Peter Carruthers – författare

This is the first volume of a projected three-volume set on the subject of innateness. The extent to which the mind is innate is one of the central questions in the human sciences, with important implications for many surrounding debates. By bringing together the top nativist scholars in philosophy, psychology, and allied disciplines these volumes provide a comprehensive assessment of nativist thought and a definitive reference point for future nativist inquiry. The Innate Mind: Structure and Content, concerns the fundamental architecture of the mind, addressing such question as: What capacities, processes, representations, biases, and connections are innate? How do these innate elements feed into a story about the development of our mature cognitive capacities, and which of them are shared with other members of the animal kingdom? The editors have provided an introduction giving some of the background to debates about innateness and introducing each of the subsequent essays, as well as a consolidated bibliography that will be a valuable reference resource for all those interested in this area. The volume will be of great importance to all researchers and students interested in the fundamental nature and powers of the human mind. Together, the three volumes in the series will provide the most intensive and richly cross-disciplinary investigation of nativism ever undertaken. They point the way toward a synthesis of nativist work that promises to provide a new understanding of our minds and their place in the natural order.

This is the third volume of a three-volume set on The Innate Mind. The extent to which cognitive structures, processes, and contents are innate is one of the central questions concerning the nature of the mind, with important implications for debates throughout the human sciences. By bringing together the top nativist scholars in philosophy, psychology, and allied disciplines these volumes provide a comprehensive assessment of nativist thought and a definitive reference point for future nativist inquiry. The Innate Mind: Volume 3: Foundations and the Future, concerns a variety of foundational issues as well as questions about the direction of future nativist research. It addresses such questions as: What is innateness? Is it a confused notion? What is at stake in debates between nativists and empiricists? What is the relationship between genes and innateness? How do innate structures and learned information interact to produce adult forms of cognition, e.g. about number, and how does such learning take place? What innate abilities underlie the creative aspect of language, and of creative cognition generally? What are the innate foundations of human motivation, and of human moral cognition? In the course of their discussions, many of the contributors pose the question (whether explicitly or implicitly): Where next for nativist research?Together, these three volumes provide the most intensive and richly cross-disciplinary investigation of nativism ever undertaken. They point the way toward a synthesis of nativist work that promises to provide a powerful picture of our minds and their place in the natural order.

The Centered Mind offers a new view of the nature and causal determinants of both reflective thinking and, more generally, the stream of consciousness. Peter Carruthers argues that conscious thought is always sensory-based, relying on the resources of the working-memory system. This system has been much studied by cognitive scientists. It enables sensory images to be sustained and manipulated through attentional signals directed at midlevel sensory areas ofthe brain. When abstract conceptual representations are bound into these images, we consciously experience ourselves as making judgments or arriving at decisions. Thus one might hear oneself as judging, in inner speech, that it is time to go home, for example. However, our amodal (non-sensory) propositionalattitudes are never actually among the contents of this stream of conscious reflection. Our beliefs, goals, and decisions are only ever active in the background of consciousness, working behind the scenes to select the sensory-based imagery that occurs in working memory. They are never themselves conscious.Drawing on extensive knowledge of the scientific literature on working memory and related topics, Carruthers builds an argument that challenges the central assumptions of many philosophers. In addition to arguing that non-sensory propositional attitudes are never conscious, he also shows that they are never under direct intentional control. Written with his usual clarity and directness, The Centered Mind will be essential reading for all philosophers and cognitive scientists interestedin the nature of human thought processes.

The Centered Mind offers a new view of the nature and causal determinants of both reflective thinking and, more generally, the stream of consciousness. Peter Carruthers argues that conscious thought is always sensory-based, relying on the resources of the working-memory system. This system has been much studied by cognitive scientists. It enables sensory images to be sustained and manipulated through attentional signals directed at midlevel sensory areas ofthe brain. When abstract conceptual representations are bound into these images, we consciously experience ourselves as making judgments or arriving at decisions. Thus one might hear oneself as judging, in inner speech, that it is time to go home, for example. However, our amodal (non-sensory) propositionalattitudes are never actually among the contents of this stream of conscious reflection. Our beliefs, goals, and decisions are only ever active in the background of consciousness, working behind the scenes to select the sensory-based imagery that occurs in working memory. They are never themselves conscious.Drawing on extensive knowledge of the scientific literature on working memory and related topics, Carruthers builds an argument that challenges the central assumptions of many philosophers. In addition to arguing that non-sensory propositional attitudes are never conscious, he also shows that they are never under direct intentional control. Written with his usual clarity and directness, The Centered Mind will be essential reading for all philosophers and cognitive scientists interestedin the nature of human thought processes.

This book is a comprehensive development and defense of one of the guiding assumptions of evolutionary psychology: that the human mind is composed of a large number of semi-independent modules. The Architecture of the Mind has three main goals. One is to argue for massive mental modularity. Another is to answer a ''How possibly?'' challenge to any such approach. The first part of the book lays out the positive case supporting massive modularity. It also outlines how the thesis should best be developed, and articulates the notion of ''module'' that is in question. Then the second part of the book takes up the challenge of explaining how the sorts of flexibility and creativity that are distinctive of the human mind could possibly be grounded in the operations of a massive number of modules.Peter Carruthers''s third aim is to show how the various components of the mind are likely to be linked and interact with one another - indeed, this is crucial to demonstrating how the human mind, together with its familiar capacities, can be underpinned by a massively modular set of mechanisms. He outlines and defends the basic framework of a perception / belief / desire / planning / motor-control architecture, as well as detailing the likely components and their modes of connectivity. Many specific claims about the place within this architecture of natural language, of a mind-reading system, and others are explained and motivated. A number of novel proposals are made in the course of these discussions, one of which is that creative human thought depends upon a prior kind of creativity of action.Written with unusual clarity and directness, and surveying an extensive range of research in cognitive science, this book will be essential reading for anyone with an interest in the nature and organization of the mind.

It is widely believed that people have privileged and authoritative access to their own thoughts, and many theories have been proposed to explain this supposed fact. The Opacity of Mind challenges the consensus view and subjects the theories in question to critical scrutiny, while showing that they are not protected against the findings of cognitive science by belonging to a separate ''explanatory space''. The book argues that our access to our own thoughts is almost always interpretive, grounded in perceptual awareness of our own circumstances and behavior, together with our own sensory imagery (including inner speech). In fact our access to our own thoughts is no different in principle from our access to the thoughts of other people, utilizing the conceptual and inferential resources of the same ''mindreading'' faculty, and relying on many of the same sources of evidence. Peter Carruthers proposes and defends the Interpretive Sensory-Access (ISA) theory of self-knowledge. This is supported through comprehensive examination of many different types of evidence from across cognitive science, integrating a diverse set of findings into a single well-articulated theory. One outcome is that there are hardly any kinds of conscious thought. Another is that there is no such thing as conscious agency.Written with Carruthers'' usual clarity and directness, this book will be essential reading for philosophers interested in self-knowledge, consciousness, and related areas of philosophy. It will also be of vital interest to cognitive scientists, since it casts the existing data in a new theoretical light. Moreover, the ISA theory makes many new predictions while also suggesting constraints and controls that should be placed on future experimental investigations of self-knowledge.

The continuities between human and animal minds are increasingly well understood. This has led many people to make claims about consciousness in animals, which has often been taken to be crucial for their moral standing. Peter Carruthers argues compellingly that there is no fact of the matter to be discovered, and that the question of animal consciousness is of no scientific or ethical significance.Carruthers offers solutions to two related puzzles. The first is about the place of phenomenal—or felt—consciousness in the natural order. Consciousness is shown to comprise fine-grained nonconceptual contents that are "globally broadcast" to a wide range of cognitive systems for reasoning, decision-making, and verbal report. Moreover, the so-called "hard" problem of consciousness results merely from the distinctive first-person concepts we can use when thinking about such contents.No special non-physical properties—no so-called "qualia"—are involved. The second puzzle concerns the distribution of phenomenal consciousness across the animal kingdom. Carruthers shows that there is actually no fact of the matter, because thoughts about consciousness in other creatures require us toproject our first-person concepts into their minds; but such projections fail to result in determinate truth-conditions when those minds are significantly unlike our own. This upshot, however, doesn''t matter. It doesn''t matter for science, because no additional property enters the world as one transitions from creatures that are definitely incapable of phenomenal consciousness to those that definitely are (namely, ourselves). And on many views it doesn''t matter for ethics, either,since concern for animals can be grounded in sympathy, which requires only third-person understanding of the desires and emotions of the animals in question, rather than in first-person empathy.

The continuities between human and animal minds are increasingly well understood. This has led many people to make claims about consciousness in animals, which has often been taken to be crucial for their moral standing. Peter Carruthers argues compellingly that there is no fact of the matter to be discovered, and that the question of animal consciousness is of no scientific or ethical significance.Carruthers offers solutions to two related puzzles. The first is about the place of phenomenal—or felt—consciousness in the natural order. Consciousness is shown to comprise fine-grained nonconceptual contents that are "globally broadcast" to a wide range of cognitive systems for reasoning, decision-making, and verbal report. Moreover, the so-called "hard" problem of consciousness results merely from the distinctive first-person concepts we can use when thinking about such contents.No special non-physical properties—no so-called "qualia"—are involved. The second puzzle concerns the distribution of phenomenal consciousness across the animal kingdom. Carruthers shows that there is actually no fact of the matter, because thoughts about consciousness in other creatures require us toproject our first-person concepts into their minds; but such projections fail to result in determinate truth-conditions when those minds are significantly unlike our own. This upshot, however, doesn''t matter. It doesn''t matter for science, because no additional property enters the world as one transitions from creatures that are definitely incapable of phenomenal consciousness to those that definitely are (namely, ourselves). And on many views it doesn''t matter for ethics, either,since concern for animals can be grounded in sympathy, which requires only third-person understanding of the desires and emotions of the animals in question, rather than in first-person empathy.

The continuities between human and animal minds are increasingly well understood. This has led many people to make claims about consciousness in animals, which has often been taken to be crucial for their moral standing. Peter Carruthers argues compellingly that there is no fact of the matter to be discovered, and that the question of animal consciousness is of no scientific or ethical significance. Carruthers offers solutions to two related puzzles. The first is about the place of phenomenal--or felt--consciousness in the natural order. Consciousness is shown to comprise fine-grained nonconceptual contents that are "globally broadcast" to a wide range of cognitive systems for reasoning, decision-making, and verbal report. Moreover, the so-called "hard" problem of consciousness results merely from the distinctive first-person concepts we can use when thinking about such contents. No special non-physical properties--no so-called "qualia"--are involved. The second puzzle concerns the distribution of phenomenal consciousness across the animal kingdom. Carruthers shows that there is actually no fact of the matter, because thoughts about consciousness in other creatures require us to project our first-person concepts into their minds; but such projections fail to result in determinate truth-conditions when those minds are significantly unlike our own. This upshot, however, doesn't matter. It doesn't matter for science, because no additional property enters the world as one transitions from creatures that are definitely incapable of phenomenal consciousness to those that definitely are (namely, ourselves). And on many views it doesn't matter for ethics, either, since concern for animals can be grounded in sympathy, which requires only third-person understanding of the desires and emotions of the animals in question, rather than in first-person empathy.

This is the first volume of a projected three-volume set on the subject of innateness. The extent to which the mind is innate is one of the central questions in the human sciences, with important implications for many surrounding debates. By bringing together the top nativist scholars in philosophy, psychology, and allied disciplines these volumes provide a comprehensive assessment of nativist thought and a definitive reference point for future nativist inquiry. The Innate Mind: Structure and Content, concerns the fundamental architecture of the mind, addressing such question as: What capacities, processes, representations, biases, and connections are innate? How do these innate elements feed into a story about the development of our mature cognitive capacities, and which of them are shared with other members of the animal kingdom? The editors have provided an introduction giving some of the background to debates about innateness and introducing each of the subsequent essays, as well as a consolidated bibliography that will be a valuable reference resource for all those interested in this area. The volume will be of great importance to all researchers and students interested in the fundamental nature and powers of the human mind. Together, the three volumes in the series will provide the most intensive and richly cross-disciplinary investigation of nativism ever undertaken. They point the way toward a synthesis of nativist work that promises to provide a new understanding of our minds and their place in the natural order.

This is the second of a three volume series on innateness--one of the central topics currently debated in the cognitive and behavioral sciences. The series grows out of interdisciplinary "working groups" at Rutgers University. The first volume focused on the fundamental architecture of the human mind. The second volume focuses on culture. It is comprised of cutting-edge work by an interdisciplinary roster of well-known scholars including Robert Boyd, Peter Richerson, David Sloan Wilson, Paul Griffiths, Dan Sperber, Kim Sterelny, Scott Atran, and Peter Todd.

This is the third volume of a three-volume set on The Innate Mind. The extent to which cognitive structures, processes, and contents are innate is one of the central questions concerning the nature of the mind, with important implications for debates throughout the human sciences. By bringing together the top nativist scholars in philosophy, psychology, and allied disciplines these volumes provide a comprehensive assessment of nativist thought and a definitivereference point for future nativist inquiry. The Innate Mind: Volume 3: Foundations and the Future, concerns a variety of foundational issues as well as questions about the direction of future nativistresearch. It addresses such questions as: What is innateness? Is it a confused notion? What is at stake in debates between nativists and empiricists? What is the relationship between genes and innateness? How do innate structures and learned information interact to produce adult forms of cognition, e.g. about number, and how does such learning take place? What innate abilities underlie the creative aspect of language, and of creative cognition generally? What are the innate foundations of humanmotivation, and of human moral cognition? In the course of their discussions, many of the contributors pose the question (whether explicitly or implicitly): Where next for nativistresearch?Together, these three volumes provide the most intensive and richly cross-disciplinary investigation of nativism ever undertaken. They point the way toward a synthesis of nativist work that promises to provide a powerful picture of our minds and their place in the natural order.

Motivational hedonism (often called "psychological hedonism") claims that everything we do is done in pursuit of pleasure (in the widest sense) and to avoid pain and displeasure (again, in the widest sense). Although perennially attractive, many philosophers and experimental psychologists have claimed to refute it.Human Motives shows how decision-science and the recent science of affect can be used to construct a form of motivational hedonism that evades all previous critiques. On this view, we take decisions by anticipating and responding affectively to the alternatives, with the pleasure/displeasure component of affect constituting the common currency of decision-making. But we do not have to believe that the alternatives will bring us pleasure or displeasure in the future. Rather, those feelings get bound into and become parts of the future-directed representation of the options, rendering the latter attractive or repulsive. Much then depends on what pleasure and displeasure really are. If they are intrinsically good or bad properties of experience, for example, then motivational hedonism results. Carruthers argues, in contrast, that the best account is a representational one: pleasure represents its object (nonconceptually, in a perception-like manner) as good, and displeasure represents it (nonconceptually) as bad. The result is pluralism about human motivation, making room for both genuine altruism and intrinsic motives of duty.Clearly written and deeply scientifically informed, Human Motives has implications for many areas of philosophy and cognitive science, and will be of interest to anyone wanting to understand the foundations of human motivation.

This is the first volume of a projected three-volume set on the subject of innateness. The extent to which the mind is innate is one of the central questions in the human sciences, with important implications for many surrounding debates. By bringing together the top nativist scholars in philosophy, psychology, and allied disciplines these volumes provide a comprehensive assessment of nativist thought and a definitive reference point for future nativist inquiry. The Innate Mind: Structure and Content, concerns the fundamental architecture of the mind, addressing such question as: What capacities, processes, representations, biases, and connections are innate? How do these innate elements feed into a story about the development of our mature cognitive capacities, and which of them are shared with other members of the animal kingdom? The editors have provided an introduction giving some of the background to debates about innateness and introducing each of the subsequent essays, as well as a consolidated bibliography that will be a valuable reference resource for all those interested in this area. The volume will be of great importance to all researchers and students interested in the fundamental nature and powers of the human mind. Together, the three volumes in the series will provide the most intensive and richly cross-disciplinary investigation of nativism ever undertaken. They point the way toward a synthesis of nativist work that promises to provide a new understanding of our minds and their place in the natural order.

This is the second volume of a projected three-volume set on the subject of innateness. The volume is highly interdisciplinary, and addresses such question as: To what extent are mature cognitive capacities a reflection of particular cultures and to what extent are they a product of innate elements? How do innate elements interact with culture to achieve mature cognitive capacities? How do minds generate and shape cultures? How are cultures processed by minds? The volume will be of great importance to anyone interested in the interplay between culture and the innate mind.

The Centered Mind offers a new view of the nature and causal determinants of both reflective thinking and, more generally, the stream of consciousness. Peter Carruthers argues that conscious thought is always sensory-based, relying on the resources of the working-memory system. This system has been much studied by cognitive scientists. It enables sensory images to be sustained and manipulated through attentional signals directed at midlevel sensory areas of the brain. When abstract conceptual representations are bound into these images, we consciously experience ourselves as making judgments or arriving at decisions. Thus one might hear oneself as judging, in inner speech, that it is time to go home, for example. However, our amodal (non-sensory) propositional attitudes are never actually among the contents of this stream of conscious reflection. Our beliefs, goals, and decisions are only ever active in the background of consciousness, working behind the scenes to select the sensory-based imagery that occurs in working memory. They are never themselves conscious.Drawing on extensive knowledge of the scientific literature on working memory and related topics, Carruthers builds an argument that challenges the central assumptions of many philosophers. In addition to arguing that non-sensory propositional attitudes are never conscious, he also shows that they are never under direct intentional control. Written with his usual clarity and directness, The Centered Mind will be essential reading for all philosophers and cognitive scientists interested in the nature of human thought processes.

The Centered Mind offers a new view of the nature and causal determinants of both reflective thinking and, more generally, the stream of consciousness. Peter Carruthers argues that conscious thought is always sensory-based, relying on the resources of the working-memory system. This system has been much studied by cognitive scientists. It enables sensory images to be sustained and manipulated through attentional signals directed at midlevel sensory areas of the brain. When abstract conceptual representations are bound into these images, we consciously experience ourselves as making judgments or arriving at decisions. Thus one might hear oneself as judging, in inner speech, that it is time to go home, for example. However, our amodal (non-sensory) propositional attitudes are never actually among the contents of this stream of conscious reflection. Our beliefs, goals, and decisions are only ever active in the background of consciousness, working behind the scenes to select the sensory-based imagery that occurs in working memory. They are never themselves conscious. Drawing on extensive knowledge of the scientific literature on working memory and related topics, Carruthers builds an argument that challenges the central assumptions of many philosophers. In addition to arguing that non-sensory propositional attitudes are never conscious, he also shows that they are never under direct intentional control. Written with his usual clarity and directness, The Centered Mind will be essential reading for all philosophers and cognitive scientists interested in the nature of human thought processes.

The continuities between human and animal minds are increasingly well understood. This has led many people to make claims about consciousness in animals, which has often been taken to be crucial for their moral standing. Peter Carruthers argues compellingly that there is no fact of the matter to be discovered, and that the question of animal consciousness is of no scientific or ethical significance. Carruthers offers solutions to two related puzzles. The first is about the place of phenomenal--or felt--consciousness in the natural order. Consciousness is shown to comprise fine-grained nonconceptual contents that are "globally broadcast" to a wide range of cognitive systems for reasoning, decision-making, and verbal report. Moreover, the so-called "hard" problem of consciousness results merely from the distinctive first-person concepts we can use when thinking about such contents. No special non-physical properties--no so-called "qualia"--are involved. The second puzzle concerns the distribution of phenomenal consciousness across the animal kingdom. Carruthers shows that there is actually no fact of the matter, because thoughts about consciousness in other creatures require us to project our first-person concepts into their minds; but such projections fail to result in determinate truth-conditions when those minds are significantly unlike our own. This upshot, however, doesn't matter. It doesn't matter for science, because no additional property enters the world as one transitions from creatures that are definitely incapable of phenomenal consciousness to those that definitely are (namely, ourselves). And on many views it doesn't matter for ethics, either, since concern for animals can be grounded in sympathy, which requires only third-person understanding of the desires and emotions of the animals in question, rather than in first-person empathy.

Motivational hedonism (often called “psychological hedonism”) claims that everything we do is done in pursuit of pleasure (in the widest sense) and to avoid pain and displeasure (again, in the widest sense). Although perennially attractive, many philosophers and experimental psychologists have claimed to refute it. Human Motives shows how decision-science and the recent science of affect can be used to construct a form of motivational hedonism that evades all previous critiques. On this view, we take decisions by anticipating and responding affectively to the alternatives, with the pleasure / displeasure component of affect constituting the common currency of decision-making. But we do not have to believe that the alternatives will bring us pleasure or displeasure in the future. Rather, those feelings get bound into and become parts of the future-directed representation of the options, rendering the latter attractive or repulsive. Much then depends on what pleasure and displeasure really are. If they are intrinsically good or bad properties of experience, for example, then motivational hedonism results. Carruthers argues, in contrast, that the best account is a representational one: pleasure represents its object (nonconceptually, in a perception-like manner) as good, and displeasure represents it (nonconceptually) as bad. The result is pluralism about human motivation, making room for both genuine altruism and intrinsic motives of duty.Clearly written and deeply scientifically informed, Human Motives has implications for many areas of philosophy and cognitive science, and will be of interest to anyone wanting to understand the foundations of human motivation.

Motivational hedonism (often called “psychological hedonism”) claims that everything we do is done in pursuit of pleasure (in the widest sense) and to avoid pain and displeasure (again, in the widest sense). Although perennially attractive, many philosophers and experimental psychologists have claimed to refute it. Human Motives shows how decision-science and the recent science of affect can be used to construct a form of motivational hedonism that evades all previous critiques. On this view, we take decisions by anticipating and responding affectively to the alternatives, with the pleasure / displeasure component of affect constituting the common currency of decision-making. But we do not have to believe that the alternatives will bring us pleasure or displeasure in the future. Rather, those feelings get bound into and become parts of the future-directed representation of the options, rendering the latter attractive or repulsive. Much then depends on what pleasure and displeasure really are. If they are intrinsically good or bad properties of experience, for example, then motivational hedonism results. Carruthers argues, in contrast, that the best account is a representational one: pleasure represents its object (nonconceptually, in a perception-like manner) as good, and displeasure represents it (nonconceptually) as bad. The result is pluralism about human motivation, making room for both genuine altruism and intrinsic motives of duty. Clearly written and deeply scientifically informed, Human Motives has implications for many areas of philosophy and cognitive science, and will be of interest to anyone wanting to understand the foundations of human motivation.

Motivational hedonism (often called “psychological hedonism”) claims that everything we do is done in pursuit of pleasure (in the widest sense) and to avoid pain and displeasure (again, in the widest sense). Although perennially attractive, many philosophers and experimental psychologists have claimed to refute it. Human Motives shows how decision-science and the recent science of affect can be used to construct a form of motivational hedonism that evades all previous critiques. On this view, we take decisions by anticipating and responding affectively to the alternatives, with the pleasure / displeasure component of affect constituting the common currency of decision-making. But we do not have to believe that the alternatives will bring us pleasure or displeasure in the future. Rather, those feelings get bound into and become parts of the future-directed representation of the options, rendering the latter attractive or repulsive. Much then depends on what pleasure and displeasure really are. If they are intrinsically good or bad properties of experience, for example, then motivational hedonism results. Carruthers argues, in contrast, that the best account is a representational one: pleasure represents its object (nonconceptually, in a perception-like manner) as good, and displeasure represents it (nonconceptually) as bad. The result is pluralism about human motivation, making room for both genuine altruism and intrinsic motives of duty. Clearly written and deeply scientifically informed, Human Motives has implications for many areas of philosophy and cognitive science, and will be of interest to anyone wanting to understand the foundations of human motivation.

This book is a comprehensive development and defense of one of the guiding assumptions of evolutionary psychology: that the human mind is composed of a large number of semi-independent modules. The Architecture of the Mind has three main goals. One is to argue for massive mental modularity. Another is to answer a 'How possibly?' challenge to any such approach. The first part of the book lays out the positive case supporting massive modularity. It also outlines how the thesis should best be developed, and articulates the notion of 'module' that is in question. Then the second part of the book takes up the challenge of explaining how the sorts of flexibility and creativity that are distinctive of the human mind could possibly be grounded in the operations of a massive number of modules.Peter Carruthers's third aim is to show how the various components of the mind are likely to be linked and interact with one another - indeed, this is crucial to demonstrating how the human mind, together with its familiar capacities, can be underpinned by a massively modular set of mechanisms. He outlines and defends the basic framework of a perception / belief / desire / planning / motor-control architecture, as well as detailing the likely components and their modes of connectivity. Many specific claims about the place within this architecture of natural language, of a mind-reading system, and others are explained and motivated. A number of novel proposals are made in the course of these discussions, one of which is that creative human thought depends upon a prior kind of creativity of action.Written with unusual clarity and directness, and surveying an extensive range of research in cognitive science, this book will be essential reading for anyone with an interest in the nature and organization of the mind.

This book is a comprehensive development and defense of one of the guiding assumptions of evolutionary psychology: that the human mind is composed of a large number of semi-independent modules. The Architecture of the Mind has three main goals. One is to argue for massive mental modularity. Another is to answer a 'How possibly?' challenge to any such approach. The first part of the book lays out the positive case supporting massive modularity. It also outlines how the thesis should best be developed, and articulates the notion of 'module' that is in question. Then the second part of the book takes up the challenge of explaining how the sorts of flexibility and creativity that are distinctive of the human mind could possibly be grounded in the operations of a massive number of modules.Peter Carruthers's third aim is to show how the various components of the mind are likely to be linked and interact with one another - indeed, this is crucial to demonstrating how the human mind, together with its familiar capacities, can be underpinned by a massively modular set of mechanisms. He outlines and defends the basic framework of a perception / belief / desire / planning / motor-control architecture, as well as detailing the likely components and their modes of connectivity. Many specific claims about the place within this architecture of natural language, of a mind-reading system, and others are explained and motivated. A number of novel proposals are made in the course of these discussions, one of which is that creative human thought depends upon a prior kind of creativity of action.Written with unusual clarity and directness, and surveying an extensive range of research in cognitive science, this book will be essential reading for anyone with an interest in the nature and organization of the mind.

Peter Carruthers's essays on consciousness and related issues have had a substantial impact on the field, and many of his best are now collected here in revised form. The first half of the volume is devoted to developing, elaborating, and defending against competitors one particular sort of reductive explanation of phenomenal consciousness, which Carruthers now refers to as 'dual-content theory'. Phenomenal consciousness - the feel of experience - is supposed to constitute the 'hard problem' for a scientific world view, and many have claimed that it is an irredeemable mystery. But Carruthers here claims to have explained it. He argues that phenomenally conscious states are ones that possess both an 'analog' (fine-grained) intentional content and a corresponding higher-order analog content, representing the first-order content of the experience. It is the higher-order analog content that enables our phenomenally conscious experiences to present themselves to us, and that constitutes their distinctive subjective aspect, or feel.The next two chapters explore some of the differences between conscious experience and conscious thought, and argue for the plausibility of some kind of eliminativism about conscious thinking (while retaining realism about phenomenal consciousness). Then the final four chapters focus on the minds of non-human animals. Carruthers argues that even if the experiences of animals aren't phenomenally conscious (as his account probably implies), this needn't prevent the frustrations and sufferings of animals from being appropriate objects of sympathy and concern. Nor need it mean that there is any sort of radical 'Cartesian divide' between our minds and theirs of deep significance for comparative psychology. In the final chapter, he argues provocatively that even insects have minds that include a belief/desire/perception psychology much like our own. So mindedness and phenomenal consciousness couldn't be further apart.Carruthers's writing throughout is distinctively clear and direct. The collection will be of great interest to anyone working in philosophy of mind or cognitive science.

It is widely believed that people have privileged and authoritative access to their own thoughts, and many theories have been proposed to explain this supposed fact. The Opacity of Mind challenges the consensus view and subjects the theories in question to critical scrutiny, while showing that they are not protected against the findings of cognitive science by belonging to a separate 'explanatory space'. The book argues that our access to our own thoughts is almost always interpretive, grounded in perceptual awareness of our own circumstances and behavior, together with our own sensory imagery (including inner speech). In fact our access to our own thoughts is no different in principle from our access to the thoughts of other people, utilizing the conceptual and inferential resources of the same 'mindreading' faculty, and relying on many of the same sources of evidence. Peter Carruthers proposes and defends the Interpretive Sensory-Access (ISA) theory of self-knowledge. This is supported through comprehensive examination of many different types of evidence from across cognitive science, integrating a diverse set of findings into a single well-articulated theory. One outcome is that there are hardly any kinds of conscious thought. Another is that there is no such thing as conscious agency.Written with Carruthers' usual clarity and directness, this book will be essential reading for philosophers interested in self-knowledge, consciousness, and related areas of philosophy. It will also be of vital interest to cognitive scientists, since it casts the existing data in a new theoretical light. Moreover, the ISA theory makes many new predictions while also suggesting constraints and controls that should be placed on future experimental investigations of self-knowledge.

It is widely believed that people have privileged and authoritative access to their own thoughts, and many theories have been proposed to explain this supposed fact. The Opacity of Mind challenges the consensus view and subjects the theories in question to critical scrutiny, while showing that they are not protected against the findings of cognitive science by belonging to a separate 'explanatory space'. The book argues that our access to our own thoughts is almost always interpretive, grounded in perceptual awareness of our own circumstances and behavior, together with our own sensory imagery (including inner speech). In fact our access to our own thoughts is no different in principle from our access to the thoughts of other people, utilizing the conceptual and inferential resources of the same 'mindreading' faculty, and relying on many of the same sources of evidence. Peter Carruthers proposes and defends the Interpretive Sensory-Access (ISA) theory of self-knowledge. This is supported through comprehensive examination of many different types of evidence from across cognitive science, integrating a diverse set of findings into a single well-articulated theory. One outcome is that there are hardly any kinds of conscious thought. Another is that there is no such thing as conscious agency.Written with Carruthers' usual clarity and directness, this book will be essential reading for philosophers interested in self-knowledge, consciousness, and related areas of philosophy. It will also be of vital interest to cognitive scientists, since it casts the existing data in a new theoretical light. Moreover, the ISA theory makes many new predictions while also suggesting constraints and controls that should be placed on future experimental investigations of self-knowledge.

This is the third volume of a three-volume set on The Innate Mind. The extent to which cognitive structures, processes, and contents are innate is one of the central questions concerning the nature of the mind, with important implications for debates throughout the human sciences. By bringing together the top nativist scholars in philosophy, psychology, and allied disciplines these volumes provide a comprehensive assessment of nativist thought and a definitive reference point for future nativist inquiry. The Innate Mind: Volume 3: Foundations and the Future, concerns a variety of foundational issues as well as questions about the direction of future nativist research. It addresses such questions as: What is innateness? Is it a confused notion? What is at stake in debates between nativists and empiricists? What is the relationship between genes and innateness? How do innate structures and learned information interact to produce adult forms of cognition, e.g. about number, and how does such learning take place? What innate abilities underlie the creative aspect of language, and of creative cognition generally? What are the innate foundations of human motivation, and of human moral cognition? In the course of their discussions, many of the contributors pose the question (whether explicitly or implicitly): Where next for nativist research?Together, these three volumes provide the most intensive and richly cross-disciplinary investigation of nativism ever undertaken. They point the way toward a synthesis of nativist work that promises to provide a powerful picture of our minds and their place in the natural order.

This is the second volume of a projected three-volume set on the subject of innateness. The volume is highly interdisciplinary, and addresses such question as: To what extent are mature cognitive capacities a reflection of particular cultures and to what extent are they a product of innate elements? How do innate elements interact with culture to achieve mature cognitive capacities? How do minds generate and shape cultures? How are cultures processed by minds? The volume will be of great importance to anyone interested in the interplay between culture and the innate mind.

Stimulating introduction to the most central and interesting issues in the philosophy of mind. Topics covered include dualism versus the various forms of materialism, personal identity and survival, and the problem of other minds.