If we are serious about concepts, we must begin by addressing two questions: What are concepts for, what is their job? And what means are available in an organism for concepts to do their job? One is a question of raison d'.

I argue that we can reconcile two seemingly incompatible traditions for thinking about concepts. On the one hand, many cognitive scientists assume that the systematic redeployment of representational abilities suffices for having concepts. On the other hand, a long philosophical tradition maintains that language is necessary for genuinely conceptual thought. I argue that on a theoretically useful and empirically plausible concept of 'concept', it is necessary and sufficient for conceptual thought that a thinker be able to entertain many of the (...) potential thoughts produced by recombining her representational abilities apart from a direct confrontation with the states of affairs being represented. Such representational abilities support a cognitive engagement with the world that is flexible, abstract, and active. (shrink)

Concerned with the fundamental architecture of the mind, this text addresses questions about the existence & extent of human innate abilities, how these inate ...

This paper defends a reference-based approach to concept individuation against the objection that such an approach is unable to make sense of concepts that fail to refer. The main line of thought pursued involves clarifying how the referentialist should construe the relationship between a concept's (referential) content and its role in mental processes. While the central goal of the paper is to defend a view aptly titled Concept Referentialism , broader morals are drawn regarding reference-based approaches in general. The paper (...) closes by calling for a shift in the current debate between referentialists and their opponents. (shrink)

Language acquisition is often said to be a process of mapping words into pre-existing concepts. Some researchers regard this theory as an immediate corollary of the assumption that all problem-solving involves the application of concepts. But in light of basic philosophical objections to the theory of language acquisition, that kind of rationale cannot be very persuasive. To have a reason to accept the theory of language acquisition despite the philosophical objections, we ought to have experimental evidence for the existence of (...) concepts in prelinguistic children. One of the few lines of research that attempts to provide such evidence is the work of Paul Quinn, who claims that looking-time results show that four-month old infants form "category representations". This paper argues that Quinn's results have an alternative explanation. A distinction is drawn between conceptual thought and the perception of comparative similarity relations, and it is argued that Quinn's results can be explained in terms of the latter rather than the former. (shrink)

Millikan proposes that there are mapping functions through which spoken sentences represent reality. Such mappings seem to depend on thoughts that words express and on concepts as components of such thoughts, but such concepts would conflict with Millikan's other claims about concepts and language.

Feature-based theories of concept formation face two dilemmas. First, for many natural concepts, it is hard to see how the concepts of the features could be developmentally more basic. Second, concept formation must be guided by “abstraction heuristics,” but these can be neither universal principles of rational thought nor natural conventions.

This paper explores how words relate to concepts. It argues that in many cases, words get their meanings in part by associating with concepts, but only in conjunction with substantial input from language. Language packages concepts in grammatically determined ways. This structures the meanings of words, and determines which sorts of concepts map to words. The results are linguistically modulated meanings, and the extralinguistic concepts associated with words are often not what intuitively would be expected. The paper concludes by discussing (...) implications of this thesis for the relation of word to sentence meaning, and for issues of linguistic determinism. (shrink)

This paper considers the connection between concepts, conceptual schemes and grammar in Wittgenstein’s last writings. It lists eight claims about concepts that one can garner from these writings. It then focuses on one of them, namely that there is an important difference between conceptual and factual problems and investigations. That claim draws in its wake other claims, all of them revolving around the idea of a conceptual scheme, what Wittgenstein calls a ‘grammar’. I explain why Wittgenstein’s account does not fall (...) prey to Davidson’s animadversions against the idea of a conceptual scheme as a force operating on a pre-conceptual content. In the sequel I deny that the distinction between grammatical and empirical propositions disappears in the last writings: it is neither deliberately abandoned, nor willy-nilly undermined by the admission of hinge propositions in On Certainty or by the role accorded to agreement in judgement. (shrink)

Tyler Burge’s influential arguments have convinced most philosophers that a thinker can have a thought involving a particular concept without fully grasping or having mastery of that concept. In Burge’s (1979) famous example, a thinker who lacks mastery of the concept of arthritis nonetheless has thoughts involving that concept. It is generally supposed, however, that this phenomenon – incomplete understanding, for short – does not require us to reconsider in a fundamental way what it is for a thought to involve (...) a particular concept. In this paper, I argue that the real significance of incomplete understanding has not been appreciated. To the extent that theorists of content address the phenomenon of thoughts involving incompletely grasped contents at all, they tend to assume that some hand-waving about deference to other thinkers who fully grasp the relevant concepts will take care of the inconvenient cases of incomplete understanding. The main lesson of Burge’s arguments is often taken to be that the content of language and thought is socially determined. On this picture, we do not need to change our basic view about what it is to have a concept; we just need to recognize that some thinkers can manage to have a concept by piggybacking on others. In contrast, on the view I defend, taking incomplete understanding seriously forces us to rethink some of our most basic assumptions about the nature of mental content. Deference is a red herring. The role of society in determining the content of thought is not the main lesson, but at most a useful clue as to the nature of mental and linguistic content. (shrink)

A survey of innateness in cognitive science, focusing on (1) what innateness might be, and (2) whether concepts might be innate.

I argue that a concept is applied correctly when it is applied to the kind
of things it is the concept of. Correctness as successful kind-tracking is
fulfilling an externally and naturalistically individuated standard. And the normative aspect of concept-application so characterized depends on the relational (non-individualistic) feature of conceptual content. I defend this view against two objections. The first is that norms should provide justifications for action, and the second involves a version of the thesis of indeterminacy of reference.

Ruth Millikan has long argued that the phenomenon of confused thought requires us to abandon certain traditional programmes for mental semantics. On the one hand she argues that confused thought involves confused concepts, and on the other that Fregean senses, or modes of presentation, cannot be useful in theorizing about minds capable of confused thinking. I argue that while we might accept that concepts can be confused, we have no reason to abandon modes of presentation. Making sense of confused thought (...) requires recognizing modes of presentation. (shrink)

The traditional understanding of analyticity in terms of concept containment is revisited, but with a concept explicitly understood as a certain kind of mental representation and containment being read correspondingly literally. The resulting conception of analyticity avoids much of the vagueness associated with attempts to explicate analyticity in terms of synonymy by moving the locus of discussion from the philosophy of language to the philosophy of mind. The account provided here illustrates some interesting features of representations and explains, at least (...) in part, the special epistemic status of analytic judgments. (shrink)

Theories of number concepts often suppose that the natural numbers are acquired as children learn to count and as they draw an induction based on their interpretation of the first few count words. In a bold critique of this general approach, Rips, Asmuth, Bloomfield [Rips, L., Asmuth, J. & Bloomfield, A. (2006). Giving the boot to the bootstrap: How not to learn the natural numbers. Cognition, 101, B51–B60.] argue that such an inductive inference is consistent with a representational system that (...) clearly does not express the natural numbers and that possession of the natural numbers requires further principles that make the inductive inference superfluous. We argue that their critique is unsuccessful. Provided that children have access to a suitable initial system of representation, the sort of inductive inference that Rips et al. call into question can in fact facilitate the acquisition of larger integer concepts without the addition of any further principles. Ó 2007 Elsevier B.V. All rights reserved. (shrink)

This volume will be a fascinating resource for philosophers, cognitive scientists, and psychologists, and the starting point for future research in the study of ...

The first part of the book centers around the fall of the Classical Theory of Concepts in the face of attacks by W. V. O. Quine, Ludwig Wittgenstein, Eleanor ...

I give an analysis of how empirical terms do their work in communication and the gathering of knowledge that is fully externalist and that covers the full range of empirical terms. It rests on claims about ontology. A result is that armchair analysis fails as a tool for examining meanings of ‘basic’ empirical terms because their meanings are not determined by common methods or criteria of application passed from old to new users, by conventionally determined ‘intensions’. Nor do methods of (...) application used by individual speakers constitute definitive reference-determining intensions for their idiolect terms or associated concepts. Conventional intensions of non-basic empirical terms ultimately rest on basic empirical concepts, so no empirical meaning is found merely ‘in the head’. I discuss the nature of lexical definition, why empirical meanings cannot ultimately be modelled as functions from possible worlds to extensions, and traps into which armchair analysis of meaning can lead us. A coda explains how ‘Swampman’ examples, as used against teleosemantic theories of content, illustrate such traps. (shrink)

Machery argues that “philosophical theories of concepts” and “psychological theories of concepts” are about different things (31).2 To begin with, the expression “philosophical theory of concept” is somewhat obscure. Machery seems to use it as a synonym for “theory of concepts developed by a philosopher” (33, 34). Now, it may be true that some theories of concepts proposed by philosophers are about something different than the theories proposed by psychologists. But other theories of concepts proposed by professional philosophers – including (...) Machery! – are explicitly after same thing (e.g., Fodor 2008, which Machery cites). Roughly speaking, they are after the building blocks of thought. Slightly more precisely, concepts – the target of theories proposed by both psychologists and many philosophers – are representations posited to explain certain cognitive phenomena, including recognition, naming, inference, and language understanding (cf. Piccinini and Scott 2006, 396).3 To be sure, philosophers tend to emphasize aspects of concepts, such as how concepts get to represent categories, that.. (shrink)

In our critical review of Doing without Concepts, we argue that although the heterogeneity hypothesis (according to which exemplars, prototypes and theories are natural kinds that should replace ‘concept’) may end fruitless debates in the psychology of concepts, Edouard Machery did not anticipate one consequence of his suggestion: Definitions now acquire a new status as another one of the bodies of information replacing ‘concept’. In order to support our hypothesis, we invoke dual-process models to suggest that prototypes, exemplars and theories (...) are ‘Type 1’ concepts (automatic, implicit) and definitions ‘Type 2’ concepts (controlled, explicit). In the context of this argument, we suggest that one must better distinguish between Type 1 theories (e.g., Bayesian causal nets) and Type 2 theories (e.g., scientific) that explicitly control definitions. (shrink)

Externalist theories of representation (including most naturalistic psychosemantic theories) typically require some relation to obtain between a representation and what it represents. As a result, empty concepts cause problems for such theories. I offer a naturalistic and externalist account of empty concepts that shows how they can be shared across individuals. On this account, the brain is a general-purpose model-building machine, where items in the world serve as templates for model construction. Shareable empty concepts arise when there is a common (...) template for different individuals' concepts, but where this template is not what the concept denotes. (shrink)

I develop a view of the common factor between subjectively indistinguishable perceptions and hallucinations that avoids analyzing experiences as involving awareness relations to abstract entities, sense-data, or any other peculiar entities. The main thesis is that hallucinating subjects employ concepts (or analogous nonconceptual structures), namely the very same concepts that in a subjectively indistinguishable perception are employed as a consequence of being related to external, mind-independent objects or property-instances. These concepts and nonconceptual structures are identified with modes of presentation types. (...) Since a hallucinating subject is not related to any such objects or property-instances, the concepts she employs remain empty. I argue that the phenomenology of hallucinations and perceptions can be identified with employing concepts and analogous nonconceptual structures. By doing so, I defend an ontologically minimalist view of the phenomenology of experience that (1) vindicates Aristotelianism about types and (2) amounts to a naturalized view of the phenomenology of experience. (shrink)

New concepts can be learned Content Type Journal Article DOI 10.1007/s10539-009-9187-5 Authors Nicholas Shea, Faculty of Philosophy, University of Oxford, Oxford, OX1 4JJ UK Journal Biology and Philosophy Online ISSN 1572-8404 Print ISSN 0169-3867 Journal Volume Volume 26 Journal Issue Volume 26, Number 1.