Josefa Toribio

Left brain‐right brain differences: inquiries, evidence, and new approaches, James F. Iaccino. Hillsdale, NH: Lawrence Erlbaum Associates, 1993. ISBN 0–8058–1340–3Artificial intelligence: a philosophical introduction, Jack Copeland Oxford: Blackwell, 1993 ISBN 0–631–18384–1Shadows of the mind, Roger Penrose. Oxford: Oxford University Press, 1994. ISBN 019–8539789Raw feeling: a philosophical account of the essence of consciousness, R. Kirk. Oxford: Clarendon Press, 1994. ISBN 0–19–824081–3Vision: variations on some Berkeleian themes‘, Robert Schwartz Oxford: Blackwell, 1994 ISBN 1–55786–220–6Physicalism, Jeffrey Poland. Oxford: Oxford University Press, 1994. ISBN 0–19–824980–2Constructing the subject: historical origins of psychological research, Kurt Danziger. Cambridge: Cambridge University Press, 1994. ISBN 0–521–46785–3 Language in the world: a philosophical enquiry, Max J. Cresswell. Cambridge, Cambridge University Press, 1994. ISBN 0–521–44562–0.

According to so-called “thin” views about the content of experience, we can only visually experience low-level features such as colour, shape, texture or motion. According to so-called “rich” views, we can also visually experience some high-level properties, such as being a pine tree or being threatening. One of the standard objections against rich views is that high-level properties can only be represented at the level of judgment. In this paper, I first challenge this objection by relying on some recent studies in social vision. Secondly, I tackle a different but related issue, namely, the idea that, if the content of experience is rich, then perception is cognitively penetrable. Against this thesis, I argue that the very same criteria that help us vindicate the truly sensory nature of our rich experiences speak against their being cognitively penetrable.

In a recent paper, Paul Coates defends a sophisticated dispositional account which allegedly resolves the sceptical paradox developed by Kripke in his monograph on Wittgenstein's treatment of following a rule (Kripke, 1982). Coates' account appeals to a notion of 'homeostasis', unpacked as a subject's second-order disposition to maintain a consistent pattern of extended first-order dispositions regarding her linguistic behavior. This kind of account, Coates contends, provides a naturalistic model for the normativity of intentional properties and thus resolves Kripke's sceptical paradox. In this paper I argue that Coates' second-order dispositional account cannot solve the sceptic's problems regarding meaning and normativity. My main contention is that in order for second-order dispositions to be able to effectively regulate the coordinated responses constitutive of first-order dispositions, those first order dispositions must be independently identifiable. Yet that's precisely what Kripke's sceptical argument calls into question. I shall also argue, in a more positive fashion, that Coates' own appeal to practical breakdowns may suggest a different —and more effective— response to the sceptic's concern

The paper has a negative and a positive side. The negative side argues that the classical notions of narrow and wide content are not suitable for the purposes of psychological explanation. The positive side shows how to characterize an alternative notion of content that is suitable for those purposes. This account is supported by a way of conceptualizing computation that is constitutively dependent upon properties external to the system and empirical research in developmental psychology. My main contention is that an adequate computational explanation of the behavior involved in cognitive activities should invoke a concept of content that can capture the intimate dynamical relationship between the inner and the outer. The notion of content thus reaches out to include the set of skills, abilities and know-hows that an agent deploys in a constantly variable environment. The assumption underlying my attempt to characterize this ecological notion of content is that cognition is better understood when treated as embedded cognition and that the idea of cognitive significance ought to be cashed out in non-individualistic and pragmatic terms.

O'Regan and Noe present a wonderfully detailed and comprehensive defense of a position whose broad outline we absolutely and unreservedly endorse. They are right, it seems to us, to stress the intimacy of conscious content and embodied action, and to counter the idea of a Grand Illusion with the image of an agent genuinely in touch, via active exploration, with the rich and varied visual scene. This is an enormously impressive achievement, and we hope that the comments that follow will be taken in a spirit of constructive questioning. Overall, we have two main reservations.

One common factor underlying the set of disciplines clustered together under the label of Cognitive Science is a computational model of the mind. Cognitive capacities are to be treated as information-processing operations and to be characterized in computational terms. Computational processes are defined, in turn, in terms of operations on representations. For a few years, one of the most important debates in Cognitive Science has been whether the class of mechanisms to which cognizers belong and to which the computational modelling project of cognitive processes refers is best represented by classical or connectionist approaches. In either a classical or connectionist fashion though, the cognitive scientific style has remained computational all the way through.

Nonconceptualists maintain that there are ways of representing the world that do not reflect the concepts a creature possesses. They claim that the content of these representational states is genuine content because it is subject to correctness conditions, but it is nonconceptual because the creature to which we attribute it need not possess any of the concepts involved in the specification of that content. Appeals to nonconceptual content have seemed especially useful in attempts to capture the representational properties of perceptual experiences, the representational states of pre-linguistic children and non-human animals, the states of subpersonal visual information-processing systems, and the subdoxastic states involved in tacit knowledge of the grammar of a language. Nonconceptual content is also invoked in the explanation of concept possession, concept acquisition, sensorimotor behaviour, and in the analysis of the notion of self-consciousness. The notion of nonconceptual content plays an important role in many discussions about the relationships between perception and thought.

Let’s consider the following paradox (Fodor [1989], Jackson and Petit [1988] [1992], Drestke [1988], Block [1991], Lepore and Loewer [1987], Lewis [1986], Segal and Sober [1991]): i) The intentional content of a thought (or any other intentional state) is causally relevant to its behavioural (and other) effects. ii) Intentional content is nothing but the meaning of internal representations. But, iii) Internal processors are only sensitive to the syntactic structures of internal representations, not their meanings. Therefore it seems that if we want to defend the idea -absolutely plausible from an intuitive point of view- that mental / intentional states are causally responsible for behavioural outputs and we want to do it on the physicalist basis of any scientific methodology, we will have to give up the conviction that such intentional states qua intentional, i. e. as having a particular meaning, are the ones causally responsible for our behaviour. The path that takes us to mental epiphenomenalism is clear: 1) the causal powers of any event are completely determined by its physical properties; 2) although intentional properties supervene on physical properties, they can’t be identified with them; 3) intentional properties, as intentional, are not causally responsible for behaviour, because they don’t take part in the causal powers of the states to which they belong, i. e., intentional properties are epiphenomenal. Let’s consider now a different yet parallel position to the one just described. There is an important debate in cognitive science about whether the class of mechanisms to which we belong and which the computational modelling project of cognitive processes refers to is best represented by classical or connectionist approaches (McClelland, Rumelhart et. al [1986], Smolensky [1987] [1988], Fodor and Pylyshyn [1988], Pinker and Prince [1988], Clark [1989], Ramsey, Stich and Rumelhart [1991], Clark and Karmiloff-Smith [forthcoming]).In classical, serial processing models, information is encoded in terms of rules that have a linguistic character. In connectionist or parallel distributed processing (PDP) models, the causal relationships among the units that constitute the system determine how the information is processes by the network, although these units don’t have a direct semantic interpretation. But, for both, classical and connectionist models, all the computations can be explained without any reference to the content of the processed information, i.e., in both cases the properties that seem to be responsible for the system’s behaviour are ultimately physical properties nor intentional ones. This situation mirrors thus, within cognitive science, the philosophical discussion concerning the causal efficacy of semantic properties. Now, if in this debate we opt for the classical paradigm, there is a way of finding a solution to the computational version of the epiphenomenalism paradox. This solution is based mainly on the notion of supervenience or, more precisely, on the notion of mereological supervenience (Kim [1984] [1988])1 . The idea of intentional properties supervening on physical properties makes sense within the classical context because there exists an easily isolable supervenience base comprising the syntactic items in the socalled language of thought. But, what happens if we opt for the connectionist paradigm?. The situation here doesn’t seem to favour the use of the same supervenience strategy. For it has been argued (Ramsey, Stich and Garon [1991]) that beliefs, desires, and other mental states are nor, in the connectionist paradigm, individuable as weight or activation states of the system. This is because information is encoded by the network in distributed and superpositional representations, i.e., there are no straightforwardly isolable vehicles at the physical level that can be identified as the articulated supervenience base on which the semantic properties supervene2 . If this is true, then the connectionist not only loses the battle against epiphenomenalism but more drastically, seems to offer a standing invitation to eliminativism, since talk of beliefs and desires, etc. now seems to be floating free of any acceptable scientific underpinning, i.e., she has lost the necessary theoretical apparatus for supporting the intuitive idea that propositional attitudes -beliefs, desires and any mental states with semantic content- are physically realized. This second line of argumentation doesn’t take us to a paradox but to a dilemma: either we accept eliminativism, if connectionist hypothesis are correct or we defend the causal efficacy of mental states with semantic content by showing that, after all, connectionist networks are not plausible cognitive models (Davies [1991]). From my point of view, however, both lines of argumentation need to be revised. The aim of this paper is to find an account of the causal efficacy of content that avoids the aforementioned epiphenomenalist objections and that doesn’t require the discovery of inner symbols in the computational modelling of such contentful mental states. In short, the aim is to find a meeting point where a philosophical story about content and cause and the connectionist computational model can be brought together (Cfr. Clark [1989]).

Connectionism and classicism, it generally appears, have at least this much in common: both place some notion of internal representation at the heart of a scientific study of mind. In recent years, however, a much more radical view has gained increasing popularity. This view calls into question the commitment to internal representation itself. More strikingly still, this new wave of anti-representationalism is rooted not in armchair theorizing but in practical attempts to model and understand intelligent, adaptive behavior. In this paper we first present, and then critically assess, a variety of recent anti-representationalist treatments. We suggest that so far, at least, the sceptical rhetoric outpaces both evidence and argument. Some probable causes of this premature scepticism are isolated. Nonetheless, the anti-representationalist challenge is shown to be both important and progressive insofar as it forces us to see beyond the bare representational/non-representational dichotomy and to recognize instead a rich continuum of degrees and types of representationality.

"Consciousness", it is widely agreed, does not name any single cognitive phenomenon. But nor is the gathering of distinct phenomena under that single label an accident. What seems to unify the range of cognitive goods in this "variety store" is the central yet elusive notion of the availability of some content or feeling in subjective experience. The paper begins by building a rough taxonomy of the various ways different approaches have tried to give an account of this central target. Among these approaches there are two to which special attention is paid. According to the first, our very cognitive constitution makes the issue of subjective experience scientifically intractable . According to the second , the philosophical worries about the subjectivity of experience are solved once consciousness is analyzed as the result of a long process of evolution that turns the flexible architecture of the brain into a virtual sequential machine. It is my contention that noconceptual argument of the first kind can establish the impossibility of one day achieving a scientific understanding of the property of being conscious. It is also my contention that a better understanding of the underlying neurophysiological and computational mechanisms is needed if Dennett′s theory is to resolve, rather than side-step, those problems related to the subjective phenomenology of consciousness. In short, I aim to show that there is no cause to regard a scientific theory of subjective experience to be in principle unobtainable. But that, contra Dennett, the form of such a scientific understanding is not yet clear

In this paper I attempt to develop a notion of responsibility (semantic responsibility) that is to the notion of belief what epistemic responsibility is to the notion of justification. 'Being semantically responsible' is shown to involve the fulfilment of cognitive duties which allow the agent to engage in the kind of reason-laden discourses which render her beliefs appropriately sensitive to correction. The concept of semantic responsibility suggests that the notion of belief found in contemporary philosophical debates about content implicitly encompasses radically different classes of beliefs. In what follows I make those different types explicit, and sketch some implications for naturalisation projects in semantics and for accounts of the (putative) non-conceptual content of perceptual experiences

On the Origin of Objects is, at heart, an extended search for a non-circular and nonreductive characterization of two key notions: intentionality and computation. Only a non-circular and non-reductive account of these key notions can, Smith believes, provide a secure platform for a proper understanding of the mind. The project has both a negative and a positive aspect. Negatively, Smith rejects views that attempt to identify the key notions with lower-level physical properties, arguing instead for a more abstract and systemic understanding. This negative effort occupies Part I of the book. In Part II, we encounter the positive side of Smith's proposal: an attempt to develop a non-reductive analysis of computation and meaning able to meet the requirements laid out in Part I. One purpose of this critical review is to lay out this project in fairly simple terms. This is necessary since Smith's own treatment and prose sometimes obscures the flow of the argument. I suggest that, properly understood, Smith's proposal bears a clear affinity to ideas emerging from the dynamical systems movement within Cognitive Science, and that this tie-in can help put flesh on several of the more metaphorical characterizations in the book. My main criticism is that the book ultimately fails to provide an account able to meet Smith's own requirements for a truly non-reductive account of intentionality. This is especially the case regarding Smith's commitment to licensing a partition of the world based on no a priori assumptions whatsoever. The exercise is a valuable one, however, since it forces us to look harder at some foundational assumptions and at least hints at a new and refreshing perspective: one in which the key explanatory relations are grounded in facts about human practice and pragmatically established social norms.

I argue that findings in support of Adams and Kveraga’s functional forecast model of emotion expression processing help settle the debate between rich and sparse views of the content of perceptual experience. In particular, I argue that these results in social vision suggest that the distinctive phenomenal character of experiences involving high-level properties such as emotions and social traits is best explained by their being visually experienced as opposed to being brought about by perceptual judgments

Dual factor theories of meaning are fatally flawed in at least two ways. First. their very duality constitutes a problem: the two dimensions of meaning (reference and conceptual role) cannot be treated as totally orthogonal without compromising the intuition that much of our linguistic and non linguistic behavior is based on the cognizer’s interaction with the world. Second, Conceptual Role Semantics is not adequate for explaining a crucial feature of linguistic representation, viz., the special kind of compositionality known as concatenative compositionality. Dual factor theories, I conclude, cannot constitute an acceptable philosophical model of content.

The contents of perceptual experience, it has been argued, often include a characteristic “non-conceptual” component (Evans, 1982). Rejecting such views, McDowell (1994) claims that such contents are conceptual in every respect. It will be shown that this debate is compromised by the failure of both sides to mark a further, and crucial, distinction in cognitive space. This is the distinction between what is doubted here as mindful and mindless modes of perceiving: a distinction which cross-classifies the conceptual / non-conceptual divide. The goal of the paper is to show that there can be both mindful personal level perceptual experiences whose content cannot be considered conceptual — pace McDowell (1994)— and that there are mindless personal level perceptual experiences whose content cannot be considered —pace Evans (1982)— nonconceptual. The resulting picture yields a richer four dimensional carving of the space of perceptual experience, and provides a better framework in which to accommodate the many subtleties involved in our sensory confrontations with the world

In this paper I display a general metaphysical assumption that characterizes basic naturalistic views and that is inherited, in a residual form, by their leading teleological rivals. The assumption is that intentional states require identifiable inner vehicles and that to explain intentional properties we must develop accounts that bind specific contents to specific vehicles. I show that this assumption is deeply rooted in representationalist and reductionist theories of content and I argue that it is deeply inappropriate. I sketch the main features of plausible alternatives: such alternatives are either anti-representationalist (Dynamical Systems' models) or anti-reductionist (institution-based approaches), and are not committed to any such metaphysical premise

This paper concerns the role of the structural properties of representations in determining the nature of their content. I take as a starting point Fodor's (2007) and Heck's (2007) recent arguments making the iconic structure of perceptual representations essential in establishing their content as content of a different (nonconceptual) kind. I argue that the prima facie state–content error this strategy seems to display is nothing but a case of “state–content error error,” i.e., the mistake of considering that the properties that characterize the type of content certain representations have are indeed independent of their structural properties. I also consider another objection to the general strategy, namely that it falls short of showing that the nonconceptual content of perceptual experiences thus established is the kind of content that figures in true explanations of intentional behavior. I concede this point in respect of Fodor's version of the strategy, while denying that it has any bearing on Heck's approach. The success of this objection in Heck's case ultimately depends, I argue, upon an unjustified commitment to a certain empirically suspect model of perception.

In this paper I argue on two fronts. First, I press for the view that judging is a type of mental action, as opposed to those who think that judging is involuntary and hence not an action. Second, I argue that judging is specifically a type of non-voluntary mental action. My account of the non-voluntary nature of the mental act of judging differs, however, from standard non-voluntarist views, according to which ‘non-voluntary’ just means regulated by epistemic reasons. In addition, judging is non-voluntary, I contend, because it is partially constituted by the exercise of a non-reason-governed skill. This skill, which I call ‘critical pop-out’, consists of an unreflective, often unconscious, ability to detect the kind of situations in which the reflective abilities that also partially constitute our acts of judging should be deployed. We are responsible for our judgments, I conclude, because in identifying such reflection-inviting situations, we reveal the kind of epistemic agents we are