Robert Cummins

The current debate over systematicity concerns the formal conditions a scheme of mental representation must satisfy in order to explain the systematicity of thought.1 The systematicity of thought is assumed to be a pervasive property of minds, and can be characterized (roughly) as follows: anyone who can think T can think systematic variants of T, where the systematic variants of T are found by permuting T’s constituents. So, for example, it is an alleged fact that anyone who can think the thought that John loves Mary can think the thought that Mary loves John, where the latter thought is a systematic variant of the former.

The thesis of this paper is that the causal theory of mental content (hereafter CT) is incompatible with an elementary fact of perceptual psychology, namely, that the detection of distal properties generally requires the mediation of a “theory.” I shall call this fact the nontransducibility of distal properties (hereafter NTDP). The argument proceeds in two stages. The burden of stage one is that, taken together, CT and the language of thought hypothesis (hereafter LOT) are incompatible with NTDP. The burden of stage two is that acceptance of CT requires acceptance of LOT as well. It follows that CT is incompatible with NTDP. I organize things in this way in part because it makes the argument easier to understand, and in part because the stage-two thesis—that CT entails LOT—has some independent interest and is therefore worth separating from the rest of the argument.

In exploring the nature of psychological explanation, this book looks at how psychologists theorize about the human ability to calculate, to speak a language and the like. It shows how good theorizing explains or tries to explain such abilities as perception and cognition. It recasts the familiar explanations of "intelligence" and "cognitive capacity" as put forward by philosophers such as Fodor, Dennett, and others in terms of a theory of explanation that makes established doctrine more intelligible to professionals and their students.In particular, the book shows that vestigial adherence to the positivists' D-N model has distorted the view of philosophers of science about what psychologists (and biologists) do and has masked the real nature of explanation. Major sections in the book cover Analysis and Subsumption; Functional Analysis; Understanding Cognitive Capacities; and Historical Reflections.Robert Cummins is Associate Professor of Philosophy at the University of Illinois, Chicago Circle. A Bradford Book.

The thesis that subsumption is sufficient for explanation is dying out, but the thesis that it is necessary is alive and well. It is difficult to attack this thesis: non-subsumptive counter-examples are declared incomplete, or mere promissory notes. No theory, it is thought, can be explanatory unless it resorts to subsumption at some point. In this paper I attack this thesis by describing a theory that (1) would explain every event it could describe, (2) does not explain by subsumption, and (3) is fundamental in that it is understood to be irreducible (hence there are no unstated laws waiting in the wings).

There is a certain view abroad in the land concerning the philosophical problems raised by Tarskian semantics. This view has it that a Tarskian theory of truth in a language accomplishes nothing of interest beyond the definition of truth in terms of satisfaction, and, further, that what is missing — the only thing that would yield a solution to the philosophical problem of truth when added to Tarskian semantics — is a reduction of satisfaction to a non-semantic relation. It seems to me that this view either misidentifies the philosophical problem altogether, or encourages a seriously misleading picture of the nature of the problem.The view I have in mind is nowhere more persuasively at work than in a recent paper by Hartry Field.1 In this paper Field argues that a Tarskian theory of truth for a natural language is impossible if we insist on Tarski's case-by-case elimination of ‘satisfies'. More fundamentally, however, he argues that a Tarskian theory could provide nothing of philosophical interest beyond the admittedly interesting reduction of truth to satisfaction, and his ground for this claim is, roughly, that a Tarskian theory does not reduce its primitive semantic relation — satisfaction — to a non-semantic relation.

Neo-teleology is the two part thesis that, e.g., (i) we have hearts because of what hearts are for: Hearts are for blood circulation, not the production of a pulse, so hearts are there--animals have them--because their function is to circulate the blood, and (ii) that (i) is explained by natural selection: traits spread through populations because of their functions. This paper attacks this popular doctrine. The presence of a biological trait or structure is not explained by appeal to its function. To suppose otherwise is to trivialize natural selection.

Haugeland doesn’t have what I would call a theory of mental representation. Indeed, it isn’t clear that he believes there is such a thing. But he does have a theory of intentionality and a correlative theory of objectivity, and it is this material that I will be discussing in what follows. It will facilitate the discussion that follows to have at hand some distinctions and accompanying terminology I introduced in Representations, Targets and Attitudes (Cummins, 1996; RTA hereafter). Couching the discussion in these terms will, I hope, help to identify points of agreement and disagreement between Haugaland and myself. In RTA, I distinguished between the target a representation has on a given occasion of its application, and its content. RTA takes representation deployment to be the business of intenders: mechanisms whose business it is to represent some particular class of targets. Thus, on standard stories about speech perception, there is a mechanism (called a parser) whose business it is to represent the phrase structure of the linguistic input currently being processed. When this intender passes a representation R to the consumers of its products, those consumers will take R to be a representation of the phrase structure of the current input. There is no explicit vocabulary to mark the target-content distinction in ordinary language. Expressions like "what I referred to," "what I meant," and the like, are ambiguous. Sometimes they mean targets, sometimes contents. Consider the following dialogue.