Free belief

The main goal of this paper is to show that Pettit and Smith's (1996) argument concerning the nature of free belief is importantly incomplete. I accept Pettit and Smith's emphasis upon normative constraints governing responsible believing and desiring, and their claim that the responsibly believing agent needs to possess an ability to believe (or desire) otherwise when believing (desiring) wrongly. But I argue that their characterization of these constraints does not do justice to one crucial factor, namely, the presence of an unreflective, sub-personally constituted, ability to spot the kind of situations in which the reflective critical abilities constitutive of responsible believing (and desiring) should be deployed.     

Are visuomotor representations cognitively penetrable? Biasing action-guiding vision

Is action-guiding vision cognitively penetrable? More specifically, is the visual processing that guides our goal-directed actions sensitive to semantic information from cognitive states? This paper critically examines a recent family of arguments whose aim is to challenge a widespread and influential view in philosophy and cognitive science: the view that action-guiding vision is cognitively impenetrable. I argue, in response, that while there may very well be top–down causal influences on action-guiding vision, they should not be taken to be an instance of cognitive penetration. Assuming otherwise is to assign a computational role to the influencing states that they cannot perform. Although questions about cognitive penetrability are ultimately empirical, the issues addressed in this paper are largely philosophical. The discussion here highlights an important set of considerations that help better understand the relations between cognition, vision, and action.

     

Semantic Responsibility

Abstract

In this paper I attempt to develop a notion of responsibility (semantic responsibility) that is to the notion of belief what epistemic responsibility is to the notion of justification. ‘Being semantically responsible’ is shown to involve the fulfilment of cognitive duties which allow the agent to engage in the kind of reason-laden discourses which render her beliefs appropriately sensitive to correction. The concept of semantic responsibility suggests that the notion of belief found in contemporary philosophical debates about content implicitly encompasses radically different classes of beliefs. In what follows I make those different types explicit, and sketch some implications for naturalisation projects in semantics and for accounts of the (putative) non-conceptual content of perceptual experiences.     

State Versus Content: The Unfair Trial of Perceptual Nonconceptualism

It has recently been pointed out that perceptual nonconceptualism admits of two different and logically independent interpretations. On the first (content) view, perceptual nonconceptualism is a thesis about the kind of content perceptual experiences have. On the second (state) view, perceptual nonconceptualism is a thesis about the relation that holds between a subject undergoing a perceptual experience and its content. For the state nonconceptualist, it thus seems consistent to hold that both perceptual experiences and beliefs share the same (conceptual) content, but that for a subject to undergo a perceptual experience, the subject need not possess the concepts involved in a correct characterization of such content. I argue that the consistency of this position requires a non-Fregean notion of content that fails to capture the way the subject grasps the world as being. Hence state nonconceptualism leaves perceptual content attribution unsupported. Yet, on a characterization of content along the relevant (neo-Fregean) lines, this position would become incoherent, as it would entail that a subject could exercise cognitive abilities she doesn’t possess. I conclude that, given the notion of content demanded by the debate, the state view does entail the content view after all.

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Doing without representing?

Connectionism and classicism, it generally appears, have at least this much in common: both place some notion of internal representation at the heart of a scientific study of mind. In recent years, however, a much more radical view has gained increasing popularity. This view calls into question the commitment to internal representation itself. More strikingly still, this new wave of anti-representationalism is rooted not in armchair theorizing but in practical attempts to model and understand intelligent, adaptive behavior. In this paper we first present, and then critically assess, a variety of recent anti-representationalist treatments. We suggest that so far, at least, the sceptical rhetoric outpaces both evidence and argument. Some probable causes of this premature scepticism are isolated. Nonetheless, the anti-representationalist challenge is shown to be both important and progressive insofar as it forces us to see beyond the bare representational/non-representational dichotomy and to recognize instead a rich continuum of degrees and types of representationality.     

Traumatic events and tonic immobility

Tonic immobility is a basic defense strategy which has not been studied in depth in humans. Data suggest that it may be a relatively frequent phenomenon in victims of rape and sexual abuse, but its occurrence has not been systematically explored in other types of trauma. We carried out a retrospective study in a sample of 100 university students to establish whether tonic immobility varies depending on the nature of the worst trauma experienced, defined subjectively by each participant. Immobility was assessed using the Tonic Immobility Scale and traumas were assessed using the modified Traumatic Events Questionnaire. Seventy percent of the sample had experienced trauma of some kind. There were no significant differences in tonic immobility between different types of trauma (e.g., physical abuse, assault or aggression, serious accident), except that the mean tonic immobility score was significantly higher in the group with trauma due to physical/psychological or sexual abuse than in the group with trauma due to receiving news of the mutilation, serious injury, or violent or sudden death of a loved one. We conclude tentatively that tonic immobility may be typical not only of sexual traumas, but of other kinds of directly experienced traumas as well.