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Psychosemantics.
Jerry A. Fodor.
1989 The MIT Press.
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Preface
Preface
has , and
acts
out
of , beliefs
and
desires
. The
reason
, for
ex -
ample, that Greycat patrols his food bowl in the morning is that he
wants
food
and
believes
has
come
to believe
on the
basis
of earlier
feedings- that his food bowl is the place to find it . The reason that
Greycat avoids aggressive dogs is that he is afraid of them . The reason that Greycat scratches at the door is that he wants out . And so
forth . Whereas, by contrast, rocks and the like do not have beliefs and
desires. Their 'behaviors' are different from Greycat's because they
are, in this respect, differently caused.
I have no serious doubt that this theory (what I call /commonsense
belief /desire psychology ' ) is pretty close to being true . My reason for
to do
so : there
are no
alternative
theories
available
Still , I'm prepared to admit that commonsense belief/desire psychology is, in philosophically interesting ways, problematic . The
problems I have in mind aren't the old ontological and epistemological worries : Could beliefsand desiresbe material? Could they be immaterial ? How do I know that Greycat has any? Fascinating though these
questions have sometimes seemed , I find that I have grown bored
with them ; perhaps because the answers are so obvious . (The answer
to the first question is 'yes ,' because whatever has causal powers is
ipso facto material ; the answer to the second question is 'no ,' for the
same reason ; and I told you the answer to the third question a para -
graph back.) The really interesting problems about commonsense belief /desire psychology - or so it seems to me- are the ones that center
around the phenomena of intentionality .
There' s quite a lot of Greycat' s behavior that I want to explain by
adverting to the way that Greycat takesthe world to be; how he represents things . For example: It 's part of my story about why Greycat
turns up in the kitchen in the morning that Greycathas a story about
his bowl ; and that , in Greycat's story , the bowl figures as- it' s represented as being- a likely locus of food . Since I believe my story about
Greycat to be true , and since attributions to Greycat of representational states are intrinsic to it , I am under some obligation to take such
attributions seriously; to do my best, in fact, to make sense of them .
Because believing and desiring are representational states, Realism
about belief/desire explanations leads one, by a short route , to worry
abou t representation .
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Xl
Mental states like believing and desiring aren't, however , the only
things that represent . The other obvious candidates are symbols. So, I
write (or utter ): 'Greycat is prowling in the kitchen ,' thereby produc ing a 'discursive symbol'; a token of a linguistic expression. What I've
written (or uttered ) represents the world as being a certain way - as
being such that Greycat is prowling in the kitchen - just as my
thought does when the thought that Greycat is prowling in the
kitchen occurs to me.
To a first approximation , symbols and mental states both have
representational content. And nothing else does that belongs to the
causal order : not rocks, or worms or trees or spiral nebulae. It would ,
therefore , be no great surprise if the theory of mind and the theory of
symbols were some day to converge. In fact, something of the sort
now seems to be happening . Every time a philosopher of language
turns a corner, he runs into a philosopher of mind who is pounding
the same beat.
It appears increasingly that the main joint business of the philoso phy of language and the philosophy of mind is the problem of representation itself : the metaphysical question of the place of meaning in
the world order . How can anything manage to be aboutanything ; and
why is it that only thoughts and symbols succeed? It 's good news that
philosophers , tired of the ontology and epistemology of mind , have
turned to considering this question . The bad news is that - so farthe tenor of their inquiry has been mainly skeptical.
There are, beyond the slightest doubt , deep and difficult problems
about understanding representation . liVery well , then ," one might
reasonably say, Illet us try , in a spirit of gradual and cumulative
research, to solve these deep and difficult problems ." But that has
not, by and large, been the philosophical response. What a surprising
number of philosophers of language have said instead is: IIIf there are
deep and difficult problems about representation , then we won't have
any representation ." And what an equally surprising number of phi losophers of mind have added is: IIIf no representation means no
belief/desire psychology I then we won 't have any of that." Chorus :
IIWe all keep a respectable ontology ; troublemakers not allowed ."
Considered as a research strategy I this strikes me as frivolous , not
to say petulant . There are various things that you can usefully do
when your car gets a ping in its cylinders ; but declining to quantify
over the engine is not among them . You need a story about the
engine to explain how the car behaves; you need commonsense belief /desire psychology to explain how Greycat behaves. Rational strategy is the same in both cases: if you are having trouble with the thing ,
get it fixed .
That, then , is what this book is about. 1 propose to look at some of
..
XlI
Preface
the semantical problems that have recently been raised as hard cases
for belief/desire psychology : proposed inferences from premises in
the philosophy of language to skeptical conclusions in the philosophy
of mind . I don't, by any means, have solutions for all of these problems. But I do have suggestions for some of them , and I expect that
there are other and better suggestions just waiting to be made. On
even the most optimistic estimate, it 's a long way from the intuitive
belief/desire explanations that common sense gives us to the rigorous
and explicit intentional psychology that is our scientific goal. This
book is not , therefore , intended to concludethe philosophy of mind ;
just to mitigate the panic that has lately tended to predominate . T~e
main moral is supposed to be that we have, as things now stand, no
decisive reason to doubt that very many commonsense belief/desire
explanations are- literally - true .
Which is just as well , because if commonsense intentional psychology really were to collapse, that would be, beyond comparison, the
greatest intellectual catastrophe in the history of our species; if we're
that wrong about the mind , then that' s the wrongest we've ever been
about anything . The collapse of the supernatural , for example, didn 't
compare; theism never came close to being as intimately involved in
our thought and our practice- especially our practice- as belief/
desire explanation is. Nothing except, perhaps, our commonsense
physics- our intuitive commitment to a world of observer-indepen dent, middle -sized objects- comes as near our cognitive core as intentional explanation does. We'll be in deep, deep trouble if we have
to give it up .
I'm dubious , in fact, that we can give it up ; that our intellects are so
constituted that doing without it (I mean really doing without it ; not
just philosophical loose talk ) is a biologically viable option . But be of
good cheer; everything is going to be all right . Or so I hope presently
to persuade you .
This book is mostly a defense of belief/desire psychology , and it is
mostly written for philosophers . However , though other versions of
Irltentional Realism are no doubt conceivable, I'm much inclined to
bet on a species called the Language of Thought Hypothesis (LOT )
(or, alternatively , the Representational Theory of Mind (RTM)). Cognitive scientists who aren't philosophers will perhaps be more inter ested in the status of LOT than in Intentional Realism per se. An
outline argument for LOT is therefore presented in chapter 1; and I've
added an Appendi ,)( in which LOT is discussed at length . Languageof-thought freaks may wish to consider skipping the rest of the book
and just reading the Appendix .
Preface
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