Andrew Brook

Despite being there from the beginning, philosophical approaches have never had a settled place in cognitive research and few cognitive researchers not trained in philosophy have a clear sense of what its role has been or should be. We distinguish philosophy in cognitive research and philosophy of cognitive research. Concerning philosophy in cognitive research, after exploring some standard reactions to this work by nonphilosophers, we will pay particular attention to the methods that philosophers use. Being neither experimental nor computational, they can leave others bewildered. Thought experiments are the most striking example but not the only one. Concerning philosophy of cognitive research, we will pay particular attention to its power to generate and test normative claims, claims about what should and should not be done.

Some of Kant's ideas about the mind have had a huge influence on cognitive science, in particular his view that sensory input has to be worked up using concepts or concept-like states and his conception of the mind as a system of cognitive functions. We explore these influences in the first part of the paper. Other ideas of Kant's about the mind have not been assimilated into cognitive science, including important ideas about processes of synthesis, mental unity, and consciousness and self-consciousness. They are the topic of the second part of the paper.

This volume provides an up to date and comprehensive overview of the philosophy and neuroscience movement, which applies the methods of neuroscience to traditional philosophical problems and uses philosophical methods to illuminate issues in neuroscience. At the heart of the movement is the conviction that basic questions about human cognition, many of which have been studied for millennia, can be answered only by a philosophically sophisticated grasp of neuroscience's insights into the processing of information by the human brain. Essays in this volume are clustered around five major themes: data and theory in neuroscience; neural representation and computation; visuomotor transformations; color vision; and consciousness.

I am in complete sympathy with Galen Strawson's conclusions in ‘The Self’. He takes a careful, measured approach to a topic that lends itself all too easily to speculation and intellectual extravaganzas. The results are for the most part balanced and plausible. I am even in sympathy with his claim that a memory-produced sense of continuity over time is less central to selfhood than many researchers think, though he may go too far in the opposite direction. Thus my purpose in these comments is not to criticise his conclusions. Instead, I want to look at certain aspects of the framework of argument and observation that he uses to reach them. In particular, I want to look at elements and in his list of features that we conceive a self to possess. concerns synchronic singularity, i.e. being one mental being at a time, and concerns diachronic singularity, i.e. being one mental being over time. I will argue that the spirit of Strawson's claims about and is supportable but that the letter of them is flawed, due mainly to a failure to distinguish singleness of self from a self being unified. The feature relevant to Strawson's overall analysis is being unified, not being single.

In the 1890's, Freud attempted to lay out the foundations of a complete, interdisciplinary neuroscience of the mind. The conference that gave rise to this collection of papers, Neuroscience of the Mind on the Centennial of Freud's Project for a Scientific Psychology, celebrated the centrepiece of this work, the famous Project (1895a). Freud never published this work and by 1896 or 1897 he had abandoned the research programme behind it. As he announced in the famous Ch. VII of The Interpretation of Dreams (1900), he would thereafter restrict himself to psychology proper, i.e., what could be done within the ambit of psychological descriptions. The task of characterizing the neural implementation of the psychological was impossible to carry out given the state of knowledge in his time. As Pribram and Gill (1976), Kitcher (1992) and others have demonstrated, Freud's attempt to sketch an interdisciplinary model of the mind using the language of neurons, quantities of energy, etc., was extremely advanced for its time and was probably about as good as could have been done with what was known in 1895. Knowledge of the brain, evolutionary biology, etc., was too limited to allow more.

Now that some years have passed, how does this picture of consciousness look? On the one hand, Dennett's work has vastly expanded the range of options for thinking about conscious experiences and conscious subjects. On the other hand, I suspect that the implications of his picture have been oversold (perhaps more by others than by Dennett himself). The rhetoric of _CE_ is radical in places but I do not sure that the actual implications for commonsense views of Seemings and Subjects are nearly as radical.

This is the only contemporary text to cover both epistemology and philosophy of mind at an introductory level. It also serves as a general introduction to philosophy: it discusses the nature and methods of philosophy as well as basic logical tools of the trade. The book is divided into three parts. The first focuses on knowledge, in particular, skepticism and knowledge of the external world, and knowledge of language. The second focuses on mind, including the metaphysics of mind and freedom of will. The third brings together knowledge and mind, discussing knowledge of mind (other minds and our own) and naturalism and how epistemology and philosophy of mind come together in contemporary cognitive science. Throughout, the authors take into account the needs of the beginning philosophy student. They have made very effort to ensure accessibility while preserving accuracy.

Externalism is the view that some crucial element in the content of our representational states is outside of not just the states whose content they are but even the person who has those states. If so, the contents of such states (and, many hold, the states themselves) do not supervene on anything local to the person whose has them. There are a number of different candidates for what that element is: function (Dretske), causal connection (Putnam, Kripke, Fodor), and social context (Davidson). (Burge has foot in both the causal connection and the social context camps and Dennett fits in here somewhere, too.) This diversity will turn out to be important. The paper starts with Dretske but gets to other varieties of.

I am in virtually complete sympathy with Galen Strawson's conclusions in 'The Self'. He takes a careful, measured approach to a topic that lends itself all too easily to speculation and intellectual extravaganzas. The results he achieves are for the most part balanced and plausible. I even have a lot of sympathy with his claim that a memory-produced sense of continuity across time is less central to selfhood than many philosophers think, though I will argue that he goes too far in the opposite direction.

Through nineteenth-century intermediaries, the model of the mind developed by Immanuel Kant has had an enormous influence on contemporary cognitive research. Indeed, Kant could be viewed as the intellectual godfather of cognitive science. In general structure, Kant's model of the mind shaped nineteenth-century empirical psychology and, after a hiatus during which behaviourism reigned supreme, became influential again toward the end of the twentieth century, especially in cognitive science. Kantian elements are central to the models of the mind of thinkers otherwise as different as Sigmund Freud and Jerry Fodor, for example.

Human consciousness usually displays a striking unity. When one experiences a noise and, say, a pain, one is not conscious of the noise and then, separately, of the pain. One is conscious of the noise and pain together, as aspects of a single conscious experience. Since at least the time of Immanuel Kant (1781/7), this phenomenon has been called the unity of consciousness. More generally, it is consciousness not of A and, separately, of B and, separately, of C, but of A-and-B- and-C together, as the contents of a single conscious state.