Online research in philosophy

Jerry Fodor has recently proposed a new entry into the list of information based approaches to semantic content aimed at explicating the general notion of representation for both mental states and linguistic tokens. The basic idea is that a token means what causes its production. The burden of the theory is to select the proper cause from the sea of causal influences which aid in generating any token while at the same time avoiding the absurdity of everything's being literally meaningful (since everything has a cause). I argue that a detailed examination of the theory reveals that neither burden can be successfully shouldered.

It has been over thirty years since the publication of Jerry Fodor’s landmark book The Language of Thought (LOT 1). In LOT 2: The Language of Thought Revisited, Fodor provides an update on his thoughts concerning a range of topics that have been the focus of his work in the intervening decades. The Representational Theory of Mind (RTM), the central thesis of LOT 1, remains intact in LOT 2: mental states are relations between organisms and syntactically-structured mental representations, and mental processes are computations defined over such representations. The differences between LOT 1 and LOT 2 are mostly differences of focus. Whereas LOT 1 had a number of targets—e.g. reductionism, behaviorism, empiricism, and operationalism—LOT 2 identifies “pragmatism” as the main enemy of the “Cartesian” kind of mentalism Fodor favors (pp. 11-12). Moreover, unlike LOT 1, a main aim of LOT 2 is to defend a theory of concepts that is atomistic and referentialist: lexical concepts lack structure, and their meaning is determined by their relation to the world and not by their relations to other concepts (pp. 16-20). In addition to new discussions of concepts and content, LOT 2 treats us to Fodor’s latest thoughts on compositionality, computationalism, nativism, nonconceptual content, and the causal theory of reference. Although those familiar with Fodor’s work over the last thirty years will find its main conclusions unsurprising, LOT 2 is nevertheless an exciting, breezily written book that’s full of stimulating arguments and (in standard Fodor style) immensely interesting digressions. In the Introduction, Fodor bundles together a number of distinct doctrines under “pragmatism”—e.g., that “knowing how is the paradigm cognitive state and it is prior to knowing that in the order of intentional explanation” (p. 10), and that “the distinctive function of the mind is guiding action” (p. 13). But it’s clear by Chapter 2 that his main target is “concept pragmatism,” according to which concepts are individuated by their inferential properties. Fodor’s “Cartesianism,” in contrast, has it that none of the epistemic properties of concepts are constitutive..

I. the view that reasons cannot be causes. II. the view that the explanatory relevance of psychological states such as beliefs and intentions derives from their content, their explanatory role is not causal and we thus have no good reason to ascribe causal power to them. III. the idea that if the mental supervenes on the physical, then what really explains our actions is the physical properties determining our propositional attitudes, and not those attitudes themselves. IV. the thesis that since there are no laws linking (intentional) mental states to actions, those states cannot be genuine causes of action.

Externalism says that many ordinary mental contents are constituted by relations to things outside the mental subject’s head. An infl uential objection says that externalism is incompatible with our commonsense belief in mental causation, because such extrinsic relations cannot play the important causal role in producing behavior that we ordinarily think mental content plays.An extremely common response is that it is simply obvious, from examples of ordinary causal processes, that extrinsic relations can play the desired causal role. In this paper I argue that such examples show no such thing, and that the only reason to think they do is to endorse an unacceptable principle concerning the sufficient conditions for causal efficacy. Internalists might be wrong that externalism is incompatible with mental causation; but the most common defense against that allegation should not move us at all.

Since the 1960's, work in the analytic tradition on the nature of mental and linguistic content has converged on the views that social facts about public language meaning are derived from facts about the thoughts of individuals, and that these thoughts are constituted by properties of the internal states of agents. I give a two-part argument against this picture of intentionality: first, that if mental content is prior to public language meaning, then a view of mental content much like the causal-pragmatic theory presented by Robert Stalnaker in Inquiry must be correct; second, that the causal-pragmatic theory is false. I conclude with some positive suggestions regarding alternative solutions to the `problem of intentionality.'.

Some mental states are about themselves. Nothing is a cause of itself. So some mental states are not about their causes; they are about things distinct from their causes. If this argument is sound, it spells trouble for causal theories of mental content—the precise sort of trouble depending on the precise sort of causal theory. This paper shows that the argument is sound (§§1-3), and then spells out the trouble (§4).

Robert Cummins argues that any causal theory of mental content (CT) founders on an established fact of human psychology: that theory mediates sensory detection. He concludes,.