George A. Miller, language, and the computer metaphor of mind

This article asks why the analogy between humans and computers was understood by cognitive psychologists to mean that "minds exist and that it is our job as psychologists to study them". Earlier psychologists, such as Clark Hull, used analogies between humans and complex machines such as telephone switchboards to defend a rigorous behaviorism. How, then, did the computer metaphor of mind come to be seen as the root concept underlying a paradigm shift from behaviorism to cognitivism? To answer this question, this article examines the life and work of George A. Miller, one of the most prominent of a generation of psychologists who began their careers as "good behaviorists" but later came to embrace cognitivism.     

The delocalized mind. Judgements,vehicles, and persons

Drawing on various resources and requirements (as expressed by Dewey, Wittgenstein, Sellars, and Brandom), this paper proposes an externalist view of conceptual mental episodes that does not equate them, even partially, with vehicles of any sort, whether the vehicles be located in the environment or in the head. The social and pragmatic nature of the use of concepts and conceptual content makes it unnecessary and indeed impossible to locate the entities that realize conceptual mental episodes in non-personal or subpersonal contentful entities (vehicles). Persons, who engage in social practices of deontic scorekeeping (Brandom), and who are thus able to produce appropriate inferential behaviour, enact conceptual mental episodes and the basis of their supervenience.     

Enacting musical emotions. sense-making,dynamic systems,and the embodied mind

The subject of musical emotions has emerged only recently as a major area of research. While much work in this area offers fascinating insights to musicological research, assumptions about the nature of emotional experience seem to remain committed to appraisal, representations, and a rule-based or information-processing model of cognition. Over the past three decades alternative ‘embodied’ and ‘enactive’ models of mind have challenged this approach by emphasising the self-organising aspects of cognition, often describing it as an ongoing process of dynamic interactivity between an organism and its environment. More recently, this perspective has been applied to the study of emotion in general, opening up interesting new possibilities for theory and research. This new approach, however, has received rather limited attention in musical contexts. With this in mind, we critically review the history of music and emotion studies, arguing that many existing theories offer only limited views of what musical-emotional experience entails. We then attempt to provide preliminary grounding for an alternative perspective on music and emotion based on the enactive/dynamic systems approach to the study of mind.     

Unity,ontology, and the divine mind

International Journal for Philosophy of Religion - In his landmark book on philosophical theology, Saving God: Religion After Idolatry, Mark Johnston develops a panentheistic metaphysic of the...     

Interpretation, psychoanalysis, and the philosophy of mind

I suggest that a conflict between two philosophical models of the mind so far unremarked in discussions of psychoanalysis is at the heart of questions about its status as a science, the objectivity of psychoanalytic interpretations, and the nature of the unconscious. In philosophy one model is embodied in the tradition of Descartes, Hobbes, Locke, Kant, among many others, which construes thought as prior to and independent of language. According to this tradition the mind is self-contained and mental contents or "ideas" are essentially subjective phenomena. It follows that knowledge of other minds and the material world is radically problematic. In the second and more contemporary model the phenomenon of meaning is dependent on interactions between minds, and between mind and the world. Since meaning is understood to be intrinsically social, so in an important sense is mind. I develop this second philosophic model, indicating its relevance for psychoanalysis. I also point out some of the contributions of psychoanalysis to philosophy of mind.     

Consistency,mechanicalness, and the logic of the mind

G. Priest's anti-consistency argument (Priest 1979, 1984, 1987) and J. R. Lucas's anti-mechanist argument (Lucas 1961, 1968, 1970, 1984) both appeal to Gödel incompleteness. By way of refuting them, this paper defends the thesis of quartet compatibility, viz., that the logic of the mind can simultaneously be Gödel incomplete, consistent, mechanical, and recursion complete (capable of all means of recursion). A representational approach is pursued, which owes its origin to works by, among others, J. Myhill (1964), P. Benacerraf (1967), J. Webb (1980, 1983) and M. Arbib (1987). It is shown that the fallacy shared by the two arguments under discussion lies in misidentifying two systems, the one for which the Gödel sentence is constructable and to be proved, and the other in which the Gödel sentence in question is indeed provable. It follows that the logic of the mind can surpass its own Gödelian limitation not by being inconsistent or non-mechanistic, but by being capable of representing stronger systems in itself; and so can a proper machine. The concepts of representational provability, representational maximality, formal system capacity, etc., are discussed.     

Perception,meaning, and mind

Earlier versions of this paper were read in the Philosophy department at the University of Helsinki, in the Institute for Advanced Studies in the Humanities at the University of Edinburgh, at Vanderbilt University, at the Indiana Philosophical Association, and at the Institute for Logic and Cognitive Science at the University of Houston. I am grateful for very helpful comments on each of these occasions, and I am especially appreciative to John Haugeland, Mark Johnson, and George McClure for their comments and suggestions. Thanks, too, to Robert Solomon who urged me to amplify my claims about perceptual meaning.     

Meta-awareness, perceptual decoupling and the wandering mind

Mind wandering (i.e. engaging in cognitions unrelated to the current demands of the external environment) reflects the cyclic activity of two core processes: the capacity to disengage attention from perception (known as perceptual decoupling) and the ability to take explicit note of the current contents of consciousness (known as meta-awareness). Research on perceptual decoupling demonstrates that mental events that arise without any external precedent (known as stimulus independent thoughts) often interfere with the online processing of sensory information. Findings regarding meta-awareness reveal that the mind is only intermittently aware of engaging in mind wandering. These basic aspects of mind wandering are considered with respect to the activity of the default network, the role of executive processes, the contributions of meta-awareness and the functionality of mind wandering.