In this thesis, I defend the explanatory force of algorithmic information processing models in cognitive neuroscience. I describe the algorithmic approach to cognitive explanation, its relation to Shea’s theory of cognitive representation, and challenges stemming from neuronal population analysis and dimensionality reduction. I then consider competing interpretations of some neuroscientific data that have been central to the debate. I argue in favor of a sequenced computational explanation of the phenomenon, contra Burnston. Finally, I argue that insights from theoretical neuroscience allow (...) us to understand why dimensionality reduction does not militate against localizing distinct contents to distinct components of functioning brain systems. (shrink)

This book provides a comprehensive overview of my recent theoretical work that aims to explain some of the more puzzling properties of life and mind, in particular agency, goal-directedness and consciousness. It contains published papers as well as new material. Table of contents: Preface - PART I: GROUNDWORK - 1. Introduction - 2. The basic mechanism - 3. Inclusive and extensive fitness - 4. Components of F and X - 5. The consequences: a preview - PART II: LIFE - 6. (...) What qualifies as life? - 7. Biological meaning - 8. Biological functions - PART III: MIND - 9. Minimal agency, goal-directedness and value - 10. Intentionality and meaning - 11. Language - 12. Consciousness - 13. The human self - PART IV: PHILOSOPHY - 14. Strong emergence - 15. The real, the true and the good - 16. Philosophical problems of consciousness - Epilogue - Appendix A: Summaries of computational simulations - Appendix B: Examples of minimal intentionality - References. -/- . (shrink)

“The physics of representation” aims to define the word “representation” as used in the neurosciences, argue that such representations as described in neuroscience are related to and usefully illuminated by the representations generated by modern neural networks, and establish that these entities are “representations in good standing”. We suggest that Poldrack succeeds in, exposes some tensions between the broad use of the term in neuroscience and the narrower class of entities that he identifies in the end, and between the meaning (...) of “representation” in neuroscience and in psychology in, and fails in. This results in some hard choices: give up on the broad scope of the term in neuroscience or continue to embrace the broad, psychologically inflected sense of the term, and deny the entities generated by neural nets are representations in the relevant sense. (shrink)

Naturalist theories of representation have been attacked on the grounds of being too liberal on the minimal conditions for intentionality: they treat several states that are not representational as genuine representations. Behind this attack lies the problem of demarcation: what are the minimal conditions for intentionality that a state should satisfy to be genuinely representational? What are the limits of intentionality? This paper develops a dual proposal to solve this problem. First, I defend the explanatory role criterion in order to (...) assess proposals of minimal conditions for intentionality. I start by proposing the success pattern condition: a state represents a given external feature provided that there is a success pattern present in the behavioural output, and the system uses this state as a proxy for the presence of this external feature. However, this condition is not sufficient for minimal intentionality – there are both intentional and non-intentional success patterns. Another minimal condition is, hence, required to draw this distinction. I propose the constancy mechanism condition: a state is representational provided that the system employs a constancy mechanism in its production. The success pattern and constancy mechanism conditions jointly constitute the dual proposal for minimal intentionality. I argue that this proposal is explanatorily justified and, so, properly demarcates the limits of intentionality. (shrink)

When we look around us, some things look “alive,” others do not. What is it to “look alive”—to perceive animacy? Empirical work supports the view that animacy is genuinely perceptual. We should construe perception of animacy as perception of agents and behavior. This proposal explains how static and dynamic animacy cues relate, and explains how animacy perception relates to social cognition more broadly. Animacy perception draws attention to objects that are apt to be well‐understood folk psychologically, enabling us to marshal (...) our folk psychological resources efficiently. (shrink)

The aim of this paper is to propose a new conceptualization of the distinction between realism and anti-realism about beliefs that is based on the division between natural and non-natural properties, as defined by Lewis. It will be argued that although the traditional form of anti-realism about beliefs, namely eliminative materialism, has failed (as it led to unacceptable consequences), there is a possibility to reformulate the division in question. The background assumption of the proposal is the framework of deflationism about (...) truth and existence: it will be assumed that beliefs can be said to exist and their attributions can said to be true. The aim is to show that even when we buy into such assumptions we can meaningfully distinguish between the realist and anti-realist approach to belief. According to the proposal, the paradigmatic anti-realist view on beliefs should be seen as a conjunction of three claims: that belief attributions do not track objective similarities, that beliefs are not causally active, and that there is no viable way of naturalizing content. It will be shown that seeing the debate in the proposed way has important advantages as it allows the issue of belief realism to be made non-trivial and tractable, and it introduces theoretical unity into contemporary metaphysics of beliefs. (shrink)

The received view holds that there is a significant divide between full-blown representational states and so called ‘detectors’, which are mechanisms set off by specific stimuli that trigger a particular effect. The main goal of this paper is to defend the idea that many detectors are genuine representations, a view that I call ‘Strong Liberal Representationalism’. More precisely, I argue that ascribing semantic properties to them contributes to an explanation of behavior, guides research in useful ways and can accommodate misrepresentation.

A naturalistic theory of intentionality is proposed that differs from previous evolutionary and tracking theories. Full-blown intentionality is constructed through a series of evolvable refinements. A first, minimal version of intentionality originates from a conjectured internal process that estimates an organism’s own fitness and that continually modifies the organism. This process produces the directedness of intentionality. The internal estimator can be parsed into intentional components that point to components of the process that produces fitness. It is argued that such intentional (...) components can point to mistaken or non-existing entities. Different Fregian senses of the same reference correspond to different components that have different roles in the estimator. Intentional components that point to intentional components in other organisms produce directedness towards semi-abstract entities. Finally, adding a general, population-wide means of communication enables intentional components that point to fully abstract entities. Intentionality thus naturalized has all of its expected properties: being directed; potentially making errors; possibly pointing to non-existent, abstract, or rigid entities; capable of pointing many-to-one and one-to-many; distinguishing sense and reference; having perspective and grain; and having determinate content. Several examples, such as ‘swampman’ and ‘brain-in-a-vat’, illustrate how the theory can be applied. (shrink)

The indeterminacy problem is one of the most prominent objections against naturalistic theories of content. In this essay I present this difficulty and argue that extant accounts are unable to solve it. Then, I develop a particular version of teleosemantics, which I call ’explanation-based teleosemantics’, and show how this outstanding problem can be addressed within the framework of a powerful naturalistic theory.

Intentionality is a central feature of our understanding of the world. We daily attribute intentional states (like beliefs, desires or perceptual states) to explain the behavior of other agents, and many theories appeal to them to understand more complex notions. Nonetheless, intentional states are puzzling entities. This article explains what intentionality is and why it is so important and problematic at the same time. Secondly, it examines various naturalistic theories, which seek to show that intentionality is compatible with a scientific (...) worldview. Finally, given that all extant proposals face significant difficulties, it explores the available options in case no naturalistic theory can succeed. (shrink)

Experiences like pains, pleasures, and emotions have affective phenomenal character: they feel pleasant or unpleasant. Imperativism proposes to explain affective phenomenal character by appeal to imperative content, a kind of intentional content that directs rather than describes. We argue that imperativism is on the right track, but has been developed in the wrong way. There are two varieties of imperativism on the market: first-order and higher-order. We show that neither is successful, and offer in their place a new theory: reflexive (...) imperativism. Our proposal is that an experience P feels pleasant in virtue of being constituted by a Command with reflexive imperative content, while an experience U feels unpleasant in virtue of being constituted by a Command with reflexive imperative content : More of P!Less of U! If you need a slogan: experiences have affective phenomenal character in virtue of commanding us Get more of me! Get less of me! (shrink)

The semantic view of computation is the claim that semantic properties play an essential role in the individuation of physical computing systems such as laptops and brains. The main argument for the semantic view rests on the fact that some physical systems simultaneously implement different automata at the same time, in the same space, and even in the very same physical properties. Recently, several authors have challenged this argument. They accept the premise of simultaneous implementation but reject the semantic conclusion. (...) In this paper, I aim to explicate the semantic view and to address these objections. I first characterize the semantic view and distinguish it from other, closely related views. Then, I contend that the master argument for the semantic view survives the counter-arguments against it. One counter-argument is that computational individuation is not forced to choose between the implemented automata but rather always picks out a more basic computational structure. My response is that this move might undermine the notion of computational equivalence. Another counter-argument is that while computational individuation is forced to rely on extrinsic features, these features need not be semantic. My reply is that the semantic view better accounts for these extrinsic features than the proposed non-semantic alternatives. (shrink)

How can we think about things in the outside world? There is still no widely accepted theory of how mental representations get their meaning. In light of pioneering research, Nicholas Shea develops a naturalistic account of the nature of mental representation with a firm focus on the subpersonal representations that pervade the cognitive sciences.

Cognitive science has been beset for thirty years by foundational disputes about the nature and extension of cognition—e.g. whether cognition is necessarily representational, whether cognitive processes extend outside the brain or body, and whether plants or microbes have them. Whereas previous philosophical work aimed to settle these disputes, I aim to understand what conception of cognition scientists could share given that they disagree so fundamentally. To this end, I develop a number of variations on traditional conceptual explication, and defend a (...) novel explication of cognition called the sensitive management hypothesis. -/- Since expert judgments about the extension of “cognition” vary so much, I argue that there is value in explication that accurately models the variance in judgments rather than taking sides or treating that variance as noise. I say of explications that accomplish this that they are ecumenically extensionally adequate. Thus, rather than adjudicating whether, say, plants can have cognitive processes like humans, an ecumenically adequate explication should classify these cases differently: human cognitive processes as paradigmatically cognitive, and plant processes as controversially cognitive. -/- I achieve ecumenical adequacy by articulating conceptual explications with parameters, or terms that can be assigned a number of distinct interpretations based on the background commitments of participants in a discourse. For example, an explication might require that cognition cause “behavior,” and imply that plant processes are cognitive or not depending on whether anything plants do can be considered “behavior.” Parameterization provides a unified treatment of embattled concepts by isolating topics of disagreement in a small number of parameters. -/- I incorporate these innovations into an account on which cognition is the “sensitive management of organismal behavior.” The sensitive management hypothesis is ecumenically extensionally adequate, accurately classifying a broad variety of cases as paradigmatically or controversially cognitive phenomena. I also describe an extremely permissive version of the sensitive management hypothesis, arguing that it has the potential to explain several features of cognitive scientific discourse, including various facts about the way cognitive scientists ascribe representations to cognitive systems. (shrink)

Many philosophers worry that cognitive scientists apply the concept REPRESENTATION too liberally. For example, William Ramsey argues that scientists often ascribe natural representations according to the “receptor notion,” a causal account with absurd consequences. I rehabilitate the receptor notion by augmenting it with a background condition: that natural representations are ascribed only to systems construed as organisms. This Organism-Receptor account rationalizes our existing conceptual practice, including the fact that scientists in fact reject Ramsey’s absurd consequences. The Organism-Receptor account raises some (...) worrying questions, but as a more faithful characterization of scientific practice it is a better guide to conceptual reform. (shrink)

I outline three conceptions of seeing that a creature might possess: ‘the headlamp conception,’ which involves an understanding of the causal connections between gazing at an object, certain mental states, and behavior; ‘the stage lights conception,’ which involves an understanding of the selective nature of visual attention; and seeing-as. I argue that infants and various nonhumans possess the headlamp conception. There is also evidence that chimpanzees and 3-year-old children have some grasp of seeing-as. However, due to a dearth of studies, (...) there is no evidence that infants or nonhumans possess the stage lights conception of seeing. I outline the kinds of experiments that are needed, and what we stand to learn about the evolution and development of perspective taking. (shrink)

In this essay we discuss recent attempts to analyse the notion of representation, as it is employed in cognitive science, in purely informational terms. In particular, we argue that recent informational theories cannot accommodate the existence of metarepresentations. Since metarepresentations play a central role in the explanation of many cognitive abilities, this is a serious shortcoming of these proposals.

Among the cognitive capacities of evolved creatures is the capacity to represent. Theories in cognitive neuroscience typically explain our manifest representational capacities by positing internal representations, but there is little agreement about how these representations function, especially with the relatively recent proliferation of connectionist, dynamical, embodied, and enactive approaches to cognition. In this talk I sketch an account of the nature and function of representation in cognitive neuroscience that couples a realist construal of representational vehicles with a pragmatic account of (...) mental content. I call the resulting package a deflationary account of mental representation and I argue that it avoids the problems that afflict competing accounts. (shrink)

The idea that only complex brains can possess genuine representations is an important element in mainstream philosophical thinking. An alternative view, which I label ‘liberal representationalism’, holds that we should accept the existence of many more full-blown representations, from activity in retinal ganglion cells to the neural states produced by innate releasing mechanisms in cognitively unsophisticated organisms. A promising way of supporting liberal representationalism is to show it to be a consequence of our best naturalistic theories of representation. However, several (...) philosophers and scientists have recently argued against this strategy. In the paper I counter these objections in defense of liberal representationalism. (shrink)

Teleosemantics explains mental representation in terms of biological function and selection history. One of the main objections to the account is the so-called ‘Swampman argument’ (Davidson 1987), which holds that there could be a creature with mental representation even though it lacks a selection history. A number of teleosemanticists reject the argument by emphasising that it depends on assuming a creature that is fi ctitious and hence irrelevant for teleosemantics because the theory is only concerned with representations in real-world organisms (...) (Millikan 1996, Neander 1996, 2006, Papineau 2001, 2006). I contend that this strategy doesn’t succeed. I off er an argument that captures the spirit of the original Swampman objection but relies only on organisms found in the actual world. Th e argument undermines the just mentioned response to the Swampman objection, and furthermore leads to a particular challenge to strong representationalist theories of consciousness that endorse teleosemantics such as, e.g., Dretske’s (1995) and Tye’s (1995, 2000) accounts. On these theories, the causal effi cacy of consciousness in actual creatures will be undermined. (shrink)

Representations are not only used in our folk-psychological explanations of behaviour, but are also fruitfully postulated, for example, in cognitive science. The mainstream view in cognitive science maintains that our mind is a representational system. This popular view requires an understanding of the nature of the entities they are postulating. Teleosemantic theories face this challenge, unpacking the normativity in the relation of representation by appealing to the teleological function of the representing state. It has been argued that, if intentionality is (...) to be explained in teleological terms, then the function of a state cannot depend on its phylogenetical history, given the metaphysical possibility of a duplicate of an intentional being that lacks an evolutionary history. In this paper, I present a method to produce, according to our current knowledge in genetic engineering, human-like individuals who are not the product of natural selection in the required sense. This variation will be used to shed light on the main replies that have been offered in the literature to the Swampman thought experiment. I argue that these replies are not satisfactory: representations should better not depend on natural selection. I conclude that a non-etiological notion of function is to be preferred for characterizing the relation of representation. (shrink)

Over the past thirty years, it is been common to hear the mind likened to a digital computer. This essay is concerned with a particular philosophical view that holds that the mind literally is a digital computer (in a specific sense of “computer” to be developed), and that thought literally is a kind of computation. This view—which will be called the “Computational Theory of Mind” (CTM)—is thus to be distinguished from other and broader attempts to connect the mind with computation, (...) including (a) various enterprises at modeling features of the mind using computational modeling techniques, and (b) employing some feature or features of production-model computers (such as the stored program concept, or the distinction between hardware and software) merely as a guiding metaphor for understanding some feature of the mind. This entry is therefore concerned solely with the Computational Theory of Mind (CTM) proposed by Hilary Putnam [1961] and developed most notably for philosophers by Jerry Fodor [1975, 1980, 1987, 1993]. The senses of ‘computer’ and ‘computation’ employed here are technical; the main tasks of this entry will therefore be to elucidate: (a) the technical sense of ‘computation’ that is at issue, (b) the ways in which it is claimed to be applicable to the mind, (c) the philosophical problems this understanding of the mind is claimed to solve, and (d) the major criticisms that have accrued to this view. (shrink)

We make character trait attributions to predict and explain others’ behaviour. How should we understand character trait attribution in context across the domains of philosophy, folk psychology, developmental psychology, and evolutionary psychology? For example, how does trait attribution relate to our ability to attribute mental states to others, to ‘mindread’? This thesis uses philosophical methods and empirical data to argue for character trait attribution as a practice dependent upon our ability to mindread, which develops as a product of natural selection (...) acting on culture instead of genes. This analysis carves out trait attribution’s distinct place within an emerging complex and mature scholarship on pluralistic social cognition. (shrink)

Functional neuroimaging is sometimes criticized as showing only where in the brain things happen, not how they happen, and thus being unable to inform us about questions of mental and neural representation. Novel analytical methods increasingly make clear that imaging can give us access to constructs of interest to psychology. In this paper I argue that neuroimaging can give us an important, if limited, window into the large-scale structure of neural representation. I describe Representational Similarity Analysis, increasingly used in neuroimaging (...) studies, and lay out desiderata for representations in general. In that context I discuss what RSA can and cannot tell us about neural representation. I compare RSA with fMRI to a different experimental paradigm which has been embraced as being indicative of representation in psychology, and argue that it compares favorably. (shrink)

These preprints were automatically compiled into a PDF from the collection of papers deposited in PhilSci-Archive in conjunction with the PSA 2018.

Localizing content in neural networks provides a bridge to understanding the way in which the brain stores and processes information. In this paper, I propose the existence of polytopes in the state space of the hidden layer of feedforward neural networks as vehicles of content. I analyze these geometrical structures from an information-theoretic point of view, invoking mutual information to help define the content stored within them. I establish how this proposal addresses the problem of misclassification and provide a novel (...) solution to the disjunction problem, which hinges on the precise nature of the causal-informational framework for content advocated herein. (shrink)

We review the current state of play in the game of naturalizing content and analyse reasons why each of the main proposals, when taken in isolation, is unsatisfactory. Our diagnosis is that if there is to be progress two fundamental changes are necessary. First, the point of the game needs to be reconceived in terms of explaining the natural origins of content. Second, the pivotal assumption that intentionality is always and everywhere contentful must be abandoned. Reviving and updating Haugeland’s baseball (...) analogy in the light of these changes, we propose ways of redirecting the efforts of players on each base of his intentionality All-Star team, enabling them to start functioning effectively as a team. Only then is it likely that they will finally get their innings and maybe, just maybe, even win the game. (shrink)

In the target article Hutto and Satne propose a new approach to studying mental content. Although I believe there is much to commend in their proposal, I argue that it makes no space for a kind of content that is of central importance to cognitive science, and which need not be involved in beliefs and desires: I will use the expression ‘representational content’ to refer to it. Neglecting representational content leads to an undue limitation of the contribution that the neo-Cartesian (...) approach can offer to the naturalising content project. I claim that neo-Cartesians can, on the one hand, help account for the nature of representational content and clarify what makes representational states contentful. On the other, besides explaining the natural origins of Ur-intentionality, neo-Cartesians should also take the role of accounting for the natural origins of contentful states that fall short of beliefs and desires. Finally, I argue that the only alternative for the authors is to embrace some form of non-representationalism, as Hutto elsewhere does. The success of the proposal thereby turns on the fate of the radical non-representationalist position that it accompanies. (shrink)

The teleosemantic theory of representational content is held by some philosophers to imply that genes carry semantic information about whole-organism phenotypes. In this paper, I argue that this position is not supported by empirical findings. I focus on one of the most elaborate defenses of this position: Shea’s view that genes represent whole-organism phenotypes. I distinguish between two ways of individuating genes in contemporary biological science as possible vehicles of representational content—as molecular genes and as difference-maker genes. I show that (...) given either of these ways of individuating genes, genes fail to meet conditions which the teleosemantic theory requires an entity to meet if that entity is to qualify as a representational vehicle that represents a whole-organism phenotype. The considerations I present against Shea’s view generalize to other attempts to use the teleosemantic theory in support of the claim that genes represent whole-organism phenotypes. (shrink)

Many philosophers worry that cognitive scientists apply the concept REPRESENTATION too liberally. For example, William Ramsey argues that scientists often ascribe natural representations according to the “receptor notion,” a causal account with absurd consequences. I rehabilitate the receptor notion by augmenting it with a background condition: that natural representations are ascribed only to systems construed as organisms. This Organism-Receptor account rationalizes our existing conceptual practice, including the fact that scientists in fact reject Ramsey’s absurd consequences. The Organism-Receptor account raises some (...) worrying questions, but as a more faithful characterization of scientific practice it is a better guide to conceptual reform. (shrink)

This paper argues that deciding on whether the cognitive sciences need a Representational Theory of Mind matters. Far from being merely semantic or inconsequential, the answer we give to the RTM-question makes a difference to how we conceive of minds. How we answer determines which theoretical framework the sciences of mind ought to embrace. The structure of this paper is as follows. Section 1 outlines Rowlands’s argument that the RTM-question is a bad question and that attempts to answer it, one (...) way or another, have neither practical nor theoretical import. Rowlands concludes this because, on his analysis, there is no non-arbitrary fact of the matter about which properties something must possess in order to qualify as a mental representation. By way of reply, we admit that Rowlands’s analysis succeeds in revealing why attempts to answer the RTM-question simpliciter are pointless. Nevertheless, we show that if specific formulations of the RTM-question are stipulated, then it is possible, conduct su... (shrink)

Despite the growing popularity of nonrepresentationalist approaches to cognition, and especially of those coming from the enactivist corner, positing internal representations is still the order of the day in mainstream cognitive science. Indeed, the idea that we have to invoke internal content-carrying, thing-like entities to account for the workings of mind and cognition proves to be particularly resilient. In this paper, my aim is to explain at least partially where this resilience of the reified notion of representation comes from. What (...) I want to show is that, crucially, positing inner representations isn’t so much warranted by the scientific practice itself – as is commonly held – but much more motivated by nonscientific and pre-theoretical elements that largely stem from, what I will call, linguistic contingencies. Otherwise put, much of what makes the reified notion of representation an attractive posit can be explained, not by the science, but by the way we, including cognitive scientists, speak. What I want to do here, then, is first, rehearse what reification means in the context of representationalism and, second, specify which linguistic contingencies can account for why the idea of positing representations remains for many not only a viable option, but an indispensability for anyone interested in explanations of mind and cognition. (shrink)

In this paper I begin by considering Travis’s main argument against a representational view of experience. I argue that the argument succeeds in showing that representation is not essential to experience. However, I argue that it does not succeed in showing that representation is not an essential component of experience enjoyed by creatures like us. I then provide a new argument for thinking that the perceptual experience of earthly creatures is representational. The view that ensues is compatible with a certain (...) relational view of experience but entails a rejection of representationalism. (shrink)

Colombo’s (Phenomenology and the Cognitive Sciences, 2013) plea for neural representationalism is the focus of a recent contribution to Phenomenology and Cognitive Science by Daniel D. Hutto and Erik Myin. In that paper, Hutto and Myin have tried to show that my arguments fail badly. Here, I want to respond to their critique clarifying the type of neural representationalism put forward in my (Phenomenology and the Cognitive Sciences, 2013) piece, and to take the opportunity to make a few remarks of (...) general interest concerning what Hutto and Myin have dubbed “the Hard Problem of Content.”. (shrink)

The concept of “representation” is used broadly and uncontroversially throughout neuroscience, in contrast to its highly controversial status within the philosophy of mind and cognitive science. In this paper I first discuss the way that the term is used within neuroscience, in particular describing the strategies by which representations are characterized empirically. I then relate the concept of representation within neuroscience to one that has developed within the field of machine learning. I argue that the recent success of artificial neural (...) networks on certain tasks such as visual object recognition reflects the degree to which those systems exhibit inherent inductive biases that reflect the structure of the physical world. I further argue that any system that is going to behave intelligently in the world must contain representations that reflect the structure of the world; otherwise, the system must perform unconstrained function approximation which is destined to fail due to the curse of dimensionality, in which the number of possible states of the world grows exponentially with the number of dimensions in the space of possible inputs. An analysis of these concepts in light of philosophical debates regarding the ontological status of representations suggests that the representations identified within both biological and artificial neural networks qualify as legitimate representations in the philosophical sense. (shrink)

In this paper we investigate whether one of the most common uses of the concept of representation is justifiable by suggesting the conditions under which it can be accepted and how it can be related to mental states. We present mental states in terms of private experiences and public events. We argue that a representation is a relation involving three main elements as well as the user of the representation, and defend that the conditions in which we can conceive neural (...) activity as representational are set by the context of observing a correlation between public events and patterns of neural activity. We aim at demonstrating that neural activity can be seen as both representational and non-representational - but rather constitutive - depending upon if we are considering public events under the perspective of the observer, or if we are considering private experiences under the subjective perspective. (shrink)

This thesis proposes a perspective on language and its development by starting from two approaches. The first is the ecological-enactive approach to cognition. In opposition to the widespread idea that cognition is information-processing in the brain, the ecological-enactive approach explains human cognition in relational terms, as skilful interactions with a sociomaterial environment shaped by practices. The second is the metalinguistic approach to language, which holds that reflexive or metalinguistic language use – talking about talking – is crucial for understanding language (...) and its development. In particular, I defend two theses: 1. A child’s initial communicative behaviour can be explained in terms of attentional actions: social actions that function by directing someone else’s attention. 2. In order for the child’s communicative behaviour to be sensitive to key properties of language, such as semantic content and normativity, she needs to learn metalinguistic skills. The development of this ecological-enactive perspective on language serves two functions. First, the ecological-enactive approach started by considering basic behaviour, such as locomotion and grasping. An approach in the cognitive sciences, however, should be able to account for the full gamut of human cognition. If the perspective developed in this thesis is viable, this is a contribution to extending the ecological-enactive approach to typically human forms of cognition. Second, this perspective throws new light on philosophical problems concerning language. In the different chapters, I deal with questions concerning the nature of linguistic knowledge, explanations of communicative behaviour, and the origins of semantic content and linguistic normativity. (shrink)

This paper shows how a radical approach to enactivism provides a way of clarifying and unifying different varieties of enactivism and enactivist-friendly approaches so as to provide a genuine alternative to classical cognitivism. Section 1 reminds readers of the broad church character of the enactivism framework. Section 2 explicates how radical enactivism is best understood not as a kind of enactivism per se but as a programme for radicalizing and consolidating the many different enactivist offerings. The main work of radical (...) enactivism is to RECtify, existing varieties of enactivism and other cognate approaches so as to strengthen and unify them into a single collective that can rival classical ways of thinking about mind and cognition. Section 3 shows how even seemingly non-enactivist explanatory offerings—such as predictive processing accounts of cognition—might be RECtified and brought within the enactivist explanatory fold. Section 4 reveals why, once RECtified, enactivist offerings, broadly conceived, qualify as genuine and revolutionary alternatives to classical ways of understanding cognition. (shrink)

This paper examines the concept of information in situation semantics. For this purpose the most fundamental principles of situation semantics are classified into three groups: principles of the more fundamental kind, principles related to regularity, and principles governing incremental information. Fodor’s well-known criticisms of situation semanticists’ concepts of information target the first group. Interestingly, situation semanticists have been anxious to articulate either the principles of the second group or the principles of the third group in order to meet these criticisms. (...) Based on these observations, I will launch a dilemma for situation semanticists. Either they fail to handle information about individuals or they fail to present any acceptable account of the laws of nature. Millikan’s version of situation semantics, I shall argue, is not the exception to the rule. (shrink)

Recent work combining cognitive neuroscience with computational modelling suggests that distributed patterns of neural firing may represent probability distributions. This paper asks: what makes it the case that distributed patterns of firing, as well as carrying information about (correlating with) probability distributions over worldly parameters, represent such distributions? In examples of probabilistic population coding, it is the way information is used in downstream processing so as to lead to successful behaviour. In these cases content depends on factors beyond bare information, (...) contra Brian Skyrms’ (2010) view that representational content can be fully characterised in information-theoretic terms. (shrink)

A promising strategy for defending the role that representation plays in explanations of cognition frames the concept in terms of internal models or map‐like mechanisms. “Structural representation” offers an account of representation that is grounded in well‐specified, empirical criteria. However, anti‐representationalists continue to press the issue of how to account for the paradigmatic semantic properties of representation at the subpersonal level. In this paper, I offer an account of how the proponent of structural representation should think about content. There are (...) really two problems of content any account of representation must overcome: the “hard problem of content” and the “content determination problem.” I argue that the structural representation account has the resources to provide a naturalistically respectable notion of content that overcomes both problems. (shrink)

Daniel D. Hutto and Glenda Satne expose, and suggest a way to resolve, what they see as an “essential tension” which has plagued what they take to be the most promising approach to the nature of contentful states, that is, the neo-pragmatist approach. According to this approach, an adequate account of content essentially appeals to the notion of a social practice. This paper is a critical assessment of their proposal. On their view, the tension stems from the fact that participation (...) in a social practice seems to require that, in order to participate in one, an individual must have contentful states. This entails that participation in social practices cannot explain the origin of contentful states. They argue that the tension dissipates once contentless forms of intentionality come into view. I show that the tension cannot be addressed in the way in which they suggest, for the intermediate steps between primitive intentionality and contentful intentionality cannot in fact fully be accounted for. Nevertheless, Hutto and Satne shed valuable light on the location and scope of the gap in the transition between mindlessness and contentful mindedness. (shrink)

Natural selection comes in degrees. Some biological traits are subjected to stronger selective force than others, selection on particular traits waxes and wanes over time, and some groups can only undergo an attenuated kind of selective process. This has downstream consequences for any notions that are standardly treated as binary but depend on natural selection. For instance, the proper function of a biological structure can be defined as what caused that structure to be retained by natural selection in the past. (...) We usually think of proper functions in binary terms: storing bile is a function of the gall bladder, but making stones is not. However, if functions arise through natural selection, and natural selection comes in degrees, then a binary approach to proper functions is in tension with the biological facts. In order to resolve this tension, we need to revise our standard accounts of proper function. In particular, we may have to seriously consider the possibility that functions themselves come in degrees, in spite of the ramifications this will have for the way we speak about functions and related concepts such as dysfunction, disease, and teleosemantic content. (shrink)

Libertarians about free will sometimes argue for their position on the grounds that our phenomenology of action is such that determinism would need to be false for it to be veridical. Many, however, have thought that it would be impossible for us to have an experience that is in contradiction with determinism, since this would require us to have perceptual experience of metaphysical facts. In this paper I show how the libertarian claim is possible. In particular, if experience depicts the (...) world such that there is more than one physically possible future, then determinism would need to be false for that experience to be veridical. I show that we have experiences, or perceptual episodes, of this kind on the basis of recent work in the study of perception. Theorists in this area have argued that we have vision-for-action, and that what we visually perceive are not just objects but also possibilities for action. If we experience that it is possible that we ϕ, then we also experience that it is possible that we not ϕ. Furthermore, we probably experience more than one possibility for action at any one moment. I argue that these are physical possibilities, and therefore that we experience the world such that there is more than one physically possible future. So the libertarian claim about the semantics of agential phenomenology is highly plausible, even if this does not entail libertarianism. (shrink)

Representationalists and anti-representationalists disagree about whether a naturalisation of mental content is possible and, hence, whether positing mental representations in cognitive science is justified. Here, I develop a novel way to think about mental representations based on a philosophical description of (cognitive) science inspired by cognitive instrumentalism. On this view, our acceptance of theories positing mental representations and our beliefs in (something like) mental representations do not depend on the naturalisation of content. Thus, I conclude that if we endorse cognitive (...) instrumentalism about mental representations, then we can finally leave the dispute between representationalism and anti-representationalism behind. (shrink)

Research questions in mainstream epistemology often take for granted a cognitive internalist picture of the mind. Perhaps this is unsurprising given the seemingly safe presumptions that knowledge entails belief and that the kind of belief that knowledge entails supervenes exclusively on brainbound cognition. It will be argued here that the most plausible version of the entailment thesis holds just that knowledge entails dispositional belief. However, regardless of whether occurrent belief supervenes only as the cognitive internalist permits, we should reject the (...) idea that dispositional belief supervenes only in cognitive internalist-friendly ways. These observations, taken together, reveal two things: first, that a cognitive internalist picture of the mind is much more dispensable in epistemology than has been assumed and, second, that pursuing questions in extended epistemology need not involve any radical departure from the commitments of more traditional epistemological projects. (shrink)

The question of whether “genetic information” is a merely causal factor in development or can be made sense of semantically, in a way analogous to a language or other type of representation, has generated a long debate in the philosophy of biology. It is intimately connected with another intense debate, concerning the limits of genetic determinism. In this paper I argue that widespread attempts to draw analogies between genetic information and information contained in books, blueprints or computer programs, are fundamentally (...) inadequate. In development, gene exons are the central part of an intricate and densely ramified semantic Genetic Informational Network. DNA in the entire genome is in a state of continuous positive and negative feedback with itself and with its ‘environment’, and is ‘read’ and acted upon by the cell in various alternative and complementary ways. The linear combinatorial coding relation between codons and amino acids is but one aspect of semantic genetic information, which is, when considered in its entirety, a far wider and richer concept. (shrink)

Este artículo tiene por objetivo aportar en la explicación de la función que cumplen las subcompetencias cognitivas mindreading y la representación mental en la actividad inferencial y el comportamiento argumentativo. El texto discute varias explicaciones alternativas existente en la literatura filosófica y cognitiva, decantándose por una perspectiva evolutiva cultural que pone el acento en el diseño colectivista. Para este efecto, se aborda el cambio evolutivo de la plasticidad cerebro-mente, se discute el alcance de la hipótesis de la inteligencia social y (...) se confrontan distintas nociones de mindreading. (shrink)

In this paper, I show how theoretical discussion of recent research on the abilities of infants and young children to represent other agents’ beliefs has been shaped by a descriptivist conception of mental content, i.e., to the notion that the distal content of a mental representation is fixed by the core body of knowledge that is associated with that mental representation. I also show how alternative conceptions of mental content—and in particular Ruth Millikan’s teleosemantic approach—make it possible to endorse the (...) view that infants have the ability to track beliefs by as early as 6 months while failing to understand some of the ways in which beliefs combine with each other and with other mental states in contributing to inferences and actions. In articulating this view, I will draw upon Millikan’s recently developed notion of ‘unicepts’. Unicepts, according to Millikan, are the basic representational vehicles that underpin our abilities to identify objects, properties, relations and kinds. When applied to research on mindreading in infancy and early childhood, Millikan’s approach generates fruitful new questions about the development of belief reasoning, and about the functions of belief reasoning in infancy and at different stages of childhood. (shrink)