An Algorithmic Approach to Information and Meaning

I will survey some matters of relevance to a philosophical discussion of information, taking into account developments in algorithmic information theory (AIT). I will propose that meaning is deep in the sense of Bennett's logical depth, and that algorithmic probability may provide the stability needed for a robust algorithmic definition of meaning, one that takes into consideration the interpretation and the recipient's own knowledge encoded in the story attached to a message.Comment: preprint reviewed version closer to the version accepted by the journa

Nonsense and the Freedom of Speech: What Meaning Means for the First Amendment

A great deal of everyday expression is, strictly speaking, nonsense. But courts and scholars have done little to consider whether or why such meaningless speech, like nonrepresentational art, falls within “the freedom of speech.” If, as many suggest, meaning is what separates speech from sound and expression from conduct, then the constitutional case for nonsense is complicated. And because nonsense is so common, the case is also important — artists like Lewis Carroll and Jackson Pollock are not the only putative “speakers” who should be concerned about the outcome. This Article is the first to explore thoroughly the relationship between nonsense and the freedom of speech; in doing so, it suggests ways to determine what “meaning” means for First Amendment purposes. The Article begins by demonstrating the scope and constitutional salience of meaningless speech, showing that nonsense is multifarious, widespread, and sometimes intertwined with traditional First Amendment values like autonomy, the marketplace of ideas, and democracy. The second part of the Article argues that exploring nonsense can illuminate the meaning of meaning itself. This, too, is an important task, for although free speech discourse often relies on the concept of meaning to chart the Amendment’s scope, courts and scholars have done relatively little to establish what it entails. Analytic philosophers, meanwhile, have spent the past century doing little else. Their efforts — echoes of which can already be heard in First Amendment doctrine — suggest that free speech doctrine is best served by finding meaning in the way words are used, rather than in their relationship to extra-linguistic concepts

Nonsense and the Freedom of Speech: What Meaning Means for the First Amendment

A great deal of everyday expression is, strictly speaking, nonsense. But courts and scholars have done little to consider whether or why such meaningless speech, like nonrepresentational art, falls within “the freedom of speech.” If, as many suggest, meaning is what separates speech from sound and expression from conduct, then the constitutional case for nonsense is complicated. And because nonsense is so common, the case is also important — artists like Lewis Carroll and Jackson Pollock are not the only putative “speakers” who should be concerned about the outcome. This Article is the first to explore thoroughly the relationship between nonsense and the freedom of speech; in doing so, it suggests ways to determine what “meaning” means for First Amendment purposes. The Article begins by demonstrating the scope and constitutional salience of meaningless speech, showing that nonsense is multifarious, widespread, and sometimes intertwined with traditional First Amendment values like autonomy, the marketplace of ideas, and democracy. The second part of the Article argues that exploring nonsense can illuminate the meaning of meaning itself. This, too, is an important task, for although free speech discourse often relies on the concept of meaning to chart the Amendment’s scope, courts and scholars have done relatively little to establish what it entails. Analytic philosophers, meanwhile, have spent the past century doing little else. Their efforts — echoes of which can already be heard in First Amendment doctrine — suggest that free speech doctrine is best served by finding meaning in the way words are used, rather than in their relationship to extra-linguistic concepts

Ineffability: The very concept

In this paper, I analyze the concept of ineffability: what does it mean to say that something cannot be said? I begin by distinguishing ineffability from paradox: if something cannot be said truly or without contradiction, this is not an instance of ineffability. Next, I distinguish two different meanings of ‘saying something’ which result from a fundamental ambiguity in the term ‘language’, viz. language as a system of symbols and language as a medium of communication. Accordingly, ‘ineffability’ is ambiguous, too, and we should make a distinction between weak and strong ineffability. Weak ineffability is rooted in the deficiencies of a particular language while strong ineffability stems from the structure of a particular cognitive system and its capacities for conceptual mental representation. Mental contents are only sayable if we are able to conceptualize them and then create signs to represent them in communication

Logical and Spiritual Reflections

Logical and Spiritual Reflections is a collection of six shorter philosophical works, including: Hume’s Problems with Induction; A Short Critique of Kant’s Unreason; In Defense of Aristotle’s Laws of Thought; More Meditations; Zen Judaism; No to Sodom. Of these works, the first set of three constitutes the Logical Reflections, and the second set constitutes the Spiritual Reflections. Hume’s Problems with Induction, which is intended to describe and refute some of the main doubts and objections David Hume raised with regard to inductive reasoning. It replaces the so-called problem of induction with a principle of induction. David Hume’s notorious skepticism was based on errors of observation and reasoning, with regard to induction, causation, necessity, the self and freewill. These are here pointed out and critically analyzed in detail – and more accurate and logical theories are proposed. The present work also includes refutations of Hempel’s and Goodman’s alleged paradoxes of induction. A Short Critique of Kant’s Unreason, which is a brief critical analysis of some of the salient epistemological and ontological ideas and theses in Immanuel Kant’s famous Critique of Pure Reason. It shows that Kant was in no position to criticize reason, because he neither sufficiently understood its workings nor had the logical tools needed for the task. Kant’s transcendental reality, his analytic-synthetic dichotomy, his views on experience and concept formation, and on the forms of sensibility (space and time) and understanding (his twelve categories), are here all subjected to rigorous logical evaluation and found deeply flawed – and more coherent theories are proposed in their stead. In Defense of Aristotle’s Laws of Thought, which addresses, from a phenomenological standpoint, numerous modern and Buddhist objections and misconceptions regarding the basic principles of Aristotelian logic. Many people seem to be attacking Aristotle’s Laws of Thought nowadays, some coming from the West and some from the East. It is important to review and refute such ideas as they arise. More Meditations, which is a sequel to the author’s earlier work, Meditations. It proposes additional practical methods and theoretical insights relating to meditation and Buddhism. It also discusses certain often glossed over issues relating to Buddhism – notably, historicity, idolatry, messianism, importation to the West. Zen Judaism, which is a frank reflection on the tensions between reason and faith in today’s context of knowledge, and on the need to inject Zen-like meditation into Judaism. This work also treats some issues in ethics and theodicy. No to Sodom, which is an essay against homosexuality, using biological, psychological, spiritual, ethical and political arguments

On Experiencing Meaning: Irreducible Cognitive Phenomenology and Sinewave Speech

Upon first hearing sinewaves, all that can be discerned are beeps and whistles. But after hearing the original speech, the beeps and whistles sound like speech. The difference between these two episodes undoubtedly involves an alteration in phenomenal character. O’Callaghan (2011) argues that this alteration is non-sensory, but he leaves open the possibility of attributing it to some other source, e.g. cognition. I discuss whether the alteration in phenomenal character involved in sinewave speech provides evidence for cognitive phenomenology. I defend both the existence of cognitive phenomenology and the phenomenal contrast method, as each concerns the case presented here

Teleosemantics and Productivity

There has been much discussion of so-called teleosemantic approaches to the naturalisation of content. Such discussion, though, has been largely confined to simple, innate mental states with contents such as There is a fly here. Even assuming we can solve the issues that crop up at this stage, an account of the content of human mental states will not get too far without an account of productivity: the ability to entertain indefinitely many thoughts. \ud The best-known teleosemantic theory, Millikan’s biosemantics, offers an account of productivity in thought. This paper raises a basic worry about this account: that the use of mapping functions in the theory is unacceptable from a naturalistic point of view

Brief report : imitation of meaningless gestures in individuals with Asperger syndrome and high-functioning autism

Nineteen people with Asperger syndrome (AS)/High-Functioning Autism (HFA) (ages 7-15) were tested on imitation of two types of meaningless gesture: hand postures and finger positions. The individuals with AS/HFA achieved lower scores in the imitation of both hand and finger positions relative to a matched neurotypical group. The between-group difference was primarily accounted for by performance on a test of visual motor integration, together with a hand imitation deficit which was specifically due to errors in body part orientation. Our findings implicate both visuomotor processes (Damasio and Maurer, 1978) and self-other mapping (Rogers and Pennington, 1991) in ASD imitation deficits. Following Goldenberg (1999), we propose that difficulties with body part orientation may underlie problems in meaningless gesture imitation

Externalism, internalism and logical truth

The aim of this paper is to show what sorts of logics are required by externalist and internalist accounts of the meanings of natural kind nouns. These logics give us a new perspective from which to evaluate the respective positions in the externalist--internalist debate about the meanings of such nouns. The two main claims of the paper are the following: first, that adequate logics for internalism and externalism about natural kind nouns are second-order logics; second, that an internalist second-order logic is a free logic—a second order logic free of existential commitments for natural kind nouns, while an externalist second-order logic is not free of existential commitments for natural kind nouns—it is existentially committed