The historical debate on representation in cognitive science and neuroscience construes representations as theoretical posits and discusses the degree to which we have reason to posit them. We reject the premise of that debate. We argue that experimental neuroscientists routinely observe and manipulate neural representations in their laboratory. Therefore, neural representations are as real as neurons, action potentials, or any other well-established entities in our ontology.

It is argued that a number of important, and seemingly disparate, types of representation are species of a single relation, here called structural representation, that can be described in detail and studied in a way that is of considerable philosophical interest. A structural representation depends on the existence of a common structure between a representation and that which it represents, and it is important because it allows us to reason directly about the representation in order to draw conclusions about the (...) phenomenon that it depicts. The present goal is to give a general and precise account of structural representation, then to use that account to illuminate several problems of current philosophical interest — including some that do not initially seem to involve representation at all. In particular, it is argued that ontological reductions (like that of the natural numbers to sets), compositional accounts of semantics, several important sorts of mental representation, and (perhaps) possible worlds semantics for intensional logics are all species of structural representation and are fruitfully studied in the framework developed here. (shrink)

Cognitive science has always included multiple methodologies and theoretical commitments. The philosophy of cognitive science should embrace, or at least acknowledge, this diversity. Bechtel’s (2009a) proposed philosophy of cognitive science, however, applies only to representationalist and mechanist cognitive science, ignoring the substantial minority of dynamically oriented cognitive scientists. As an example of nonrepresentational, dynamical cognitive science, we describe strong anticipation as a model for circadian systems (Stepp & Turvey, 2009). We then propose a philosophy of science appropriate to nonrepresentational, dynamical (...) cognitive science. (shrink)

William Ramsey’s Representation Reconsidered is a superb, insightful analysis of the notion of mental representation in cognitive science. The book presents an original argument for a bold conclusion: partial eliminativism about mental representation in scientific psychology. According to Ramsey, once we examine the conditions that need to be satisfied for something to qualify as a representation, we can see those conditions are not fulfilled by the ‘representations’ posited by much of modern psychology. Cognitive science—or at least large swathes of it—has (...) no warrant for positing representations. The structure of Ramsey’s argument repeats a familiar eliminativist strategy (c.f. Churchland (1981); Stich (1983)).1 First step: argue that in order for something to be an X, it must satisfy a certain description D (say, beliefs must satisfy the description given in folk psychology). Second step: argue that to the best of our knowledge, nothing satisfies description D (e.g. folk psychology is false). Third step: conclude that since nothing satisfies description D, there are no Xs (no beliefs). Here is how the strategy is played out in the book. First, Ramsey argues for certain minimal conditions that a representation must satisfy (what he calls the ‘job description’). Second (this takes the bulk of the book), he considers the ways in which our best psychological theories use the notion of representation. Ramsey argues that none of these uses satisfy the job description associated with a genuine representation. (A wrinkle is that some representations—those posited by the classical computational theory of cognition—do qualify as true representations. But, Ramsey claims, classical theories are in a minority in cognitive science, and their hold on the field is shrinking.) Therefore, Ramsey concludes, in most of cognitive science, there are no mental representations. (shrink)

Millikan’s theory of content purports to rely heavily on the existence of isomorphisms between a system of representations and the things in the world which they represent — “the mapping requirement for being intentional signs” (Millikan 2004, p. 106). This paper asks whether those isomorphisms are doing any substantive explanatory work. Millikan’s isomorphism requirement is deployed for two main purposes. First, she claims that the existence of an isomorphism is the basic representing relation, with teleology playing a subsidiary role — (...) to account for misrepresentation (the possibility of error). Second, Millikan relies on an isomorphism requirement in order to guarantee that a system of representations displays a kind of productivity. This seemingly strong reliance on isomorphism has prompted the objection that isomorphism is too liberal to be the basic representing relation: there are isomorphisms between any system of putative representations and any set, of the same cardinality, of items putatively represented. This paper argues that all the work in fixing content is in fact done by the teleology. Deploying Millikan’s teleology-based conditions to ascribe contents will ensure that there is an isomorphism between representations and the things they represent, but the isomorphism ‘requirement’ is playing no substantive explanatory role in Millikan’s account of content determination. So an objection to her theory based on the liberality of isomorphism is misplaced. The second role for isomorphism is to account for productivity. If some kind of productivity is indeed necessary for representation, then functional isomorphism will again be too liberal a constraint to account for that feature. The paper suggests an alternative way of specifying the relation between a system of representations and that which they represent which is capable of playing an explanatory role in accounting for Millikan’s type of productivity. In short, the liberality of isomorphism is no objection to Millikan’s teleosemantics, since the isomorphism ‘requirement’ need play no independent substantive role in Millikan’s account of representation. (shrink)

An interesting feature of some sets of representations is that their structure mirrors the structure of the items they represent. Founding an account of representational content on isomorphism, homomorphism or structural resemblance has proven elusive, however, largely because these relations are too liberal when the candidate structure over representational vehicles is unconstrained. Furthermore, in many cases where there is a clear isomorphism, it is not relied on in the way the representations are used. That points to a potential resolution: that (...) an isomorphism must be used, hence usable, if it is to be an ingredient in a theory of content. This paper argues that the class of exploitable isomorphisms can indeed play a content-constituting role. (shrink)

In Representation Reconsidered , William Ramsey suggests that the notion of structural representation is posited by classical theories of cognition, but not by the ‘newer accounts’ (e.g. connectionist modeling). I challenge the assertion about the newer accounts. I argue that the newer accounts also posit structural representations; in fact, the notion plays a key theoretical role in the current computational approaches in cognitive neuroscience. The argument rests on a close examination of computational work on the oculomotor system.

Eliminativism about intentional content argues for its conclusion from the partial correctness of all three of the theses Hutto and Satne seek to combine: neo-Cartesianism is correct to this extent: if there is intentional content it must originally be mental. Neo-Behaviorism is correct to this extent: attribution of intentional content is basically a heuristic device for predicting the behavior of higher vertebrates. Neo-Pragmatism is right to this extent: the illusion of intentionality in language is the source of the illusion of (...) intentionality in thought. Eliminativists employ the insights of all three “neo”-theses to explain why there is no such thing and why the systematic illusion that there is intentional content runs so deep. (shrink)

‘Radical enactivism’ (Hutto and Myin 2013, 2017) eschews representational content for all ‘basic’ mental activities. Critics have argued that this view cannot make sense of the workings of the imagination. In their recent book (2017), Hutto and Myin respond to these critics, arguing that some imaginings can be understood without attributing them any representational content. Their response relies on the claim that a system can exploit a structural isomorphism between two things without either of those things being a semantically evaluable (...) representation of the other. I argue that even if this claim is granted, there remains a problem for radically enactive accounts of imagining, namely that the active establishing and maintenance of a structural isomorphism seems to require representational content even if the exploitation of such an isomorphism, when established, does not. (shrink)

Sensorimotor psychology studies the mental processes that control goal-directed bodily motion. Recently, sensorimotor psychologists have provided empirically successful Bayesian models of motor control. These models describe how the motor system uses sensory input to select motor commands that promote goals set by high-level cognition. I highlight the impressive explanatory benefits offered by Bayesian models of motor control. I argue that our current best models assign explanatory centrality to a robust notion of mental representation. I deploy my analysis to defend intentional (...) realism, to rebut eliminativism and instrumentalism regarding mental representation, and to explore the relation between intentionality and normativity. (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)

Many philosophers and psychologists have attempted to elucidate the nature of mental representation by appealing to notions like isomorphism or abstract structural resemblance. The ‘structural representations’ that these theorists champion are said to count as representations by virtue of functioning as internal models of distal systems. In his 2007 book, Representation Reconsidered, William Ramsey endorses the structural conception of mental representation, but uses it to develop a novel argument against representationalism, the widespread view that cognition essentially involves the manipulation of (...) mental representations. Ramsey argues that although theories within the ‘classical’ tradition of cognitive science once posited structural representations, these theories are being superseded by newer theories, within the tradition of connectionism and cognitive neuroscience, which rarely if ever appeal to structural representations. Instead, these theories seem to be explaining cognition by invoking so-called ‘receptor representations’, which, Ramsey claims, aren’t genuine representations at all—despite being called representations, these mechanisms function more as triggers or causal relays than as genuine stand-ins for distal systems. I argue that when the notions of structural and receptor representation are properly explicated, there turns out to be no distinction between them. There only appears to be a distinction between receptor and structural representations because the latter are tacitly conflated with the ‘mental models’ ostensibly involved in offline cognitive processes such as episodic memory and mental imagery. While structural representations might count as genuine representations, they aren’t distinctively mental representations, for they can be found in all sorts of non-intentional systems such as plants. Thus to explain the kinds of offline cognitive capacities that have motivated talk of mental models, we must develop richer conceptions of mental representation than those provided by the notions of structural and receptor representation. (shrink)

The purpose of this paper is to present a general mechanistic framework for analyzing causal representational claims, and offer a way to distinguish genuinely representational explanations from those that invoke representations for honorific purposes. It is usually agreed that rats are capable of navigation because they maintain a cognitive map of their environment. Exactly how and why their neural states give rise to mental representations is a matter of an ongoing debate. I will show that anticipatory mechanisms involved in rats’ (...) evaluation of possible routes give rise to satisfaction conditions of contents, and this is why they are representationally relevant for explaining and predicting rats’ behavior. I argue that a naturalistic account of satisfaction conditions of contents answers the most important objections of antirepresentationalists. (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)

This paper starts by considering an argument for thinking that predictive processing (PP) is representational. This argument suggests that the Kullback–Leibler (KL)-divergence provides an accessible measure of misrepresentation, and therefore, a measure of representational content in hierarchical Bayesian inference. The paper then argues that while the KL-divergence is a measure of information, it does not establish a sufficient measure of representational content. We argue that this follows from the fact that the KL-divergence is a measure of relative entropy, which can (...) be shown to be the same as covariance (through a set of additional steps). It is well known that facts about covariance do not entail facts about representational content. So there is no reason to think that the KL-divergence is a measure of (mis-)representational content. This paper thus provides an enactive, non-representational account of Bayesian belief optimisation in hierarchical PP. (shrink)

In this paper, we consider how certain longstanding philosophical questions about mental representation may be answered on the assumption that cognitive and perceptual systems implement hierarchical generative models, such as those discussed within the prediction error minimization framework. We build on existing treatments of representation via structural resemblance, such as those in Gładziejewski :559–582, 2016) and Gładziejewski and Miłkowski, to argue for a representationalist interpretation of the PEM framework. We further motivate the proposed approach to content by arguing that it (...) is consistent with approaches implicit in theories of unsupervised learning in neural networks. In the course of this discussion, we argue that the structural representation proposal, properly understood, has more in common with functional-role than with causal/informational or teleosemantic theories. In the remainder of the paper, we describe the PEM framework for approximate Bayesian inference in some detail, and discuss how structural representations might arise within the proposed Bayesian hierarchies. After explicating the notion of variational inference, we define a subjectively accessible measure of misrepresentation for hierarchical Bayesian networks by appeal to the Kullbach–Leibler divergence between posterior generative and approximate recognition densities, and discuss a related measure of objective misrepresentation in terms of correspondence with the facts. (shrink)

In this paper I will present three reservations about the claims made by Hutto and Satnet. First of all, though TNOC is presented as drawing on teleological theories of mental content for a conception of Ur-Intentionaltiy, what is separated out after objectionable claims are removed from teleological accounts may not retain enough to give us directed intelligence. This problem raises a question about what we need in a naturalistic basis for an account of the mental. Secondly, I think that the (...) authors’ objections to cognitive science’s supposed notion of a mental representation in fact attack a philosophers’ invention, one that sprung into vibrant being in the mid-1970’s. It is not employed in cognitive neuroscience to any significant extent and it isn’t needed by other disciplines involved in cognitive science. Finally, I worry that the account of the origin of content – namely, explanatory narrative - presents us with a too limited view of human discourse, particularly as it is needed for a social theory of mind. (shrink)

This paper investigates how "representation" is actually used in some areas in cognitive neuroscience. It is argued that recent philosophy has largely ignored an important kind of representation that differs in interesting ways from the representations that are standardly recognized in philosophy of mind. This overlooked kind of representation does not represent by having intentional contents; rather members of the kind represent by displaying or instantiating features. The investigation is not simply an ethnographic study of the discourse of neuroscientists. If (...) there are indeed two different kinds of representations, and the non-standard ones are the ones referred to in some areas of cognitive neuroscience, then we will have to give up the idea that appealing to inner representations with intentional contents is the defining distinction between cognitive neuroscience and behaviorist psychology (Montgomery, 1995). Further, if the conclusions of this paper are correct, many general accounts of how neural states represent are either false or theoretically ill-motivated. (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)

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)

This paper motivates taking seriously the possibility that brains are basically protean: that they make use of neural structures in inventive, on-the-fly improvisations to suit circumstance and context. Accordingly, we should not always expect cognition to divide into functionally stable neural parts and pieces. We begin by reviewing recent work in cognitive ontology that highlights the inadequacy of traditional neuroscientific approaches when it comes to divining the function and structure of cognition. Cathy J. Price and Karl J. Friston, and Colin (...) Klein identify the limitations of relying on forward and reverse inferences to cast light on the relation between cognitive functions and neural structures. There is reason to prefer Klein’s approach to that of Price and Friston’s. But Klein’s approach is neurocentric - it assumes that we ought to look solely at neural contexts to fix cognitive ontology. Using recent work on mindreading as a case study, we motivate adopting a radically different approach to cognitive ontology. Promoting the Protean Brain Hypothesis, we posit the possibility that we may need to look beyond the brain when deciding which functions are being performed in acts of cognition and in understanding how the brain contributes to such acts by adapting to circumstance. (shrink)

This paper centers around the notion that internal, mental representations are grounded in structural similarity, i.e., that they are so-called S-representations. We show how S-representations may be causally relevant and argue that they are distinct from mere detectors. First, using the neomechanist theory of explanation and the interventionist account of causal relevance, we provide a precise interpretation of the claim that in S-representations, structural similarity serves as a “fuel of success”, i.e., a relation that is exploitable for the representation using (...) system. Then, we discuss crucial differences between S-representations and indicators or detectors, showing that—contrary to claims made in the literature—there is an important theoretical distinction to be drawn between the two. (shrink)

According to the predictive coding theory of cognition , brains are predictive machines that use perception and action to minimize prediction error, i.e. the discrepancy between bottom–up, externally-generated sensory signals and top–down, internally-generated sensory predictions. Many consider PCT to have an explanatory scope that is unparalleled in contemporary cognitive science and see in it a framework that could potentially provide us with a unified account of cognition. It is also commonly assumed that PCT is a representational theory of sorts, in (...) the sense that it postulates that our cognitive contact with the world is mediated by internal representations. However, the exact sense in which PCT is representational remains unclear; neither is it clear that it deserves such status—that is, whether it really invokes structures that are truly and nontrivially representational in nature. In the present article, I argue that the representational pretensions of PCT are completely justified. This is because the theory postulates cognitive structures—namely action-guiding, detachable, structural models that afford representational error detection—that play genuinely representational functions within the cognitive system. (shrink)

Preface 1 Introduction: The Persistence of the Attitudes 2 Individualism and Supervenience 3 Meaning Holism 4 Meaning and the World Order Epilogue Creation Myth Appendix Why There Still Has to be a Language of Thought Notes References Author Index.

Preface and Acknowledgments Introduction PART I Intentionality Chapter 1 Fodor’ Guide to Mental Representation: The Intelligent Auntie’s Vade-Mecum Chapter 2 Semantics, Wisconsin Style Chapter 3 A Theory of Content, I: The Problem Chapter 4 A Theory of Content, II: The Theory Chapter 5 Making Mind Matter More Chapter 6 Substitution Arguments and the Individuation of Beliefs Chapter 7 Stephen Schiffer’s Dark Night of The Soul: A Review of Remnants of Meaning PART II Modularity Chapter 8 Précis of The Modularity of (...) Mind Chapter 9 Why Should the Mind Be Modular? Chapter 10 Observation Reconsidered Appendix: A Reply to Churchland’s ‘Perceptual Plasticity and Theoretical Neutrality" References Index of Names. (shrink)

Tyler Burge presents an original study of the most primitive ways in which individuals represent the physical world. By reflecting on the science of perception and related psychological and biological sciences, he gives an account of constitutive conditions for perceiving the physical world, and thus aims to locate origins of representational mind.

While neuroscientists often characterize brain activity as representational, many philosophers have construed these accounts as just theorists’ glosses on the mechanism. Moreover, philosophical discussions commonly focus on finished accounts of explanation, not research in progress. I adopt a different perspective, considering how characterizations of neural activity as representational contributes to the development of mechanistic accounts, guiding the investigations neuroscientists pursue as they work from an initial proposal to a more detailed understanding of a mechanism. I develop one illustrative example involving (...) research on the information-processing mechanisms mammals employ in navigating their environments. This research was galvanized by the discovery in the 1970s of place cells in the hippocampus. This discovery prompted research in what the activity of these cells represents and how place representations figure in navigation. It also led to the discovery of a host of other types of neurons—grid cells, head-direction cells, boundary cells—that carry other types of spatial information and interact with place cells in the mechanism underlying spatial navigation. As I will try to make clear, the research is explicitly devoted to identifying representations and determining how they are constructed and used in an information processing mechanism. Construals of neural activity as representations are not mere glosses but are characterizations to which neuroscientists are committed in the development of their explanatory accounts. (shrink)

In this book, Daniel Hutto and Erik Myin promote the cause of a radically enactive, embodied approach to cognition that holds that some kinds of minds -- basic minds -- are neither best explained by processes involving the manipulation of ...

Established wisdom in cognitive science holds that the everyday folk psychological abilities of humans -- our capacity to understand intentional actions performed for reasons -- are inherited from our evolutionary forebears. In _Folk Psychological Narratives_, Daniel Hutto challenges this view and argues for the sociocultural basis of this familiar ability. He makes a detailed case for the idea that the way we make sense of intentional actions essentially involves the construction of narratives about particular persons. Moreover he argues that children (...) acquire this practical skill only by being exposed to and engaging in a distinctive kind of narrative practice. Hutto calls this developmental proposal the narrative practice hypothesis. Its core claim is that direct encounters with stories about persons who act for reasons supply children with both the basic structure of folk psychology and the norm-governed possibilities for wielding it in practice. In making a strong case for the as yet underexamined idea that our understanding of reasons may be socioculturally grounded, Hutto not only advances and explicates the claims of the NPH, but he also challenges certain widely held assumptions. In this way, _Folk Psychological Narratives_ both clears conceptual space around the dominant approaches for an alternative and offers a groundbreaking proposal. (shrink)

In this richly detailed analysis, Barbara Von Eckardt lays the foundations for understanding what it means to be a cognitive scientist.

Cognitive representation is the single most important explanatory notion in the sciences of the mind and has served as the cornerstone for the so-called 'cognitive revolution'. This book critically examines the ways in which philosophers and cognitive scientists appeal to representations in their theories, and argues that there is considerable confusion about the nature of representational states. This has led to an excessive over-application of the notion - especially in many of the fresher theories in computational neuroscience. Representation Reconsidered shows (...) how psychological research is actually moving in a non-representational direction, revealing a radical, though largely unnoticed, shift in our basic understanding of how the mind works. (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.

Drawing on insights from causal theories of reference, teleosemantics, and state space semantics, a theory of naturalized mental representation. In A Mark of the Mental, Karen Neander considers the representational power of mental states—described by the cognitive scientist Zenon Pylyshyn as the “second hardest puzzle” of philosophy of mind. The puzzle at the heart of the book is sometimes called “the problem of mental content,” “Brentano's problem,” or “the problem of intentionality.” Its motivating mystery is how neurobiological states can have (...) semantic properties such as meaning or reference. Neander proposes a naturalistic account for sensory-perceptual representations. Neander draws on insights from state-space semantics, causal theories of reference, and teleosemantic theories. She proposes and defends an intuitive, theoretically well-motivated but highly controversial thesis: sensory-perceptual systems have the function to produce inner state changes that are the analogs of as well as caused by their referents. Neander shows that the three main elements—functions, causal-information relations, and relations of second-order similarity—complement rather than conflict with each other. After developing an argument for teleosemantics by examining the nature of explanation in the mind and brain sciences, she develops a theory of mental content and defends it against six main content-determinacy challenges to a naturalized semantics. (shrink)

An extended argument that cognitive phenomena—perceiving, imagining, remembering—can be best explained in terms of an interface between contentless and content-involving forms of cognition. -/- Evolving Enactivism argues that cognitive phenomena—perceiving, imagining, remembering—can be best explained in terms of an interface between contentless and content-involving forms of cognition. Building on their earlier book Radicalizing Enactivism, which proposes that there can be forms of cognition without content, Daniel Hutto and Erik Myin demonstrate the unique explanatory advantages of recognizing that only some forms (...) of cognition have content while others—the most elementary ones—do not. They offer an account of the mind in duplex terms, proposing a complex vision of mentality in which these basic contentless forms of cognition interact with content-involving ones. -/- Hutto and Myin argue that the most basic forms of cognition do not, contrary to a currently popular account of cognition, involve picking up and processing information that is then used, reused, stored, and represented in the brain. Rather, basic cognition is contentless—fundamentally interactive, dynamic, and relational. In advancing the case for a radically enactive account of cognition, Hutto and Myin propose crucial adjustments to our concept of cognition and offer theoretical support for their revolutionary rethinking, emphasizing its capacity to explain basic minds in naturalistic terms. They demonstrate the explanatory power of the duplex vision of cognition, showing how it offers powerful means for understanding quintessential cognitive phenomena without introducing scientifically intractable mysteries into the mix. (shrink)

Enactivist Interventions is an interdisciplinary work that explores how theories of embodied cognition illuminate many aspects of the mind, including perception, affect, and action. Gallagher argues that the brain is not secluded from the world or isolated in its own processes, but rather is dynamically connected with body and environment.

How is it that thoroughly physical material beings such as ourselves can think, dream, feel, create and understand ideas, theories and concepts? How does mere matter give rise to all these non-material mental states, including consciousness itself? An answer to this central question of our existence is emerging at the busy intersection of neuroscience, psychology, artificial intelligence, and robotics.In this groundbreaking work, philosopher and cognitive scientist Andy Clark explores exciting new theories from these fields that reveal minds like ours to (...) be prediction machines - devices that have evolved to anticipate the incoming streams of sensory stimulation before they arrive. These predictions then initiate actions that structure our worlds and alter the very things we need to engage and predict. Clark takes us on a journey in discovering the circular causal flows and the self-structuring of the environment that define "the predictive brain." What emerges is a bold, new, cutting-edge vision that reveals the brain as our driving force in the daily surf through the waves of sensory stimulation. (shrink)

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)

Reformers urge that representation no longer earns its explanatory keep in cognitive science, and that it is time to discard this troublesome concept. In contrast, we hold that without representation cognitive science is utterly bereft of tools for explaining natural intelligence. In order to defend the latter position, we focus on the explanatory role of representation in computation. We examine how the methods of digital and analog computation are used to model a relatively simple target system, and show that representation (...) plays an in-eliminable explanatory role in both cases. We conclude that, to the extent that biologic systems engage in computation, representation is destined to play an explanatory role in cognitive science. (shrink)