Jerry Fodor, by common agreement, is one of the world’s leading philosophers. At the
          forefront of the cognitive revolution since the 1960s, his work has determined much of
          the research agenda in the philosophy of mind and the philosophy of psychology for
          well over 40 years. This special issue dedicated to his work is intended both as a tribute
          to Fodor and as a contribution to the fruitful debates that his work has generated.
          One philosophical thesis that has dominated Fodor’s work since the 1960s is realism
          about the mental. Are there really mental states, events and processes? From his
          first book, Psychological Explanation (1968), onwards, Fodor has always answered
          this question with a resolute yes. From his early rejection of Wittgensteinian and
          behaviourist conceptions of the mind, to his later disputes with philosophers of mind
          of the elminativist ilk, he has always been opposed to views that try to explain
          away mental phenomena. On his view, there are minds, and minds can change the
          world

Crane, Tim

McLaughlin, Brian P.

English

Jerry Fodor, by common agreement, is one of the world’s leading philosophers. At the forefront of the cognitive revolution since the 1960s, his work has determined much of the research agenda in the philosophy of mind and the philosophy of psychology for well over 40 years. This special issue dedicated to his work is intended both as a tribute to Fodor and as a contribution to the fruitful debates that his work has generated. One philosophical thesis that has dominated Fodor’s work since the 1960s is realism about the mental. Are there really mental states, events and processes? From his first book, Psychological Explanation (1968), onwards, Fodor has always answered this question with a resolute yes. From his early rejection of Wittgensteinian and behaviourist conceptions of the mind, to his later disputes with philosophers of mind of the elminativist ilk, he has always been opposed to views that try to explain away mental phenomena. On his view, there are minds, and minds can change the world

PhilPapers

Synthese (2009) 170:211–215DOI 10.1007/s11229-009-9579-8IntroductionTim Crane · Brian P. McLaughlinReceived: 2 June 2009 / Accepted: 2 June 2009 / Published online: 30 June 2009© Springer Science+Business Media B.V. 2009Jerry Fodor, by common agreement, is one of the world’s leading philosophers. At theforefront of the cognitive revolution since the 1960s, his work has determined much ofthe research agenda in the philosophy of mind and the philosophy of psychology forwell over 40 years. This special issue dedicated to his work is intended both as a tributeto Fodor and as a contribution to the fruitful debates that his work has generated.One philosophical thesis that has dominated Fodor’s work since the 1960s is real-ism about the mental. Are there really mental states, events and processes? From hisfirst book, Psychological Explanation (1968), onwards, Fodor has always answeredthis question with a resolute yes. From his early rejection of Wittgensteinian andbehaviourist conceptions of the mind, to his later disputes with philosophers of mindof the elminativist ilk, he has always been opposed to views that try to explainaway mental phenomena. On his view, there are minds, and minds can change theworld.What can science tell us about the nature of mental phenomena? To this question,Fodor has tended to give a mixed answer. He takes a very different view about con-sciousness from the view that he takes about intentionality. He was an early proponentof a psycho-functional approach to intentionality, championing the view that inten-tional states can be understood within the framework of a scientific, computationalpsychology. But he was also an early opponent of any functionalist approach to con-sciousness. In his 1972 paper, “What Psychological States Are Not,” written with NedBlock, Fodor pressed the problem of inverted qualia for any functionalist approachT. CraneFaculty of Philosophy, University of Cambridge, Sidgwick Avenue, Cambridge, CB3 9DA, UKe-mail: cranetim@mac.comB. P. McLaughlin (B)Philosophy Department, Rutgers University, 26 Nicole Avenue, New Brunswick, NJ 08901, USAe-mail: brianmc@rci.rutgers.edu123212 Synthese (2009) 170:211–215to consciousness. (This paper coined the terms ‘inverted qualia’ and ‘absent qualia’.)Since then, as concerns consciousness, Fodor has tended towards silence occasion-ally punctuated with scepticism towards the current scientific approaches, which treatconsciousness as a functional phenomenon. His focus has remained on intentionality.As well as being a realist about intentional states, Fodor is also a physicalist, andhis work has concentrated on how to harmonise physicalism and intentional realism.His earlier views (for example, in the 1974 paper “Special Sciences”) were explic-itly anti-reductionist, but in later years he moved more explicitly in the directionof reductionism. To make room for intentionality in a physical world, we cannot takeintentionality as a fundamental feature of the world: this is the point of Fodor’s remarkin Psychosemantics (1987) that if intentionality is real, it must really be somethingelse. Fodor’s reductionism and his anti-reductionism are discussed in this special issueby Barry Loewer.Fodor’s physicalist account of intentionality involves two distinct steps. The firstis to analyse intentional states as relations to internal representations. This is theLanguage of Thought (LOT) hypothesis, first defended in his highly acclaimed TheLanguage of Thought (1975). The LOT hypothesis says both that the causal struc-ture of intentionality is a computational structure and that the items on which thesecomputations operate are sentence-like in that they have semantic properties and recur-sive syntactic structure. The meanings of these sentence-like mental representations—”mentalese sentences”—are the contents of intentional states. Thus, for example,to believe that p is bear a certain relation to a mentalese sentence that means thatp. The view involves a kind of proof-theoretical conception of mind, according towhich computational transitions from one mentalese sentence to another mentalesesentence will, ceteris paribus, make sense given the meanings of the sentences, eventhough the sentences participate in computational processes solely in virtue of theirsyntactic and other formal features. The second step is to give a naturalistic accountof the meanings of mentalese sentences, one in terms of causal and nomic relations toitems in the world. This is Fodor’s psychosemantics, first outlined in his 1987 bookof that name.The LOT hypothesis invokes the notion of a mental symbol: concepts are word-likemental symbols that are the constituents of the complex mental symbols that are men-talese sentences. In this special issue, Susan Schneider critically examines Fodor’snotion of a mental symbol.In the 1980s a challenge to the LOT hypothesis came from the defenders of connec-tionism, the view that treats representations as distributed patterns of activity acrossthe units of a network of interconnected units, and as lacking syntactic structure inFodor’s sense. Fodor and Pylyshyn (1988) argued that to offer an adequate account ofcognition, connectionism must explain the systematicity and productivity of thoughtas well as the inferential coherence of thought processes, and that it appears that it cando so only by providing an implementation architecture for a LOT cognitive architec-ture. They placed emphasis on the thesis that thought is systematic because, unlike thethesis that thought is productive (that we can in principle think an unbounded numberof thoughts), the systematicity thesis does not involve an idealization to an unboundedcognitive capacity, an idea some connectionists rejected. Despite their discussion andlater discussions of the challenge that the systematicity of thought poses for connec-123Synthese (2009) 170:211–215 213tionism (e.g., Fodor and McLaughlin 1990), there remains controversy over what,exactly, the systematicity of thought is supposed to be, and over whether thought isindeed systematic. In this special issue, Brian P. McLaughlin attempts to clarify andmotivate the systematicity challenge to connectionism.Fodor has always thought of the LOT hypothesis as a hypothesis about what issometimes called ‘central mind’: the reasoning and belief-desire-intention system.Central mind is contrasted with mental modules: for example, input systems like thevisual system. As defended in his 1983 classic, The Modularity of Mind, a module isa relatively isolated mental subsystem that is, for example, domain-specific and infer-entially encapsulated. The modularity idea has been massively influential, with sometheorists, to Fodor’s chagrin, applying his ideas about modules much more widelythan he originally intended, embracing the so-called “massive modularity” thesis.Central to Fodor’s theory of intentionality is his theory of content. The task forthis theory is conceived of as giving a compositional semantics for the language ofthought. In a series of papers that have been collected into a volume, The Composition-ality Papers (2002), Fodor and Ernest Lepore have defended the need for the semanticsto be compositional. This claim concerns, so to speak, intra-linguistic relations only.But semantic relations between words and the world cannot be taken as primitive, sosome account also has to be given of them. Fodor thinks that the basis of this accountmust be in terms of causal, nomic or informational relations between symbols in thelanguage of thought and things in the world. His A Theory of Content and Other Essays(1990) argued that in order to solve the problem of error (of misrepresentation), whichinevitably comes in the wake of causal theories of representation, the dependence ofsymbols on what they represent must be asymmetric. In other words, the causation oftokens of a symbol S in the LOT by non-Ss must be dependent on the causationof tokens of S by Ss; but not vice versa. This is his ‘asymmetric dependence’ theoryof content.On Fodor’s view, mental content is “wide” rather than “narrow.” That is, since thecontent of a mental representation is determined by a naturalistic relation to some-thing in the world, the representation’s having the content fails to supervene on local orintrinsic properties of thinkers. Content is not “in the head,” on Fodor’s mature theory.In his earlier writings on this subject (for example, ‘Methodological Solipsism’ in his1979 Representations), Fodor argued that there was a component of content that isnarrow; and in Psychosemantics (1987) he also puts forward a two-component viewof content in response to Putnam’s Twin Earth argument. But as his theory of contentdeveloped, from A Theory of Content (1990) through The Elm and the Expert (1994)to Concepts (1998a) and his most recent work, he rejected this kind of concession tointernalism. The content of a concept is its denotation, plain and simple: what it refersto in the world. This leaves no room for an internal or narrow component of content atall. Gabriel Segal takes up this internalism vs. externalism debate in his contributionto this special issue.One motivation for Fodor’s extreme content externalism is his desire to avoidholism. He has been a persistent critic of holism about linguistic meaning, and inten-tional content in general. Many of his criticisms were first outlined in Holism (1992),co-authored with Ernest Lepore. Fodor and Lepore argue that molecularism (the the-sis that if two individuals share a belief, then they must share certain other beliefs123214 Synthese (2009) 170:211–215as well) can avoid collapsing into holism (the view that individuals cannot share anybelief without sharing nearly all of their beliefs) only by relying on an untenableanalytic/synthetic distinction. They further argue that holism makes psychological(intentional) generalisations impossible, and that this not only imperils the scientificstudy of the intentional, but also renders mental causation unintelligible. In recentyears, Fodor has continued to press his attack on holist theories of content and mean-ing (use theories, conceptual role theories, etc.), calling them by the catch-all label‘pragmatism’. Pragmatism, which Fodor calls “the defining catastrophe of analyticphilosophy of language and philosophy of mind in the last half of the twentieth cen-tury,” is the target of Fodor’s Hume Variations (2003). Fodor continues to defend thethesis of conceptual atomism: the vast majority of our concepts are primitive, and thecontent of a primitive concept is determined solely by it relationships to something inthe world, and so not by its relationship to other concepts or to perception and behav-iour. In this special issue, Kevin Edwards discusses Fodor’s conceptual atomism.Over almost the entire course of his career, Fodor’s work on mental content hasbeen focused on the contents of concepts and how they contribute to the contents ofthoughts. A number of philosophers maintain, however, that experiential mental statessuch as sense experiences (e.g., visual experiences) have non-conceptual contents.Recently, Fodor (2007) has found a place for non-conceptual content in his accountof mental representation. In this special issue, Katalin Balog examines his proposalconcerning non-conceptual content.From Psychological Explanation (1968) through his collection of book reviews InCritical Condition (1998b), his books The Mind Doesn’t Work That Way (2000) andHume Variations (2003), and his critiques in recent years of evolutionary psychologyand of massive modularity theses, Fodor has relentlessly pursued his concerns withthe foundations of cognitive science. These works manifest his opposition to viewsthat push an explanatory paradigm too far, that fail to have a clear view of what kindof evidence counts in their favour, and that employ unexamined metaphors. They alsodemonstrate his truly formidable critical skills and, as well, a streak of pessimism.Fodor, however, is first and foremost an optimistic theory builder. His theories havebecome some of the dominant paradigms in contemporary philosophy of mind andcognitive psychology.Fodor remains the best defender of the LOT hypothesis. His most recent book,LOT2: The Language of Thought Revisited (2008), rigorously defends and elaboratesthat hypothesis, one that has remained at center stage since he placed it there in 1975.Cognitive architecture, he continues to argue, includes a language a thought.It is our hope that in addition to honouring Fodor and making contributions to someof the issues that he pioneered, this special issue will also serve to stimulate furtherresearch. There can be no greater tribute to Fodor than the rigorous pursuit of thequestions that have been his life’s passion.ReferencesBlock, N., & Fodor, J. A. (1972). What psychological states are not. Philosophical Review, 81, 159–181.Fodor, J. A. (1968). Psychological explanation. USA: Random House.Fodor, J. A. (1974). Special sciences. Synthese, 28, 77–115.123Synthese (2009) 170:211–215 215Fodor, J. A. (1975). The language of thought. Thomas Y. Crowell Co. Paperback, Harvard UniversityPress.Fodor, J. A. (1979). Representations: Essays on the foundations of cognitive science. UK: HarvesterPress and USA: MIT Press.Fodor, J. A. (1983). The modularity of mind: An essay on faculty psychology. USA: MIT Press.Fodor, J. A. (1987). Psychosemantics: The problem of meaning in the philosophy of mind. USA: MITPress.Fodor, J. A. (1990). A theory of content and other essays. USA: MIT Press.Fodor, J. A. (1994). The elm and the expert, mentalese and its semantics: The 1993 Jean Nicodlectures. USA: MIT Press.Fodor, J. A. (1998). Concepts: Where cognitive science went wrong: The 1996 John Locke lectures. Oxford:Oxford University Press.Fodor J. A. (1998). In critical condition. MIT Press.Fodor, J. A. (2003). Hume variations. Oxford: Oxford University Press.Fodor, J. A. (2007). The revenge of the given. In B. P. McLaughlin & J. Cohen (Eds.), Contemporarydebates in philosophy of mind. (pp. 105–116). UK: Basil Blackwell.Fodor, J. A. (2008). LOT2: The language of thought revisited. Oxford: Oxford University Press.Fodor, J. A., & LePore, E. (1992). Holism: A shopper’s guide. UK: Basil Blackwell.Fodor, J. A., & Lepore, E. (2002). The compositionality papers. Oxford: Oxford University Press.Fodor, J. A., & McLaughlin, P. Brian (1990). Connectionism and the problem of systematicity: WhySmolensky’s solution doesn’t work. Cognition, 35, 183–204.Fodor, J. A., & Pylyshyn, Z. (1988). Connectionism and cognitive architecture: A critical analysis.Cognition, 28, 3–71.123

Introduction

https://philpapers.org/archive/CRAITS.pdf

Introduction

Abstract

Similar works

Full text

Available Versions

PhilPapers