Daniel C. Dennett

(1942 - 2024)

_Content and Consciousness_ is an original and ground-breaking attempt to elucidate a problem integral to the history of Western philosophical thought: the relationship of the mind and body. In this formative work, Dennett sought to develop a theory of the human mind and consciousness based on new and challenging advances in the field that came to be known as cognitive science. This important and illuminating work is widely-regarded as the book from which all of Dennett’s future ideas developed. It is his first explosive rebuttal of Cartesian dualism and one of the founding texts of philosophy of mind.

From an evolutionary standpoint, a default presumption is that true beliefs are adaptive and misbeliefs maladaptive. But if humans are biologically engineered to appraise the world accurately and to form true beliefs, how are we to explain the routine exceptions to this rule? How can we account for mistaken beliefs, bizarre delusions, and instances of self-deception? We explore this question in some detail. We begin by articulating a distinction between two general types of misbelief: those resulting from a breakdown in the normal functioning of the belief formation system (e.g., delusions) and those arising in the normal course of that system's operations (e.g., beliefs based on incomplete or inaccurate information). The former are instances of biological dysfunction or pathology, reflecting “culpable” limitations of evolutionary design. Although the latter category includes undesirable (but tolerable) by-products of “forgivably” limited design, our quarry is a contentious subclass of this category: misbeliefs best conceived as design features. Such misbeliefs, unlike occasional lucky falsehoods, would have been systematically adaptive in the evolutionary past. Such misbeliefs, furthermore, would not be reducible to judicious – but doxastically1noncommittal – action policies. Finally, such misbeliefs would have been adaptive in themselves, constituting more than mere by-products of adaptively biased misbelief-producing systems. We explore a range of potential candidates for evolved misbelief, and conclude that, of those surveyed, onlypositive illusionsmeet our criteria.

Intentional explanation and attributions of mentality -- International systems -- Reply to Arbib and Gunderson -- Brain writing and mind reading -- The nature of theory in psychology -- Skinner skinned -- Why the law of effect will not go away -- A cure for the common code? -- Artificial intelligence as philosophy and as psychology -- Objects of consciousness and the nature of experience -- Are dreams experiences? -- Toward a cognitive theory of consciousness -- Two approaches to mental images -- Why you can't make a computer that feels pain -- Free will and personhood -- Mechanism and responsibility -- The abilities of men and machines -- Conditions of personhood -- On giving libertarians what they say they want -- How to change your mind -- Where am I?

This collection of 17 essays by the author offers a comprehensive theory of mind, encompassing traditional issues of consciousness and free will. Using careful arguments and ingenious thought-experiments, the author exposes familiar preconceptions and hobbling institutions. This collection of 17 essays by the author offers a comprehensive theory of mind, encompassing traditional issues of consciousness and free will. Using careful arguments and ingenious thought-experiments, the author exposes familiar preconceptions and hobbling institutions. The essays are grouped into four sections: Intentional Explanation and Attributions of Mentality; The Nature of Theory in Psychology; Objects of Consciousness and the Nature of Experience; and Free Will and Personhood.

Daniel C. Dennett " Is Perception the 'Leading Edge' of Memory? " Consciousness appears to us to consist of a sequence of contentful items, arranged in a sequence, the so-called "stream of consciousness," in which each item in turn bursts quite suddenly into consciousness and thereby enters memory, perhaps only briefly to be remembered, and then forgotten. I think that hidden in this comfortable and largely innocent picture of consciousness is a deep and seductive mistake. I intend to expose and elucidate that mistake, and describe an alternative vision.

_Content and Consciousness_ is an original and ground-breaking attempt to elucidate a problem integral to the history of Western philosophical thought: the relationship of the mind and body. In this formative work, Dennett sought to develop a theory of the human mind and consciousness based on new and challenging advances in the field that came to be known as cognitive science. This important and illuminating work is widely-regarded as the book from which all of Dennett’s future ideas developed. It is his first explosive rebuttal of Cartesian dualism and one of the founding texts of philosophy of mind.

The field of Artificial Intelligence has produced so many new concepts--or at least vivid and more structured versions of old concepts--that it would be surprising if none of them turned out to be of value to students of animal behavior. Which will be most valuable? I will resist the temptation to engage in either prophecy or salesmanship; instead of attempting to answer the question: "How might Artificial Intelligence inform the study of animal behavior?" I will concentrate on the obverse: "How might the study of animal behavior inform research in Artificial Intelligence?"

Philosophers have adopted various names for the things in the beholder that have been supposed to provide a safe home for the colors and the rest of the properties that have been banished from the "external" world by the triumphs of physics: "raw feels", "sensa", "phenomenal qualities" "intrinsic properties of conscious experiences" "the qualitative content of mental states" and, of course, " qualia," the term I will use. There are subtle differences in how these terms have been defined, but I'm going to ride roughshod over them. I deny that there are.

What is the thread tying together all of Jerry Fodor's vigorous and influential campaigns over the years? Consider the diversity of his btes noirs. In Chihara and Fodor, 1965, it was Wittgenstein and the "no private language" gang; in Psychological Explanation (1968) and The Language of Thought (1975), it was Ryle, Skinner and other behaviorists; in "Tom Swift and his Procedural Grandmother" (1978 reprinted in 1981) it was AI in general and procedural semantics in particular; in "Three Cheers for Propositional Attitudes" (1979, reprinted with revisions in 1981) it was me and my "irrealist" way with stances; in "Methodological Solipsism Considered as a Research Strategy in Cognitive Science" (1980 reprinted in 1981) it was the brand of "naturalism" that claimed that psychology had to traffic in meanings that were not inside the head; in The Modularity of Mind (1983) it was Bruner and the other New Look psychologists who infected perception with thought, but also, in the shocking punch line of the last chapter, AI again; in Psychosemantics (1987) it was the meaning holists and those who would ground their naturalistic appeal to teleological formulations in what Fodor elsewhere has called "vulgar Darwinism" (these villains take another drubbing in his forthcoming "A Theory of Content"); and in "Connectionism and Cognitive Architecure: a Critical Analysis", Fodor and Pylyshyn, 1988, it is the connectionists and their many friends.

As cognitive science, including especially cognitive neuroscience, closes in on the first realistic models of the human mind, philosophical puzzles and problems that have been conveniently postponed or ignored for generations are beginning to haunt the efforts of the scientists, confounding their vision and leading them down hopeless paths of theory. I will illustrate this claim with a brief look at several temporal phenomena which appear anomalous only because of a cognitive illusion: an illusion about the point of view of the observerix. Since there is no point in the brain where "it all comes together," several compelling oversimplifications of traditional theorizing must be abandoned.

Making mistakes is the key to making progress. There are times, of course, when it is important not to make any mistakes--ask any surgeon or airline pilot. But it is less widely appreciated that there are also times when making mistakes is the secret of success. What I have in mind is not just the familiar wisdom of nothing ventured, nothing gained. While that maxim encourages a healthy attitude towards risk, it doesn't point to the positive benefits of not just risking mistakes, but actually of making them. Instead of shunning mistakes, I claim, you should cultivate the habit of making them. Instead of turning away in denial when you make a mistake, you should become a connoisseur of your own mistakes, turning them over in your mind as if they were works of art, which in a way they are. You should seek out opportunities to make grand mistakes, just so you can then recover from them.