The Language of Thought

[This is an earlier, much longer and more detailed version of my entry on LOTH in the _Stanford Encyclopedia of Philosophy_] The Language of Thought Hypothesis (LOTH) is an empirical thesis about thought and thinking. For their explication, it postulates a physically realized system of representations that have a combinatorial syntax (and semantics) such that operations on representations are causally sensitive only to the syntactic properties of representations. According to LOTH, thought is, roughly, the tokening of a representation that has (...) a syntactic (constituent) structure with an appropriate semantics. Thinking thus consists in syntactic operations defined over representations. Most of the arguments for LOTH derive their strength from their ability to explain certain empirical phenomena like productivity, systematicity of thought and thinking. (shrink)

Language of thought theories fall primarily into two views. The first view sees the language of thought as an innate language known as mentalese, which is hypothesized to operate at a level below conscious awareness while at the same time operating at a higher level than the neural events in the brain. The second view supposes that the language of thought is not innate. Rather, the language of thought is natural language. So, as an English speaker, my language of thought (...) would be English. -/- My goal is to defend the second view. My methodology will see the project broken down into three major areas. First I will show that human thinking requires a language of thought, after which I will highlight some problems with assuming that this language is innate and hidden. Included in this section will be a small introduction to the compatibility problem. The compatibility problem offers some obvious difficulties for mentalese theories and these will be discussed. The next stage of the project will focus on evidence that can be put forward in support of the claim that natural language is the language of thought. Our most direct source of evidence comes from introspection, and this will play a dominant role in the discussion. The final part of the thesis will involve an examination of the principle arguments that have been put forward against the idea that natural language is the language of thought. My goal will be to show that these arguments do not entail the existence of mentalese, nor do they show that natural language is not the language of thought. I will provide answers to the arguments, and will explain the phenomena they point to in terms of natural language being the language of thought. (shrink)

In a couple of short papers, Donald Davidson holds that a creature cannot think unless it is the interpreter of the speech of another. At first blush, speaking a language is, therefore, a necessary condition for thought. His controversial claims has led many to regard him as a follower of the Cartesian tradition wherein languageless creatures are nothing but mindless machines. Against this widely shared interpretation, in this paper we put forward a more charitable interpretation of Davidson’s claims. According to (...) our reading, Davidson never meant to argue that languageless creatures do not think. Instead, the only thing his arguments purport to show is that one will never be in a position to confirm that they do. This paper consists of a defense of the idea that Davidson is better seen as endorsing radical skepticism as to whether languageless creatures think. (shrink)

Because we humans speak a public language, there has always been a special reason to suppose that we have a language of thought. For nonhuman animals, this special reason is missing, and the issue is less straightforward. On the one hand, there is evidence of various types of nonlinguistic representations, such as analog magnitude representations, which can explain many types of intelligent behavior. But on the other hand, the mere fact that some aspects of animal cognition can be explained by (...) nonlinguistic representations hardly suffices to show that animal minds are bereft of any sentence-like representations. This paper explores these complexities and argues that empirical research into the logical abilities of nonhuman animals provides a more direct way of evaluating whether they have a language of thought. Along the way, I offer a novel suggestion of how the hypothesis that animals draw disjunctive syllogisms can be empirically distinguished from the hypothesis, defended by Michael Rescorla, that animals reason probabilistically in accordance with Bayes’ Law. (shrink)

Combining new insights from cognitive science and speech art theory, Unnsteinsson develops a compelling theory of singular reference which avoids well-known puzzles. The theory, Edenic intentionalism, is grounded in a mechanistic perspective on explanation in cognitive science and a new Gricean account of speaker meaning and speaker reference.

According to the Causal Theory of Action (CTA), genuine actions are individuated by their causal history. Actions are bodily movements that are causally explained by citing the agent’s reasons. Reasons are then explained as some combination of propositional attitudes – beliefs, desires, and/or intentions. The CTA is thus committed to realism about the attitudes. This paper explores current models of decision-making from the mind sciences, and argues that it is far from obvious how to locate the propositional attitudes in the (...) causal processes they describe. The outcome of the analysis is a proposal for pluralism: there are several ways one could attempt to map states like “intention” onto decision-making processes, but none will fulfill all of the roles attributed to the attitudes by the CTA. (shrink)

Traditional arguments against the identification of the language of thought with natural language assume a picture of natural language which is largely inconsistent with that suggested by contemporary linguistic theory. This has led certain philosophers and linguists to suggest that this identification is not as implausible as it once seemed. In this paper, I discuss the prospects for such an identification in light of these developments in linguistic theory. I raise a new challenge against the identification thesis: the existence of (...) ungrammatical but acceptable expressions seems to require a gap between thought and language. I consider what must be the case in order for this objection to be dealt with. (shrink)

This paper aims to clarify certain features of the systematicity arguments by a review of some of the largely underexamined background in Chomsky’s and Fodor’s early work on transformational grammar.

Typical emotions share important features with paradigmatic intentional states, and therefore might admit of distinctions made in theory of intentionality. One such distinction is between attitude and content, where we can specify the content of an intentional state separately from its attitude, and therefore the same content can be taken up by different intentional attitudes. According to some philosophers, emotions do not admit of this distinction, although there has been no sustained argument for this claim. In this article, I argue (...) that the way values figure in emotional experience qualifies the content of emotional experience such that the attitude-content distinction cannot be applied. (shrink)

What is it for two people to think of an object, natural kind or other entity under the same mode of presentation (MOP)? This has seemed a particularly difficult question for advocates of the Mental Files approach, the Language of Thought, or other ‘atomistic’ theories. In this paper I propose a simple answer. I first argue that, by parallel with the synchronic intrapersonal case, the sharing of a MOP should involve a certain kind of epistemic transparency between the token thoughts (...) of the two thinkers. I then explain how shared words help bring about this transparency. Finally, I show how this account can be extended for thoughts expressed using demonstratives or indexicals. (shrink)

Do we think in a language-like format? Taking the marker of language-like formats to be the property of unconstrained systematicity, this paper considers the following master argument for the claim that we do: language is unconstrainedly systematic, if language is unconstrainedly systematic then so is thought, so thought is unconstrainedly systematic. It is easy to feel that there is something right about this argument, that there will be some way of filling in its details that will vindicate the idea that (...) our thought must be unconstrainedly systematic given that the language in which we express it is. Clearly, however, the second premise needs support—we need a principled reason for moving from the unconstrained systematicity of language to the unconstrained systematicity of thought. This paper gives three passes at formulating such a principle. This turns out to be much harder than it might seem. We should, I conclude, resist falling too easily for the lure of this master argument for the language-like format of thought. (shrink)

The Language of Thought: A New Philosophical Direction, by SchneiderSusan. Cambridge, MA: MIT Press, 2011. Pp. xii + 259.

Annotated online bibliography on the Language of Thought Hypothesis.

This edited volume presents new lines of research dealing with the language of thought and its philosophical implications in the time of Ockham. It features more than 20 essays that also serve as a tribute to the ground-breaking work of a leading expert in late medieval philosophy: Claude Panaccio. Coverage addresses topics in the philosophy of mind and cognition, concepts, logic and language, action theory, and more. A distinctive feature of this work is that it brings together contributions in both (...) French and English, the two major research languages today on the main theme in question. It unites the most renowned specialists in the field as well as many of Claude Panaccio’s former students who have engaged with his work over the years. In furthering this dialogue, the essays render key topics in fourteenth-century thought accessible to the contemporary philosophical community without being anachronistic or insensitive to the particularities of the medieval context. As a result, this book will appeal to a general population of philosophers and historians of philosophy with an interest in logic, philosophy of language, philosophy of mind, and metaphysics. (shrink)

The overwhelming majority of those who theorize about implicit biases posit that these biases are caused by some sort of association. However, what exactly this claim amounts to is rarely specified. In this paper, I distinguish between different understandings of association, and I argue that the crucial senses of association for elucidating implicit bias are the cognitive structure and mental process senses. A hypothesis is subsequently derived: if associations really underpin implicit biases, then implicit biases should be modulated by counterconditioning (...) or extinction but should not be modulated by rational argumentation or logical interventions. This hypothesis is false; implicit biases are not predicated on any associative structures or associative processes but instead arise because of unconscious propositionally structured beliefs. I conclude by discussing how the case study of implicit bias illuminates problems with popular dual-process models of cognitive architecture. (shrink)

In the third chapter of LOT 2—"LOT Meets Frege's Problem "—Jerry Fodor argues that LOT provides a solution to "Frege's Problem," as well as to Kripke's Paderewski puzzle . I argue that most of what Fodor says in his discussion of Frege's problem is mistaken.

In this monograph Nicholas Georgalis further develops his important work on minimal content, recasting and providing novel solutions to several of the fundamental problems faced by philosophers of language. His theory defends and explicates the importance of ‘thought-tokens’ and minimal content and their many-to-one relation to linguistic meaning, challenging both ‘externalist’ accounts of thought and the solutions to philosophical problems of language they inspire. The concepts of idiolect, use, and statement made are critically discussed, and a classification of kinds of (...) utterances is developed to facilitate the latter. This is an important text for those interested in current theories and debates on philosophy of mind, philosophy of language, and their points of intersection. (shrink)

Ockham is usually considered the first to hold a proper theory of mental language, but Aquinas is willing to call the concept, or the act of intellect by which something is understood, a verbum mentis or “mental word.” This essay explores the sense in which Aquinas regarded concepts as language-like. It argues that Aquinas's understanding of concepts and their objects meant that his application of syntactic and semantic analysis to them did not and could not lead in the direction of (...) theories of mental language as it was conceived by nominalist philosophers. -/- (Version for download here is uncorrected proofs. Please cite from published final version.). (shrink)

In their theories of know how, proponents of Intellectualism routinely appeal to ‘practical modes of presentation’. But what are practical modes of presentation? And what makes them distinctively practical? In this essay, I develop a Fregean account of practical modes of presentation: I argue that there are such things as practical senses and I give a theory of what they are. One of the challenges facing the proponent of a distinctively Fregean construal of practical modes of presentation is to provide (...) an account of their nature on which they are plausible qua Fregean senses. I take up this challenge, arguing that we find examples of practical senses in the semantic values assigned to programs by operational semantics for programming languages. By looking at a species of practical senses, we will have taken one important step towards legitimizing the genus. In particular, I show that certain features of operational semantic values can be generalized towards a comprehensive theory of practical senses. The upshot is a full-fledged account of what practical senses are, which can be put to use in an explanatory theory of know how. (shrink)

Modes of presentation are often posited to accommodate Frege’s puzzle. Philosophers differ, however, in whether they follow Frege in identifying modes of presentation with Fregean senses, or instead take them to be formally individuated symbols of “Mentalese”. Building on Fodor, Margolis and Laurence defend the latter view by arguing that the mind-independence of Fregean senses renders them ontologically suspect in a way that Mentalese symbols are not. This paper shows how Fregeans can withstand this objection. Along the way, a clearer (...) understanding emerges of what senses must be to serve as an ontologically benign alternative to symbols of Mentalese. (shrink)

It is often assumed that, though we may speak in sentences that express propositions only inexplicitly, our thoughts must express their propositional contents explicitly. This paper argues that, on the contrary, thoughts too may be inexplicit. Inexplicit thoughts may effectively drive behavior inasmuch as they rest on a foundation of imagistic cognition. The paper also sketches an approach to semantic theory that accommodates inexplicitness in mental representations as well as in spoken sentences.

This chapter set outs the variety of eighteenth-century approaches to the relations between language and thought, beginning with post-Lockean debates focused on the status of abstract general ideas, and ending with anti-empiricist Scottish philosophy at the end of the century. The empiricist theory of signs, notably in George Berkeley, is one important dimension of the discussions: ‘Ideas’ are centre stage, although they do not exhaust the empiricist furniture of the mind. There is also a different philosophical trend illustrated by neglected (...) figures, which may be termed Platonic, and which affects eighteenth-century philosophical conceptions of language. The project of conjectural histories of language and views about the connections between linguistic skills and the social nature of human beings are also covered. (shrink)

The European Legacy, Volume 17, Issue 3, Page 400-401, June 2012.

It's often hypothesized that the structure of mental representation is map-like rather than language-like. The possibility arises as a counterexample to the argument from the best explanation of productivity and systematicity to the language of thought hypothesis—the hypothesis that mental structure is compositional and recursive. In this paper, I argue that the analogy with maps does not undermine the argument, because maps and language have the same kind of compositional and recursive structure.

Fodor (Mind Lang 16:1–15, 2001 ) endorses the mixed view that thought, yet not language, is compositional. That is, Fodor accepts the arguments of radical pragmatics that language is not compositional, but he claims these arguments do not apply to thought. My purpose here is to evaluate this mixed position: Assuming that the radical pragmaticists are right that language is not compositional, what arguments can be provided in support of the claim that thought is compositional? Before such arguments can be (...) evaluated, the relevant notion of compositionality must be clarified. So I first clarify this notion of compositionality, and then consider three arguments in support of the mixed position. All three of these arguments are found to be inadequate, and thus I conclude that the mixed position is unstable: If one endorses the arguments of radical pragmatics against the compositionality of language, then one should also reject the compositionality of thought. (shrink)

My thesis tackles two related problems that have taken center stage in the recent literature on concepts: • What are the individuation conditions of concepts? Under what conditions is a concept C₁ the same concept as a concept C₂? • What are the possession conditions of concepts? What conditions must be satisfied for a thinker to have a concept C? I will develop a pluralist and contextualist theory of concept individuation and possession: different concepts have different individuation and possession conditions, (...) and contextual factors play a crucial role in determining what concepts we attribute to other subjects when we ascribe propositional attitudes to them. In chapters 1-3, I defend a contextualist, non-Millian theory of propositional attitude ascriptions. Then, I suggest contextualist theories of ascriptions can be applied to the problem of concept individuation/possession. In particular, I use contextualism to provide a new, more effective argument for Fodor’s “publicity principle”, according to which concepts must be shared in order for interpersonally applicable psychological generalizations to be possible. Publicity has important implications: in particular, it is inconsistent with existing versions of holism, on which concepts cannot be shared by ordinary thinkers. Nonetheless, in chapters 4-5 I show how holism can still play an important role in our best theory of concepts. More specifically, I argue that the tradition of appealing to modes of presentation in order to give an account of “Frege cases” is in fact committed to holism. To develop a version of holism that will give a successful account of Frege cases without violating publicity, I suggest we should adopt my pluralist-contextualist picture: on that picture, the concepts involved in a Frege case will be holistically individuated and not public, while other concepts will be more coarsely individuated and widely shared. In chapter 6, I will develop this view further by contrasting it with other pluralist theories and with rival theories of concepts, such as the localist views defended by Peacocke, Rey and Jackson. (shrink)

Recent proponents of the ‘theory theory’ of mind often trace its roots back to Wilfrid Sellars’ famous ‘myth of Jones’ in his 1956 article, ‘Empiricism and the Philosophy of Mind’. Sellars developed an account of the intersubjective basis of our knowledge of the inner mental states of both self and others, an account which included the claim that such knowledge is in some sense theoretical knowledge. This paper examines the nature of this claim in Sellars’ original account and its relationship (...) to more recent debates concerning ‘theory of mind’, in particular the theory theory. A close look reveals that Sellars’ original view embodied several distinctions that would enable more recent theory theorists to accommodate certain phenomenological objections that have been raised against that outlook. At the heart of the philosophical issue is an overlooked complexity involved in Sellars’ account of the ‘theory/observation’ distinction, involving a conception of the distinction that is both independently plausible and a key to the issue in dispute. (shrink)

We argue that are no such things as literal categories in human cognition. Instead, we argue that there are merely temporary coalescences of dimensions of similarity, which are brought together by context in order to create the similarity structure in mental representations appropriate for the task at hand. Fodor contends that context‐sensitive cognition cannot be realised by current computational theories of mind. We address this challenge by describing a simple computational implementation that exhibits internal knowledge representations whose similarity structure alters (...) fluidly depending on context. We explicate the processing properties that support this function and illustrate with two more complex models, one applied to the development of semantic knowledge , the second to the processing of simple metaphorical comparisons . The models firstly demonstrate how phenomena that seem problematic for literal categorisation resolve to particular cases of the contextual modulation of mental representations; and secondly prompt a new perspective on the relation between language and thought: language affords the strategic control of context on semantic knowledge, allowing information to be brought to bear in a given situation that might otherwise not be available to influence processing. This may explain one way in which human thought is creative, and distinctive from animal cognition. (shrink)

A philosophical refashioning of the Language of Thought approach and the related computational theory of mind.

In this paper I evaluate embodied social cognition, embodied cognition’s account of how we understand others. I identify and evaluate three claims that motivate embodied social cognition. These claims are not specific to social cognition; they are general hypotheses about cognition. As such, they may be used in more general arguments for embodied cognition. I argue that we have good reasons to reject these claims. Thus, the case for embodied social cognition fails. Moreover, to the extent that general arguments for (...) embodied cognition rest on these premises, they are correspondingly uncompelling. (shrink)

A comprehensive introduction to the Language of Though Hypothesis (LOTH) accessible to general audiences. LOTH is an empirical thesis about thought and thinking. For their explication, it postulates a physically realized system of representations that have a combinatorial syntax (and semantics) such that operations on representations are causally sensitive only to the syntactic properties of representations. According to LOTH, thought is, roughly, the tokening of a representation that has a syntactic (constituent) structure with an appropriate semantics. Thinking thus consists in (...) syntactic operations defined over representations. Most of the arguments for LOTH derive their strength from their ability to explain certain empirical phenomena like productivity, systematicity of thought and thinking. (shrink)

Does thought depend on language? Primarily as a consequence of the cognitive turn in empirical disciplines like psychology and ethology, many current empirical researchers and empirically minded philosophers tend to answer this question in the negative. This book rejects this mainstream view and develops a philosophical argument in favor of a universal dependence of language on thought. In doing so, it comprises insights of two primary representatives of 20 th century and contemporary philosophy, namely Donald Davidson and Robert Brandom. Barth (...) offers an introduction to the debate concerning the language-dependence of thought and lays the methodological foundation for the subsequent argument in favor of a universal dependence of thought on language, presenting an account and defense of the transcendental method in reference to the writings of Peter F. Strawson. He then offers a transcendental argument in favor of a universal language-dependence of thought, beginning with a reevaluation of a basic idea for an argument originally presented by Donald Davidson. Later, two main objections to the conclusion of this transcendental argument are addressed and rejected using Robert Brandom’s inferentialist and normativist account of thought and language. In the course of doing so, the recent debate on Brandom’s work is addressed extensively, and main objections to Brandom’s work are presented and answered. (shrink)

(No abstract is available for this citation).

Does thought precede language, or the other way around? How does having a language affect our thoughts? Who has a language, and who can think? These questions have traditionally been addressed by philosophers, especially by rationalists concerned to identify the essential difference between humans and other animals. More recently, theorists in cognitive science, evolutionary biology, and developmental psychology have been asking these questions in more empirically grounded ways. At its best, this confluence of philosophy and science promises to blend the (...) respective strengths of each discipline, bringing abstract theory to bear on reality in a principled and focused way. At its worst, it risks degenerating into a war of words, with each side employing key expressions in its own idiosyncratic way – or worse, contaminating empirical research with a priori dogmas inherited from outmoded philosophical worldviews. In Baboon Metaphysics (2007), Dorothy Cheney and Robert Seyfarth offer an analysis of baboon cognition that promises to exemplify the very best interaction of philosophical theory and empirical research. They argue that baboons have a language of thought: a language-like representational medium, which supports the sophisticated cognitive abilities required to negotiate their complex social environment. This claim is intended to be surprising in its own right, and also to shed light on the evolution of spoken language. Because our own ancestors likely lived in a similarly complex social environment, Cheney and Seyfarth propose that the earliest humans also developed language first as a cognitive medium, and that spoken language evolved as a means to express those thoughts. There are two potential difficulties here. First, ‘Language of Thought’ (LOT) is a term of art, with much associated theoretical baggage and often comparatively little careful exposition. Thus, evaluating the claim requires getting clearer about just what LOT implies in this context.. (shrink)

Jerry Fodor, LOT 2: The Language of Thought Revisited , New York: Oxford University Press, 2008, x+228, $37.95, ISBN 978-0-119-954877-4 Content Type Journal Article Pages 439-443 DOI 10.1007/s11023-009-9164-4 Authors David Cole, University of Minnesota-Duluth Department of Philosophy 369 A B Anderson Hall Duluth MN 55812 USA Journal Minds and Machines Online ISSN 1572-8641 Print ISSN 0924-6495 Journal Volume Volume 19 Journal Issue Volume 19, Number 3.

In G.K. Chesterton’s The Man who was Thursday, six of the seven anarchists named after different days of the week turn out to be secret policemen. Chesterton’s hero Syme finds himself opposed to not just a disparate group of anarchists, but to the unified forces of authority. A similar thing seems to have happened in recent years to Jerry Fodor. When Fodor published The Language of Thought in 1975 his targets were, as he says, ‘a mixed bag’: reductionists, behaviourists, empiricists, (...) operationalists, holists and various followers of Wittgenstein. But today these disparate targets have become distilled into one movement, which Fodor calls ‘pragmatism’. Fodor sees pragmatism (‘perhaps the worst idea that philosophy ever had’) everywhere, and one aim of this sequel to The Language of Thought is to stamp it out. (shrink)