3.0. Well-being as a Challenge to Naturalism. In Chapter Three Adams discusses and criticizes those accounts of a person’s well being which characterize it in terms of counterfactuals regarding her actual desires and preferences. These criticisms are important for the question of ethical naturalism because any plausible naturalist position will have to portray a person’s well-being as somehow or other supervening on features of her psychology and her environment. The sorts of analyses Adams criticizes are the most prominent analyses consistent (...) with this constraint, so it is important to see whether or not Adams’ criticisms of them undermine the prospects for ethical naturalism generally. (shrink)

0.0. Theistic Ethics as a Challenge and a Diagnostic Tool. Naturalistic conceptions in metaethics come in many varieties. Many philosophers who have sought to situate moral reasoning in a naturalistic metaphysical conception have thought it necessary to adopt non-cognitivist, prescriptivist, projectivist, relativist, or otherwise deflationary conceptions. Recently there has been a revival of interest in non-deflationary moral realist approaches to ethical naturalism. Many non-deflationary approaches have exploited the resources of non-empiricist “causal” or “naturalistic” conceptions of reference and of kind definitions (...) in service of the “naturalistic” metaphilosophical conception that substantive moral questions, and questions about the metaphysics of morals, are broadly a posteriori questions, somewhat analogous to scientific questions, and are not amenable to a priori resolution by “conceptual analysis.”. (shrink)

Machery denies the traditional view that concepts are constituents of thoughts, and he more provocatively argues that concepts should be eliminated from our best psychological taxonomy. I argue that the constituency view has much to recommend it (and is presupposed by much of his own theory), and that the evidence gives us grounds for pluralism, rather than eliminativism, about concepts.

Traditionally, theories of concepts in psychology assume that concepts are a single, uniform kind of mental representation. But no single kind of representation can explain all of the empirical data for which concepts are responsible. I argue that the assumption that concepts are uniformly the same kind of mental structure is responsible for these theories’ shortcomings, and outline a pluralist theory of concepts that rejects this assumption. On pluralism, concepts should be thought of as being constituted by multiple representational kinds, (...) with the particular kind of concept used on an occasion being determined by the context. I argue that endorsing pluralism does not lead to eliminativism about concepts as an object of scientific interest. (shrink)

Pluralist and eliminativist positions have proliferated within both science and philosophy of science in recent decades. This paper asks the question why this shift of thinking has occurred, and where it is leading us. We provide an explanation which, if correct, entails that we should expect pluralism and eliminativism to transform other debates currently unaffected, and for good reasons. We then consider the question under what circumstances eliminativism will be appropriate, arguing that it depends not only on the term in (...) question, but also on the context of discussion and details of the debate at hand. The resultant selective eliminativism is an appealing compromise for various ‘pluralists’ and ‘eliminativists’ who are currently locking horns. (shrink)

There is an overriding orthodoxy amongst philosophers that attention is a ‘unified phenomenon’, subject to explanation by one monistic theory. In this article, I examine whether this philosophical orthodoxy is reflected in the practice of psychology. I argue that the view of attention that best represents psychological work is a variety of conceptual pluralism. When it comes to the psychology of attention, monism should be rejected and pluralism should be embraced. _1_ The Monistic Consensus _2_ The Varieties of Pluralism _3_ (...) Three Concepts _3.1_ Blindsight _3.2_ Executive attention _3.3_ Alerting _4_ Pluralism _4.1_ Methodological conceptual pluralism _4.2_ Three monist interpretations _5_ Philosophical Monism? _6_ Conclusion. (shrink)

The first seven chapters of Doing without Concepts offer a perfectly reasonable view of current research on concepts. The last chapter, on which the central thesis of the book rests, provides little actual evidence that using the term impedes scientific progress. It thus fails to demonstrate that this term should be eliminated from the scientific vernacular.

“What is an emotion?” William James asked that question in the title of an essay he wrote in 1884, and his answer was that an emotion is a sensation brought about by bodily disturbance. Writing as a psychologist, he was concerned to help turn his discipline into a science. But as a philosopher writing about religious faith, by contrast, James argued that emotions must be understood in terms of such large and fuzzy issues as “the meaning of life.” The philosophy (...) of emotions and emotions research has since gone off in two quite different directions, one a broad-based perennial philosophical concern with the proper place of the emotions in ethics and living well, the other an increasingly sophisticated pursuit of the latest ammunition and theoretical weaponry in the biological and neurological sciences. (shrink)

Block’s well-known distinction between phenomenal consciousness and access consciousness has generated a large philosophical literature about putative conceptual connections between the two. The scientific literature about whether they come apart in any actual cases is rather smaller. Empirical evidence gathered to date has not settled the issue. Some put this down to a fundamental methodological obstacle to the empirical study of the relation between phenomenal consciousness and access consciousness. Block (2007) has drawn attention to the methodological puzzle and attempted to (...) answer it. While the evidence Block points to is relevant and important, this paper puts forward a more systematic framework for addressing the puzzle. To give it a label, the approach is to study phenomenal consciousness as a natural kind. The approach allows consciousness studies to move beyond the initial means of identifying instances of the kind, like verbal report, and to find its underlying nature. It is wellrecognised that facts about an underlying kind may allow identification of instances of the kind that do not match the initial means of identification (cp. non-liquid samples of water). This paper shows that the same method can be deployed to investigate phenomenal consciousness independently of access consciousness. (shrink)

Machery argues that concepts do not constitute a natural kind. We argue that this is a mistake. When appropriately construed, his discussion in fact bolsters the claim that concepts are a natural kind.

A common presupposition in the concepts literature is that concepts constitute a sin- gular natural kind. If, on the contrary, concepts split into more than one kind, this literature needs to be recast in terms of other kinds of mental representation. We offer two new arguments that concepts, in fact, divide into different kinds: (a) concepts split because different kinds of mental representation, processed independently, must be posited to explain different sets of relevant phenomena; (b) concepts split because different kinds (...) of mental representation, processed independently, must be posited to explain responses to different kinds of category. Whether these arguments are sound remains an open empirical question, to be resolved by future empirical and theoretical work. (shrink)

We sketch a framework for building a unified science of cognition. This unification is achieved by showing how functional analyses of cognitive capacities can be integrated with the multilevel mechanistic explanations of neural systems. The core idea is that functional analyses are sketches of mechanisms , in which some structural aspects of a mechanistic explanation are omitted. Once the missing aspects are filled in, a functional analysis turns into a full-blown mechanistic explanation. By this process, functional analyses are seamlessly integrated (...) with multilevel mechanistic explanations. (shrink)

Reviews the book, Upheavals of thought: The intelligence of emotions by Martha C. Nussbaum . Drawing from an astounding array of sources, Nussbaum argues against the common understanding of emotions as irrational and animalistic impulses disconnected from our thoughts and reason. Rather, she argues that emotions are highly discriminating responses to what is of value and importance that are, therefore, suffused with intelligence and discernment. Nussbaum explores the structure of a wide range of emotions, in particular, compassion and love, in (...) order to show that there can be no adequate ethical theory without an adequate theory of emotional experience and meaning. 2012 APA, all rights reserved). (shrink)

This article is a commentary on Machery (2009) Doing without Concepts. Concepts are mental symbols that have semantic structure and processing structure. This approach (1) allows for different disciplines to converge on a common subject matter; (2) it promotes theoretical unification; and (3) it accommodates the varied processes that preoccupy Machery. It also avoids problems that go with his eliminativism, including the explanation of how fundamentally different types of concepts can be co-referential.

When we ask what natural kinds are, there are two different things we might have in mind. The first, which I’ll call the taxonomy question, is what distinguishes a category which is a natural kind from an arbitrary class. The second, which I’ll call the ontology question, is what manner of stuff there is that realizes the category. Many philosophers have systematically conflated the two questions. The confusion is exhibited both by essentialists and by philosophers who pose their accounts in (...) terms of similarity. It also leads to misreading philosophers who do make the distinction. Distinguishing the questions allows for a more subtle understanding of both natural kinds and their underlying metaphysics. (shrink)

The Homeostatic Property Cluster (HPC) account of natural kinds has become popular since it was proposed by Richard Boyd in the late 1980s. Although it is often taken as a defining natural kinds as such, it is easy enough to see that something's being a natural kind is neither necessary nor sufficient for its being an HPC. This paper argues that it is better not to understand HPCs as defining what it is to be a natural kind but instead as (...) providing the ontological realization of (some) natural kinds. (shrink)

In this response, I begin by defending and clarifying the notion of concept proposed in Doing without Concepts (Machery 2009) against the alternatives proposed by several commentators. I then discuss whether psychologists and philosophers who theorize about concepts are talking about distinct phenomena or about different aspects of the same phenomenon, as argued in some commentaries. Next, I criticize the idea that the cognitive-scientific findings about induction, categorization, concept combination, and so on, could be explained by positing a single kind (...) of concept, and I insist that many categories (substances, types of events, etc.) are represented by distinct coreferential concepts that belong to very different kinds of concept. This is followed by an assessment of the hybrid theories of concepts offered by commentators, according to which categories, substances, and types of events are represented by hybrid concepts made of several parts. Finally, I defend the proposal that it may be useful to eliminate concept from the theoretical vocabulary of psychology. (shrink)

The concept of mechanism is analyzed in terms of entities and activities, organized such that they are productive of regular changes. Examples show how mechanisms work in neurobiology and molecular biology. Thinking in terms of mechanisms provides a new framework for addressing many traditional philosophical issues: causality, laws, explanation, reduction, and scientific change.

In this précis, I review the main points and arguments developed at greater length in Doing without Concepts, and I explain why eliminating the notion of concept would contribute to the progress of the psychology of higher cognition.

Although cognitive scientists have learned a lot about concepts, their findings have yet to be organized in a coherent theoretical framework. In addition, after twenty years of controversy, there is little sign that philosophers and psychologists are converging toward an agreement about the very nature of concepts.Doing without Concepts(Machery 2009) attempts to remedy this state of affairs. In this article, I review the main points and arguments developed at greater length inDoing without Concepts.

In cognitive psychology, concepts are those data structures that are stored in long-term memory and are used by default in human beings.

An account of inductive inference is presented which addresses both its epistemological and metaphysical dimensions. It is argued that inductive knowledge is possible by virtue of the fit between our innate psychological capacities and the causal structure of the world.

After a decade of intense debate about mechanisms, there is still no consensus characterization. In this paper we argue for a characterization that applies widely to mechanisms across the sciences. We examine and defend our disagreements with the major current contenders for characterizations of mechanisms. Ultimately, we indicate that the major contenders can all sign up to our characterization.

We articulate a view of natural kinds as complex universals. We do not attempt to argue for the existence of universals. Instead, we argue that, given the existence of universals, and of natural kinds, the latter can be understood in terms of the former, and that this provides a rich, flexible framework within which to discuss issues of indeterminacy, essentialism, induction, and reduction. Along the way, we develop a 'problem of the many' for universals.

In earlier work I have claimed that emotion and some emotions are not `natural kinds'. Here I clarify what I mean by `natural kind', suggest a new and more accurate term, and discuss the objection that emotion and emotions are not descriptive categories at all, but fundamentally normative categories.

There remains a division between the work of philosophers who draw on the sciences of the mind to understand emotion and those who see the philosophy of emotion as more self-sufficient. This article examines this methodological division before reviewing some of the debates that have figured in the philosophical literature of the last decade: whether emotion is a single kind of thing, whether there are discrete categories of emotion, and whether emotion is a form of perception. These questions have been (...) addressed by both sides of the methodological divide and the integration of these two approaches would have clear benefits. (shrink)

Richard Boyd’s Homeostatic Property Cluster Theory is becoming the received view of natural kinds in the philosophy of science. However, a problem with HPC Theory is that it neglects many kinds highlighted by scientific classifications while at the same time endorsing kinds rejected by science. In other words, there is a mismatch between HPC kinds and the kinds of science. An adequate account of natural kinds should accurately track the classifications of successful science. We offer an alternative account of natural (...) kinds that better recognizes the diversity of epistemic aims scientists have for constructing classifications. That account introduces the idea of a classificatory program and provides criteria for judging whether a classificatory program identifies natural kinds. (shrink)

This paper offers a critical review of Edouard Machery's Doing Without Concepts, with a particular emphasis on an approach to concept individuation that is consistent with many of Machery's arguments but has the potential to avoid his eliminativist conclusion. The approach agrees with Machery's claims to the effect that prototypes, exemplars, theories (and so on) form a heterogeneous class, but construes these theoretical entities as implementing a unified, albeit coarse-grained, notion of a concept.

With this manifesto, John Dupré systematically attacks the ideal of scientific unity by showing how its underlying assumptions are at odds with the central conclusions of science itself.

Colour constancy is a foundational and yet puzzling phenomenon. Standard appearance invariantism is threatened by the psychophysical matching argument, which is taken to favour variantism. This argument, however, is inconclusive. The data at best support a pluralist view: colour constancy is sometimes variantist, sometimes invariantist. I add another potential explanation of these data, complex invariantism, which adopts an atypical six-dimensional model of colour appearance. Finally I prospect for a unifying conception of constancy among two neglected notions: discriminatory colour constancy and (...) relational colour constancy. The former arguably marks a common core capacity that is present across widely differing viewing contexts. (shrink)

It is common to defend the Homeostatic Property Cluster ( HPC ) view as a third way between conventionalism and essentialism about natural kinds ( Boyd , 1989, 1991, 1997, 1999; Griffiths , 1997, 1999; Keil , 2003; Kornblith , 1993; Wilson , 1999, 2005; Wilson , Barker , & Brigandt , forthcoming ). According to the HPC view, property clusters are not merely conventionally clustered together; the co-occurrence of properties in the cluster is sustained by a similarity generating ( (...) or homeostatic ) mechanism . I argue that conventional elements are involved partly but ineliminably in deciding which mechanisms define kinds , for deciding when two mechanisms are mechanisms of the same type, and for deciding where one particular mechanism ends and another begins. This intrusion of conventional perspective into the idea of a mechanism raises doubts as to whether the HPC view is sufficiently free of conventional elements to serve as an objective arbiter in scientific disputes about what the kinds of the special sciences should be. (shrink)

This paper describes a theory that explains both the creativity and the efficiency of people's conceptual combination. In the constraint theory, conceptual combination is controlled by three constraints of diagnosticity, plausibility, and informativeness. The constraints derive from the pragmatics of communication as applied to compound phrases. The creativity of combination arises because the constraints can be satisfied in many different ways. The constraint theory yields an algorithmic model of the efficiency of combination. The C3 model admits the full creativity of (...) combination and yet efficiently settles on the best interpretation for a given phrase. The constraint theory explains many empirical regularities in conceptual combination, and makes various empirically verified predictions. In computer simulations of compound phrase interpretation, the C3 model has produced results in general agreement with people's responses to the same phrases. (shrink)

Scientific Essentialism defends the view that the fundamental laws of nature depend on the essential properties of the things on which they are said to operate, and are therefore not independent of them. These laws are not imposed upon the world by God, the forces of nature, or anything else, but rather are immanent in the world. Ellis argues that ours is a dynamic world consisting of more or less transient objects that are constantly interacting with each other, and whose (...) identities depend on their roles in these processes. The laws of nature are metaphysically necessary, and consequently, there are necessary connections between events. (shrink)

It has been argued recently that some basic emotions should be considered natural kinds. This is different from the question whether as a class emotions form a natural kind; that is, whether emotion is a natural kind. The consensus on that issue appears to be negative. I argue that this pessimism is unwarranted and that there are in fact good reasons for entertaining the hypothesis that emotion is a natural kind. I interpret this to mean that there exists a distinct (...) natural class of organisms whose behavior and development are governed by emotion. These are emoters. Two arguments for the natural kind status of emotion are considered. Both converge on the existence of emotion as a distinct natural domain governed by its own laws and regularities. There are then some reasons for being optimistic about the prospects for consilience in emotion theory. 1 The mantra 2 Griffiths on emotions as natural kinds 3 Panksepp on emotions as natural kinds 4 Emotion as a neurobiological kind 5 Emotion as a psychological kind 6 Response to the mantra 7 Unification or fragmentation? 8 Concluding remarks. (shrink)

In this paper I link two hitherto disconnected sets of results in the philosophy of emotions and explore their implications for the computational theory of mind. The argument of the paper is that, for just the same reasons that some computationalists have thought that cognition may be a natural kind, so the same can plausibly be argued of emotion. The core of the argument is that emotions are a representation-governed phenomenon and that the explanation of how they figure in behaviour (...) must as such be undertaken in those terms. I conclude with some interdisciplinary reflections in defence of the hypothesis that emotions might be more fundamental in the organization of behaviour than cognition; that, in effect, we may be emoters before we are cognizers . The aim of the paper is: (1) to introduce a number of promising results in philosophical and empirical emotion theory to a wider audience; and (2) to begin the task of organizing those results into a computational theoretical framework. (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.

I here critique the application of the traditional, similarity-based account of natural kinds to debates in psychology. A challenge to such accounts of kindhood—familiar from the study of biological species—is a metaphysical phenomenon that I call ‘transitional gradation’: the systematic progression of slightly modified transitional forms between related candidate kinds. Where such gradation proliferates, it renders the selection of similarity criteria for kinds arbitrary. Reflection on general features of learning—especially on the gradual revision of concepts throughout the acquisition of expertise—shows (...) that even the strongest candidates for similarity-based kinds in psychology exhibit systematic transitional gradation. As a result, philosophers of psychology should abandon discussion of kindhood, or explore non-similarity based accounts. (shrink)

Essentialism is widely regarded as a mistaken view of biological kinds, such as species. After recounting why (sections 2-3), we provide a brief survey of the chief responses to the “death of essentialism” in the philosophy of biology (section 4). We then develop one of these responses, the claim that biological kinds are homeostatic property clusters (sections 5-6) illustrating this view with several novel examples (section 7). Although this view was first expressed 20 years ago, and has received recent discussion (...) and critique, it remains underdeveloped and is often misrepresented by its critics (section 8). (shrink)

SummaryThis paper addresses the question of what scientific realism implies and what it does not when it is articulated so as to provide the best defense against plausible philosophical alternatives. A summary is presented of “abductive” arguments for scientific realism, and of the epistemological and semantic conceptions upon which they depend. Taking these arguments to be the best current defense of realism, it is inquired what, in the sense just mentioned, realism implies and what it does not. It is concluded (...) that realism implies the strong rejection of epistemological foundationalism, a non‐Humean conception of causation and of explanation, and a causal rather than conceptual account of the unity of natural definitions. It is denied that realism implies bivalence or the existence of one true theory, one preferred vocabulary or one distinctly privileged science. It is further denied that realism implies that there are no unrecognized conventional aspects to scientific theorizing and it is denied that realism implies that scientists routinely do good experimental metaphysics. (shrink)

Several authors have argued that higher taxa are monophyletic homeostatic property cluster natural kinds. On the traditional definition of monophyly, this will not work: the emergence of taxon-defining homeostatic property clusters would not always correspond to unique speciation events. An alternative conception of monophyly is developed and advocated, which can accommodate the homeostatic property cluster proposal. Recent work in philosophy of science shows that it meets appropriate standards of objectivity and precision.

0.0. Theistic Ethics as a Challenge and a Diagnostic Tool. Naturalistic conceptions in metaethics come in many varieties. Many philosophers who have sought to situate moral reasoning in a naturalistic metaphysical conception have thought it necessary to adopt non-cognitivist, prescriptivist, projectivist, relativist, or otherwise deflationary conceptions. Recently there has been a revival of interest in non-deflationary moral realist approaches to ethical naturalism. Many non-deflationary approaches have exploited the resources of non-empiricist “causal” or “naturalistic” conceptions of reference and of kind definitions (...) in service of the “naturalistic” metaphilosophical conception that substantive moral questions, and questions about the metaphysics of morals, are broadly a posteriori questions, somewhat analogous to scientific questions, and are not amenable to a priori resolution by “conceptual analysis.”. (shrink)

Often when there is no attention to an object, there is no conscious perception of it either, leading some to conclude that conscious perception is an attentional phenomenon. There is a well-known perceptual phenomenon—visuo-spatial crowding, in which objects are too closely packed for attention to single out one of them. This article argues that there is a variant of crowding—what I call ‘‘identity-crowding’’—in which one can consciously see a thing despite failure of attention to it. This conclusion, together with new (...) evidence that attention to an object occurs in unconscious perception, suggests there may be a double dissociation between conscious perception of an object and attention to that object, constraining the extent to which consciousness can be constitutively attentional. The argument appeals to a comparison between the minimal resolution (or ‘‘grain’’) of object-attention and object-seeing. (shrink)

Over recent years, the psychology of concepts has been rejuvenated by new work on prototypes, inventive ideas on causal cognition, the development of neo-empiricist theories of concepts, and the inputs of the budding neuropsychology of concepts. But our empirical knowledge about concepts has yet to be organized in a coherent framework. -/- In Doing without Concepts, Edouard Machery argues that the dominant psychological theories of concepts fail to provide such a framework and that drastic conceptual changes are required to make (...) sense of the research on concepts in psychology and neuropsychology. Machery shows that the class of concepts divides into several distinct kinds that have little in common with one another and that for this very reason, it is a mistake to attempt to encompass all known phenomena within a single theory of concepts. In brief, concepts are not a natural kind. Machery concludes that the theoretical notion of concept should be eliminated from the theoretical apparatus of contemporary psychology and should be replaced with theoretical notions that are more appropriate for fulfilling psychologists' goals. The notion of concept has encouraged psychologists to believe that a single theory of concepts could be developed, leading to useless theoretical controversies between the dominant paradigms of concepts. Keeping this notion would slow down, and maybe prevent, the development of a more adequate classification and would overshadow the theoretical and empirical issues that are raised by this more adequate classification. Anyone interested in cognitive science's emerging view of the mind will find Machery's provocative ideas of interest. (shrink)