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  1. Kristin Andrews, Confronting Language, Representation, and Belief: A Limited Defense of Mental Continuity.
    According to the mental continuity claim (MCC), human mental faculties are physical and beneficial to human survival, so they must have evolved gradually from ancestral forms and we should expect to see their precursors across species. Materialism of mind coupled with Darwin’s evolutionary theory leads directly to such claims and even today arguments for animal mental properties are often presented with the MCC as a premise. However, the MCC has been often challenged among contemporary scholars. It is usually argued that (...)
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  2. William P. Bechtel (1993). Decomposing Intentionality: Perspectives on Intentionality Drawn From Language Research with Two Species of Chimpanzees. [REVIEW] Biology and Philosophy 8 (1):1-32.
    In philosophy the term intentionality refers to the feature possessed by mental states of beingabout things others than themselves. A serious question has been how to explain the intentionality of mental states. This paper starts with linguistic representations, and explores how an organism might use linguistic symbols to represent other things. Two research projects of Sue Savage-Rumbaugh, one explicity teaching twopan troglodytes to use lexigrams intentionally, and the other exploring the ability of several members ofpan paniscus to learn lexigram use (...)
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  3. Jacob Beck (2013). Why We Can't Say What Animals Think. Philosophical Psychology 26 (4):520–546.
    Realists about animal cognition confront a puzzle. If animals have real, contentful cognitive states, why can’t anyone say precisely what the contents of those states are? I consider several possible resolutions to this puzzle that are open to realists, and argue that the best of these is likely to appeal to differences in the format of animal cognition and human language.
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  4. Monima Chadha (2007). No Speech, Never Mind! Philosophical Psychology 20 (5):641 – 657.
    In a series of classic papers, Donald Davidson put forward an ingenious argument to challenge the ascription of minds to nonlinguistic animals. Davidson's conclusions have been mercilessly demolished in the literature by cognitive ethologists, but none of them have directly addressed Davidson's argument. First, this paper is an attempt to elucidate and evaluate Davidson's central argument for denying minds to nonlinguistic animals. Davidson's central argument puts forth a challenge to those of us who want to attribute minds to nonlinguistic animals. (...)
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  5. Christopher Gauker (1990). How to Learn Language Like a Chimpanzee. Philosophical Psychology 4 (1):139-46.
    This paper develops the hypothesis that languages may be learned by means of a kind of cause-effect analysis. This hypothesis is developed through an examination of E. Sue Savage-Rumbaugh's research on the abilities of chimpanzees to learn to use symbols. Savage-Rumbaugh herself tends to conceive of her work as aiming to demonstrate that chimpanzees are able to learn the "referential function" of symbols. Thus the paper begins with a critique of this way of viewing the chimpanzee's achievements. The hypothesis that (...)
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  6. Steven Gross (2010). Origins of Human Communication - by Michael Tomasello. Mind and Language 25 (2):237-246.
  7. Susan L. Hurley & Matthew Nudds (eds.) (2006). Rational Animals? Oxford University Press.
    To what extent can animal behaviour be described as rational? What does it even mean to describe behaviour as rational? -/- This book focuses on one of the major debates in science today - how closely does mental processing in animals resemble mental processing in humans. It addresses the question of whether and to what extent non-human animals are rational, that is, whether any animal behaviour can be regarded as the result of a rational thought processes. It does this with (...)
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  8. Elisabeth A. Lloyd (2004). Kanzi, Evolution, and Language. Biology and Philosophy 19 (4):577-88.
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  9. Andrew McAninch, Grant Goodrich & Colin Allen (2009). Animal Communication and Neo-Expressivism. In Robert W. Lurz (ed.), The Philosophy of Animal Minds. Cambridge University Press. 128--144.
    One of the earliest issues in cognitive ethology concerned the meaning of animal signals. In the 1970s and 1980s this debate was most active with respect to the question of whether animal alarm calls convey information about the emotional states of animals or whether they “refer” directly to predators in the environment (Seyfarth, Cheney, & Marler 1980; see Radick 2007 for a historical account), but other areas, such as vocalizations about food and social contact, were also widely discussed. In the (...)
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  10. Tania Munz (2005). The Bee Battles: Karl von Frisch, Adrian Wenner and the Honey Bee Dance Language Controversy. [REVIEW] Journal of the History of Biology 38 (3):535 - 570.
    In 1967, American biologist Adrian Wenner (1928-) launched an extensive challenge to Karl von Frisch's (1886-1982) theory that bees communicate to each other the direction and distance of food sources by a symbolic dance language. Wenner and various collaborators argued that bees locate foods solely by odors. Although the dispute had largely run its course by 1973 -- von Frisch was awarded a Nobel Prize, while Wenner withdrew from active bee research -- it offers us a rare window into mid-twentieth (...)
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  11. David Premack (1986). Gavagai! Or the Future History of the Animal Language Controversy. MIT Press.
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  12. Gregory Radick (2005). Primate Language and the Playback Experiment, in 1890 and 1980. Journal of the History of Biology 38 (3):461 - 493.
    The playback experiment -- the playing back of recorded animal sounds to the animals in order to observe their responses -- has twice become central to celebrated researches on non-human primates. First, in the years around 1890, Richard Garner, an amateur scientist and evolutionary enthusiast, used the new wax cylinder phonograph to record and reproduce monkey utterances with the aim of translating them. Second, in the years around 1980, the ethologists Peter Marler, Robert Seyfarth, and Dorothy Cheney used tape (...)
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  13. Howard Sankey (2010). Descartes's Language Test and Ape Language Research. Teorema 29 (2):111-123.
    Some philosophers (e.g. Descartes) argue that there is an evidential relationship between language and thought, such that presence of language is indicative of mind. Recent language acquisition research with apes such as chimpanzees and bonobos attempts to demonstrate the capacity of these primates to acquire at least rudimentary linguistic capacity. This paper presents a case study of the ape language research and explores the consequences of the research with respect to the argument that animals lack mind because they fail to (...)
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  14. E. S. Savage-Rumbaugh, Duane M. Rumbaugh & Sarah T. Boysen (1980). Do Apes Use Language? American Scientist 68:49-61.
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  15. Sue Savage-Rumbaugh & K. E. Brakke (1996). Animal Language: Methodological and Interpretative Issues. In Colin Allen & D. Jamison (eds.), Readings in Animal Cognition. MIT Press. 269--288.
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  16. Thomas A. Sebeok & J. Umiker-Sebeok (1980). Speaking of Apes: A Critical Anthology of Two-Way Communication with Man. Plenum Press.
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  17. Richard Serjeantson (2001). The Passions and Animal Language, 1540-1700. Journal of the History of Ideas 62 (3):425-444.
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  18. E. Sue Savage-Rumbaugh, Duane M. Rumbaugh & William M. Fields (2006). Language as a Window on Rationality. In Susan L. Hurley & Matthew Nudds (eds.), Rational Animals? Oxford University Press.
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