Our ability to acknowledge and recognise our own identity - our 'self' - is a characteristic doubtless unique to humans. Where does this feeling come from? How does the combination of neurophysiological processes coupled with our interaction with the outside world construct this coherent identity? We know that our social interactions contribute via the eyes, ears etc. However, our self is not only influenced by our senses. It is also influenced by the actions we perform and those we see others (...) perform. Our brain anticipates the effects of our own actions and simulates the actions of others. In this way, we become able to understand ourselves and to understand the actions and emotions of others. -/- This book is the first to describe the new field of 'Motor Cognition' - one to which the author's contribution has been seminal. Though motor actions have long been studied by neuroscientists and physiologists, it is only recently that scientists have considered the role of actions in building the self. How consciousness of action is part of self-consciousness, how one's own actions determine the sense of being an agent, how actions performed by others impact on ourselves for understanding others, differentiating ourselves from them and learning from them: these questions are raised and discussed throughout the book, drawing on experimental, clinical, and theoretical bases. -/- The advent of new neuroscience techniques, like neuroimaging and direct electrical brain stimulation, together with a renewal of behavioral methods in cognitive psychology, provide new insights into this area. Mental imagery of action, self-recognition, consciousness of actions, imitation can be objectively studied using these new tools. The results of these investigations shed light on clinical disorders in neurology, psychiatry and in neuro-development. -/- This is a major new work that will lay down the foundations for the field of motor cognition. (shrink)

Many have thought that there is a problem with causal commerce between immaterial souls and material bodies. In Physicalism or Something Near Enough, Jaegwon Kim attempts to spell out that problem. Rather than merely posing a question or raising a mystery for defenders of substance dualism to answer or address, he offers a compelling argument for the conclusion that immaterial souls cannot causally interact with material bodies. We offer a reconstruction of that argument that hinges on two premises: Kim’s Dictum (...) and the Nowhere Man principle. Kim’s Dictum says that causation requires a spatial relation. Nowhere Man says that souls can’t be in space. By our lights, both premises can be called into question. We’ll begin our evaluation of the argument by pointing out some consequences of Kim’s Dictum. For some, these will be costs. We will then present two defeaters for Kim’s Dictum and a critical analysis of Kim’s case for Nowhere Man. The upshot is that Kim’s argument against substance dualism fails. (shrink)

Despite the current resurgence of modest forms of mind–body dualism, traditional Cartesian immaterial-substance dualism has few, if any, defenders. This paper argues that no convincing case has been made against substance dualism, and that standard objections to it can be credibly answered.

"This is a fine volume that clarifies, defends, and moves beyond the views that Kim presented in Mind in a Physical World.

The book is an extended study of the problem of consciousness. After setting up the problem, I argue that reductive explanation of consciousness is impossible , and that if one takes consciousness seriously, one has to go beyond a strict materialist framework. In the second half of the book, I move toward a positive theory of consciousness with fundamental laws linking the physical and the experiential in a systematic way. Finally, I use the ideas and arguments developed earlier to defend (...) a form of strong artificial intelligence and to analyze some problems in the foundations of quantum mechanics. (shrink)

Epiphenomenalism is the view that phenomenal properties – which characterize what it is like, or how it feels, for a subject to be in conscious states – have no physical effects. One of the earliest arguments against epiphenomenalism is the evolutionary argument (James 1890/1981; Eccles and Popper 1977; Popper 1978), which starts from the following problem: why is pain correlated with stimuli detrimental to survival and reproduction – such as suffocation, hunger and burning? And why is pleasure correlated with stimuli (...) beneficial to survival and reproduction – such as eating and breathing? According to the argument, the fact that we have these particular correlations and not other ones must have an evolutionary explanation. But given epiphenomenalism, differences in phenomenal properties could not cause differences in fitness, so natural selection would not be expected to favor these correlations over any other ones. Epiphenomenalism thus renders these correlations an inexplicable coincidence, and should therefore be rejected. The evolutionary argument has been widely criticized and few have deemed it cogent (Broad 1925; Jackson 1982; Robinson 2007; Corabi 2014). In this paper, I will consider previous and potential criticisms and conclude some of them are indeed fatal to the argument if it is understood, as it traditionally has been, as an argument for any standard version of non-epiphenomenalism such as physicalism and interactionism. I will then offer a new and improved version of the argument, as an argument for a particular non-epiphenomenalist view, which I will call the phenomenal powers view. This is the view that phenomenal properties produce and thereby (metaphysically) necessitate their effects in virtue of how they feel, or in virtue of their intrinsic, phenomenal character alone – along the lines of C. B. Martin and John Heil’s powerful qualities view (Martin and Heil 1999; Heil 2003). I will argue that the phenomenal powers view explains the correlations given natural selection far better than any other view. It follows that if (and only if) understood as an argument for the phenomenal powers view, the evolutionary argument is far stronger than it is usually thought to be. (shrink)

Interactionists hold that non-spatial objects causally interact with physical objects. Interactionists have traditionally grappled with the puzzle of how such interaction is possible. More recently, Jaegwon Kim has presented interactionists with a more daunting threat: the pairing argument, which purports to refute interactionism by showing that non-spatial objects cannot stand in causal relations. After reviewing that argument, I develop a challenge to it on behalf of the interactionist. The challenge poses a dilemma: roughly, either haecceities exist or they do not. (...) I argue that the pairing argument fails in either case. While the challenge does not explain exactly how the pairing argument goes wrong, it shows that the argument fails. The challenge also explains the difficulty in pinpointing the pairing argument’s failure: exactly how the pairing argument fails depends on difficult issues concerning the nature of objects. (shrink)

Is a singularist conception of causation coherent? That is to say, is it possible for two events to be causally related, without that relationship being an instance of some causal law, either basic or derived, and either probabilistic or non-probabilistic? Since the time of Hume, the overwhelmingly dominant philosophical view has been that such a conception of causation is not coherent.

The pairing argument aims to demonstrate the impossibility of non-spatial objects (including minds) standing in causal relations. Its chief premises are (roughly) that causation requires pairing relations between causes and effects and that pairing relations require spatial relations. Critics have argued that the first claim suffers from counterexamples involving indeterministic causation. After briefly rehearsing the pairing argument and the objection from indeterministic causation, I offer two ways of revising the pairing argument to meet the objection from indeterministic causation.

Is a singularist conception of causation coherent? That is to say, is it possible for two events to be causally related, without that relationship being an instance of some causal law, either basic or derived, and either probabilistic or non-probabilistic? Since the time of Hume, the overwhelmingly dominant philosophical view has been that such a conception of causation is not coherent.

This paper introduces a special issue of Cognitive Science initiated on the 25th anniversary of the publication of Parallel Distributed Processing (PDP), a two-volume work that introduced the use of neural network models as vehicles for understanding cognition. The collection surveys the core commitments of the PDP framework, the key issues the framework has addressed, and the debates the framework has spawned, and presents viewpoints on the current status of these issues. The articles focus on both historical roots and contemporary (...) developments in learning, optimality theory, perception, memory, language, conceptual knowledge, cognitive control, and consciousness. Here we consider the approach more generally, reviewing the original motivations, the resulting framework, and the central tenets of the underlying theory. We then evaluate the impact of PDP both on the field at large and within specific subdomains of cognitive science and consider the current role of PDP models within the broader landscape of contemporary theoretical frameworks in cognitive science. Looking to the future, we consider the implications for cognitive science of the recent success of machine learning systems called “deep networks”—systems that build on key ideas presented in the PDP volumes. (shrink)

There is no doubt that spatial relations aid us in pairing up causes and effects. But when we consider the possibility of qualitatively indiscernible things, it might seem that spatial relations are more than a mere aid – they might seem positively required. The belief that spatial relations are required for causal relations is behind an important objection to Cartesian Dualism, the pairing problem. I argue that the Cartesian can answer this objection by appeal to the possibility of primitive causal (...) relations, a possibility I defend. This topic is of importance beyond the philosophy of mind; the possibility that causal relations might sometimes hold brutely is of general metaphysical importance. I close with a discussion of what Cartesians should say about embodiment, and how that bears on issues of mental causation. (shrink)

This paper presents and evaluates Jaegwon Kim’s recent argument against substance dualism. The argument runs as follows. Causal interaction between two entities requires pairing relations. Pairing relations are spatial relations, such as distance and orientation. Souls are supposedly nonspatial, immaterial substances. So it is hard to see how souls could enter into paired causal relations with material substances. I show that Kim’s argument against dualism fails. I conclude by sketching a way the substance dualist could meet Kim’s central challenge of (...) explaining how souls and bodies are uniquely paired, allowing for them to enter into specific causal relationships, forming a singular soul–body unit. (shrink)

A fundamental claim associated with parallel distributed processing theories of cognition is that knowledge is coded in a distributed manner in mind and brain. This approach rejects the claim that knowledge is coded in a localist fashion, with words, objects, and simple concepts, that is, coded with their own dedicated representations. One of the putative advantages of this approach is that the theories are biologically plausible. Indeed, advocates of the PDP approach often highlight the close parallels between distributed representations learned (...) in connectionist models and neural coding in brain and often dismiss localist theories as biologically implausible. The author reviews a range a data that strongly challenge this claim and shows that localist models provide a better account of single-cell recording studies. The author also contrast local and alternative distributed coding schemes and argues that common rejection of grandmother cell theories in neuroscience is due to a misunderstanding about how localist models behave. The author concludes that the localist representations embedded in theories of perception and cognition are consistent with neuroscience; biology only calls into question the distributed representations often learned in PDP models. (shrink)

The neural bases of behavior are often discussed in terms of perceptual, cognitive, and motor stages, defined within an information processing framework that was originally inspired by models of human abstract problem solving. Here, we review a growing body of neurophysiological data that is difficult to reconcile with this influential theoretical perspective. As an alternative foundation for interpreting neural data, we consider frameworks borrowed from ethology, which emphasize the kinds of real-time interactive behaviors that animals have engaged in for millions (...) of years. In particular, we discuss an ethologically-inspired view of interactive behavior as simultaneous processes that specify potential motor actions and select between them. We review how recent neurophysiological data from diverse cortical and subcortical regions appear more compatible with this parallel view than with the classical view of serial information processing stages. (shrink)