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Enquiries into the possible nature and scope of innate knowledge never proceed in an empirical vaccuum. Instead, such conjectures are informed by a theory (perhaps only tacitly endorsed) concerning probable representational form. Classical approaches to the nativism debate often assume a quasi-linguistic form of knowledge representation and deliniate a space of options (concerning the nature and extent of innate knowledge) accordingly. Recent connectionist theorizing posits a different kind of represenational form, and thus determines a different picture of the space of possible nativisms.

This paper is principally devoted to comparing and contrasting poverty of stimulus arguments for innate cognitive apparatus in relation to language and in relation to folk psychology. These days one is no longer allowed to use the term ‘innate’ without saying what one means by it. So I will begin by saying what I mean by ‘innate’. Sections 2 and 3 will discuss language and theory of mind, respectively. Along the way, I will also briefly discuss other arguments for innate cognitive apparatus in these areas.

This article starts from the assumption that there are various innate contributions to our view of the world and explores the epistemological implications that follow from this. Specifically, it explores the idea that if certain components of our worldview have an evolutionary origin, this implies that these aspects accurately depict the world. The simple version of the argument for this conclusion is that if an aspect of mind is innate, it must be useful, and the most parsimonious explanation for its usefulness is that it accurately depicts the world. There are a number of important criticisms of this argument. These include the idea that evolutionary justifications are circular, that evolved mental content and principles are not necessarily accurate, and that, if the argument is taken seriously, it has some highly dubious consequences. These criticisms necessitate various qualifications to the initial argument. Nonetheless, it is argued that, in some cases, important conclusions can be drawn about the world from an analysis of evolved contributions to our view of the world. An evolutionary approach cannot provide an ultimate justification for any belief; however, in certain circumstances, it supports the conclusion that a given belief is a reasonable first approximation. To the extent that innate content and principles pertain to topics in metaphysics, they can be viewed as a naturalistic source of metaphysical knowledge.

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The problem with many contemporary criticisms of Chomsky and linguistic nativism is that they are based upon features of the theory that are no longer germane; aspects that have either been superseded by more adequate proposals, or that have been dropped altogether under the weight of contravening evidence. In this paper, rather than rehashing old debates that are voluminously documented elsewhere, we intend to focus on more recent developments. To this end, we have put a premium on references from the 1990s and the latter half of the 1980s. First, we will describe exactly what is now thought to be innate about language, and why it is thought to be innate rather than learned. Second, we will examine the evidence that many people take to be the greatest challenge to the nativist claim: ape language. Third, we will briefly consider how an innate language organ might have evolved. Fourth we will look at how an organism might communicate without benefit of the innate language structure proposed by Chomsky, and examine a number of cases in which this seems to be happening. Finally we will try to sum up our claims and characterize what we believe will be the most fruitful course of debate for the immediate future.

In P. Carruthers, S. Laurence, & S. Stich (Eds.). The innate mind: Structure and content. (pp. 305-337). New York: Oxford University Press.

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Introduction: The Idea oflnnateness Philosophical controversies are notoriously long-lived. And in point of venerability the controversy around innate ideas ...

Here's one way this chapter could go. After defining the terms 'innate' and 'idea', we say whether Chomsky thinks any ideas are innate -- and if so, which ones. Unfortunately, we don't have any theoretically interesting definitions to offer; and, so far as we know, Chomsky has never said that any ideas are innate. Since saying that would make for a very short chapter, we propose to do something else. Our aim is to locate Chomsky, as he locates himself, in a rationalist tradition where talk of innate ideas has often been used to express the following view: the general character of human thought is due largely to human nature.