturalists and non-naturalists, and to motivate taking naturalism seriously. I do not aim to establish the truth of naturalism nor to answer the various familiar objections to it. But I do aim to motivate naturalism sufficiently that the attempt to deal with the objections will seem worthwhile. I propose that naturalism is best understood as the view that the moral properties are natural (...) in the sense that they are empirical. I pursue certain issues in the understanding of the empirical. The crux of the matter is whether any synthetic proposition about the instantiation of a moral property is strongly a priori in that it does not admit of empirical evidence against it. I propose an argument from epistemic defeaters that, I believe, undermines the plausibility of a priorism in ethics and supports the plausibility of naturalism. (shrink)

In this paper I examine the prospects for a successful neo–logicist reconstruction of the real numbers, focusing on Bob Hale's use of a cut-abstraction principle. There is a serious problem plaguing Hale's project. Natural generalizations of this principle imply that there are far more objects than one would expect from a position that stresses its epistemological conservativeness. In other words, the sort of abstraction needed to obtain a theory of the reals is rampantly inflationary. I also indicate briefly why this (...) problem is likely to reappear in any neo–logicist reconstruction of real analysis. (shrink)

We respond to Morris and Richardson 's claim that Pickering and Chater's arguments about the lack of a relation between cognitive science and folk psychology are flawed. We note that possible controversies about the appropriate uses for the two terms do not affect our arguments. We then address their claim that computational explanation of knowledge-rich processes has proved possible in the domains of problem solving, scientific discovery, and reasoning. We argue that, in all cases, computational explanation is only possible for (...) aspects of those processes that do not make reference to general knowledge. We conclude that consideration of the issues raised by Morris and Richardson reinforces our original claim that there are two fundamentally distinct projects for understanding the mind, one based on justification, and the other on computational explanation, and that these apply to non-overlapping aspects of mental life. (shrink)

One establishes oneself within science from the start. One does not reconstitute it from scratch. One does not found it. Alain Badiou, Le Concept de modèle1 [T]here are no crises within science, nor can there be, for science is the pure affirmation of difference. Alain Badiou, "Marque et manque" 2.

The flight to reference is a widely-used strategy for resolving philosophical issues. The three steps in a flight to reference argument are: (1) offer a substantive account of the reference relation, (2) argue that a particular expression refers (or does not refer), and (3) draw a philosophical conclusion about something other than reference, like truth or ontology. It is our contention that whenever the flight to reference strategy is invoked, there is a crucial step that is left undefended, and that (...) without a defense of this step, the flight to reference is a fatally flawed strategy; it cannot succeed in resolving philosophical issues. In this paper we begin by setting out the flight to reference strategy and explaining what is wrong with arguments that invoke the strategy. We then illustrate the problem by considering arguments for and against eliminative materialism. In the final section we argue that much the same problem undermines Philip Kitcher's attempt to defend scientific realism. (shrink)

In 1955, Goodman set out to 'dissolve' the problem of induction, that is, to argue that the old problem of induction is a mere pseudoproblem not worthy of serious philosophical attention. I will argue that, under naturalistic views of the reflective equilibrium method, it cannot provide a basis for a dissolution of the problem of induction. This is because naturalized reflective equilibrium is -- in a way to be explained -- itself an inductive method, and thus renders Goodman's dissolution viciously (...) circular. This paper, then, examines how the old problem of induction crept back in while nobody was looking. (shrink)

Niels Bohr famously argued that a consistent understanding of quantum mechanics requires a new epistemic framework, which he named complementarity . This position asserts that even in the context of quantum theory, classical concepts must be used to understand and communicate measurement results. The apparent conflict between certain classical descriptions is avoided by recognizing that their application now crucially depends on the measurement context. ;Recently it has been argued that a new form of complementarity can provide a solution to the (...) so-called information loss paradox. Stephen Hawking argues that the evolution of black holes cannot be described by standard unitary quantum evolution, because such evolution always preserves information, while the evaporation of a black hole will imply that any information that fell into it is irrevocably lost---hence a "paradox." Some researchers in quantum gravity have argued that this paradox can be resolved if one interprets certain seemingly incompatible descriptions of events around black holes as instead being complementary. ;In this dissertation I assess the extent to which this black hole complementarity can be undergirded by Bohr's account of the limitations of classical concepts. I begin by offering an interpretation of Bohr's complementarity and the role that it plays in his philosophy of quantum theory. After clarifying the nature of classical concepts, I offer an account of the limitations these concepts face, and argue that Bohr's appeal to disturbance is best understood as referring to these conceptual limits. ;Following preparatory chapters on issues in quantum field theory and black hole mechanics, I offer an analysis of the information loss paradox and various responses to it. I consider the three most prominent accounts of black hole complementarity and argue that they fail to offer sufficient justification for the proposed incompatibility between descriptions. ;The lesson that emerges from this dissertation is that we have as much to learn from the limitations facing our scientific descriptions as we do from the successes they enjoy. Because all of our scientific theories offer at best limited, effective accounts of the world, an important part of our interpretive efforts will be assessing the borders of these domains of description. (shrink)

Theorists analyzing the concepts of race and gender disagree over whether the terms refer to natural kinds, social kinds, or nothing at all. The question arises: what do we mean by the terms? It is usually assumed that ordinary intuitions of native speakers are definitive. However, I argue that contemporary semantic externalism can usefully combine with insights from Foucauldian genealogy to challenge mainstream methods of analysis and lend credibility to social constructionist projects.

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 (...) of teleofunction, explicated in terms of natural selection. -/- To explain (ii), we begin by recognizing that representational states do not have content, that is, they are neither true nor false except insofar as they both “point to” or “refer” to something, as well as “say” something regarding whatever it is they are about. To distinguish veridical from false representations, there must be a way for these separate aspects to come apart; hence, we explain (ii) by providing independent theories of what I call f-reference and f-predication (the ‘f’ simply connotes ‘fundamental’, to distinguish these things from their natural language counterparts). -/- Causal theories of representation typically founder on error, or on what Fodor has called the disjunction problem. Resemblance or isomorphism theories typically founder on what I’ve called the non-uniqueness problem, which is that isomorphisms and resemblance are practically unconstrained and so representational content cannot be uniquely determined. These traditional problems provide the motivation for my theory, the structural preservation theory, as follows. F-reference, like reference, is a specific, asymmetric relation, as is causation. F-predication, like predication, is a non-specific relation, as predicates typically apply to many things, just as many relational systems can be isomorphic to any given relational system. Putting these observations together, a promising strategy is to explain f-reference via causal history and f-predication via something like isomorphism between relational systems. -/- This dissertation should be conceptualized as having three parts. After motivating and characterizing the problem in chapter 1, the first part is the negative project, where I review and critique Dretske’s, Fodor’s, and Millikan’s theories in chapters 2-4. Second, I construct my theory about the nature of representation in chapter 5 and defend it from objections in chapter 6. In chapters 7-8, which constitute the third and final part, I address the question of how representation is implemented in biological systems. In chapter 7 I argue that single-cell intracortical recordings taken from awake Macaque monkeys performing a cognitive task provide empirical evidence for structural preservation theory, and in chapter 8 I use the empirical results to illustrate, clarify, and refine the theory. (shrink)

The implicit-explicit distinction is applied to knowledge representations. Knowledge is taken to be an attitude towards a proposition which is true. The proposition itself predicates a property to some entity. A number of ways in which knowledge can be implicit or explicit emerge. If a higher aspect is known explicitly then each lower one must also be known explicitly. This partial hierarchy reduces the number of ways in which knowledge can be explicit. In the most important type of implicit knowledge, (...) representations merely reflect the property of objects or events without predicating them of any particular entity The dearest cases of explicit knowledge of a fact are representations of one's own attitude of knowing that fact. These distinctions are discussed in their relationship to similar distinctions such as procedural-declarative, conscious unconscious, verbalizable-nonverbalizable, direct-indirect tests, and automatic voluntary control. This is followed by an outline of how these distinctions can be used to integrate and relate the often divergent uses of the implicit-explicit distinction in different research areas. We illustrate this for visual perception, memory, cognitive development, and artificial grammar learning. (shrink)

It is often assumed that cognitive science is built upon folk psychology, and that challenges to folk psychology are therefore challenges to cognitive science itself. We argue that, in practice, cognitive science and folk psychology treat entirely non-overlapping domains: cognitive science considers aspects of mental life which do not depend on general knowledge, whereas folk psychology considers aspects of mental life which do depend on general knowledge. We back up our argument on theoretical grounds, and also illustrate the separation between (...) cognitive scientific and folk psychological phenomena in a number of cognitive domains. We consider the methodological and theoretical significance of our arguments for cognitive science research. (shrink)

In my book How the Mind Works, I defended the theory that the human mind is a naturally selected system of organs of computation. Jerry Fodor claims that 'the mind doesn't work that way'(in a book with that title) because (1) Turing Machines cannot duplicate humans' ability to perform abduction (inference to the best explanation); (2) though a massively modular system could succeed at abduction, such a system is implausible on other grounds; and (3) evolution adds nothing to our understanding (...) of the mind. In this review I show that these arguments are flawed. First, my claim that the mind is a computational system is different from the claim Fodor attacks (that the mind has the architecture of a Turing Machine); therefore the practical limitations of Turing Machines are irrelevant. Second, Fodor identifies abduction with the cumulative accomplishments of the scientific community over millennia. This is very different from the accomplishments of human common sense, so the supposed gap between human cognition and computational models may be illusory. Third, my claim about biological specialization, as seen in organ systems, is distinct from Fodor's own notion of encapsulated modules, so the limitations of the latter are irrelevant. Fourth, Fodor's arguments dismissing of the relevance of evolution to psychology are unsound. (shrink)

b>. Recent findings in cognitive science suggest that the epistemic subject is more complex and epistemically porous than is generally pictured. Human knowers are open to the world via multiple channels, each operating for particular purposes and according to its own logic. These findings need to be understood and addressed by the philosophical community. The current essay argues that one consequence of the new findings is to invalidate certain arguments for epistemic anti-realism.

Cohen (1981) and others have made an interesting argument for the thesis that humans are rational: normative principles of reasoning and actual human reasoning ability cannot diverge because both are determined by the same process involving our intuitions about what constitutes good reasoning as a starting point. Perhaps the most sophisticated version of this argument sees reflective equilibrium as the process that determines both what the norms of reasoning are and what actual cognitive competence is. In this essay, I will (...) evaluate both the general argument that humans are rational and the reflective equilibrium argument for the same thesis. While I find both accounts initially appealing, I will argue that neither successfully establishes that humans are rational. (shrink)

Rational analysis (Anderson 1990, 1991a) is an empiricalprogram of attempting to explain why the cognitive system isadaptive, with respect to its goals and the structure of itsenvironment. We argue that rational analysis has two importantimplications for philosophical debate concerning rationality. First,rational analysis provides a model for the relationship betweenformal principles of rationality (such as probability or decisiontheory) and everyday rationality, in the sense of successfulthought and action in daily life. Second, applying the program ofrational analysis to research on human reasoning (...) leads to a radicalreinterpretation of empirical results which are typically viewed asdemonstrating human irrationality. (shrink)

Fodor has argued that, because concept acquisition relies on the use of concepts already possessed by the learner, all concepts that cannot be definitionally reduced are innate. Since very few reductive definitions are available, it appears that most concepts are innate. After noting the reasons why we find such radical concept nativism implausible, I explicate Fodor's argument, showing that anyone who is committed to mentalistic explanation should take it seriously. Three attempts at avoiding the conclusion are examined and found to (...) be unsuccessful. I then present an alternative way around Fodor's nativism; I maintain that concepts at a given level of explanation can be semantically primitive, yet at least partially acquired if some of the conditions at a lower level of explanation that are responsible for the concept's presence are themselves acquired. (shrink)

Arguments from the Logical Problem of Language Acquisition suggest that since linguistic experience provides few negative data that would falsify overgeneral grammatical hypotheses, innate knowledge of the principles of Universal Grammar must constrain learners hypothesis formulation. Although this argument indicates a need for domain-specific constraints, it does not support their innateness. Learning from mostly positive data proceeds unproblematically in virtually all domains. Since not every domain can plausibly be accorded its own special faculty, the probative value of the argument in (...) the linguistic case is dubious. In ignoring the holistic and probablistic nature of theory construction, the argument underestimates the extent to which positive data can supply negative evidence and hence overestimates the intractability of language learning in the absence of a dedicated faculty. While nativism about language remains compelling, the alleged Logical Problem contributes nothing to its plausibility and the emphasis on the Problem in the recent acquisition literature has been a mistake. (shrink)

In just a few years, children achieve a stable state of linguistic competence, making them effectively adults with respect to: understanding novel sentences, discerning relations of paraphrase and entailment, acceptability judgments, etc. One familiar account of the language acquisition process treats it as an induction problem of the sort that arises in any domain where the knowledge achieved is logically underdetermined by experience. This view highlights the cues that are available in the input to children, as well as childrens skills (...) in extracting relevant information and forming generalizations on the basis of the data they receive. Nativists, on the other hand, contend that language-learners project beyond their experience in ways that the input does not even suggest. Instead of viewing language acqusition as a special case of theory induction, nativists posit a Universal Grammar, with innately specified linguistic principles of grammar formation. The nature versus nurture debate continues, as various poverty of stimulus arguments are challenged or supported by developments in linguistic theory and by findings from psycholinguistic investigations of child language. In light of some recent challenges to nativism, we rehearse old poverty-of stimulus arguments, and supplement them by drawing on more recent work in linguistic theory and studies of child language. (shrink)

I advocate a theory of syntactic semantics as a way of understanding how computers can think (and how the Chinese-Room-Argument objection to the Turing Test can be overcome): (1) Semantics, considered as the study of relations between symbols and meanings, can be turned into syntax – a study of relations among symbols (including meanings) – and hence syntax (i.e., symbol manipulation) can suffice for the semantical enterprise (contra Searle). (2) Semantics, considered as the process of understanding one domain (by modeling (...) it) in terms of another, can be viewed recursively: The base case of semantic understanding –understanding a domain in terms of itself – is syntactic understanding. (3) An internal (or narrow ), first-person point of view makes an external (or wide ), third-person point of view otiose for purposes of understanding cognition. (shrink)

I raise three puzzles concerning self-deception: (i) a conceptual paradox, (ii) a dilemma about how to understand human cognitive evolution, and (iii) a tension between the fact of self-deception and Davidson’s interpretive view. I advance solutions to the first two and lay a groundwork for addressing the third. The capacity for self-deception, I argue, is a spandrel, in Gould’s and Lewontin’s sense, of other mental traits, i.e., a structural byproduct. The irony is that the mental traits of which self-deception is (...) a spandrel/byproduct are themselves rational. (shrink)

Mental imagery (varieties of which are sometimes colloquially refered to as “visualizing,” “seeing in the mind's eye,” “hearing in the head,” “imagining the feel of,” etc.) is quasi-perceptual experience; it resembles perceptual experience, but occurs in the absence of the appropriate external stimuli. It is also generally understood to bear intentionality (i.e., mental images are always images of something or other), and thereby to function as a form of mental representation. Traditionally, visual mental imagery, the most discussed variety, was thought (...) to be caused by the presence of picturelike representations (mental images) in the mind, soul, or brain, but this is no longer universally accepted. (shrink)

In this paper I will address the question of rationalizing mental causation which is involved in the processes of epistemic justification. The main problem concerning mental causation consists in the apparent incompatibility of the three following claims: (i) the subject's mental states (in particular his belief states) are realized by neural states of the subject's brain; (ii) the justifying character of belief transition consists in the fact that there are certain broadly logical relations between the contents of the relevant beliefs; (...) and (iii) all generations of neural states are, at bottom, governed by the purely physical laws. I try to reconciliate the physical necessity of the neural states generation with the logical rationality of the belief transition. Surprisingly enough, it will turn out that, in a sense, each thinking subject is logically perfect. However, in another sense we are exactly as fallible and irrational as our common-sense tells us. (shrink)