USC/UCLA Graduate Student Conference

Saturday, February 27th, 2010

At the University of Southern California, Los Angeles

The graduate students of the University of Southern California and the University of California, Los Angeles, invite graduate students to submit papers in all areas of contemporary philosophy to be considered for presentation at the fifth annual USC/UCLA graduate student conference.

Submission Guidelines:

The deadline for submitting papers is November 1, 2009. Papers should be suitable for a 25-30 minute presentation (less than 4,500 words). Submissions should be suitable for blind review and include a cover letter and one-paragraph abstract. Please email papers as .doc or .pdf attachments to: uclausc.conference@gmail.com

For more information, please contact Alida Liberman at aliberma@usc.edu.

Notice of acceptance will be sent by December 20, 2009.

If electronic submission is impossible,please mail submissions to:

USC Mudd Hall of Philosophy
c/o A. Liberman
3709 Trousdale Parkway
Los Angeles, CA 90089

Intelligent Emotions

It has been suggested, most notably by Robert Solomon, that emotions are ways of engaging the world. This is an idea I find very appealing. Solomon has also insisted that emotions are a form of intelligence. The second claim—that emotions are a form or intelligence—is based on the thesis that emotions involve concepts. For example, Solomon claims that fear involves the concept of danger and that being angry involves the concept of offensiveness. There are at least two ways of interpreting what it means for emotions to involve concepts. On one reading, having an emotion requires that the agent be able to deploy certain concepts. So, being afraid actually requires that the agent possess and deploy the concept of danger. At times, Solomon seems committed to this view. However, he also attributes something like emotions (let’s call them proto-emotions) to animals that clearly lack conceptual capacities. (For example, he describes roaches that scatter when the light is turned on as exhibiting “something like” fear.)

I am reluctant to attribute anything like fear to roaches and other invertebrates that only exhibit (what ethologists refer to as) “fixed action patterns”; preferring to reserve the attribution of contentful mental states only to creatures that are capable of “instrumental learning”. Still, there seems to be a danger of hyper-intellectualisation in the claim that having an emotion requires the possession and deployment of certain concepts. It seems to me very implausible that, for example, a human infant can only be said to experience fear if it has the concept (in any robust sense of the word) of danger. I should, however, hasten to add that whether one finds the aforementioned proposal tenable depends on how one defines a concept. I tend to think of a concept as (at the very least) an inferentially promiscuous item; the upshot being that an infant who cannot employ the concept of danger in an inferentially promiscuous manner does not count as possessing the concept of danger. Still, there seems to be many different conceptions of concepts, and so there appears to be some wriggly room on this particular point.

Even so, I wish to point out that there is a weaker (and what I believe to be more plausible) reading of the claim that emotions involve concepts. On the weaker reading, emotions involve concepts in the sense that we must deploy certain concepts if we are to fully characterise or describe certain emotions. For example, when we describe what it means to be afraid, we must deploy the concept of danger. Otherwise, our description of the emotion will be incomplete. (In other words, merely referring to a set of physiological processes won’t be enough.) However, being afraid does not require that the agent experiencing the fear actually have and deploy the concept of danger. In short, we need to distinguish between needing concepts to describe a phenomenon or state of affairs and needing concepts to instantiate a phenomenon or state of affairs. For example, one needs the concept of mammary glands to describe what it is to be a mammal, but one does not need the concept of mammary glands to instantiate being a mammal. I believe an analogous point holds with respect to the emotions.

Ayer on Logical Positivism

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Philosophical & Psychological Issues Conference

This weekend James Dow (of Selbsttatigkeit) and I will be taking part in the 2nd annual Interdisciplinary Approach to Philosophical & Psychological Issues Conference at the University of South Alabama. Below is a copy of the conference schedule with links to the abstracts of the various papers.

Friday	Speaker	Topic and Abstract
8:30-9:10	Michael S. Gordon	On the Division of the Senses
9:15-9:55	Jack Shelley-Tremblay	Event-related Potentials Index Aspects of Attention: A Cognitive Neuroscience Perspective
10:00-10:45	David Bunch, Jonathan D. Walker & Alen Hajnal	Lateralization of sequence learning and transfer in a tactuo-spatial task
10:40-11:20	Kenneth Aizawa	Noe‘s Strong and Weak Enactivism
11:25-12:25	John Bickle	From Psychological Generalizations to Neuromolecular Mechanisms: Explanations ‘in a Single Bound'
Lunch at facility
1:30-2:10	James Beebe	Surprising Connections Between Knowledge and Intentional Action: The Robustness of the Epistemic Side-Effect Effect
2:15-3:05	Daniel A. Weiskopf	The Architecture of the Embodied Mind
3:10-4:00	Andrea Scarantino	Unconscious Emotions: Respectable, Useful, and Probably Necessary
Saturday
9:30 - 10:10	Avery Archer	Desires as Sub-agential Evaluations of the Good
10:15 - 10:55	Elise Labbé-Coldsmith	Mindfulness: Defining and Measuring from a Biopsychosocial Perspective
11:00-11:40	Richard Hine	Attention as Phenomenal Consciousness: For Richer, For Poorer
11:45-12:25	James Dow	Against Cognitive Descriptivism: Self-Ascription, Identification, and the Subject Principle

For more information, see the conference website here.

Williamson Interview

I came across this interview of Timothy Williamson by 3:AM Magazine (via Nothing of Consequence). Here are two questions from the interview, both of a meta-philosophical nature, that I found particularly interesting:

3:AM: In your last book you again insinuate yourself into contemporary philosophical thought and say that not only has it made errors but it has actually taken a disastrous wrong turn. You call this the ‘linguistic turn’, which develops into ‘the conceptual turn’. This is radicalism without a hat. Could you briefly outline the main argument that philosophy that thinks that its sole job is to analyse language/concepts is wrong and why this is such an important point?

TW: The linguistic turn and the conceptual turn took many different forms. All of them were, in one way or another, responses to a methodological challenge to philosophy that the development of modern experimental science has made more and more urgent: how can philosophers expect to learn about the world without getting up out of their armchairs to see what it’s actually like? The idea was that whatever philosophers have to do, they can do on the basis of their understanding of their native language, or perhaps of some ideal formal language, or their grasp of the corresponding concepts, both of which they already have in the armchair. In some sense philosophical questions are linguistic or conceptual questions, either because they are about our own language or thought, or because they are the kind of questions that can be answered from principles that we implicitly accept simply in understanding the words or grasping the concepts. In reply, I argue that the attempts to rephrase philosophical questions as questions about words or concepts are unfaithful to what contemporary philosophers are actually interested in. For example, philosophers of time are interested in the underlying nature of time, not just the word ‘time’ or our concept of time. As for the principles that we implicitly accept simply in understanding words or grasping concepts, I argue that there aren’t any. A language is a forum for disagreement; contrary to what many philosophers have thought, it doesn’t impose an ideology. People who take wildly unorthodox views, even about logic, are not ‘breaking the rules of English’. Although the linguistic turn and the conceptual turn involve radical misconceptions of philosophy, in my view, I don’t regard them as avoidable accidents. Probably they were stages that philosophy had to go through; we can only determine their limitations if lots of able people are doing their utmost to defend them. But by now we can see their limitations. As an alternative, I show how we can answer the methodological challenge to armchair philosophy without taking the linguistic or conceptual turn. For example, thought experiments, which play a central role in contemporary philosophy, involve offline applications in the imagination of cognitive skills originally developed through online applications in perception. Those skills go well beyond the minimum required for understanding the words or grasping the concepts. Our ability to perform thought experiments is really just a by-product of our ability to answer non-philosophical questions of the form “What would happen if …?” Philosophy is much more like other forms of inquiry than philosophers have often pretended.

And the second question, which I'm sure will get a few people worked up:

3:AM: Many of my friends are Wittgensteinians, others phenomenologists. Should they stop?

TW: It would be unhealthy as well as boring for philosophy if everyone did it in the same way. We need a wide gene pool of ideas and methods. Nevertheless, some ideas and methods are better than others. When it comes to writing the history of twentieth century philosophy, the works of Wittgenstein, Husserl and Heidegger will presumably remain major texts, given their originality and vast influence. But from a historical point of view, it also seems clear that in recent decades the Wittgensteinian and phenomenological traditions have not adequately renewed themselves. Although books continue to be published in both traditions, they are recycling old ideas rather than engaging with new ones. Part of the attraction of such a tradition for its adherents is that it constitutes an intellectual comfort zone in which they are given pseudo-justifications for not bothering to learn new ways of thinking. At their best, the Wittgensteinian and phenomenological traditions share the virtue of patient, accurate description of examples. In that respect the analytic tradition has learned from them, I hope permanently. But once the examples started giving results that didn’t suit them, Wittgensteinians retreated into their dogmatic theoretical preconceptions while pretending to do the opposite. As for phenomenology, if a phenomenological description of experience is one that mentions only facts the subject knows at the time, fine. But it shouldn’t be confused with a description of facts about appearances, since one often knows facts that go beyond them. You can know that you are seeing a computer screen, not just that you seem to be seeing a computer screen. I argue in Knowledge and its Limits that the privileging of appearances results from the fallacy of assuming that we must have a cognitive home.