Joëlle Proust

An area in the theory of action that has received little attention is how mental agency and world-directed agency interact. The purpose of the present contribution is to clarify the rational conditions of such interaction, through an analysis of the central case of acceptance. There are several problems with the literature about acceptance. First, it remains unclear how a context of acceptance is to be construed. Second, the possibility of conjoining, in acceptance, an epistemic component, which is essentially mind-to-world, and a utility component, which requires a world-to-mind direction of fit, is merely posited rather than derived from the rational structure of acceptance. Finally, the norm of acceptance is generally seen as related to truth, which turns out to be inapplicable in a number of cases. We will argue, first, that the specific context-dependence of acceptances is derived from their being mental actions, each embedded in a complex hierarchy of acceptances composing, together, a planning sequence. Second, that acceptances come in several varieties, corresponding to the specific epistemic norm(s) that constitute them. The selection of a particular norm for accepting answers to considerations of utility – to the association of an epistemic goal with an encompassing world-directed action. Once a type of acceptance is selected, however, the epistemic norm constitutive for that acceptance strictly applies. Third, we argue that context-dependence superimposes a decision criterion on the output of the initial epistemic acceptance. Strategic acceptance is regulated by instrumental norms of expected utility, which may rationally lead an agent to screen off her initial epistemic acceptance.

Granted that a given species is able to entertain beliefs and desires, i.e. to have (epistemic and motivational) internal states with semantically evaluable contents, one can raise the question of whether the species under investigation is, in addition, able to represent properties and events that are not only perceptual or physical, but mental, and use the latter to guide their actions, not only as reliable cues for achieving some output, but as mental cues (that is: whether it can 'read minds'). The main aim of this article is to suggest that mindreading depends on two prior capacities : exercising simulation, as when one actively disengages from the present environment to imagine a counterfactual situation, and exploiting simulation, which implies that an imaginary situation is relocated within the real world. It is claimed that although apes have the first capacity, they don't have the second one, and therefore do not have access to mental attribution

The project of understanding rationality in non-human animals faces a number of conceptual and methodological difficulties. The present chapter defends the view that it is counterproductive to rely on the human folk psychological idiom in animal cognition studies. Instead, it approaches the subject on the basis of dynamic- evolutionary considerations. Concepts from control theory can be used to frame the problem in the most general terms. The specific selective pressures exerted on agents endowed with information-processing capacities are analysed. It is hypothesized that metacognition offers an evolutionary stable response to the various demands of the internal and external flows of information in a competitive environment. Metacognition provides a form of process-reflexivity that can, but does not have to be redeployed through metarepresentations. Finally the claim that rationality so conceived involves normativity is discussed.

How should one attribute epistemic credit to an agent, and hence, knowledge, when cognitive processes include an extensive use of human or mechanical enhancers, informational tools, and devices which allow one to complement or modify one's own cognitive system? The concept of integration of a cognitive system has been used to address this question. For true belief to be creditable to a person's ability, it is claimed, the relevant informational processes must be or become part of the cognitive character of the agent, as a result of a process of enculturation. We argue that this view does not capture the role of sensitivity to epistemic norms in forming true beliefs. An analysis of epistemic actions, basic and extended, is proposed as offering an appropriate framework for crediting an agent with knowledge

What I propose is to reconsider the interpretation of Bolzano’s concept of analytic propositions which was offered thirty years ago by Bar-Hillel. The claim of Bar-Hillel was that, in a late addition to his book, The Theory of Science, Bolzano actually had been radically improving his concept of analyticity, thus creating some inconsistencies with the previous, uncorrected version. This allows us to equate the new Bolzanian definition of analytic with what was to be defined, a century later, as logical truth by W. V. Quine. Bar-Hillel’s interpretation has been uncritically accepted by commentators, although the historical issue has been rightly challenged by J. Berg. What I want to show is that, in spite of a surface analogy between Bolzano’s phrasing of the definition of ‘logical analytic’ and Quine’s definition, certain considerations should lead us to call that parallel into question. Attractive as it may be for a Quinian, such a view of Bolzano’s analytic can be shown as incompatible with the leading ideas of his philosophy of logic. Furthermore, there is enough evidence in other sections of the Theory of Science to show that Bolzano’s criterion of analyticity is grounded on purely semantical properties and is part of a general account of logical properties in terms of the mapping of propositions to corresponding models.