Christopher Gauker

The network theory of conceptual development is the theory that conceptual developmentmay be represented as a process of constructing a network of linked nodes. The nodes of such a network represent concepts and the links between nodes represent relations between concepts. The structure of such a network is not determined by experience alone but must evolve in accordance with abstraction heuristics, which constrain the varieties of network between which experience must decide. This paper criticizes the network theory on the grounds that current proposals regarding these abstraction heuristics all fail, and further, that, given certain plausible assumptions, no viable account of these abstraction heuristics will be possible. Abstraction heuristics cannot be universal principles of rational thought because virtually no concept is intrinsically unsuitable for use in a true and useful representation of reality. Nor can they be species-specific natural conventions because in that case, it is argued, we would not be able even in principle to learn to understand the language of creatures who used different ones.

The key to an adequate account of presupposition projection is to accommodate the fact that the presuppositions of a sentence cannot always be read off the sentence but can often be identified only on the basis of prior utterances in the conversation in which the sentence is uttered. In addition, an account of presupposition requires a three-valued semantics of assertibility and deniability in a context. Presuppositions can be explicated as sentences that belong to the conversation and the assertibility of which ensures that the remaining assertibility and deniability conditions of the presupposition-bearing sentence are dual to one another. The prevailing approach to presuppositions, grounded in Heim’s context-change semantics, can be criticized both on philosophical grounds and for failing to accommodate the phenomena

This paper presents a precise semantics for incomplete predicates such as “ready”. Incomplete predicates have distinctive logical properties that a semantic theory needs to accommodate. For instance, “Tipper is ready” logically implies “Tipper is ready for something”, but “Tipper is ready for something” does not imply “Tipper is ready”. It is shown that several approaches to the semantics of incomplete predicates fail to accommodate these logical properties. The account offered here defines contexts as structures containing an element called a proposition set, which contains atomic propositions and negations of atomic propositions. The condition under which “Tipper is ready” is true in a context is defined in terms of the contents of the proposition set for the context. On this account, the content of the context pertinent to a conversation must be determined not by what speakers have in mind but by relations of objective relevance

Much discussed but still unresolved is whether a subject's internal physical structure is a sufficient condition for his beliefs and desires. The question has sometimes been expressed as a question about microstructurally identical Doppelgänger. Imagine two subjects who are identical right down to the ions traversing the synapses. Their senses are stimulated in all the same ways, their bodies execute the same motions, and identical physical events mediate between the sensory inputs and the behavioral outputs. Must they have the very same beliefs and desires? Let us call the thesis that they must, internalism. The internalist may hold that a physical similarity less complete than this will also guarantee identity in beliefs and desires, but certainly, he holds, perfect identity of internal physical histories will suffice.Internalism will be opposed by those who sense that the nature of mentality is closely tied to the nature of explanation in terms of mental states and that in explaining a subject's behavior we cannot abstract, even in principle, from the character of the environment in which the subject is embedded. This essay offers a partial articulation of this point of view and shows how it conflicts with internalism. A consequence of the view to be described is that our attributions of belief must reflect the probabilistic regularities in the subject's environment. As we shall see, this consequence conflicts with internalism in two ways. The first conflict turns on the fact that there is no limit on the possible variety of such regularities. The second conflict turns on the fact that two subjects might by chance have the same micro-structural history though different probabilistic regularities obtain in their respective environments.