The task of explaining language evolution is often presented by leading theorists in explicitly Gricean terms. After a critical evaluation, I present an alternative, non-Gricean conceptualization of the task. I argue that, while it may be true that nonhuman animals, in contrast to language users, lack the ‘motive to share information’ understood à la Grice, nonhuman animals nevertheless do express states of mind through complex nonlinguistic behavior. On a proper, non-Gricean construal of expressive communication, this means that they show to (...) their designated audience (without intentionally telling)—and their designated audience recognizes (without rationally inferring)—both how things are in the world and how things are with them. Recognizing that our nonhuman predecessors were already proficient—though non-Gricean—sharers of such information would free us to focus on the more tractable problem of explaining how linguistic expressive vehicles came to replace, augment, and transform the nonlinguistic expressive means to which nonhuman animals are consigned. (shrink)

The aim of the article is to outline several valuable elements of Mead’s pragmatist theory of perception in action developed in his The Philosophy of the Act, in order to strengthen the pragmatist legacy of the enactivist approach. In particular, Mead’s theory of perception in action turns out to be a forerunner of sensorimotor enactivist theory. Unlike the latter, however, Mead explicitly refers to imagery as an essential capacity for agency. Nonetheless, the article argues that the ways in which Mead (...) refers to this capacity do not necessarily place it in opposition to enactivist non-representationalism. On the contrary, as a synthetic process of re-presenting of present and past sensorimotor elements, imagery can be seen as the hallmark of a pragmatically inspired sensorimotor enactivist approach that bypasses the opposition between representationalists and non-representationalists. (shrink)

In their update to Intentionality All-Stars, Hutto and Satne claim that there is currently no satisfactory account for a naturalised conception of content. From this the pair suggest that we need to consider whether content is present in all aspects of intelligence, that is, whether it is content all the way down. Yet if we do not have an acceptable theory of content such a question seems out of place. It seems more appropriate to question whether content itself is the (...) problematic assumption. This paper will explore this question, with the analysis hinging on whether those trying to naturalise content are facing a tough challenge as Haugeland has suggested, or whether it is a genuine dilemma as Hutto has suggested elsewhere. If those attempting to naturalise content are facing a genuine dilemma, a dilemma in which the non-existence of content is one of the horns, then it would seem that the issue is not at what stage you posit content, but whether you should posit content at all. This also has the added benefit of shifting the debate to a more global discussion, that is, the best way to explain intelligence, period. (shrink)

A new class of visuomotor neuron has been recently discovered in the monkey’s premotor cortex: mirror neurons. These neurons respond both when a particular action is performed by the recorded monkey and when the same action, performed by another individual, is observed. Mirror neurons appear to form a cortical system matching observation and execution of goal-related motor actions. Experimental evidence suggests that a similar matching system also exists in humans. What might be the functional role of this matching system? One (...) possible function is to enable an organism to detect certain mental states of observed conspecifics. This function might be part of, or a precursor to, a more general mind-reading ability. Two different accounts of mind-reading have been suggested. According to “theory theory‘, mental states are represented as inferred posits of a naive theory. According to “simulation theory‘, other people’s mental states are represented by adopting their perspective: by tracking or matching their states with resonant states of one’s own. The activity of mirror neurons, and the fact that observers undergo motor facilitation in the same muscular groups as those utilized by target agents, are findings that accord well with simulation theory but would not be predicted by theory theory. (shrink)

Despite its internal divisions and the uncertainty surrounding many of its foundations, there is a growing consensus that the on‐going search for an alternative model of the mind finds a minimal theoretical identity in the pursuit of an anti‐Cartesian conception of mental phenomena. Nevertheless, this anti‐Cartesianism remains more or less explicitly committed to the neo‐Brentanian idea that intentionality is an essential feature of the mental—an idea that has prevailed since the advent of modern cognitive science in the 1950s. An issue (...) of compatibility is thereby raised, as neo‐Brentanism arguably sides with cognitive Cartesianism. The main goal of the paper is to put into full light one specific aspect of this largely unperceived problem of compatibility by arguing that the neo‐Brentanian property of intentionality is an essentially representational one that runs counter to the salient anti‐representationalism of anti‐Cartesianism. And, that this representational essence confronts the search for alternative models of the mind of an anti‐Cartesian kind with the following theoretical issue: To what extent is it possible to devise a non‐Brentanian property of intentionality, particularly one that is fully dissociated from the property of representation? This issue is shown to be much deeper and more difficult than it looks once the nature of representation is properly apprehended; it seems to be still waiting for an answer in the current search for an alternative model of the mind, if only because it has not yet be set in fully adequate terms. (shrink)

In their target article, Hutto and Satne eloquently articulate the failings of most current attempts to naturalize mental content. Furthermore, we think they are correct in their insistence that the only way forward is by drawing a distinction between two kinds of intentionality, one of which is considerably weaker than—and should be deployed to explain—the propositional variety most philosophers take for granted. The problem is that their own rendering of this weaker form of intentionality—contentless intentionality—is too weak. What’s needed is (...) a species of intentionality distinct from both the industrial-strength version beloved by philosophers and the intentionality lite recommended by Hutto and Satne. We briefly motivate and sketch this alternative, and say a few words about the account of cognition that it spawns. (shrink)

In their most recent book, Evolving Enactivism: Basic Minds Meet Content (MIT 2017), Dan Hutto and Eric Myin claim to give a complete and gapless naturalistic account of cognition, but it comes with a kink. The kink being that content-involving cognition has special properties found nowhere else in nature, making it the case that minds capable of contentful thought differ in kind, in this key respect, from more basic minds. Contra Hutto and Myin, I argue that content-involving practices are themselves (...) simply a further extension of action and do not therefore warrant being called ‘different in kind’ or ‘kinky’. With the help of Ludwig Wittgenstein and John V. Canfield, I show that Enactivism meets the challenge of explaining higher-level cognition; and, contra continuity sceptics, offer ‘a philosophically cogent and empirically respectable account’ of how human minds can emerge from nonhuman minds. (shrink)

In their most recent book, Evolving Enactivism: Basic Minds Meet Content (MIT 2017), Dan Hutto and Eric Myin claim to give a complete and gapless naturalistic account of cognition, but it comes with a kink. The kink being that content-involving cognition has special properties found nowhere else in nature, making it the case that minds capable of contentful thought differ in kind, in this key respect, from more basic minds. Contra Hutto and Myin, I argue that content-involving practices are themselves (...) simply a further extension of action and do not therefore warrant being called ‘different in kind’ or ‘kinky’. With the help of Ludwig Wittgenstein and John V. Canfield, I show that Enactivism meets the challenge of explaining higher-level cognition; and, contra continuity sceptics, offer ‘a philosophically cogent and empirically respectable account’ of how human minds can emerge from nonhuman minds. (shrink)

The goal of the article is to offer a framework against which relations between gesture and sign can be systematically explored beyond the current literature. It does so by a) reconstructing the history of the discussion in the field of gesture studies, focusing on three leading positions (Kendon, McNeill, Goldin-Meadow); and b) by formulating a position to illustrate how this can be achieved. The paper concludes by emphasizing the need for systematic cross-linguistic research on multimodal use of language in its (...) signed and spoken forms. (shrink)

In this review of Hutto and Myin's Radicalizing Enactivism, I question the adequacy of a non-representational theory of mind. I argue first that such a theory cannot differentiate cognition from other bodily engagements such as wrestling with an opponent. Second, I question whether the simple robots constructed by Rodney Brooks are adequate as models of multimodal organisms. Last, I argue that Hutto and Myin pay very little attention to how semantically interacting representations are needed to give an account of choice (...) and action. (shrink)

Hutto and Myin claim that teleosemantics cannot account for mental content. In their view, teleosemantics accounts for a poorer kind of relation between cognitive states and the world but lacks the theoretical tools to account for a richer kind. We show that their objection imposes two criteria on theories of content: a truth-evaluable criterion and an intensionality criterion. For the objection to go through, teleosemantics must be subject to both these criteria and must fail to satisfy them. We argue that (...) teleosemantics meets the truth-evaluable criterion and is not required to meet the intensionality criterion. We conclude that Hutto and Myin’s objection fails. (shrink)

Following a brief reconstruction of Hutto & Satne’s paper we focus our critical comments on two issues. First we take up H&S’s claim that a non-representational form of ur-intentionality exists that performs essential work in setting the scene for content-involving forms of intentionality. We will take issue with the characterisation that H&S give of this non-representational form of intentionality. Part of our commentary will therefore be aimed at motivating an alternative account of how there can be intentionality without mental content, (...) which we have called skilled intentionality. Skilled intentionality is the individual’s selective openness and responsiveness to a rich landscape of affordances.A second issue we take up concerns the distinction between ur-intentionality and content-involving intentionality. We will argue that our notion of skilled intentionality as it is found in humans cuts across these two categories. Instead of distinguishing between different forms of intentionality we recommend focusing on how skilled intentionality takes different forms in different forms of life. (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)

A certain philosophical frame of mind holds that contentless imaginings are unimaginable, “inconceivable” (Shapiro, p. 214) ‐ that it is simply not possible to imagine acts of imagining in the absence of representational content. Against this, this paper argues that there is no naturalistically respectable way to rule out the possibility of contentless imaginings on purely analytic or conceptual grounds. Moreover, agreeing with Langland‐Hassan (2015), it defends the view that the best way to understand the content and correctness conditions of (...) non‐basic, hybrid imaginative attitudes is to assume that basic sensory imaginings are enlisted to play many different kinds of cognitive roles depending on the surrounding contentful attitudes that imaginers adopt toward them. Finally, it argues that when it comes to understanding how pure, basic sensory imaginings do their explanatorily important work there is every reason to focus on the properties of such imaginings that enable appropriate interactions and exactly no reason for thinking that representational contents are amongst those properties. (shrink)

This paper argues that mind-reading hypotheses, of any kind, are not needed to best describe or best explain basic acts of social cognition. It considers the two most popular MRHs: one-ToM and two-ToM theories. These MRHs face competition in the form of complementary behaviour reading hypotheses. Following Buckner, it is argued that the best strategy for putting CBRHs out of play is to appeal to theoretical considerations about the psychosemantics of basic acts of social cognition. In particular, need-based accounts that (...) satisfy a teleological criterion have the ability to put CBRHs out of play. Yet, against this backdrop, a new competitor for MRHs is revealed: mind minding hypothesis. MMHs are capable of explaining all the known facts about basic forms of social cognition and they also satisfy the teleological criterion. In conclusion, some objections concerning the theoretical tenability of MMHs are addressed and prospects for further research are canvassed. (shrink)

Relaxed naturalism and liberal naturalism both invite us to adopt a philosophy of nature that includes a range of non-scientific phenomena in its inventory while nevertheless keeping the supernatural at bay. This paper considers the question of how relaxed naturalism relates to liberal naturalism and what refinements are required if they are to succeed in their joint cause of developing a tenable alternative to scientific naturalism. Particular attention is given to what might be added to the naturalist’s toolbox when it (...) comes to identifying and dealing with supernatural excesses and clarifying how philosophers can do positive metaphysical work in support of the naturalistic project. (shrink)

This paper argues that the Extended Synthesis, ecological information, and biosemiotics are complementary approaches whose engagement will help us explain the organism-environment interaction at the cognitive level. The Extended Synthesis, through niche construction theory, can explain the organism-environment interaction at an evolutionary level because niche construction is a process guided by information. We believe that the best account that defines information at this level is the one offered by biosemiotics and, within all kinds of biosemiotic information available, we believe that (...) ecological information is the best candidate for making sense of the organism-environment relation at the cognitive level. This entanglement of biosemiotics, ecological information and the Extended Synthesis is promising for understanding the multidimensional character of the organism-environment reciprocity as well as the relation between evolution, cognition, and meaning. (shrink)

How does sign language compare with gesture, on the one hand, and spoken language on the other? Sign was once viewed as nothing more than a system of pictorial gestures without linguistic structure. More recently, researchers have argued that sign is no different from spoken language, with all of the same linguistic structures. The pendulum is currently swinging back toward the view that sign is gestural, or at least has gestural components. The goal of this review is to elucidate the (...) relationships among sign language, gesture, and spoken language. We do so by taking a close look not only at how sign has been studied over the past 50 years, but also at how the spontaneous gestures that accompany speech have been studied. We conclude that signers gesture just as speakers do. Both produce imagistic gestures along with more categorical signs or words. Because at present it is difficult to tell where sign stops and gesture begins, we suggest that sign should not be compared with speech alone but should be compared with speech-plus-gesture. Although it might be easier to blur the distinction between sign and gesture, we argue that distinguishing between sign and gesture is essential to predict certain types of learning and allows us to understand the conditions under which gesture takes on properties of sign, and speech takes on properties of gesture. We end by calling for new technology that may help us better calibrate the borders between sign and gesture. (shrink)

I trace back the relation between phenomenology and pragmatism from contemporary discussions about a pragmatic turn in embodied-enactive cognitive science to the earliest associations between the phenomenologies of Husserl and Peirce. I argue against the claim that there has been a pragmatic turn per se in either phenomenology or cognitive science. Pragmatism, and a form of phenomenological pragmatism had already been informing debates in cognitive science from the very beginning. On the one hand, the recent phenomenological and pragmatic emphases in (...) embodied-enactive cognitive science represent more of a phenomenological turn in cognitive science than a pragmatic turn. On the other hand, since various versions of phenomenology were already operating in cognitive science, even if they were operating in opposition to the establishment view, embodied-enactive views do not involve a phenomenological turn. It may be better to say that such views continue and build upon the phenomenology and pragmatism that had been informing ongoing debates in the study of the mind. Not only can we trace a close connection between phenomenology and pragmatism all the way back to the beginnings of these philosophical approaches, they continue to operate in a dialectical fashion throughout their history. (shrink)

Different theories have been proposed for explaining the evolution of language. One of this maintains that gestural communication has been the precursor of human speech. Here we present a series of neurophysiological evidences that support this hypothesis. Communication by gestures, defined as the capacity to emit and recognize meaningful actions, may have originated in the monkey motor cortex from a neural system whose basic function was action understanding. This system is made by neurons of monkey’s area F5, named mirror neurons, (...) activated by both execution and observation of goal-related actions. Recently, two new categories of mirror neurons have been described. Neurons of one category respond to the sound of an action, neurons of the other category respond to the observation of mouth ingestive and communicative actions. The properties of these neurons indicate that monkey’s area F5 possesses the basic neural mechanisms for associating gestures and meaningful sounds as a pre-adaptation for the later emergence of articulated speech. The homology and the functional similarities between monkey area F5 and Broca’s area support this evolutionary scenario. (shrink)

A common view in affective neuroscience considers emotions as a multifaceted phenomenon constituted by independent affective and motor components. Such dualistic connotation, obtained by rephrasing the classic Darwin and James’s theories of emotion, leads to the assumption that emotional expression is controlled by motor centers in the anterior cingulate, frontal operculum, and supplementary motor area, whereas emotional experience depends on interoceptive centers in the insula. Recent stimulation studies provide a different perspective. I will outline two sets of findings. First, affective (...) experiences can be elicited also following the stimulation of motor centers. Second, emotional expressions can be elicited by stimulating interoceptive regions. Echoing the original pragmatist theories of emotion, I will make a case for the notion that emotional experience emerges from the integration of sensory and motor signals, encoded in the same functional network. (shrink)

The purpose of this article is to start a dialogue between the so-called autopoietic enactivism and the semiotic pragmatism of C. S. Peirce, in order to re-examine both action and representation under a Peircean light. The focus lays on autopoietic enactivism because this approach offers a wider theoretical scope to cognition based on the continuity of life and mind, embodiment, dynamic and non-linear interaction between a system and its environment which are compatible ideas with Peirce’s semiotic pragmatism. The term ‘pragmatic’ (...) has been introduced in cognitive science to reinforce the idea that cognition is a form of practice and to help action-oriented viewpoints to escape representationalism. In this paper, I shall try to demonstrate that Peirce’s semiotic pragmatism can be a meaningful methodological path to guide a reconciliation between not only anti-Cartesianism and representation but also representation and action. In order to accomplish this purpose, Peirce’s account to action, habit, thought and mind will be addressed through some of the guiding principles of his semiotic—sign and sign action. What follows is the re-examining of the problem of representation—as refuted by autopoietic enactivism—under the light of Peirce’s semiotic pragmatism. (shrink)

An action-oriented perspective changes the role of an individual from a passive observer to an actively engaged agent interacting in a closed loop with the world as well as with others. Cognition exists to serve action within a landscape that contains both. This chapter surveys this landscape and addresses the status of the pragmatic turn. Its potential influence on science and the study of cognition are considered (including perception, social cognition, social interaction, sensorimotor entrainment, and language acquisition) and its impact (...) on how neuroscience is studied is also investigated (with the notion that brains do not passively build models, but instead support the guidance of action). A review of its implications in robotics and engineering includes a discussion of the application of enactive control principles to couple action and perception in robotics as well as the conceptualization of system design in a more holistic, less modular manner. Practical applications that can impact the human condition are reviewed (e.g., educational applications, treatment possibilities for developmental and psychopathological disorders, the development of neural prostheses). All of this foreshadows the potential societal implications of the pragmatic turn. The chapter concludes that an action-oriented approach emphasizes a continuum of interaction between technical aspects of cognitive systems and robotics, biology, psychology, the social sciences, and the humanities, where the individual is part of a grounded cultural system. (shrink)

Dewey on the reflex arc concept--an important theme in William James.

For many years there has been a debate about the role of the parietal lobe in the generation of behavior. Does it generate movement plans (intention) or choose objects in the environment for further processing? To answer this, we focus on the lateral intraparietal area (LIP), an area that has been shown to play independent roles in target selection for saccades and the generation of visual attention. Based on results from a variety of tasks, we propose that LIP acts as (...) a priority map in which objects are represented by activity proportional to their behavioral priority. We present evidence to show that the priority map combines bottom-up inputs like a rapid visual response with an array of top-down signals like a saccade plan. The spatial location representing the peak of the map is used by the oculomotor system to target saccades and by the visual system to guide visual attention. (shrink)

Is an individual agent constitutive of or constituted by its social interactions? This question is typically not asked in the cognitive sciences, so strong is the consensus that only individual agents have constitutive efficacy. In this article we challenge this methodological solipsism and argue that interindividual relations and social context do not simply arise from the behavior of individual agents, but themselves enable and shape the individual agents on which they depend. For this, we define the notion of autonomy as (...) both a characteristic of individual agents and of social interaction processes. We then propose a number of ways in which interactional autonomy can influence individuals. Then we discuss recent work in modeling on the one hand and psychological investigations on the other that support and illustrate this claim. Finally, we discuss some implications for research on social and individual agency. (shrink)