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  1. Adrian Cussins (2012). Environmental Representation of the Body. Review of Philosophy and Psychology 3 (1):15-32.
    Much recent cognitive neuroscientific work on body knowledge is representationalist: “body schema” and “body images”, for example, are cerebral representations of the body (de Vignemont 2009). A framework assumption is that representation of the body plays an important role in cognition. The question is whether this representationalist assumption is compatible with the variety of broadly situated or embodied approaches recently popular in the cognitive neurosciences: approaches in which cognition is taken to have a ‘direct’ relation to the body and to (...)
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  2. Adrian Cussins (2003). Content, Conceptual Content, and Nonconceptual Content. In York H. Gunther (ed.), Essays on Nonconceptual Content. MIT Press. 133–163.
     
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  3. Adrian Cussins (2003). Postscript: Experience, Thought, and Activity (2002). In York H. Gunther (ed.), Essays on Nonconceptual Content. Mit Press.
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  4. Adrian Cussins (2002). Experience, Thought and Activity. In Y. Gunther (ed.), Essays on Nonconceptual Content. MIT Press.
    Tim Crane University College London 1. Introduction P.F. Strawson argued that ‘mature sensible experience (in general) presents itself as … an immediate consciousness of the existence of things outside us’ (1979: 97). He began his defence of this very natural idea by asking how someone might typically give a description of their current visual experience, and offered this example of such a description: ‘I see the red light of the setting sun filtering through the black and thickly clustered branches of (...)
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  5. Adrian Cussins (1999). Subjectivity, Objectivity, and Theories of Reference in Evans' Theory of Thought. Electronic Journal of Analytic Philosophy.
    This paper explores some problems with Gareth Evans’s theory of the fundamental and non-fundamental levels of thought [1]. I suggest a way to reconceive the levels of thought that overcomes these problems. But, first, why might anyone who was not already struck by Evans’s remarkable theory care about these issues? What’s at stake here?
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  6. Adrian Cussins (1993). Nonconceptual Content and the Elimination of Misonceived Composites. Mind and Language 8 (2):234-52.
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  7. Adrian Cussins (1992). Content, Embodiment, and Objectivity: The Theory of Cognitive Trails. Mind 101 (404):651-88.
  8. Adrian Cussins (1992). The Limitations of Pluralism. In K. Lennon & D. Charles (eds.), Reduction, Explanation, and Realism. Oxford University Press. 179--224.
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  9. Adrian Cussins (1990). The Connectionist Construction of Concepts. In Margaret A. Boden (ed.), The Philosophy of Ai. Oxford University Press.
    The character of computational modelling of cognition depends on an underlying theory of representation. Classical cognitive science has exploited the syntax/semantics theory of representation that derives from logic. But this has had the consequence that the kind of psychological explanation supported by classical cognitive science is
    _conceptualist_:
    psychological phenomena are modelled in terms of relations that hold between concepts, and between the sensors/effectors and concepts. This kind of explanation is inappropriate for the Proper Treatment of Connectionism (Smolensky 1988).
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  10. Adrian Cussins (1988). Dennett's Realisation Theory of the Relation Between Folk and Scientific Psychology. Behavioral and Brain Sciences 11 (3):508.
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  11. Adrian Cussins (1987). Varieties of Psychologism. Synthese 70 (1):123 - 154.
    In section 1 I offer a definition of psychologism which applies to many of the apparently quite disparate uses that philosophers have made of the term. In section 2 I map out some distinct varieties of psychologism. In a short section 3 I indicate how the changing academic climate has injected a new urgency into the debate on psychologism. In section 4 I offer an argument for a variety of psychologism which has important consequences for cognitive science, and in section (...)
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