Edouard Machery

The special issue, “Psychiatry and Its Philosophy,” focuses on addressing the mindbrain dualism and connected problems in the clinical and scientific contexts of psychiatry. Authors in this special issue address the theoretical disagreements that are manifest in the clinical and scientific goals of psychiatry and explore the possibility of reconciling the claim that research on psychopathology needs to be scientific with the claim that it needs to address the needs of patients in the clinic. Our approach is forward looking and concerned with drawing on ideas and methods from the philosophy of science and philosophy of mind to promote pluralism in psychiatry.

A central tenet of contemporary moral psychology is that people typically reject active forms of utilitarian sacrifice. Yet, evidence for secularization and declining empathic concern in recent decades suggests the possibility of systematic change in this attitude. In the present study, we employ hypothetical dilemmas to investigate whether judgments of utilitarian sacrifice are becoming more permissive over time. In a cross-sectional design, age negatively predicted utilitarian moral judgment (Study 1). To examine whether this pattern reflected processes of maturation, we asked a panel to re-evaluate several moral dilemmas after an eight-year interval but observed no overall change (Study 2). In contrast, a more recent age-matched sample revealed greater endorsement of utilitarian sacrifice in a time-lag design (Study 3). Taken together, these results suggest that today’s younger cohorts increasingly endorse a utilitarian resolution of sacrificial moral dilemmas.

The title and blurb suggest that this book makes a case for eliminating concepts. The suggestion is misleading, however. What Machery really does is multiply them.Here is his characterization of what concepts are. He says that a concept is ‘a body of knowledge about x that is stored in long-term memory and that is used by default in the processes underlying most, if not all, higher cognitive competences when these processes result in judgements about x’. He holds that people represent categories through exemplars, prototypes and theories, that these types of representations really exist, and that they all count as concepts according to the above characterization.Machery offers an interesting new take on the concept research undertaken by cognitive psychologists over the past three or four decades. Psychology textbooks tend to classify the main theories of concepts as follows. They draw a contrast between the ‘classical definition’ theory and late 20th century ‘probabilistic’ theories. They distinguish, within the probabilistic camp, between ‘prototype-based’ theories and ‘exemplar-based’ theories, and they admit a further family of ‘theory–theories’, according to which a concept of x is a mini-theory about x. Within each camp, different specific …

Is behavioral integration (i.e., which occurs when a subjects assertion that p matches her non-verbal behavior) a necessary feature of belief in folk psychology? Our data from nearly 6,000 people across twenty-six samples, spanning twenty-two countries suggests that it is not. Given the surprising cross-cultural robustness of our findings, we suggest that the types of evidence for the ascription of a belief are, at least in some circumstances, lexicographically ordered: assertions are first taken into account, and when an agent sincerely asserts that p, non-linguistic behavioral evidence is disregarded. In light of this, we take ourselves to have discovered a universal principle governing the ascription of beliefs in folk psychology.

Psychologists of concepts’ traditional assumption that there are many properties common to all concepts has been subject to devastating critiques in psychology and in the philosophy of psychology. However, it is currently unclear what approach to concepts is best suited to replace this traditional assumption. In this article, we compare two competing approaches, the Heterogeneity Hypothesis and the hybrid theories of concepts, and we present an empirical argument that tentatively supports the former over the latter.

It is difficult to overestimate Paul Meehl's influence on judgment and decision-making research. His 'disturbing little book' Clinical versus Statistical Prediction: A Theoretical Analysis and a Review of the Evidence is known as an attack on human judgment and a call for replacing clinicians with actuarial methods. More than 40 years later, fast and frugal heuristics - proposed as models of human judgment - were formalized, tested, and found to be surprisingly accurate, often more so than the actuarial models that Meehl advocated. We ask three questions: Do the findings of the two programs contradict each other? More generally, how are the programs conceptually connected? Is there anything they can learn from each other? After demonstrating that there need not be a contradiction, we show that both programs converge in their concern to develop domain-specific models of judgment and nonlinear process models that arise from the bounded nature of judgment. We then elaborate the differences between the programs and discuss how these differences can be viewed as mutually instructive: First, we show that the fast and frugal heuristic models can help bridge the clinical - actuarial divide, that is, they can be developed into actuarial methods that are both accurate and easy to implement by the unaided clinical judge. We then argue that Meehl's insistence on improving judgment makes clear the importance of examining the degree to which heuristics are used in the clinical domain and how acceptable they would be as actuarial tools

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.

Describing a person as knowing a proposition involves a rich array of abilities: psychological capacities to attribute mental states to others, linguistic competence with mental state verbs, conceptual grasp of the nature of knowledge and its relation to features such as reliability and evidence. One might wonder whether these abilities are all part of our natural endowment as human beings, or whether any of them is a product of a person's specific cultural context. This one-day workshop brings together researchers from psychology, linguistics, anthropology and philosophy to examine what is universal and what is culturally specific in our epistemic evaluations

This article critically examines the contemporary resurgence of empiricism (or “neo-empiricism”) in philosophy, psychology, neuropsychology, and artificial intelligence. This resurgence is an important and positive development. It is the first time that this centuries-old empiricist approach to cognition is precisely formulated in the context of cognitive science and neuroscience. Moreover, neo-empiricists have made several findings that challenge amodal theories of concepts and higher cognition. It is argued, however, that the theoretical foundations of and the empirical evidence for neo-empiricism are not as strong as is usually claimed by its proponents. The empirical evidence for and against neo-empiricism is discussed in detail.

The second volume is devoted to issues of compositionality that arouse in the sciences of language, the investigation of the mind, and the modeling of representational brain functions. How could compositional languages evolve? How many sentences are needed to learn a compositional language? How does compositionality relate to the interpretation of texts, the generation of idioms and metaphors, and the understanding of aberrant expressions? What psychological mechanism underlies the combination of complex concepts? And finally, what neuronal structure can possibly realize a compositional system of mental representations?

Folk theories—untutored people’s (often implicit) theories about various features of the world—have been fashionable objects of inquiry in psychology for almost two decades now (e.g., Hirschfeld and Gelman 1994), and more recently they have been of interest in experimental philosophy (Nichols 2004). Folk theories of psy- chology, physics, biology, and ethics have all come under investigation. Folk meta- physics, however, has not been as extensively studied. That so little is known about folk metaphysics is unfortunate for (at least) two reasons. First, folk metaphysics is almost certainly implicit, and it is likely to be our default way of thinking about metaphysical problems. Moreover, one’s metaphysical commitments can have pro- found consequences—in scientific, religious, and ethical contexts, for example. Thus, folk metaphysics ought to be dragged out into the open and exposed to criticism. As Peirce eloquently remarked (1994, 1.129; see also 1994, 7.579)