The ArgumentScientific tools—measurement and calculation instruments, techniques of inference—straddle the line between the context of discovery and the context of justification. In discovery, new scientific tools suggest new theoretical metaphors and concepts; and in justification, these tool-derived theoretical metaphors and concepts are morelikely to be accepted by the scientific community if the tools are already entrenched in scientific practice.Techniques of statistical inference and hypothesis testing entered American psychology first as tools in the 1940s and 1950s and then as cognitive theories (...) in the 1960s and 1970s. Not only did psychologists resists statistical metaphors of mind prior to the institutionalization of inference techniques in their own practice; the cognitive theories they ultimately developed about “the mind as intuitive statistician” still bear the telltale marks of the practical laboratory context in which the tool was used. (shrink)

Of the many families of words that are thought to be vague, so-called observational predicates may be both the most fascinating and the most confounding. Roughly, observational predicates are terms that apply to objects on the basis of how those objects appear to us perceptually speaking. ‘Red’, ‘loud’, ‘sweet’, ‘acrid’, and ‘smooth’ are good examples. Delia Graff explains that a “predicate is observational just in case its applicability to an object (given a fixed context of evaluation) depends only on the (...) way that object appears” (2001, 3). By the same token observational predicates are, as Crispin Wright observes, terms “whose senses are taught entirely by ostension” (1976). Like other vague predicates, observational words appear to generate sorites paradoxes. Consider for example a series of 20 colored patches progressing from a clearly red one to a clearly orange one, so ordered that each patch is just noticeably different in hue from the one before. The following argument then seems forced upon us: (1) Patch #1 is red. (2) Any patch that differs only slightly in hue from a red patch is itself red. (3) Therefore patch #20 is red. Premise (2) expresses what Wright has called the tolerance of ‘red’: the application of the predicate tolerates small changes in a decisive parameter (here, hue). Of course, most vague predicates, hence most versions of the sorites, are not observational. For instance, given a series of. (shrink)

Perception represents colours inexactly. This inexactness results from phenomenally manifest noise, and results in apparent violations of the transitivity of perceptual indiscriminability. Whether these violations are genuine depends on what is meant by 'transitivity of perceptual indiscriminability'.

Consciousness is now a hot topic in both philosophy and the cognitive sciences, yet there is much controversy over how to measure it. First, it is not clear whether biased subjective reports should be taken as adequate for measuring consciousness, or if more objective measures are required. Ways to benefit from the advantages of both these measures in the form of ‘Type 2’ metacognitive measures are under development, but face criticism. Research into neurophysiological measures of consciousness is potentially very valuable, (...) but often hindered by its dependence on behavioural measures that are themselves controversial. Newer informational measures are theoretically interesting, but as yet not easily applicable, while other measures of consciousness are designed for application in clinical cases . Although much optimism accompanies research into measures of consciousness, the controversies and methodological problems reviewed here suggest that making progress in this area may be more difficult than is often acknowledged. (shrink)

This volume analyzes and studies how vagueness occurs and matters as a specific problem in the context of theories that are primarily about something else.

Repression has become an empirical fact that is at once obvious and problematic. Fragmented clinical and laboratory traditions and disputed terminology have resulted in a Babel of misunderstandings in which false distinctions are imposed (e.g., between repression and suppression) and necessary distinctions not drawn (e.g., between the mechanism and the use to which it is put, defense being just one). “Repression” was introduced by Herbart to designate the (nondefensive) inhibition of ideas by other ideas in their struggle for consciousness. Freud (...) adapted repression to the defensive inhibition of “unbearable” mental contents. Substantial experimental literatures on attentional biases, thought avoidance, interference, and intentional forgetting exist, the oldest prototype being the work of Ebbinghaus, who showed that intentional avoidance of memories results in their progressive forgetting over time. It has now become clear, as clinicians had claimed, that the inaccessible materials are often available and emerge indirectly (e.g., procedurally, implicitly). It is also now established that the Ebbinghaus retention function can be partly reversed, with resulting increases of conscious memory over time (hypermnesia). Freud's clinical experience revealed early on that exclusion from consciousness was effected not just by simple repression (inhibition) but also by a variety of distorting techniques, some deployed to degrade latent contents (denial), all eventually subsumed under the rubric of defense mechanisms (“repression in the widest sense”). Freudian and Bartlettian distortions are essentially the same, even in name, except for motive (cognitive vs. emotional), and experimentally induced false memories and other “memory illusions” are laboratory analogs of self-induced distortions. Key Words: avoidance; Bartlett; defense; denial; distortion; Ebbinghaus; false-memories; Freud; inhibition; repression; suppression. (shrink)

There is no controversy in psychology or brain sciences that brains create mind and consciousness. Doubts and opinions to the contrary are quite frequently expressed in non-scientific publications. In particular the idea that conscious mind is received, rather than created by the brain, is quite often used against “materialistic” understanding of consciousness. I summarize here arguments against such position, show that neuroscience gives coherent view of mind and consciousness, and that this view is intrinsically non-materialistic.