Traditional approaches to human information processing tend to deal with perception and action planning in isolation, so that an adequate account of the perception-action interface is still missing. On the perceptual side, the dominant cognitive view largely underestimates, and thus fails to account for, the impact of action-related processes on both the processing of perceptual information and on perceptual learning. On the action side, most approaches conceive of action planning as a mere continuation of stimulus processing, thus failing to account (...) for the goal-directedness of even the simplest reaction in an experimental task. We propose a new framework for a more adequate theoretical treatment of perception and action planning, in which perceptual contents and action plans are coded in a common representational medium by feature codes with distal reference. Perceived events (perceptions) and to-be-produced events (actions) are equally represented by integrated, task-tuned networks of feature codes – cognitive structures we call event codes. We give an overview of evidence from a wide variety of empirical domains, such as spatial stimulus-response compatibility, sensorimotor synchronization, and ideomotor action, showing that our main assumptions are well supported by the data. Key Words: action planning; binding; common coding; event coding; feature integration; perception; perception-action interface. (shrink)

In this new volume in the Oxford Psychology Series, the author presents a highly readable account of the cognitive unconscious, focusing in particular on the problem of implicit learning. Implicit learning is defined as the acquisition of knowledge that takes place independently of the conscious attempts to learn and largely in the absence of explicit knowledge about what was acquired. One of the core assumptions of this argument is that implicit learning is a fundamental, "root" process, one that lies at (...) the very heart of the adaptive behavioral repertoire of every complex organism. The author's goals are to outline the essential features of implicit learning that have emerged from the many studies that have been carried out in a variety of experimental laboratories over the past several decades; to present the various alternative perspectives on this issue that have been proposed by other researchers and to try to accommodate these views with his own; to structure the literature so that it can be seen in the context of standard heuristics of evolutionary biology; to present the material within a functionalist approach and to try to show why the experimental data should be seen as entailing particular epistemological perspectives; and to present implicit processing as encompassing a general and ubiquitous set of operations that have wide currency and several possible applications. Chapter 1 begins with the core problem under consideration in this book, a characterization of "implicit learning" as it has come to be used in the literature. Reber puts this seemingly specialized topic into a general framework and suggests a theoretical model based on standard heuristics of evolutionary biology. In his account, Reber weaves a capsule history of interest in and work on the cognitive unconscious. Chapter 2 turns to a detailed overview of the experimental work on the acquisition of implicit knowledge, which currently is of great interest. Chapter 3 develops the evolutionary model within which one can see learning and cognition as richly intertwining issues and not as two distinct fields with one dominating the other. Finally, Chapter 4 explores a variety of entailments and speculations concerning implicit cognitive processes and their general role in the larger scope of human performance. (shrink)

Prior to the twentieth century, theories of knowledge were inherently perceptual. Since then, developments in logic, statis- tics, and programming languages have inspired amodal theories that rest on principles fundamentally different from those underlying perception. In addition, perceptual approaches have become widely viewed as untenable because they are assumed to implement record- ing systems, not conceptual systems. A perceptual theory of knowledge is developed here in the context of current cognitive science and neuroscience. During perceptual experience, association areas in the (...) brain capture bottom-up patterns of activation in sensory-motor areas. Later, in a top-down manner, association areas partially reactivate sensory-motor areas to implement perceptual symbols. The stor- age and reactivation of perceptual symbols operates at the level of perceptual components – not at the level of holistic perceptual expe- riences. Through the use of selective attention, schematic representations of perceptual components are extracted from experience and stored in memory (e.g., individual memories of green, purr, hot). As memories of the same component become organized around a com- mon frame, they implement a simulator that produces limitless simulations of the component (e.g., simulations of purr). Not only do such simulators develop for aspects of sensory experience, they also develop for aspects of proprioception (e.g., lift, run) and introspec- tion (e.g., compare, memory, happy, hungry). Once established, these simulators implement a basic conceptual system that represents types, supports categorization, and produces categorical inferences. These simulators further support productivity, propositions, and ab- stract concepts, thereby implementing a fully functional conceptual system. Productivity results from integrating simulators combinato- rially and recursively to produce complex simulations. Propositions result from binding simulators to perceived individuals to represent type-token relations. Abstract concepts are grounded in complex simulations of combined physical and introspective events. Thus, a per- ceptual theory of knowledge can implement a fully functional conceptual system while avoiding problems associated with amodal sym- bol systems. Implications for cognition, neuroscience, evolution, development, and artificial intelligence are explored. (shrink)

The book "Philosophical Foundations of Neuroscience" is an engaging criticism of cognitive neuroscience from the perspective of a Wittgensteinian philosophy of ordinary language. The authors' main claim is that assertions like "the brain sees" and "the left hemisphere thinks" are integral to cognitive neuroscience but that they are meaningless because they commit the mereological fallacy—ascribing to parts of humans, properties that make sense to predicate only of whole humans. The authors claim that this fallacy is at the heart of Cartesian (...) dualism, implying that current cognitive neuroscientists are Cartesian dualists. Against this claim, we argue that the fallacy cannot be committed within Cartesian dualism either, for this doctrine does not allow for an intelligible way of asserting that a soul is part of a human being. Also, the authors' Aristotelian essentialistic outlook is at odds with their Wittgensteinian stance, and we were unconvinced by their case against explanatory reductionism. Finally, although their Wittgensteinian stance is congenial with radical behaviorism, their separation between philosophy and science seems less so because it is based on a view of philosophy as a priori. The authors' emphasis on the a priori, however, does not necessarily commit them to rationalism if it is restricted to conceptual or analytical truths. (shrink)

abstract Ryle's claim that knowing how is distinct from knowing that is defended from critics like Stanley and Williamson and Snowdon. However, the way in which Ryle himself deploys this distinction is problematic. By effectively dismissing the idea that systematic propositional knowledge has a significant bearing on knowledge how, Ryle implicitly supports a view of vocational education that favours narrow notions of skill and associated training over knowledge informed occupational practice of the kind found in most Northern European countries. The (...) source of Ryle's error in excluding systematic propositional knowledge from a significant place in the constitution of knowing how is traced. It is argued that Ryle's original distinction survives without the exclusion of systematic propositional knowledge from knowing how and the resulting account does more justice to the practice of vocational education in advanced economies than does Ryle's original treatment. (shrink)

Conceptual development requires learning. It requires learning to make discriminations that were previously unavailable to the subject. Notwithstanding the descriptions of learning available in the psychological and educational literature, there is no account available that shows that it is so much as possible. There can be no such account unless there is an answer to Jerry Fodor's paradox of learning. On our current understanding of concept acquisition, there is no such thing as learning. In this paper I explore a way (...) of avoiding this conclusion. The enquiry is foundational, an enquiry into the very possibility of learning and development. The account of learning that I sketch has, however, clear consequences for our basic ideas about education. (shrink)

In his most recent book, Stanley (2011b) defends his Intellectualist account of knowledge how. In Know How, Stanley produces the details of a propositionalist theory of intelligent action and also responds to several objections that have been forwarded to this account in the last decade. In this paper, I will focus specifically on one claim that Stanley makes in chapter one of his book: I will focus on Stanley’s claim that automatic mechanisms can be used by the intellectualist in order (...) to terminate Ryle’s regress. I will argue that this proposed solution to the regress, regardless of how propositions are individuated, cannot provide an adequate intellectualist account of skillful action. I should note that the solution to Ryle’s regress is central to the intellectualist agenda. If Stanley fails to stop the regress or stops the regress by appealing to nonpropositional knowledge, then his intellectualist project fails. (shrink)

It is sometimes said that experts know and decide 'in the moment', not by theoretical or propositionally articulated reflection. What differentiates expert from novice is not that the former know a lot more than the latter, but that their knowledge and the way they use it is qualitatively different. Although this idea is common in the education literature, especially the literature on professional education, it has received little sustained philosophical treatment. I shall argue that the idea of a distinct expert (...) epistemology is not warranted. I argue that what differentiates the epistemic standpoint of experts is not what or how they know, let alone how they deploy knowledge in decision-making, but their capacity for learning. This capacity for learning is plausibly a function of their epistemic station broadly conceived, in particular the nature of their capacities for attention. (shrink)

This paper defends an epistemic conservatism - propositional knowing-that suffices for capturing all the fine details of the knowledge of experienced nurses that depends on the complex ways in which they are embedded in shared fields of activity. I argue against the proliferation of different ways of knowing associated with the work of Dreyfus and Benner. I show how propositional knowledge can capture the detail of the phenomenology that motivates the Dreyfus/Benner proliferation.

Both Wittgenstein and Dewey have a role for the concept of skills and techniques in their understanding of practices and thereby the possession of concepts. Skills are typically acquired through training. It can seem, however, that their respective appeals to practice are dissimilar: Dewey’s appeal is, like Peirce’s, programmatic. It is meant to do philosophical work. In contrast, for Wittgenstein, the appeal to practice can seem a primitive, something that is meant to put an end to philosophical work. I argue (...) that Wittgenstein’s appeal to practice is much closer to Dewey’s. The argument arises out of difficulties with Wittgenstein’s concept of training. Wittgenstein’s concept of training is inadequate for bridging the trajectory from initial training to the acquisition of skills that are second nature. The latter seems required for his appeal to practice and the way that grasp of concepts is embedded our practices of going on. The inadequacy of Wittgenstein’s concept of training renders the idea of such a trajectory incoherent, for it manifests a real dilemma about how to understand the transition from rote repetitive training to mastery of skillful activity. I show how we can make sense of the role that training plays in developing skillful activity and how by repetitive training we acquire new skills. The solution to the dilemma comes from acknowledging a point that Wittgenstein shares with Dewey concerning the role of selective attention. By acknowledging the role that attention plays in extending the operation of skills, we can make sense of the acquisition of new skills and provide a granularity to the concept of practice that makes Wittgenstein’s appeal to practice more akin to Dewey’s: a programmatic concept rather than a primitive. Practice is, for Wittgenstein, something to be studied and described in a detail that does explanatory work. Furthermore, the account has a number of points of contact with Dewey. (shrink)