J. Brendan Ritchie

Questions about the nature of the relationship between language and extralinguistic cognition are old, but only recently has a new view emerged that allows for the systematic investigation of claims about linguistic structure, based on how it is understood or utilized outside of the language system. Our paper represents a case study for this interaction in the domain of event semantics. We adopt a transparency thesis about the relationship between linguistic structure and extralinguistic cognition, investigating whether different lexico-syntactic structures can differentially recruit the visual causal percept. A prominent analysis of causative verbs like move suggests reference to two distinct events and a causal relationship between them, whereas non-causative verbs like push do not so refer. In our study, we present English speakers with simple scenes that either do or do not support the perception of a causal link, and manipulate (between subjects) a one-sentence instruction for the evaluation of the scene. Preliminary results suggest that competent speakers of English are more likely to judge causative constructions than non-causative constructions as true of a scene where causal features are present in the scene. Implications for a new approach to the investigation of linguistic meanings and future directions are discussed.

Since its introduction, multivariate pattern analysis, or ‘neural decoding’, has transformed the field of cognitive neuroscience. Underlying its influence is a crucial inference, which we call the decoder’s dictum: if information can be decoded from patterns of neural activity, then this provides strong evidence about what information those patterns represent. Although the dictum is a widely held and well-motivated principle in decoding research, it has received scant philosophical attention. We critically evaluate the dictum, arguing that it is false: decodability is a poor guide for revealing the content of neural representations. However, we also suggest how the dictum can be improved on, in order to better justify inferences about neural representation using MVPA.

The medium‐independence of computational descriptions has shaped common conceptions of computational explanation. So long as our goal is to explain how a system successfully carries out its computations, then we only need to describe the abstract series of operations that achieve the desired input–output mapping, however they may be implemented. It is argued that this abstract conception of computational explanation cannot be applied to so‐called real‐time computing systems, in which meeting temporal deadlines imposed by the systems with which a device interfaces are constitutive of the computing tasks that a device performs. Instead, real‐time computing reveals the need for alternative conceptions of computational explanation, as well as computational implementation, that eschew medium‐independence.

Common everyday materials such as textiles, foodstuffs, soil or skin can have complex, mutable and varied appearances. Under typical viewing conditions, most observers can visually recognize materials effortlessly, and determine many of their properties without touching them. Visual material perception raises many fascinating questions for vision researchers, neuroscientists and philosophers, yet has received little attention compared to the perception of color or shape. Here we discuss some of the challenges that material perception raises and argue that further philosophical thought should be directed to how we see materials.

The “hard problem” of consciousness is a challenge for explanations of the nature of our phenomenal experiences. Chalmers has claimed that physicalist solutions to the challenge are ill-suited due, in part, to the zombie argument against physicalism. Perry has suggested that the zombie argument begs the question against the physicalist, and presents no relevant threat to the view. Although seldom discussed in the literature, I show there is defensive merit to Perry’s “parry” of the zombie attack. The success of the maneuver suggests a slight softening of the hard problem of consciousness for physicalists.

Since its introduction, multivariate pattern analysis, or ‘neural decoding’, has transformed the field of cognitive neuroscience. Underlying its influence is a crucial inference, which we call the decoder’s dictum: if information can be decoded from patterns of neural activity, then this provides strong evidence about what information those patterns represent. Although the dictum is a widely held and well-motivated principle in decoding research, it has received scant philosophical attention. We critically evaluate the dictum, arguing that it is false: decodability is a poor guide for revealing the content of neural representations. However, we also suggest how the dictum can be improved on, in order to better justify inferences about neural representation using MVPA. 1Introduction 2A Brief Primer on Neural Decoding: Methods, Application, and Interpretation 2.1What is multivariate pattern analysis? 2.2The informational benefits of multivariate pattern analysis 3Why the Decoder’s Dictum Is False 3.1We don’t know what information is decoded 3.2The theoretical basis for the dictum 3.3Undermining the theoretical basis 4Objections and Replies 4.1Does anyone really believe the dictum? 4.2Good decoding is not enough 4.3Predicting behaviour is not enough 5Moving beyond the Dictum 6Conclusion

Humans have the capacity for awareness of many aspects of their own mental lives—their own experiences, feelings, judgments, desires, and decisions. We can often know what it is that we see, hear, feel, judge, want, or decide. This article examines the evolutionary origins of this form of self-knowledge. Two alternatives are contrasted and compared with the available evidence. One is first-person based: self-knowledge is an adaptation designed initially for metacognitive monitoring and control. The other is third-person based: self-knowledge depends on the prior evolution of a mindreading system which can then be directed toward the self. It is shown that the latter account is currently the best supported of the two

Chalmers argues for the following two principles: computational sufficiency and computational explanation. In this commentary I present two criticisms of Chalmers’ argument for the principle of computational sufficiency, which states that implementing the appropriate kind of computational structure suffices for possessing mentality. First, Chalmers only establishes that a system has its mental properties in virtue of the computations it performs in the trivial sense that any physical system can be described computationally to some arbitrary level of detail; further argumentation is required to show that the causal topology relevant to possessing a mind actually implements computations. Second, Chalmers' account rules out plausible cases of implementation due to its requirement of an isomorphism between the state-types of a computation and the physical system implementing the computation.

This chapter situates the dispute over the metacognitive capacities of non-human animals in the context of wider debates about the phylogeny of metarepresentational abilities. This chapter clarifies the nature of the dispute, before contrasting two different accounts of the evolution of metarepresentation. One is first-person-based, claiming that it emerged initially for purposes of metacognitive monitoring and control. The other is social in nature, claiming that metarepresentation evolved initially to monitor the mental states of others. These accounts make differing predictions about what we should expect to find in non-human animals: the former predicts that metacognitive capacities in creatures incapable of equivalent forms of mindreading should be found, whereas the latter predicts that they should not. The chapter elaborates and defend the latter form of account, drawing especially on what is known about decision-making and metacognition in humans. In doing so the chapter shows that so-called ‘uncertainty-monitoring’ data from monkeys can just as well be explained in non-metarepresentational affective terms, as might be predicted by the social-evolutionary account