Daniel Dennett
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Neurophilosophy and Its Discontents How Do We Understand Consciousness Without Becoming Complicit in That Understanding?
Neurophilosophy and Its Discontents How Do We Understand Consciousness Without Becoming Complicit in that Understanding? BY GABRIELLE BENETTE JACKSON dependent on empathy or imagination. Though presumably it would not capture everything, its goal would be to describe, at least in part, the subjective character of hat is consciousness? “It is being awake,” “being responsive,” “acting,” “being experience in a form comprehensible to beings incapable of having those experi- Waware,” “being self-aware,” “paying attention,” “perceiving,” “feeling emo- ences. […] It should be possible to devise a method of expressing in objective terms tions,” “feeling feelings,” “having thoughts,” “thinking about thoughts,” “it is like much more than we can at present, and with much greater precision.” The proposal, this!” simply put, was to develop a language to describe subjectivity in non-subjective Who is conscious? “We humans, surely!” Well, maybe not all the time. “Animals!” terms. And although it is definitely not the case that all theorists pushing past the Debatable. “Computers?” No—at least, not yet. “Other machines?” Only in fiction. problem of consciousness consider themselves to be implementing Nagel’s plan, it “Plants?” Absolutely not, right? does help to understand a particular set of accumulated answers. Two fundamental Nearly twenty-five years ago, we lived through “the project of the decade of the approaches have been neurophilosophy and neurophenomenology, each emphasizing brain,” a governmental initiative set forth by President one aspect of Nagel’s suggestion—either the objective part George H. W. Bush.1 Presidential Proclamation 6158 (viz. neurophilosophy) or the phenomenology part (viz. begins, “The human brain, a three-pound mass of inter- neurophenomenology). -
The Fourth Perspective: Evolution and Organismal Agency
The Fourth Perspective: Evolution and Organismal Agency Johannes Jaeger Complexity Science Hub (CSH), Vienna, Josefstädter Straße 39, 1080 Vienna Abstract This chapter examines the deep connections between biological organization, agency, and evolution by natural selection. Using Griesemer’s account of the re- producer, I argue that the basic unit of evolution is not a genetic replicator, but a complex hierarchical life cycle. Understanding the self-maintaining and self-pro- liferating properties of evolvable reproducers requires an organizational account of ontogenesis and reproduction. This leads us to an extended and disambiguated set of minimal conditions for evolution by natural selection—including revised or new principles of heredity, variation, and ontogenesis. More importantly, the con- tinuous maintenance of biological organization within and across generations im- plies that all evolvable systems are agents, or contain agents among their parts. This means that we ought to take agency seriously—to better understand the con- cept and its role in explaining biological phenomena—if we aim to obtain an or- ganismic theory of evolution in the original spirit of Darwin’s struggle for exis- tence. This kind of understanding must rely on an agential perspective on evolu- tion, complementing and succeeding existing structural, functional, and processual approaches. I sketch a tentative outline of such an agential perspective, and present a survey of methodological and conceptual challenges that will have to be overcome if we are to properly implement it. 1. Introduction There are two fundamentally different ways to interpret Darwinian evolutionary theory. Charles Darwin’s original framework grounds the process of evolution on 2 the individual’s struggle for existence (Darwin, 1859). -
Churchland Source: the Journal of Philosophy, Vol
Journal of Philosophy, Inc. Reduction, Qualia, and the Direct Introspection of Brain States Author(s): Paul M. Churchland Source: The Journal of Philosophy, Vol. 82, No. 1 (Jan., 1985), pp. 8-28 Published by: Journal of Philosophy, Inc. Stable URL: http://www.jstor.org/stable/2026509 Accessed: 07-08-2015 19:14 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://www.jstor.org/page/ info/about/policies/terms.jsp JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Journal of Philosophy, Inc. is collaborating with JSTOR to digitize, preserve and extend access to The Journal of Philosophy. http://www.jstor.org This content downloaded from 142.58.129.109 on Fri, 07 Aug 2015 19:14:45 UTC All use subject to JSTOR Terms and Conditions 8 THE JOURNAL OF PHILOSOPHY structureof this idiom, moreover-its embeddingof a subordinate sentence-would have been clearly dictatedby its primitiveuse in assessing children's acquisition of observationsentences. Analogi- cal extension of the idiom to other than observation sentences would follow inevitably,and the developmentof parallel idioms for other propositional attitudeswould then come naturally too, notwithstanding their opacity from a logical point of view. Naturalness is one thing, transparencyanother; familiarityone, clarityanother. W. V. QtJINE Harvard University REDUCTION, QUALIA, AND THE DIRECT INTROSPECTION OF BRAIN STATES* DO the phenomenological or qualitative featuresof our sen- sations constitutea permanentbarrier to thereductive aspi- rations of any materialisticneuroscience? I here argue that theydo not. -
In Defence of Folk Psychology
FRANK JACKSON & PHILIP PETTIT IN DEFENCE OF FOLK PSYCHOLOGY (Received 14 October, 1988) It turned out that there was no phlogiston, no caloric fluid, and no luminiferous ether. Might it turn out that there are no beliefs and desires? Patricia and Paul Churchland say yes. ~ We say no. In part one we give our positive argument for the existence of beliefs and desires, and in part two we offer a diagnosis of what has misled the Church- lands into holding that it might very well turn out that there are no beliefs and desires. 1. THE EXISTENCE OF BELIEFS AND DESIRES 1.1. Our Strategy Eliminativists do not insist that it is certain as of now that there are no beliefs and desires. They insist that it might very well turn out that there are no beliefs and desires. Thus, in order to engage with their position, we need to provide a case for beliefs and desires which, in addition to being a strong one given what we now know, is one which is peculiarly unlikely to be undermined by future progress in neuroscience. Our first step towards providing such a case is to observe that the question of the existence of beliefs and desires as conceived in folk psychology can be divided into two questions. There exist beliefs and desires if there exist creatures with states truly describable as states of believing that such-and-such or desiring that so-and-so. Our question, then, can be divided into two questions. First, what is it for a state to be truly describable as a belief or as a desire; what, that is, needs to be the case according to our folk conception of belief and desire for a state to be a belief or a desire? And, second, is what needs to be the case in fact the case? Accordingly , if we accepted a certain, simple behaviourist account of, say, our folk Philosophical Studies 59:31--54, 1990. -
Quining Qualia
Dennett, Daniel C. (1988) Quining Qualia. In: Marcel, A. & Bisiach, E. (eds.) Consciousness in Modern Science, Oxford University Press. Quining Qualia in A. Marcel and E. Bisiach, eds, Consciousness in Modern Science, Oxford University Press 1988. Reprinted in W. Lycan, ed., Mind and Cognition: A Reader, MIT Press, 1990, A. Goldman, ed. Readings in Philosophy and Cognitive Science, MIT Press, 1993. 1. Corralling the Quicksilver "Qualia" is an unfamiliar term for something that could not be more familiar to each of us: the ways things seem to us. As is so often the case with philosophical jargon, it is easier to give examples than to give a definition of the term. Look at a glass of milk at sunset; the way it looks to you--the particular, personal, subjective visual quality of the glass of milk is the quale of your visual experience at the moment. The way the milk tastes to you then is another, gustatory quale, and how it sounds to you as you swallow is an auditory quale; These various "properties of conscious experience" are prime examples of qualia. Nothing, it seems, could you know more intimately than your own qualia; let the entire universe be some vast illusion, some mere figment of Descartes' evil demon, and yet what the figment is made of (for you) will be the qualia of your hallucinatory experiences. Descartes claimed to doubt everything that could be doubted, but he never doubted that his conscious experiences had qualia, the properties by which he knew or apprehended them. The verb "to quine" is even more esoteric. -
Julian Jaynes's Software Archeology
Julian Jaynes’s Software Archeology DANIEL DENNETT Daniel Dennett received his B .A. from Harvard and his D. Phil. from Oxford. Following academic positions at the University of California at Irvine, at Harvard, and at Oxford, he joined the Department of Philosophy at Tufts University, where he is currently Professor of Philosophy. Dr. Dennett has also held the position of Fellow at the Center for Advanced Study in the Behavioral Sciences at Stanford University. He lectures widely in North America, Great Britain and Europe. His publications include books such as Brainstorms, The Mind’s I (with Douglas Hofstadter), and most recently Elbow Room, and journal articles on the issues of mind, consciousness, self hallucinations, and even grey matter. He has also written numerous reviews of theories of prominent philosophers. linguists, and psychologists, such as Passing the Buck to Biology on Noam Chomsky and Why do we think what we do about why we think what we do? on Nelson Goodman. What a philosopher would usually do on an occasion like this is to begin to launch into a series of devastating arguments, criticisms, and counter-examples, and I am not going to do that today, because in this instance I don’t think it would be very constructive. I think first it is very important to understand Julian Jaynes’ project to see a little bit more about what the whole shape of it is, and delay the barrage of nitpicking objections and criticisms until we have seen what the edifice as a whole is. After all, on the face of it, it is preposterous, and I have found that in talking with other philosophers my main task is to convince them to take it seriously when they are very reluctant to do this. -
Daniel Dennett's Science of the Soul
Daniel Dennett’s Science of the Soul - The New Yorker 3/20/17, 9:38 AM P!FI"S MARCH 27, 2017 I#UE DANIEL DENNE$’S SCIENCE OF THE SOUL A philosopher’s lifelong quest to understand the making of the mind. By Joshua Rothman Daniel Dennett’s naturalistic account of consciousness draws some people in and puts others off. “There ain’t no magic here,” he says. “Just stage magic.” PHOTOGRAPH BY IRINA ROZOVSKY FOR THE NEW YORKER our billion years ago, Earth was a lifeless place. Nothing struggled, F thought, or wanted. Slowly, that changed. Seawater leached chemicals from rocks; near thermal vents, those chemicals jostled and combined. Some hit upon the trick of making copies of themselves that, in turn, made more copies. The replicating chains were caught in oily bubbles, which protected them and made replication easier; eventually, they began to venture out into the open sea. A new level of order had been achieved on Earth. Life had begun. The tree of life grew, its branches stretching toward complexity. Organisms developed systems, subsystems, and sub-subsystems, layered in ever-deepening regression. They used these systems to anticipate their future and to change it. When they looked within, some found that they had selves—constellations of memories, ideas, and purposes that emerged from the systems inside. They experienced being alive and had thoughts about that experience. They developed language and used it to know themselves; they began to ask how they had been made. This, to a !rst approximation, is the secular story of our creation. -
Theory of Mind As Inverse Reinforcement Learning. Current
Available online at www.sciencedirect.com ScienceDirect Theory of mind as inverse reinforcement learning 1,2 Julian Jara-Ettinger We review the idea that Theory of Mind—our ability to reason think or want based on how they behave. Research in about other people’s mental states—can be formalized as cognitive science suggests that we infer mental states by inverse reinforcement learning. Under this framework, thinking of other people as utility maximizers: constantly expectations about how mental states produce behavior are acting to maximize the rewards they obtain while mini- captured in a reinforcement learning (RL) model. Predicting mizing the costs that they incur [3–5]. Using this assump- other people’s actions is achieved by simulating a RL model tion, even children can infer other people’s preferences with the hypothesized beliefs and desires, while mental-state [6,7], knowledge [8,9], and moral standing [10–12]. inference is achieved by inverting this model. Although many advances in inverse reinforcement learning (IRL) did not have Theory of mind as inverse reinforcement human Theory of Mind in mind, here we focus on what they learning reveal when conceptualized as cognitive theories. We discuss Computationally, our intuitions about how other minds landmark successes of IRL, and key challenges in building work can be formalized using frameworks developed in a human-like Theory of Mind. classical area of AI: model-based reinforcement learning 1 Addresses (hereafter reinforcement learning or RL) . RL problems 1 Department of Psychology, Yale University, New Haven, CT, United focus on how to combine a world model with a reward States function to produce a sequence of actions, called a policy, 2 Department of Computer Science, Yale University, New Haven, CT, that maximizes agents’ rewards while minimizing their United States costs. -
A Naturalistic Perspective on Intentionality. Interview with Daniel Dennett
Mind & Society, 6, 2002, Vol. 3, pp. 1-12 2002, Rosenberg & Sellier, Fondazione Rosselli A naturalistic perspective on intentionality. Interview with Daniel Dennett by Marco Mirolli Marco Mirolli You describe yourself as a philosopher of mind and you reject the exhortations to get more involved in the abstract problems of ontology and of philosophy of science in general, even if the problems of the philosophy of mind and those of philosophy of science are deeply mutually dependent. I think this is an important issue because, while you say that your philosophy presupposes only the standard scientific ontology and epistemology 1, it seems to me that what you really presuppose is rather a Quinean view of ontology and epistemology, which is not so standard, even if it may well be the one we should accept. Daniel Dennett Well, maybe so, let's see. Certainly I have seen almost no reason to adopt any other ontology than Quine's; and when I look at the work in the phi- losophy of science and more particularly at the work in science, I do not find any ground yet for abandoning a Quinean view of ontology for something fancier. It could happen, but I haven't seen any reason for doing this; so if you want to say that I am vulnerable on this, that's really true. I have stated that I don't see any of the complexities of science or philosophy of mind raising ontological issues that are more sophisticated than those a Quinean ontology could handle; but I may be wrong. -
Privileged Access and Qualia
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by European Scientific Journal (European Scientific Institute) European Scientific Journal December 2015 edition vol.11, No.35 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 PRIVILEGED ACCESS AND QUALIA Thomas W. Smythe Retired Associate Professor, North Carolina Central University Abstract In this paper I shall examine some recent literature that purports to show that sensations or qualia are not real psychological phenomena, and that we do not have privileged access to our psychological states. In particular, I shall criticize some work by Daniel C. Dennett, who has argued against the existence of qualia and privileged access to the mental. I will maintain that Dennett has not made a convincing case for eliminating qualia, and has not shown that we do not have privileged access to psychological phenomena from a first-person point of view. Keywords: Qualia, Privileged Access, Self-Warranting Knowledge Introduction I will defend the view that certain criticisms of what has been called self-justifying or self-warranting knowledge of our psychological states have not succeeded. I will do this by arguing that attempts by Dennett and others to undermine self-justifying knowledge are unsuccessful. I begin by examining a paper by Dennett where he attempts to eliminate qualia. In a notable paper called ”Quining Qualia,” Dennett explains that he uses the verb ‘to quine’ in honor of W. V. O. Quine. It means to deny resolutely the existence or importance of something seemingly real and significant, for example, the soul. Quining qualia means saying there is no such thing as qualia. -
Intentional Systems in Cognitive Ethology: the "Panglossian Paradigm" Defended
THE BEHAVIORAL AND BRAIN SCIENCES (1983) 6, 343-390 Printed in the United States of America Intentional systems in cognitive ethology: The "Panglossian paradigm" defended Daniel C. Dennett Department of Philosophy, Tufts University, Medford, Mass. 02155 Abstract: Ethologists and others studying animal behavior in a "cognitive" spirit are in need of a descriptive language and method that are neither anachronistically bound by behaviorist scruples nor prematurely committed to particular "information-processing models. "Just such an interim descriptive method can be found in intentional system theory. The use of intentional system theory is illustrated with the case of the apparently communicative behavior of vervet monkeys. A way of using the theory to generate data - including usable, testable "anecdotal" data - is sketched. The underlying assumptions of this approach can be seen to ally it directly with "adaptationist' theorizing in evolutionary biology, which has recently come under attack from Stephen Gould and Richard Lewontin, who castigate it as the "Panglossian paradigm." Their arguments, which are strongly analogous to B. F. Skinner's arguments against "mentalism," point to certain pitfalls that attend the careless exercise of such "Panglossian" thinking (and rival varieties of thinking as well), but do not constitute a fundamental objection to either adaptationist theorizing or its cousin, intentional system theory. Keywords: adaptation; animal cognition; behaviorism; cognitive ethology; communication; comparative psychology; consciousness; -
European Journal of Pragmatism and American Philosophy, VI-1 | 2014 Popular Science, Pragmatism, and Conceptual Clarity 2
European Journal of Pragmatism and American Philosophy VI-1 | 2014 The Reception of Peirce in the World Popular Science, Pragmatism, and Conceptual Clarity Oliver Belas Electronic version URL: http://journals.openedition.org/ejpap/514 DOI: 10.4000/ejpap.514 ISSN: 2036-4091 Publisher Associazione Pragma Electronic reference Oliver Belas, « Popular Science, Pragmatism, and Conceptual Clarity », European Journal of Pragmatism and American Philosophy [Online], VI-1 | 2014, Online since 08 July 2014, connection on 16 March 2020. URL : http://journals.openedition.org/ejpap/514 ; DOI : https://doi.org/10.4000/ejpap.514 This text was automatically generated on 16 March 2020. Author retains copyright and grants the European Journal of Pragmatism and American Philosophy right of first publication with the work simultaneously licensed under a Creative Commons Attribution- NonCommercial-NoDerivatives 4.0 International License. Popular Science, Pragmatism, and Conceptual Clarity 1 Popular Science, Pragmatism, and Conceptual Clarity Oliver Belas Introduction 1 One of popular science’s primary functions is to make what would otherwise be inaccessible, specialist knowledge accessible to the lay reader. But popular science puts its imagined reader in something of a dilemma, for one does not have to look very far to find bitter argument among science writers; argument that takes place beyond the limits of the scientific community: witness the ill-tempered exchanges between Mary Midgley and Richard Dawkins in the journal Philosophy in the late seventies and early eighties; or, from the mid-nineties, the surly dialogue of Stephen Jay Gould, Daniel Dennett, and others in The New York Review of Books (see below and Works Cited).