Intentional Horizons
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1 Mind Knowledge Communication Intentional Horizons The Mind from an Epistemic Point of View von Magdalena Balcerak Jackson 1. Auflage mentis 2009 Verlag C.H. Beck im Internet: ISBN schnell und portofrei erhältlich bei beck-shop.de DIE FACHBUCHHANDLUNG
2 Mind Knowledge Communication Edited by Christoph Fehige and Thomas Metzinger Founded by Georg Meggle and Thomas Metzinger
3 Magdalena Balcerak Jackson Intentional Horizons The Mind from an Epistemic Point of View mentis PADERBORN
4 INTRODUCTION This book is a defence of intentionalism. In contemporary analytic philosophy most philosophers of mind are intentionalists of some sort, holding that the phenomenal character of mental states supervenes on their intentional properties. The motivation is typically ontological: the intentional description of mental states is seen as the basis for a reduction of the phenomenal to the physical or the functional. In this dissertation I take a different perspective: I argue that it is more fruitful to see intentionality as the basis for a theory that explains how various different mental acts thoughts, perceptions, emotions and bodily sensations are epistemically significant for us. Once we adopt an epistemological perspective on the mind, we can find a new although fundamentally very traditional way to understand intentionality. And we can formulate an intentionalist theory that not only has more explanatory force, but is also more phenomenologically adequate than accounts available so far. The book has two parts: The first half is primarily a methodological analysis of how we should and should not study intentionality and discuss intentionalism. The second half begins the positive work of developing a successful intentionalist theory based on an enriched epistemic two-dimensional semantics for mental states. Chapter 1 fulfils two functions: First, it develops an analysis of intentionality from a set of pre-theoretical intuitions that we have about the structure, the unity and the epistemic status of our mental states. These intuitions, which connect two fundamental perspectives on the mind the phenomenological and the epistemic perspectives determine the role that intentionality plays. Ever since Franz Brentano famously suggested that intentionality is the mark of the mental, philosophers of mind have tried to formulate a theory of intentionality that could account for our phenomenological and epistemic intuitions, but the ideas about what, exactly, it is that needs to be accounted for are very diverse. I show that the debate about intentionalism in contemporary philosophy of mind branches out in various directions and suffers from the lack of a clear and independent set of questions and problems. Therefore, chapter 1 introduces a coherent terminology and establishes a common ground concerning what intentionality and intentionalism are, so that the intentionalism debate can be reconsidered. The second function of chapter 1 is to lay out the requirements for a good theory of intentionality. I argue that in order for a theory of intentionality to be satisfactory, it has to be
5 12 Introduction phenomenologically adequate, and it must have what I call explanatory force. A theory is phenomenologically adequate if it captures the phenomenal differences between different mental acts presented to us in the first-person-perspective. A theory has explanatory force if it explains what a particular mental act, such as a perception or a thought, contributes to the process of acquiring knowledge about the world and ourselves. Chapter 2 shows how paradigmatic intentionalist theories fail to satisfy these requirements. I discuss Michael Tye s PANIC-Representationalism, Tim Crane s Classical Intentionalism and Charles Siewert s Complementarism. In addition to suffering from certain internal technical problems, each of the three accounts is forced to make a momentous choice: Either it must violate phenomenologically obvious features of mental acts in favour of a simple account of their contents, or else it must give up on specifying what the contents of particular mental acts are. The first choice sacrifices phenomenological adequacy, and the second choice leaves the theory without explanatory force. The discussion in chapter 2 raises the worry that the two adequacy criteria are actually incompatible. The apparent incompatibility arises from certain commitments that form the basis for two philosophical projects: the phenomenological project and the linguistico-analytic one. However, in chapter 3 I argue that these projects not only have common historical roots in the work of Gottlob Frege and Edmund Husserl, but also that they have structurally similar methodologies. I give a rational reconstruction of Husserl s method of phenomenological reduction and a description of the method of conceptual analysis (as presented by David Chalmers and Frank Jackson) to demonstrate that both forms of philosophical analysis are attempts to reach a priori knowledge through the systematic evaluation of possibilities. The basic idea they have in common is the following: By suspending the referential aspect of our mental acts and engaging in hypothetical reasoning, we can discover necessary truths about the structure of our concepts and the structure of our experience. Following this method, we can balance out our judgments about the phenomenal character and the content of our mental acts and arrive at an intentionalist account that can fulfil both of our criteria. Turning to the second half of the book, I begin in chapter 4 with a positive argument for intentionalism, one grounded in the basic insight of the book that intentionalism should be understood as an epistemological thesis. We are interested in an intentional theory of the mind because all mental acts are, in one way or another, epistemically significant for us. Furthermore, a given mental act has the epistemic significance it does at least partly in virtue of having a specific phenomenal character. I explain what it takes for mental acts to be epistemically significant in virtue of their phenomenal character by appeal to phenomenal inferential roles, and I show how those inferential roles determine a form of content. Beyond answering the general question about meaningfulness, accounting for phenome-
6 Introduction 13 nal character in terms of content guarantees that we can model and evaluate the particular epistemic contributions of particular mental states. In chapter 5, I show that the theory that best fulfils this function is an application of David Chalmers Epistemic Two-Dimensional Semantics to the contents of mental acts. According to this neo-fregean framework, the content of a mental act is determined by the inferential role it plays in the network of other experiential states, by how it functions in the reasoning processes performed by a subject. More formally, the content can be represented as a function from epistemically possible worlds to extensions. But while Chalmers theory does a much better job of individuating mental states in accordance with our phenomenological judgements about cognitive significance than any rival theory, it has trouble dealing adequately with the contents of rich perceptual states, and with the mental acts involved in a priori reasoning. Hence it is unable to fulfil the phenomenological adequacy criterion. Therefore, in chapter 6 I suggest a major revision and supplementation of simple epistemic two-dimensionalism by introducing a further component of content, intentional horizons. Intentional horizons are organisational functions on the space of epistemic possibilities; they enable us to distinguish the contents of two mental states with respect to the differences in epistemic significance that can result from different past experiences, different cognitive abilities, different background assumptions and different amounts of past reasoning. Intentional horizons provide a solution to the problems encountered within Chalmers framework. Moreover, they show that a successful intentionalist theory must include an account of the cognitive dynamics of mental acts and their contents. Intentional horizons tie the knot between phenomenology, epistemology and semantics. The main aim of this book is to develop an original, positive and constructive contribution to the debate about intentionalism. It aims to do so by simultaneously bringing the debate back to its origins and advancing it beyond its current state, a state in which the basic motivations, questions and problems of intentionality have been lost within very specialised and methodologically scattered projects. Once we adopt an epistemic perspective on the mind we can gain new insight about the connection between phenomenology and semantics that intentionalism draws. We thereby also get a grasp on the fundamental relations between the epistemic, phenomenal and meaning properties of mental phenomena. Given the main aims of the book, there are several things that I will not attempt to provide: 1. It is not my goal to directly argue against as many of the major competing intentionalist positions in the literature as possible. Most importantly, while the position developed here includes an internalist conception of content, the book is not a refutation of externalism. I will not try to show definitively that no reductive externalist account of intentionality can establish a supervenience relation bet-
7 14 Introduction ween intentional and phenomenal properties without violating phenomenological adequacy. But in the course of developing my proposal which also includes a critical examination of some alternative theories and arguments I give reasons to think that an internalist, non-reductive, inferential role-based and multidimensional theory suits the overall purposes of intentionalism better than any such theory. 2. I will not try to reconsider all the major arguments and purported counterexamples that have been presented against intentionalism in the literature. Instead I will focus on giving positive arguments for being an intentionalist, and on building a theory that can capture the phenomenal properties of mental acts, where these are understood as the properties to which we have access from the first-person perspective. 3. I assume that there is a distinctive philosophical methodology that involves different forms of a priori analysis. This is the methodology I am using in this book, and so I do not consider any empirical studies that are related to the topic in question. This is not, however, to deny that in principle such studies might be worth taking into consideration at a later point of enquiry. This methodological focus is also the reason why I restrict myself to the study of those mental phenomena to which we have introspective access conscious mental acts. 4. Despite the fact that ideas formed in the phenomenological tradition most importantly by Edmund Husserl play a central role for my proposal, this book is a contribution to analytic philosophy of mind. Where I do present Husserlian concepts and arguments, my aim is not a historically adequate exegesis of Husserl s writings, but a rational reconstruction of his ideas that can be fruitfully incorporated within analytic discussions of intentionality. The appeal to phenomenology provides a useful addition to the stock of concepts employed by philosophers of mind and, more importantly, a powerful enrichment of the methodology by which we analyse mental phenomena. So while I am not a pluralist about the standards of philosophizing, I am a pluralist about philosophical methods. We should all attempt to give arguments to support our views, and to express those views and arguments as clearly, precisely and concisely as possible. But we should stay open to opportunities to enlarge our repertoire of ways of finding good arguments. 5. Because the book focuses on presenting a big picture centred around a new perspective on the mind, I can only give a sketch of the complex theory of dynamic epistemic two-dimensional semantics that I regard as the best theory of intentionality. More focussed research on how the theory should deal with specific types of mental phenomena is worth developing in future research, in order to spell out how exactly epistemic two-dimensionalism and intentional horizons can capture the diversity of mental acts.
8 Introduction 15 With this background about the structure and the aims of the book in mind, let us now go in medias res, and start by considering the relationship between the philosophy of mind, epistemology and the problem of intentionality.
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