Christopher Mole

This paper argues that the involuntariness of trauma recollections should play a more prominent role in our theories of post-traumatic stress disorder and acute stress disorder. The received view of these disorders takes intrusive recollections to play a central role in them, but—for reasons that the first part of this paper scrutinizes—it assigns relatively little importance to the involuntariness of those recollections. The second part of the paper shows that research into these disorders has operated with a rather imprecise conception of that involuntariness. The final part draws on the work of some twentieth century philosophers of action to show how a more precise account could be given, suggesting that that account should avoid equating involuntariness with the absence of a causally relevant intention.

This chapter has two parts. The first is concerned with the Motor Theory of Speech's explanandum, and shows that it is rather hard to give a precise account of what the Motor Theory is a theory _of_. The second part of the chapter identifies problems with the explanans: There are difficulties in finding a plausible account of what the content of the Motor Theory is supposed to be. The agenda of both parts is rather negative, and problems will be uncovered rather than solved. In the concluding section, it is suggested where one might look if one wants to solve the Motor Theory's problems, but it is unclear whether the Motor Theory's problems _ought_ to be solved, or whether the whole theory should be abandoned.

The work of Alan Cowey and Petra Stoerig is often taken to have shown that, following lesions analogous to those that cause blindsight in humans, there is blindsight in monkeys. The present paper reveals a problem in Cowey and Stoerig’s case for blindsight in monkeys. The problem is that Cowey and Stoerig’s results would only provide good evidence for blindsight if there is no difference between their two experimental paradigms with regard to the sorts of stimuli that are likely to come to consciousness. We show that the paradigms could differ in this respect, given the connections that have been shown to exist between working memory, perceptual load, attention, and consciousness.

Some psychological phenomena can be explained by identifying and describing the processes that constitute them. Others cannot be explained in that way. In Attention is Cognitive Unison Christopher Mole gives a precise account of the metaphysical difference that divides these two categories and shows that, when current psychologists attempt to explain attention, they assign it to the wrong one. Having rejected the metaphysical approach taken by our existing theories of attention Mole then develops a new theory. According to this theory the question of whether someone is paying attention is not settled by the facts about which processes are taking place. It is settled by the facts about whether the processes that serve that person's task-- whichever processes those happen to be--are processes that operate in unison. This theory gives us a new account of the problems that have dogged debates about the psychology of attention since the middle of the twentieth century. It also gives us a new way to understand the explanatory importance of cognitive psychology's empirical findings. The book as whole shows that metaphysical questions have a foundational role to play in the explanatory project of cognitive psychology. This volume is of interest to anyone engaged in current debates in the philosophy of mind and perception, and in cognitive science generally.

Designing effective computational systems is often a matter of finding ways in which simple logical operations can be combined to perform more complex tasks. Computer scientists therefore gauge the complexity of tasks by asking how many such operations would be needed to perform them. They are especially concerned with cases in which the number of these operations is so large that the task cannot feasibly be performed by computational means. This happens whenever a task that takes n bits of information to specify requires X^n operations to perform. Unless n is very small, the magnitude of the computational resources that would be needed to perform such tasks exceeds anything that could plausibly be available within a brain, or that could have been available over the course of intelligence’s evolution. When intelligent creatures succeed in dealing with tasks of this sort, their success therefore cannot be explained simply by the postulation of a computation. We must instead adopt an explanatory strategy that takes into account not only the things that are intelligently done but also the bounds within which this intelligence is accomplished. The question of which tasks exhibit such complexity is among the most fundamental open questions in theoretical computer science.

Written for a general popular audience, this is a discussion of the current state of research into the influence of belief on perception. It suggests that sense perception and thought do seep into one other, but that this doesn’t mean that perception is always biased in favour of our prior convictions: on the contrary, the influence of belief on perception can help us better navigate the world. I believe that following the link given above enables you to bypass the paywall that might stop you getting to the article by other means.

In recent philosophical work on attention, several authors have employed versions of an argument purporting to show that attention is not identical to any cognitive process. Others have criticised this argument. The present article addresses those various criticisms, and shows the original argument to be a valid one. It also shows that this argument cannot be resisted by taking attention to be a disjunction of several processes, by taking it be a genus of process that is composed of various species, nor by taking it to be a process-determinable, for which particular cognitive processes are determinates. The metaphysical position that most readily accommodates this argument’s conclusion is a version of adverbialism. It should be understood as making a claim about the essence of attention. Some of the confusions in this area are shown to originate in the difficulty of glossing such a claim in modal terms.

The position that Stokes’s Thinking and Perceiving aims to overthrow is committed to the idea that the facts about one’s propositional attitudes and the facts about one’s perceptual experiences are alike grounded in facts about representations (in various formats) that are being held in a short or long term memory store, so that computations can be performed upon them. Claims about modularity are claims about the distinctness of these memory stores, and of these representations. One way in which to reject these claims is to deny only that distinctness. A more radical way would be to reject the underlying idea that facts about perception and facts about propositional attitudes are alike grounded in facts about stored representations. Although the more radical approach might seem to face a problem concerning causal efficacy, I suggest that the way is open for Stokes to take it. 


The aim of this paper is to show that, for the purposes of addressing the epistemic aspects of systemic injustice, we need a notion of emancipatory attention. When the epistemic and ethical elements of an injustice are intertwined, it is a misleading idealisation to think of these epistemological elements as calling for the promotion of knowledge through a rational dialectic. Taking them to instead call for a campaign of consciousness-raising runs into difficulties of its own, when negotiating the twin risks of being presumptuous about one’s own ignorance, and patronising in attributing ignorance to others. To arrive at a better response, we should follow Marilyn Frye’s suggestion that the epistemic aspects of injustice are, at root, problems of attention. But we fail to give an adequate account of this if we adhere to the most influential tradition of thinking about attention’s ethics, which takes its lead from Iris Murdoch’s reading of Simone Weil. That tradition addresses attention’s significance in individual contexts, rather than social ones. To get a better conception of the role that is played by attention in projects of social emancipation, we should take some ideas from recent work on the metaphysics of attention, together with ideas from an older tradition – represented here by R.G. Collingwood’s The Principles of Art – concerning the forms of attention that are occasioned by the creation and appreciation of art.

The moral success or failure of our conduct is sometimes determined by the rationality of our practical decision making, and sometimes by the continence with which we act on the decisions that we have made. Both factors depend on the things that we find salient. And rather than making some culpable error in reasoning, or failing to resist some temptation, we often behave poorly just because some important aspect of the situation never became salient to us. We might also act well only because the temptations that would have deterred us from doing so remained in the unattended background of our consciousness. These contributions of salience disappear from view if we model our practical reasoning in decision-theoretic terms. The writers who have emphasised their importance have typically done so in the course of literary writings, rather than philosophical ones. They have suggested that an agent's role in shaping which things will be salient to them is most clearly seen in the practice of prayer. Following some remarks of Iris Murdoch, and drawing on some results from experimental psychology, this paper considers a way in which this suggestion might be naturalised to a secular world view.

This article presents theories of attention that attempt to derive their answer to the question of what attention is from their answers to the question of what it is for some activity to be done attentively. Such theories provide a distinctive account of the difficulties that are faced by the attempt to locate processes in the brain by which the phenomena of attention can be explained. Their account does not share the pessimism of theories suggesting that the concept of attention is defective. Instead it reconstrues the explanatory relationship between attention and the processes that constitute it, in a way that is illustrated here by considering the relationship between attention and the processes that are identified by the biased competition theory. After considering some of the ways in which an adverbialist approach might be developed, the article concludes by suggesting some possible solutions to a problem concerning distraction, by which prominent adverbialist theories of attention have been dogged.

As a tactic for preventing an enquiry into attention’s relationship to consciousness from lapsing into ill-definition, this chapter treats ‘attention’ as a term defined by the role that is assigned to it in our explanations of empirically established psychological phenomena (especially those involving the modulation of reaction times). It reviews evidence showing that such modulations are associated with processing that stands in various relations to consciousness. The psychological phenomena that explain these modulations cannot be identified with the causes of consciousness. Nor do they operate exclusively within the field of conscious awareness. If the explanation of these phenomena is to cast explanatory light on how and when consciousness occurs, it will need to do so in the context of some more complex explanatory theory.

Evidence concerning the relationship between attention and multisensory integration has long been thought to lead us into a paradox. The paradox has its roots in evidence that seems to show that attention exerts an influence on integration, and that integration also exerts an influence on attention. This creates an appearance of paradox only if it is understood to imply that particular instances of the integration process must occur both before and after particular instances of the attention process. But this appearance of paradox can be removed if we can find a way to resist the idea that there must be fixed temporal relations between the instances of these processes. That idea can seem hard to resist if both are understood to be processes of the sort that are brought to a halt by their own completion. Reflection on a metaphysical distinction between different sorts of process shows this understanding can be rejected. The appearance of paradox is thereby removed.

The set of entities that serves as the domain for our discourse about the mind is metaphysically heterogenous. It includes processes, events, properties, modes, and states. In the latter part of the twentieth century, philosophers started to suppose that a philosophical theory of the mind should be primarily concerned with the explanation of mental states. Those states could then be mentioned in the explanations that would need to be given for mental entities of other sorts. If, for example, we had a prior explanation of belief states, those states could figure in our subsequent explanation of inferences: inferences, on this approach, are to be identified with certain processes of belief revision. This states-first approach was not favoured by earlier theorists of the mind, who tended to suppose that mental events and processes are explanatorily more basic than mental states. The current states-first approach faces insuperable difficulties, which the earlier approach avoids.

Understanding Mental Disorders aims to help current and future psychiatrists, and those who work with them, to think critically about the ethical, conceptual, and methodological questions that are raised by the theory and practice of psychiatry. It considers questions that concern the mind’s relationship to the brain, the origins of our norms for thinking and behavior, and the place of psychiatry in medicine, and in society more generally. With a focus on the current debates around psychiatry’s diagnostic categories, the authors ask where these categories come from, if psychiatry should be looking to find new categories that are based more immediately on observations of the brain, and whether psychiatrists need to employ any diagnostic categories at all.

Wittgenstein’s later works are full of questions about the timing and duration of mental phenomena. These questions are often awkward ones, and Wittgenstein seems to take their awkwardness to be philosophically revealing, but if we ask what it is that these questions reveal then different interpretations are possible. This paper suggests that there are at least six different ways in which the timing of mental phenomena can be awkward. By identifying these we can give sense to some of Wittgenstein’s more cryptic remarks, and doing this enables us to clarify some obscure elements in his picture of the mind, including the distinction between sensations and feelings, and his account of the rational status of those processes out of which rule-following is built.

The relationship between intelligent systems and their environment is at the forefront of research in cognitive science. The Unexplained Intellect: Complexity, Time, and the Metaphysics of Embodied Thought shows how computational complexity theory and analytic metaphysics can together illuminate long-standing questions about the importance of that relationship. It argues that the most basic facts about a mind cannot just be facts about mental states, but must include facts about the dynamic, interactive mental occurrences that take place when a creature encounters its environment. In a discussion that is organised into four clear parts, Christopher Mole begins by examining the mathematics of computational complexity, arguing that the results from complexity theory create a puzzle about how human intelligence could possibly be explained. Mole then uses the tools of analytic metaphysics to draw a distinction between mental states and dynamic mental entities, and shows that, in order to answer the complexity-theoretic puzzle, dynamic entities must be understood to be among the most basic of mental phenomena. The picture of the mind that emerges has important implications for our understanding of intelligence, of action, and of the mind’s relationship to the passage of time. The Unexplained Intellect is the first book to bring insights from the mathematics of computational complexity to bear in an enquiry into the metaphysics of the mind. It will be essential reading for scholars and researchers in the philosophy of mind and psychology, for cognitive scientists, and for those interested in the philosophical importance of complexity.

It is unfashionable to suggest that enactive processes - including some that involve the mirror neuron system - might contribute to the comprehension of sign language. The present essay formulates and defends a version of that unfashionable suggestion, as it applies to certain forms of syntactic processing. There is evidence that has been thought to weigh against any such suggestion, coming from neuroimaging experiments and from the study of Deaf aphasics. In both cases it is shown to be unpersuasive.