Justin Leiber

(1938 - 2016)

Nature's experiments in isolation—the wild boy of Aveyron, Genie, their name is hardly legion—are by their nature illusive. Helen Keller, blind and deaf from her 18th month and isolated from language until well into her sixth year, presents a unique case in that every stage in her development was carefully recorded and she herself, graduate of Radcliffe College and author of 14 books, gave several careful and insightful accounts of her linguistic development and her cognitive and sensory situation. Perhaps because she is masked, and enshrined, in William Gibson's mythic and false Miracle worker, cognitive scientists have yet to come to terms with this richly enlightening, albeit anecdotal, resource

Rachlin's is a dubious melange. Of Aristotle's four basic the scientists and philosophers of the modern era expelled the last, or teleology, from science. Adaptionist evolutionary biologists now sometimes sanction talk of the function or purpose of organisms' structures and behavioral repertoires as a first step because they believe evolution through natural selection makes natural organisms look asif they are purposively designed. But, as Aristotle himself insisted, humans are as much artificial as natural and so teleology is much less appropriate. To the degree that Rachlin's view makes sense it seems to amount to Daniel Dennett's intentional stance or the folk psychology talk of our everyday narrations of ourselves and others.

Philosophers concerned with speech acts, or Wittgenstein's uses of language , mostly fix their attention on actions done by issuing just a phrase or short sentence (in the appropriate circumstances with the proper qualifications, feeling, intent, uptake, etc.). "Five red apples" is Wittgenstein's paradigm example in his Philosophical Investigations . "There's a bittern at the bottom of your garden" plays a similar role in J. L. Austin's most central and ambitious essay, "Other Minds." Indeed, as Wittgenstein points out, a single word or gesture may do the job perfectly well, just as an illiterate man can make a valid contract by marking an "X" on a piece of paper. And, of course, in all relevant philosophical respects, a speech act may be written rather than spoken: in his leitmotiv example, Wittgenstein..

Though Mr. Lin purports to attack “Chomsky's view of language” and to defend the “common sense view of language”, he in fact attacks “views” that are basic and common to linguists, psycholinguists, and developmental psychologists. Indeed, though he cites W. V. O. Quine, L. Wittgenstein, and J. L. Austin in his support, they all sharply part company from his views, Austin particularly. Lin's views are not common sense but a set of scholarly and philological prejudices that linguistics disparaged from its inception as an organized science a hundred years ago. Professor [of Philosophy]: I will explain to you the secrets of language in all its wealth and complexity.

In lieu of an abstract, here is a brief excerpt of the content:Notes and Fragments THE FUTURE PRESENT TENSE by Justin Leiber Perhaps the simplest, most general, and oldest claim about fiction is that it should instruct and entertain. A logical positivist might draw a sharp line between the factual content of a discourse and the pleasurable emotional release available to the auditor. Aristotle straddles this distinction in seeing (dramatic) fiction as imitation of, principally, human action, an imitation which is, Aristotle assures us in Poetics, both naturally pleasurable to perform or to observe performed. The distinction is straddled because for something to be an imitation of something else it must convey some body of rough fact about that thing; and granted various conventions of form and good form, the more accurate, compact, and revealing the imitation, the more the entertainment. Indeed, Aristotle also insists that drama is more universal than history, for the poet depicts what is necessary and probable in human action, while history depicts what is actual, though perhaps improbable, and the historian may not illume what is necessary, representative, exemplary, or prophetic in the mass of supposed actualities. There is a puzzle here in Aristotle's attitude. All humans by nature desire to know is the resolute thesis of the Metaphysics and he suggests there and elsewhere that this desire is a noble one and one whose fulfillment is an important form and ingredient of happiness. In Poetics it is quite clear that both the poet and the audience must have some of the sort of stuff that Aristotle considers fully genuine knowledge, explanatory knowledge, knowledge of universals, for otherwise they could not produce or understand the work as successful (or unsuccessful) imitation of the probable, 203 204Philosophy and Literature necessary, exemplary, etc., in human action. So in entertaining the work inevitably instructs. Aristotle does say that Homer gives in hexameters an imitation of human action, while Empedocles gives in hexameters physical philosophy. But what if Empedocles were providing us psychology? The example could be made more telling if we consider a twentieth-century psychoanalytic Empedocles who tracks or elucidates some generalizations of psychology through giving imagined, or partly imaged, case histories — how would such a work be psychology as opposed to fiction? Imitation (mimesis) wouldn't do thejob, for Aristotle mentions Socratic Dialogue as a form of it. To move to contemporary instances, what may we suppose is the difference between Plato's Republic and Robert Heinlein's Space Cadet? l In Space Cadet, we find some hundred years hence a modernized version of the Platonic Republic, with an elite outgrowth of the United Nations, the "Space Patrol," playing the role of the philosopher kings to the whole earth. Heinlein presents Plato's three-component theory of human psychology and of the meritocratic, tripartite, hierarchic structure of the most real, or healthy, state, and he argues and illustrates the basic Platonic thesis. Ethics is as much an objective science as mathematics, immorality is a form of ignorance (no one knowingly does wrong), and the general solution to the problem of statescraft is the creation of an educational system that will winnow, at level after level, and further educate an intellectual/ethical elite who will monopolize ultimate weaponry and political power, who will use the "divine lie" tojustify their authority, and who will act out of ethical knowledge, not for individual gain. Heinlein gives his account of these matters from the point of view of a Mathew Dobson, a Patrol candidate, who resembles a Candide who finds himself within a reasonable facsimile of the Just State, if not the Best of All Possible Worlds. One concedes that Plato provides us a substantially original, more detailed and coherently worked out set of speculations and theories, while Heinlein provides us a perhaps banal version of these ideas in a sentimental (perhaps fascistic) vision. Similarly, one eagerly concedes that Plato's Republic has played a potent role in European Civilization and the sweep of human thought, while Space Cadet has not. But, plainly, the distinction between a work of philosophy, or of physics, and a (dramatic) fiction or science fiction, cannot be this. One can have unoriginal, false, or impotent works of physics, psychology, or philosophy. So one cannot argue on...

In part because he is known through his Meditations, a short pamphlet he wrote, rightly in fear, to conciliate (unsuccessfully) with the church, and because his rationalism is misconstrued when interpreted empirically, Descartes is subject to a variety of misunderstandings. It does not help that he is dogged by a canard invented in the late 1600s and revived by the animal rights movement, a canard that was designed to denigrate the then burgeoning mechanistic new science, discovered cruelly cutting up living animals, while laughingly insisting the writhing animals feel no pain. Descartes maintained that, physically speaking, humans as well as animals are machines, but he also clearly maintained that animals feel pain and hunger, have sensory experiences, etc. As a more abstract level, 20th Century analytic empiricism revivified the attack on rationalist views. But the last half century has seen strong support (though largely unacknowledged) for Descartes’ views about cognition and perception