A New Science of Criticism

John R. Searle has recently observed that something might instantiate a Chinese‐‘understanding’ computer program without having any understanding of Chinese. He thinks that this implies that instantiating such a program is ‘never by itself a sufficient condition of intentionality’. I show that this phrase is incoherent, and that all that follows is that instantiating such a program is not in every case a sufficient condition for the given intentionality. But the conclusion to Searle's argument, thus revised, is neither new nor significant; Searle's arguments merely raise old issues in new clothing.     

Young Children's Understanding of Intention

Three studies were done to determine when children begin to understand people's intentions as mental-representational states (Searle's prior intentions) and as instantiated in purposive, goal-directed behaviors (Searle's intentions-in-action) that are distinguishable both from the people's desires or preferences and from the outcomes of the actions their intentions engender. Three- and four-year-olds were presented with stories in which the story characters' intentions differed both from their desires or preferences and from the outcomes of their efforts to carry out their intentions. The 3-year-olds, especially the younger ones, showed little ability to distinguish intentions from desires and outcomes. In contrast, most of the 4-year-olds were able to make these distinctions consistently. These and other recent differential studies suggest that children begin to develop a differentiated conception of intention at around 3 1/2 or 4 years of age.     

Rationality in Action: A Symposium

Abstract

John Searle's forthcoming book ‘Rationality in Action’ presents a sophisticated and innovative account of the rationality of action. In the book Searle argues against what he calls the classical model of rationality. In the debate that follows Barry Smith challenges some implications of Searle's account. In particular, Smith suggests that Searle's distinction between observer-relative and observer–independent facts of the world is ill suited to accommodate moral concepts. Leo Zaibert takes on Searle's notion of the gap. The gap exists between the reasons that we have for acting and our actions. According to Searle, whenever there is no gap, our actions exhibit irrationality. Zaibert points out a certain obscurity in Searle's treatment of the gap, particularly in connection with Searle's notion of ‘recognitional rationality’. Finally, Josef Moural examines the interactions between Searle's theory of institutions and his theory of rationality, with emphasis on the connections between intentionality and Searle's notion of the ‘background’.     

Measurement and Computational Skepticism

Putnam and Searle famously argue against computational theories of mind on the skeptical ground that there is no fact of the matter as to what mathematical function a physical system is computing: both conclude (albeit for somewhat different reasons) that virtually any physical object computes every computable function, implements every program or automaton. There has been considerable discussion of Putnam's and Searle's arguments, though as yet there is little consensus as to what, if anything, is wrong with these arguments. In the present paper we show that an analogous line of reasoning can be raised against the numerical measurement (i.e., numerical representation) of physical magnitudes, and we argue that this result is a reductio ad absurdum of the challenge to computational skepticism. We then use this reductio to get clearer about both (i) what's wrong with Putnam's and Searle's arguments against computationalism, and (ii) what can be learned about both computational implementation and numerical measurement from the shortcomings of both sorts of skeptical argument.     

Knowledge of language in action

Knowledge of a language is a kind of knowledge, the possession of which enables a speaker to understand and perform a variety of linguistic actions in that language. In this paper, I pursue an agency-oriented approach to knowledge of language. I begin by examining two major agency-oriented models of knowledge of language: Michael Dummett's Implicit Knowledge Model and Jennifer Hornsby's Practical Knowledge Model. I argue that each of these models is inadequate for different reasons. I present an Acquaintance Knowledge Model, in which a speaker's knowledge of a language is a combination of the speaker's first-order linguistic ability and second-order acquaintance with his ability and actions.     

The Institutionality Of Legal Validity

The most influential theory of law in current analytic legal philosophy is legal positivism, which generally understands law to be a kind of institution. The most influential theory of institutions in current analytic social philosophy is that of John Searle. One would hope that the two theories are compatible, and in many ways they certainly are. But one incompatibility that still needs ironing out involves the relation of the social rule that undergirds the validity of any legal system (H.L.A. Hart's rule of recognition) to Searle's notion of codification: the idea that institutions need official declarations of their constitutive rules in order to enjoy the full benefits of institutions. The incompatibility arises from the fact that, in order to do its institutional work, the basic validity rule must be codified in Searle's sense—yet, given the particular role it has in legal positivism, it may be impossible to codify in the Searlean sense. In this paper I develop the incompatibility in detail, consider and reject consigning the basic validity rule to Searle's “Background” capacities that support institutional facts, and conclude that the best route to eliminating it while doing a minimum of damage to the two theories is to make a slight emendation to Searle's theory of institutions.     

PHYSICAL SCALE EFFECTS AND PHILOSOPHICAL THOUGHT EXPERIMENTS

Abstract: The scales across which physical properties exist are vast and subtle in their effects on particular systems placed locally on such scales. For example, human experiential access is restricted only to partial segments of the mass density, size, and temperature scales of the universe. I argue that philosophers must learn to appreciate better the effects of physical scales. Specifically, thought experiments in philosophy should be more sensitive to physical scale effects, because the conclusion of a thought experiment may be undermined by unintentionally ignored scale effects, and the changes required to obtain the foreground state of affairs in a thought experiment might require unacknowledged scale‐spanning changes to the contextual background. I discuss four philosophical thought experiments: Putnam's Twin Earth and Brain in a Vat, Searle's Chinese Room, and Chalmers's Zombies Without Qualia. I close by briefly defending the greater interest and importance of physical possibility over logical possibility.     

Malebranche and Chinese Philosophy: A Reconsideration

Nicholas Malebranche's Dialogue between a Christian Philosopher and a Chinese Philosopher on the Existence and Nature of God (1707) has long been characterized as being at best a thinly veiled attack on Spinozism and at worst a deeply flawed, Eurocentric misunderstanding of a foreign philosophy. However, a consideration of the context of the work's production and an analysis of Malebranche's argumentative strategy open up a way to understand the dialogue as an historically important, genuine engagement with Chinese philosophy.     

Rational Action Entails Rational Desire: A Critical Review of Searle's Rationality in Action1

Abstract

In this paper I contest Searle's thesis that desire-independent reasons for action – ‘reasons that are binding on a rational agent, regardless of desires and dispositions in his motivational set’ – are inherent in the concept of rationality. Following Searle's procedure, I first address his argument that altruistic reasons for action inhere in the concept of rationality, and then examine his argument for his more general thesis. I conclude that a viable theory of rational action would be centered, not on the concept of desire-independent reasons, but rather on the concept of rational desire.     

Unity,Plurality, and Hylomorphic Composition in Aristotle's Metaphysics

How should we understand the relationship, for Aristotle, between matter, form, and hylomorphic composite? Are matter and form distinct from each other, so that each hylomorphic unity harbours a plurality within it, or would such a plurality undermine the unity of the composite? A recent strand of argument in both Aristotelian and contemporary literature on hylomorphism has concluded that no genuine unity can be composed of a plurality. I will argue that the objection motivating this conclusion falls away as improperly formulated in light of Aristotle's metaontology—in particular, his thesis that unity (and therefore also plurality) is indeterminate. The genuine objection threatening hylomorphic unity is one that Aristotle himself formulates as a central concern in his Metaphysics: no substance can be composed of substances. He answers this genuine objection in his appeal to the actuality/potentiality distinction, and in Metaphysics VIII.6 he reminds us why no more basic problem of hylomorphic unity arises. Against the backdrop of Aristotle's metaontology, hylomorphic unity cannot be undermined by the plurality, just as such, of matter and form.     

Why don't we believe non-native speakers? The influence of accent on credibility

Non-native speech is harder to understand than native speech. We demonstrate that this “processing difficulty” causes non-native speakers to sound less credible. People judged trivia statements such as “Ants don't sleep” as less true when spoken by a non-native than a native speaker. When people were made aware of the source of their difficulty they were able to correct when the accent was mild but not when it was heavy. This effect was not due to stereotypes of prejudice against foreigners because it occurred even though speakers were merely reciting statements provided by a native speaker. Such reduction of credibility may have an insidious impact on millions of people, who routinely communicate in a language which is not their native tongue.     

Policy Externalism

I develop and argue for a kind of externalism about certain kinds of non‐doxastic attitudes that I call policy externalism. Policy externalism about a given type of attitude is the view that all the reasonable policies for having attitudes of that type will not involve the agent's beliefs that some relevant conditions obtain. My defense primarily involves attitudes like hatred, regret, and admiration, and has two parts: a direct deductive argument and an indirect linguistic argument, an inference to the best explanation of some strange ways we use certain conditionals. The main thought throughout is that attitudes we reason with, like belief, are very different from attitudes we don't reason with, in a way that constrains the former but not the latter. Finally, I investigate some consequences of policy externalism, including that it secures the possibility of genuine conditional apologies.     

3～5岁儿童基于声音线索的情绪知觉

研究从言语的韵律和语义两条线索出发,试图探讨学前儿童基于声音线索情绪知觉的发展特点.实验一中,124名3～5岁儿童对男、女性用5种不同情绪(高兴、生气、害怕、难过和中性)的声音表达的中性语义句子进行了情绪类型上的判断.3～5岁儿童基于声音韵律线索情绪知觉能力随着年龄的增长不断提高,主要表现在生气、害怕和中性情绪上.不同情绪类型识别的发展轨迹不完全相同,总体来说,高兴的声音韵律最容易识别,而害怕是最难识别的.当韵律和语义线索冲突时,学前儿童更多地依赖韵律线索来判断说话者的情绪状态.被试对女性用声音表达的情绪更敏感.     

II. Intentions and conditions of satisfaction 1

This paper discusses a problem arising from the way in which John Searle marks the distinction between intentional and unintentional action (Inquiry, Vol. 22, pp. 253–80), namely, that of adequately distinguishing those events which we regard as unintentional actions on the part of an agent from those other events occasioned by or brought about as a result of his action which we (correctly) do not countenance as actions of any sort ‐ unintentional or otherwise. Searle's attempt to distinguish them in terms of the ‘proximity of the contents of intentions’ is examined and rejected, and an alternative account which exploits the anthropocentric character of our action vocabulary is proposed and defended. The discussion ends with a brief indication of some other difficulties engendered by Searle's analysis.     

Does knowing speaker sex facilitate vowel recognition at short durations?

A man, woman or child saying the same vowel do so with very different voices. The auditory system solves the complex problem of extracting what the man, woman or child has said despite substantial differences in the acoustic properties of their voices. Much of the acoustic variation between the voices of men and woman is due to changes in the underlying anatomical mechanisms for producing speech. If the auditory system knew the sex of the speaker then it could potentially correct for speaker sex related acoustic variation thus facilitating vowel recognition. This study measured the minimum stimulus duration necessary to accurately discriminate whether a brief vowel segment was spoken by a man or woman, and the minimum stimulus duration necessary to accuately recognise what vowel was spoken. Results showed that reliable vowel recognition precedesreliable speaker sex discrimination, thus questioning the use of speaker sex information in compensating for speaker sex related acoustic variation in the voice. Furthermore, the pattern of performance across experiments where the fundamental frequency and formant frequency information of speaker's voices were systematically varied, was markedly different depending on whether the task was speaker-sex discrimination or vowel recognition. This argues for there being little relationship between perception of speaker sex (indexical information) and perception of what has been said (linguistic information) at short durations.     

Constitutive Rules: Games,Language, and Assertion

Many philosophers think that games like chess, languages like English, and speech acts like assertion are constituted by rules. Lots of others disagree. To argue over this productively, it would be first useful to know what it would be for these things to be rule-constituted. Searle famously claimed in Speech Acts that rules constitute things in the sense that they make possible the performance of actions related to those things (Searle 1969). On this view, rules constitute games, languages, and speech acts in the sense that they make possible playing them, speaking them and performing them. This raises the question what it is to perform rule-constituted actions (e. g. play, speak, assert) and the question what makes constitutive rules distinctive such that only they make possible the performance of new actions (e. g. playing). In this paper I will criticize Searle's answers to these questions. However, my main aim is to develop a better view, explain how it works in the case of each of games, language, and assertion and illustrate its appeal by showing how it enables rule-based views of these things to respond to various objections.     

Toward a Spinozistic modification of skinner's theory of man

B. F. Skinner argues in Beyond Freedom and Dignity (New York 1971) that only his theory of man is compatible with a ‘scientific’ approach to human behavior. I argue that Skinner's entirely open‐ended view of man is inadequate for his own purposes in that it leaves no room for the claim that certain value judgments are universally valid, something I argue Skinner is committed to despite an explicit avowal in one place of cultural relativism. I then go on to show that a modification of Skinner's theory of man which builds on Spinoza's notion of conatus would provide one with a theory‐based rationale for universally valid judgments without involving one in a ‘non‐scientific’ approach to human behavior. Specifically, I argue that such a Spinozistic modification would provide one with a theory‐based guarantee that man will not evolve in such a way that a truly scientific observer would deem a totalitarian state good.