Lawrence Shapiro

By now, even the kid down the street must be familiar with the functionalist's response to type-identity physicalism. Mental kinds like pain, love, the belief that Madison sits on an isthmus, etc., are not identical to physical kinds because it's conceptually possible that entities physically distinct in kind from human beings experience pain, love, beliefs that Madison sits on an isthmus, etc. Type-identity physicalism, in short, is baselessly chauvinistic in its rejection of the possibility of nonhuman minds.

Prominent defenders of the extended cognition thesis have looked to evolutionary theory for support. Roughly, the idea is that natural selection leads one to expect that cognitive strategies should exploit the environment, and exploitation of the right sort results in a cognitive system that extends beyond the head of the organism. I argue that proper appreciation of evolutionary theory should create no such expectation. This leaves open whether cognitive systems might in fact bear a relationship to the environment that leads to their extension. *Received July 2009; revised January 2010. †To contact the author, please write to: Department of Philosophy, 5185 Helen C. White Hall, 600 North Park Street, University of Wisconsin, Madison, WI 53706; e‐mail: [email protected].

Many who advocate dynamical systems approaches to cognitive science believe themselves committed to the thesis of extended cognition and to the rejection of representation. I argue that this belief is false. In part, this misapprehension rests on a warrantless re-conception of cognition as intelligent behavior. In part also, it rests on thinking that conceptual issues can be resolved empirically. Once these issues are sorted out, the way is cleared for a dynamical systems approach to cognition that is free to retain the standard conception of cognition as taking place in the head, and over representations

Ketelaar and Ellis have provided a remarkably clear and succinct statement of Lakatosian philosophy of science and have also argued compellingly that the neo-Darwinian theory of evolution fills the Lakatosian criteria of progressivity. We find ourselves in agreement with much of what Ketelaar and Ellis say about Lakatosian philosophy of science, but have some questions about (1) the place of evolutionary psychology in a Lakatosian framework, and (2) the extent to which evolutionary psychology truly predicts new findings

Carl Gillett has defended what he calls the “dimensioned” view of the realization relation, which he contrasts with the traditional “flat” view of realization (2003, 2007; see also Gillett 2002). Intuitively, the dimensioned approach characterizes realization in terms of composition whereas the flat approach views realization in terms of occupiers of functional roles. Elsewhere we have argued that the general view of realization and multiple realization that Gillett advances is not able to discharge the theoretical duties of those relations (Shapiro 2004, unpublished manuscript; Polger 2004, 2007, forthcoming). Here we focus on an internal objection to Gillett’s account and then raise some broader reasons to reject it.

ABSTRACT Proponents of mechanistic explanation have recently suggested that all explanation in the cognitive sciences is mechanistic, even functional explanation. This last claim is surprising, for functional explanation has traditionally been conceived as autonomous from the structural details that mechanistic explanations emphasize. I argue that functional explanation remains autonomous from mechanistic explanation, but not for reasons commonly associated with the phenomenon of multiple realizability. 1Introduction 2Mechanistic Explanation: A Quick Primer 3Functional Explanation: An Example 4Autonomy as Lack of Constraint 5The Price of Autonomy 6Another Argument against Autonomy 7Conclusion: Autonomy and Multiple Realization

Shapiro tests these hypotheses against two rivals, the mental constraint thesis and the embodied mind thesis. Collecting evidence from a variety of sources (e.g., neuroscience, evolutionary theory, and embodied cognition) he concludes that the multiple realizability thesis, accepted by most philosophers as a virtual truism, is much less obvious than commonly assumed, and that there is even stronger reason to give up the separability thesis. In contrast to views of mind that tempt us to see the mind as simply being resident in a brain or body, Shapiro argues for a far more encompassing integration of mind, brain, and body than philosophers have supposed. (publisher, edited)

Many philosophers and psychologists who approach the issue of representation from a computational or measurement theoretical perspective end up having to deny the possibility of junk representations—representations present in an organism's head but that enter into no psychological processes or produce no behaviour. However, I argue, a more functional perspective makes the possibility of junk representations intuitively quite plausible—so much so that we may wish to question those views of representation that preclude the possibility of junk representations. I explore some of the reasons we should care about the possibility of junk representations and conclude with some speculation about whether junk representations are in fact present in our heads.

Embodied cognition often challenges standard cognitive science. In this outstanding introduction, Lawrence Shapiro sets out the central themes and debates surrounding embodied cognition, explaining and assessing the work of many of the key figures in the field, including George Lakoff, Alva Noë, Andy Clark, and Arthur Glenberg. Beginning with an outline of the theoretical and methodological commitments of standard cognitive science, Shapiro then examines philosophical and empirical arguments surrounding the traditional perspective. He introduces topics such as dynamic systems theory, ecological psychology, robotics, and connectionism, before addressing core issues in philosophy of mind such as mental representation and extended cognition. Including helpful chapter summaries and annotated further reading at the end of each chapter, _Embodied Cognition_ is essential reading for all students of philosophy of mind, psychology, and cognitive science.

Frances Egan argues that the states of computational theories of vision are individuated individualistically and, as far as the theory is concerned, are not intentional. Her argument depends on equating the goals and explanatory strategies of computational psychology with those of its algorithmic level. However, closer inspection of computational psychology reveals that the computational level plays an essential role in explaining visual processes and that explanations at this level are nonindividualistic and intentional. In conclusion, I sketch an account of content in which content does the sort of explanatory work that Egan denies is possible

I would like to nominate one more principle for initial inclusion in the science of teleonomy. This principle is that the nature of the stimuli that initiate and regulate a response may be no indication of the function of the response.George Williams could not have anticipated the special relevance his principle has for contemporary analyses of representational content. In particular, his principle provides both a concise statement of where a currently popular strategy for naturalizing representational content has gone wrong and a positive suggestion for how we should right this wrong. I characterize the kind of naturalistic analysis of representation I have in mind as bottom-up because it seeks to build representation up from a non-intentional, and hence naturalistically unimpeachable, correlation relation. Many authors have suggested such an approach to naturalizing intentionality, but for clarity and completeness perhaps Fred Dretske's Explaining Behavior: Reasons in a World of Causes ought to be construed as the exemplary source.

The discovery of mirror neurons has been hailed as one of the most exciting developments in neuroscience in the past few decades. These neurons discharge in response to the observation of others’ actions. But how are we to understand the function of these neurons? In this paper I defend the idea that mirror neurons are best conceived as components of a sensory system that has the function to perceive action. In short, mirror neurons are part of a hitherto unrecognized “sixth sense”. In this spirit, research should move toward developing a psychophysics of mirror neurons.

When conceived as an empirical claim, it is natural to wonder how one might test the hypothesis of multiple realization. I consider general issues of testability, show how they apply specifically to the hypothesis of multiple realization, and propose an auxiliary assumption that, I argue, must be conjoined to the hypothesis of multiple realization to ensure its testability. I argue further that Bechtel and Mundale go astray because they fail to appreciate the need for this auxiliary assumption. †To contact the author, please write to: Department of Philosophy, University of Wisconsin–Madison, 5185 Helen C. White Hall, 600 North Park Street, Madison, WI 53706; e‐mail: [email protected]

While there is controversy over which of several naturalistic theories of the mental is most plausible, there is consensus regarding the desideratum of a naturalistically respectable theory. A naturalistic theory of the mental, it is agreed, must explicate representation in nonintentional terms. I argue that this constraint does not get at the heart of what it is to be natural. On the one hand, it fails to provide us with a meaningful distinction between the natural and the unnatural. On the other hand, it unfairly suggests that we withhold judgment on those successes our sciences of the mind have already achieved until a convincing decomposition of the mental is available. I urge a new conception of naturalism that focuses less upon ontological considerations and more upon methodological ones

Jaegwon Kim’s causal exclusion argument has rarely been evaluated from an empirical perspective. This is puzzling because its conclusion seems to be making a testable claim about the world: supervenient properties are causally inefficacious. An empirical perspective, however, reveals Kim’s argument to rest on a mistaken conception about how to test whether a property is causally efficacious. Moreover, the empirical perspective makes visible a metaphysical bias that Kim brings to his argument that involves a principle of non‐inclusion.