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175428.520463
When we say that someone recognizes a famous painting, prefers Mexican food, or judges the winner of a competition, we are attributing cognitive capacities to the person. These personal-level attributions of cognition can be contrasted with the subpersonal-level attributions made by cognitive scientists when they claim that the fusiform gyrus in the brain recognizes faces, that pyloric neurons prefer a certain frequency, or that the early visual system judges depth from retinal disparity. In each of these latter cases, the cognitive capacity (e.g., recognition, preference, judgment) is attributed not to the person but to some part of their cognitive system. This distinction between personal-level and subpersonal-level attributions of cognition raises interesting questions, including about the relationship between personal-level and subpersonal-level attributions of cognition, and whether the personal/subpersonal distinction picks out two different kinds of cognitive processes or merely reflects two different kinds of explanatory projects we might have.
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218746.52095
This paper will investigate justice requirements that a pluralist stance on concepts of mental disorder should meet for use on a global scale. This is important given that different concepts of mental disorder are connected to particular interventions which may be more or less successful in specific contexts. While taking a broadly normative view on mental disorders, I will describe relevant concepts in a more fine grained manner, referring to their connections to particular approaches to biology, the self, or community. Drawing on research on epistemic injustice, I highlight the requirement that the set of multiple concepts be sufficiently flexible to enable the participation of those possessing relevant local knowledge. Using insights from health justice, I point out that the set of concepts should be conducive to distributive and procedural justice with regard to mental health and should support interventions on social determinants of health. These requirements apply to two dimensions of pluralism: regarding what concepts to include and how to relate them to one another. I conclude by explaining how an ontology of partial overlaps connected to a concept of health as metaphysically social can help address the challenges arising particularly regarding the latter dimension.
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291057.520984
According to the Principle of Alternative Possibilities, someone is morally responsible for an action only if she could have done otherwise. More formally: (PAP) necessarily, for any person S and any action A, S is morally responsible for performing A only if there is some action A* such that S could have done A* while failing to do A.
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392523.521025
According to the laws of physics, the state of a physical system can only be measured by another system (usually a particular measuring device) via a physical interaction. However, when our brain is in a conscious mental state, it can in principle output the information about its physical state based on the psycho-physical correspondance between the mental state and the physical state. It is argued that this suggests that the conscious mind violates physical laws and it is not physical as physicalism claims.
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565500.521051
One type of computational indeterminacy arises from partitioning a system’s physical state space into state types that correspond to the abstract state types underlying the computation concerned. The mechanistic individuative strategy posits that computation can be uniquely identified through either narrow physical properties exclusively or wide, proximal properties. The semantic strategy posits that computation should be uniquely identified through semantic properties. We develop, and defend, an alternative functional individuative strategy that appeals—when needed—to wide, distal functions. We claim that there is no actual computation outside of a functional context. Desiderata for the underlying notion of teleofunction are discussed.
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691646.521072
We spend much of our adult lives thinking and reminiscing about particular events of the past, which, by their very nature, can never be repeated. What is involved in a capacity to think thoughts of this kind? In this paper, I propose that such thoughts are essentially connected with a capacity to communicate about past events, and specifically in the special way in which events of the past are valued and shared in our relationships with one another. I motivate this proposal by way of the claim that such thoughts are practically useless: there are no practical, forward-looking tasks that require information which is specific to particular past events. Thus I suggest that thoughts of this specific kind have a home only in the cognitive economy of a creature who finds past events to be of interest for their own sake, and that this interest in the past is a peculiar feature of human social life.
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691721.521099
A number of philosophers hold that some types of mental states are composed of two or more mental states. It is commonly thought, for instance, that hoping involves the desire for some outcome to occur and the belief that such an outcome is possible (but has yet to occur). Although the existence of combinatory states (CS’s) is widely accepted, one issue that has not been thoroughly discussed is how we know we token a given combinatory state. This paper aims to fill this lacuna. I do so by first discussing one way of knowing our CS’s—namely, by knowing we token the relevant constituting states, and then inferring that we have the relevant CS from such a knowledge-base. I argue that while anti-skeptics of self-knowledge should embrace the view that we can know our CS’s in this manner, this way of knowing we possess such states is quite demanding. Given the latter, I proceed to examine whether there are alternative ways we can know our CS’s. I defend the view that given the tenability of particular accounts of self-knowledge for non-CS’s, we can avoid the view that we only know our CS’s by in part knowing the constituents of such states.
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691874.521125
In this paper I aim to undermine Stoic and Neo-Stoic readings of Benedict de Spinoza by examining the latter’s strong agreements with Epicurus (a notable opponent of the Stoics) on the nature and ethical role of pleasure in living a happy life. Ultimately, I show that Spinoza and Epicurus are committed to three central claims which the Stoics reject: (1) pleasure holds a necessary connection to healthy natural being, (2) pleasure manifests healthy being through positive changes in state and states of healthy being per se, and (3) pleasure is by nature good. The Stoics reject these three claims due to their views on pleasant sensations as preferred moral indifferents and passionate pleasures as diseases of the soul, views which Spinoza (due to the above-mentioned commitments) is strongly opposed to, thereby placing him (at least on the subject of pleasure) outside the realm of merely following or improving on Stoic doctrines. From this comparative analysis we also gain deeper insight into both Spinoza’s engagement with ancient Greek philosophy and the value of Epicureanism and Spinozism in helping us achieve and maintain happiness in the present day, particularly with respect to the benefits and harms of bodily and mental pleasures.
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760424.521143
This paper concerns local yet systematic problems of contrastive underdetermination of model choice in cognitive neuroscience debates about the so-called two visual systems hypothesis. The underdetermination problem is systematically generated by the way certain assumptions about the representationalist nature of computation are translated into experimental practice. The problem is that behavioural data underdetermine the choice between competing representational models. In this paper, I diagnose how these assumptions generate underdetermination problems in the choice between competing functional models of perception– action. Using the tools of philosophy of science, I describe the type of underdetermination and sketch a possible cure.
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911623.521165
According to Jerome Wakefield’s harmful dysfunction account of mental disorder, a mental disorder must involve an objective dysfunction couched in evolutionary terms. However, selected effects functions are indeterminate, because the same trait can be both selectively advantageous and disadvantageous. Therefore, in some cases there may be a dysfunction, on the basis of which a psychiatric disorder is attributed, that can be described in multiple empirically adequate ways. The choices involved in these cases are value-laden. Some cases of addiction may fit this mold. Indeterminacy in the alternative descriptions of the states/processes/mechanisms involved in addiction implicates opposing value judgments.
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1603516.521182
Different species of realism have been proposed in the scientific and philosophical literature. Two of these species are direct realism and causal pattern realism. Direct realism is a form of perceptual realism proposed by ecological psychologists within cognitive science. Causal pattern realism has been proposed within the philosophy of model-based science. Both species are able to accommodate some of the main tenets and motivations of instrumentalism. The main aim of this paper is to explore the conceptual moves that make both direct realism and causal pattern realism tenable realist positions able to accommodate an instrumentalist stance. Such conceptual moves are (i) the rejection of veritism and (ii) the re-structuring of the phenomena of interest. We will then show that these conceptual moves are instances of the ones of a common realist genus we name pragmatist realism.
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1663275.521203
Alongside Madhyamaka, Yogācāra is one of the two major
philosophical traditions of Mahāyāna Buddhism that
originated in India. The philosophical and soteriological ideas set
forth in the Yogācāra works had a great impact on the
development of Buddhist thought not only in the Indian subcontinent
but also in other parts of Asia, especially in China, Japan and Tibet. Besides its highly influential exposition of the stages of the
Mahāyāna path to liberation, the tradition developed several
emblematic philosophical doctrines, such as the mind-only
(cittamātra) teaching, the theory of three natures
(trisvabhāva), and the eightfold classification of
consciousness, including the introduction of the so-called defiled
mind (kliṣṭamanas) and the substratum or store
consciousness (ālayavijñāna).
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1718854.521271
It should seem obvious that any purportedly comprehensive account of human 4
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1718881.521292
This paper provides an analysis of the possibility space concept in neuroscience and its role in understanding and explaining complex systems, such as the brain. Our analysis merges neuroscience examples with recent work in philosophy of science to suggest that the notion of a system’s possibility space involves two essential types of constraints, which we call hard and soft constraints. Our analysis focuses on a domain-general notion of possibility space, present in manifold frameworks and representations, phase space diagrams in dynamical systems theory, and paradigmatic cases such as Waddington’s epigenetic landscape model. After building the framework with such cases, we apply it to three main examples in neuroscience: adaptability, resilience, and phenomenology. We explore how this framework supports a philosophical toolkit for neuroscience and how it helps advance recent work in philosophy of science on constraints, scientific explanation, and impossibility explanations. We show how fruitful connections between neuroscience and philosophy can support conceptual clarity, theoretical advances, and the identification of similar systems across different domains in neuroscience.
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2119100.521307
This paper explores the connection between the feelings that arise in grief and two kinds of “grief tech” that we use to regulate these feelings: music and AI-driven chatbots. “Grief tech” covers a broad range of practices, rituals, and artefacts that shape how we experience and express our grief. Music and AI might seem to have little in common with one another. However, I argue that both afford something not all forms of grief tech do – collaborative possibilities for world-making – and therefore can help the bereaved reconstruct “habits of intimacy” lost when a loved one dies. This (re)constructive impact is part of their world-making potency. And it is a crucial part of grief work. In this way, both music and AI potentially have a deep effect on our emotions, agency, and self-regulative capacities. This is why both are particularly powerful forms of grief tech.
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2164912.521346
The fields of social neuroscience and neuroeconomics have experienced rapid growth over the past decade, yet little research has focused on issues related to midlife or older age. In light of the profound demographic changes occurring in our society, this is an important research gap. The past century witnessed a near doubling of life expectancy, and it is projected that in <50 years, there will be close to 90 million Americans aged 65 years (Federal Interagency Forum on Aging-Related Statistics, 2010). We are on the brink of profound demographic changes both in the USA and the world at large (see: http://www.prb.org/Articles/2011/agingpopulationclocks.aspx).
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2187891.52138
Assume naturalism and suppose that digital electronic systems can be significantly conscious. Suppose Alice is a deterministic significantly conscious digital electronic system. Imagine we duplicated Alice to make another such system, Bob, and fed them both the same inputs. …
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2353406.521397
This chapter examines the history of philosophy of psychology and philosophy of psychiatry as subfields of philosophy of science that emerged in the late twentieth and early twenty-first century. The chapter also surveys related literatures that developed in psychology and psychiatry. Philosophy of psychology (or philosophy of cognitive science) has been a well-established subfield of philosophy of mind since the 1990s and 2000s. This field of philosophy of psychology is narrowly focused on issues in cognitive psychology and cognitive science. Compared to the thriving subfield of philosophy of cognitive science, there has been a lack of corresponding interest among philosophers of science in broader methodological questions about different paradigms and fields of study in psychology. These broader methodological questions about psychology have been addressed in the field of theoretical psychology, which is a subfield of psychology that materialized in the 1980s and 1990s. Philosophy of psychiatry emerged as a subfield of philosophy of science in the mid-2000s. Compared to philosophy of psychology, the philosophy of psychiatry literature in philosophy of science engaged with issues examined in an older and more interdisciplinary tradition of philosophy of psychiatry that developed after the 1960s. The participation of philosophers of science in the literature on theoretical psychology, by contrast, has been limited.
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2411097.521426
The Good Regulator Theorem and the Internal Model Principle are sometimes cited as mathematical proofs that an agent needs an internal model of the world in order to have an optimal policy. However, these principles rely on a definition of “internal model” that is far too permissive, applying even to cases of systems that do not use an internal model. As a result, these principles do not provide evidence (let alone a proof) that internal models are necessary. The paper also diagnoses what is missing in the GRT and IMP definitions of internal model, which is that models need to make predictions that represent variables in the target system (and these representations need to be usable by an agent so as to guide behavior).
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2526694.521446
In the 1960s, the demonstration of interference effects using two laser-beams raised the question: can two photons interfere? Its plausibility contested Dirac’s dictum, “Interference between two different photons never occurs”. Disagreements about this conflict led to a controversy. This paper will chart the controversy’s contour and show that it evolved over two phases. Subsequently, I investigate the reasons for its perpetuation. The controversy was initiated and fuelled by several misinterpretations of the dictum. I also argue that Dirac’s dictum is not applicable to two photon interference as they belong to different contexts of interference. Recognising this resolves the controversy.
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2642039.521472
The field of Artificial Intelligence (AI) safety evaluations aims to test AI behavior for problematic capabilities like deception. However, some scientists have cautioned against the use of behavior to infer general cognitive abilities because of the human tendency to overattribute cognition to everything. They recommend the adoption of a heuristic to avoid these errors that states behavior provides no evidence for cognitive capabilities unless there is some theoretical feature present to justify that inference.
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2815260.521489
This paper integrates type functionalism with the Kairetic account to develop context-specific models for explaining mental states, particularly pain, across different species and systems. By employing context-dependent mapping fc, we ensure cohesive causal explanations while accommodating multiple realizations of mental states. The framework identifies context subsets Ci and maps them to similarity subspaces Si, capturing the unique physiological, biochemical, and computational mechanisms underlying pain in different entities such as humans, octopi, and AI systems. This approach highlights the importance of causal relations in defining mental states and preserves their functional roles across diverse contexts. Furthermore, the paper incorporates elements of token functionalism by recognizing species-specific realizations of mental states. By acknowledging the unique representations of mental states within different species and systems, the framework provides a nuanced understanding of how similar functional roles can be fulfilled by diverse physical substrates. This synthesis of type and token functionalism enhances our explanatory power and coherence in addressing the complex nature of mental states. The resulting framework offers a robust tool for analyzing and understanding mental phenomena, with significant implications for cognitive science, philosophy of mind, and artificial intelligence. By maintaining the functional roles of mental states while accommodating their multiple realizations, this approach not only advances theoretical understanding but also opens new avenues for practical applications in cross-species empathy, AI ethics, and the development of context-aware cognitive models.
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2821850.521505
A common assumption in discussions of abilities is that phobias restrict an agent's abilities. Arachnophobics, for example, can't pick up spiders. I wonder if this is true, if we're talking about the pure 'can' of ability. …
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2930385.52152
This paper analyses the phenomenology and epistemology of chatbots such as ChatGPT and Bard. The computational architecture underpinning these chatbots are large language models (LLMs), which are generative artificial intelligence (AI) systems trained on a massive dataset of text extracted from the Web. We conceptualise these LLMs as multifunctional computational cognitive artifacts, used for various cognitive tasks such as translating, summarizing, answering questions, information-seeking, and much more. Phenomenologically, LLMs can be experienced as a “quasi-other”; when that happens, users anthropomorphise them. For most users, current LLMs are black boxes, i.e., for the most part, they lack data transparency and algorithmic transparency. They can, however, be phenomenologically and informationally transparent, in which case there is an interactional flow. Anthropomorphising and interactional flow can, in some users, create an attitude of (unwarranted) trust towards the output LLMs generate. We conclude this paper by drawing on the epistemology of trust and testimony to examine the epistemic implications of these dimensions. Whilst LLMs generally generate accurate responses, we observe two epistemic pitfalls. Ideally, users should be able to match the level of trust that they place in LLMs to the degree that LLMs are trustworthy. However, both their data and algorithmic opacity and their phenomenological and informational transparency can make it difficult for users to calibrate their trust correctly. The effects of these limitations are twofold: users may adopt unwarranted attitudes of trust towards the outputs of LLMs (which is particularly problematic when LLMs hallucinate), and the trustworthiness of LLMs may be undermined.
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3046208.521544
Recent advances in stem cell-derived human brain organoids and microelectrode array (MEA) technology raise profound questions about the potential for these systems to give rise to sentience. Brain organoids are 3D tissue constructs that recapitulate key aspects of brain development and function, while MEAs enable bidirectional communication with neuronal cultures. As brain organoids become more sophisticated and integrated with MEAs, the question arises: Could such a system support not only intelligent computation, but subjective experience? This paper explores the philosophical implications of this thought experiment, considering scenarios in which brain organoids exhibit signs of sensory awareness, distress, preference, and other hallmarks of sentience. It examines the ethical quandaries that would arise if compelling evidence of sentience were found in brain organoids, such as the moral status of these entities and the permissibility of different types of research. The paper also explores how the phenomenon of organoid sentience might shed light on the nature of consciousness and the plausibility of artificial sentience. While acknowledging the speculative nature of these reflections, the paper argues that the possibility of sentient brain organoids deserves serious consideration given the rapid pace of advances in this field. Grappling with these questions proactively could help set important ethical boundaries for future research and highlight critical avenues of scientific and philosophical inquiry. The thought experiment of sentient brain organoids thus serves as a valuable lens for examining deep issues at the intersection of neuroscience, ethics, and the philosophy of mind.
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3050092.521567
I show really be done with Integrated Information Theory (IIT), in Aaronson’s simplified formulation, but I noticed a rather interesting difficult. In my previous post on the subject, I noticed that a double grid system where there are two grids stacked on top of one another, with the bottom grid consisting of inputs and the upper grid of outputs, and each upper value being the logical OR of the (up to) five neighboring input values will be conscious according to IIT if all the values are zero and the grid is large enough. …
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3103921.521584
In this paper I return to Hubert Dreyfus’ old but influential critique of artificial intelligence, redirecting it towards contemporary predictive processing models of the mind (PP). I focus on Dreyfus’ arguments about the “frame problem” for artificial cognitive systems, and his contrasting account of embodied human skills and expertise. The frame problem presents as a prima facie problem for practical work in AI and robotics, but also for computational views of the mind in general, including for PP. Indeed, some of the issues it presents seem more acute for PP, insofar as it seeks to unify all cognition and intelligence, and aims to do so without admitting any cognitive processes or mechanisms outside of the scope of the theory. I contend, however, that there is an unresolved problem for PP concerning whether it can both explain all cognition and intelligent behavior as minimizing prediction error with just the core formal elements of the PP toolbox, and also adequately comprehend (or explain away) some of the apparent cognitive differences between biological and prediction-based artificial intelligence, notably in regard to establishing relevance and flexible context-switching, precisely the features of interest to Dreyfus’ work on embodied indexicality, habits/skills, and abductive inference. I address several influential philosophical versions of PP, including the work of Jakob Hohwy and Andy Clark, as well as more enactive-oriented interpretations of active inference coming from a broadly Fristonian perspective.
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3247669.5216
I hope this is my last post for a while on Integrated Information Theory (IIT), in Aaronson’s simplified formulation. One of the fun and well-known facts is that if you have an impractically large square two-dimensional grid of interconnected logic gates (presumably with some constant time-delay in each gate between inputs and outputs to prevent race conditions) in a fixed point (i.e., nothing is changing), the result can still have a degree of integrated information proportional to the square root of the number of gates. …
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3319408.521617
Recent research indicates gender differences in the impact of stress on decision behavior, but little is known about the brain mechanisms involved in these gender-specific stress effects. The current study used functional magnetic resonance imaging (fMRI) to determine whether induced stress resulted in gender-specific patterns of brain activation during a decision task involving monetary reward. Specifically, we manipulated physiological stress levels using a cold pressor task, prior to a risky decision making task. Healthy men (n ¼ 24, 12 stressed) and women (n ¼ 23, 11 stressed) completed the decision task after either cold pressor stress or a control task during the period of cortisol response to the cold pressor. Gender differences in behavior were present in stressed participants but not controls, such that stress led to greater reward collection and faster decision speed in males but less reward collection and slower decision speed in females. A gender-by-stress interaction was observed for the dorsal striatum and anterior insula. With cold stress, activation in these regions was increased in males but decreased in females. The findings of this study indicate that the impact of stress on reward-related decision processing differs depending on gender.
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3335014.52164
Stephen Yablo’s notion of proportionality, despite controversies surrounding it, has played a significant role in philosophical discussions of mental causation and of high-level causation more generally. In particular, it is invoked in James Woodward’s interventionist account of high-level causation and explanation, and is implicit in a novel approach to constructing variables for causal modeling in the machine learning literature, known as causal feature learning (CFL). In this article, we articulate an account of proportionality inspired by both Yablo’s account of proportionality and the CFL account of variable construction. The resulting account has at least three merits. First, it illuminates an important feature of the notion of proportionality, when it is adapted to a probabilistic and interventionist framework. The feature is that at the center of the notion of proportionality lies the concept of “determinate intervention effects.” Second, it makes manifest a virtue of (common types of) high-level causal/explanatory statements over low-level ones, when relevant intervention effects are determinate. Third, it overcomes a limitation of the CFL framework and thereby also addresses a challenge to interventionist accounts of high-level causation.