In this programmatic paper, I reject the argument from definitional restriction against cognitive phenomenology, reject arguments for the exhaustion of cognitive phenomenology by associated phenomenologies, offer a theory on the nature of cognitive phenomenology (the theory of inferential and associative potentials), and defend the view that cognitive phenomenology is functionally exhausted, since the standard arguments against functionalism (e.g., the inverted spectrum and absent qualia arguments) do not hold for cognitive phenomenology.
The study of the mind has to grapple with both the unconscious and the conscious. While the phenomenon of cognitive penetration has already been explored especially in connection to the modularity of perceptual and cognitive processes, the phenomenon of cognitive-phenomenological penetration, the penetration within the stream of consciousness of the phenomenological fabric of experiences by the phenomenology of thought, has not been given much attention thus far. In this paper, I focus with analytic-phenomenological methods on cognitive-phenomenological penetration as a phenomenon (...) whereby the texture of non-cognitive phenomenologies gets modified by cognitive phenomenologies. I present a metaphysical model of cognitive-phenomenological penetration and argue that it can be used to support a non-modular view in the metaphysics of the conscious and unconscious mind, to confirm the hypothesis that there exists a sui generis phenomenology of thought, and to defend the view that cognitive-phenomenological penetration has a pivotal role to play in appraisals of rationality, irrationality, and cognitive distortions at the intrasubjective, intersubjective, and extra-mental levels. (shrink)
The core insight of neutral monism is that there might be something underlying both mind and matter which is neither and of which mind and matter could be seen as particular manifestations. In this paper, I shall present some directions for developing neutral monism as a metaphysical position on the mind-brain problem and argue that its core insight may be applied to other debates in philosophy of mind, in particular debates about the metaphysics of phenomenologies, such as the phenomenology of (...) thought and cognitive phenomenologies. (shrink)
The Extended Mind Hypothesis (EMH) needs a defence of phenomenal externalism in order to be consistent with an indispensable condition for attributing extended beliefs, concerning the conscious past endorsement of information. However, it is difficult, if not impossible, to envisage such a defence. Proponents ofthe EMH are thus confronted with a difficult dilemma: they either accept absurd attributions of belief, and thus deflate EMH, or incorporate, for compatibility reasons, the conscious past endorsement condition for extended belief attribution, implying a seemingly (...) unavailable defence of phenomenal externalism, and thus risk inconsistency within EMH. Either way, EMH is threatened. (shrink)
A theoretical divide exists on the study of the adapted psychological mechanisms underlying human culture. It has been said for instance that we evolved a brain for all seasons (William Calvin) and that this is opposed to the framework of the modularity of mind (Kim Sterelny or David Buller, inter alia). We approach the nature of these explanatory differences based on what we judge to be a misunderstanding with respect to the evolution of domain-specific modules. We underline the fact that (...) the input-domain of a module and its ecological function should not be conflated. We propose a more generous way of considering how evolutionary functions in mental architecture account for the possibility of general adaptations for cultural cognition. We show that modularity happens to be a good tool to research and decompose mechanisms with plastic functions such as in some forms of social learning. The idea of "modules for all seasons" is so vindicated. Existe una divisoria teórica en el estudio de los mecanismos psicológicos biológicamente adaptados que subyacen a la cultura humana. Se ha dicho, por un lado, que hemos evolucionado un cerebro para todas las estaciones (William Calvin), lo que se opone, por el otro, al marco de la modularidad de la mente (Kim Sterelny o David Buller, entre otros). Consideramos la naturaleza de estas diferencias explicativas sobre la base de lo que nos parece un error de comprensión acerca de la evolución de módulos específicos de dominio. Subrayamos el hecho de que el dominio de entrada de un módulo y su función ecológica no deben ser confundidos. Proponemos una manera más generosa de considerar cómo las funciones evolutivas de la arquitectura mental pueden dar cuenta de la posibilidad de adaptaciones generales a la cognición cultural. Mostramos que la modularidad resulta ser un buen instrumento para investigar y descomponer mecanismos con funciones plásticas, como las que encontramos en algunas formas de aprendizaje social. De este modo, se defiende la idea de "módulos para todas las estaciones". (shrink)