C. S. Peirce and F. A. Hayek on the Abstract Nature of Sensation and Cognition

Here is the intro to Jim Wibble’s fascinating paper, the full version available here.

When exploring ideas on philosophy of science and economic methodology, one of the most unusual articles that one can encounter is Hayek’s well-known piece, “The Primacy of the Abstract”. In a note in the article, Hayek tells us that he had thought of another title but it Awould not have had the shock effect which is the merit of the phrase chosen.[i] What Hayek wanted to convey with the title was the intellectual novelty of the positions argued. Without getting into the details of his position, Hayek maintains that all sensation is preceded by mental operations of abstraction. He had expressed his views on the subject nearly two decades earlier in a much larger work. His views on the primacy of the abstract had already appeared in The Sensory Order (1952). In that book, Hayek had taken the position that the abstract nature of sensation and cognition was supported by what we would now call the neuroscience of his time. In other words, Hayek thought that the neurophysiological evidence concerning how human sensation and cognition function provided an empirical basis for questioning prevailing empiricist theories and philosophies of how those functions worked. Various versions of empiricism dominated much of science at that time. Also the empiricist psychology of abstract ideas from the British associationist school was widely known in both early 20th century philosophy and psychology. Among other things, Hayek was conveying his sharp disagreement with the prevailing empiricist conceptions of how abstract ideas were created and how science was understood. Such a different view of how human knowing functions also has profound implications for understanding how society can be governed, for how the economy works, and for understanding the evolutionary limits on human knowing in economic processes.

Since Hayek’s title, “The Primacy of the Abstract”, had its intended shock effect on this author, it created an intellectual sensitivity for like ideas.[ii] As it turns out, another intellect had come to a similar position on cognition and abstraction decades earlier than Hayek. The purpose here is not to identify a precursor as such, but rather to acknowledge both the similarities and the differences in their views. The other figure is the American scientist, mathematician, and philosopher Charles Sanders Peirce. From a couple of references that Hayek has made to Peirce’s writings and the fact that Hayek’s good friend, Karl Popper, also knew of Peirce’s writings, it appears that Hayek must have read some of the volumes of Peirce’s Collected Papers. As quoted at the beginning of the paper, Popper called Peirce “one of the greatest philosophers of all time.” Peirce and Hayek were inquiring minds whose interests seem to range over many of the same disciplines but with varying degrees of intensity. Peirce may have had a greater knowledge of astronomy, mathematics, and philosophy while Hayek had a deeper awareness of economics, linguistics, psychology, and political philosophy. Peirce like his well-known father Benjamin, also had a keen interest in economics, especially mathematical economics. Peirce the son kept in touch with economics through his life-long acquaintance Simon Newcomb whose second discipline of interest after astronomy was economics.[iii] Newcomb was a prominent antagonist of the founders of the American Economics Association in the late 1880s. Newcomb, who eventually joined the AEA, opposed the expansive view of government proposed by AEA founders such as Richard Ely and Edmund James. Peirce was also kept aware of developments in psychology by his lifelong friend William James. Hayek certainly seems to have been greatly aware of James’s contributions to cognitive psychology. So here is another avenue of connection between Peirce and Hayek.


[i] The alternative title would have been the primacy of the general (Hayek, 1969 [1978], p. 35).

[ii] Readers may want to know that the author was one of two economics graduate students that attended the Penn State conference on cognitive psychology in May of 1977 where Hayek’s The Sensory Order was given a central place in the sessions and the discussions. William Butos was the other student. We heard Walter Weimer (1982) deliver his long keynote address and appraisal of The Sensory Order and Hayek’s (1982) response. Weimer thought that Hayek’s views were more psychological and thus closer to Thomas Kuhn’s view of science than those of Popper or Lakatos. In the discussion which followed, I asked Hayek whether that was so. His response was I am still a Popperian (Weimer and Hayek, 1982, p. 323). Weimer was a member of the dissertation committees for both Butos and the author.

[iii] For many of these details consult Moyer’s (1992) biography.

Free EPISTEME downloads

I notice that EUP are still offfering issue 7:3 as a free download. How long this will last I don’t know but one might as well take advantage of this offer. Of course, check out our new home with CUP who are also making freely available six choice papers from other issues. Also check out the EPISTEME website.

Six Choice Papers

Bets on Hats: On Dutch Books Against Groups, Degrees of Belief as Betting Rates, and Group-Reflection
Luc Bovens and Wlodek Rabinowicz
Abstract
The Story of the Hats is a puzzle in social epistemology. It describes a situation in which a group of rational agents with common priors and common goals seems vulnerable to a Dutch book if they are exposed to different information and make decisions independently. Situations in which this happens involve violations of what might be called the Group-Reflection Principle. As it turns out, the Dutch book is flawed. It is based on the betting interpretation of the subjective probabilities, but ignores the fact that this interpretation disregards strategic considerations that might influence betting behavior. A lesson to be learned concerns the interpretation of probabilities in terms of fair bets and, more generally, the role of strategic considerations in epistemic contexts. Another lesson concerns Group-Reflection, which in its unrestricted form is highly counter-intuitive. We consider how this principle of social epistemology should be re-formulated so as to make it tenable.

Why Should We Care About the Concept of Knowledge?
Hilary Kornblith
Abstract
Can we learn something interesting about knowledge by examining our concept of knowledge? Quite a bit, many argue. My own view, however, is that the concept of knowledge is of little epistemological interest. In this paper, I critically examine one particularly interesting defense of the view that the concept of knowledge is of great epistemological interest: Edward Craig’s Knowledge and the State of Nature. A minimalist view about the value of examining our concept of knowledge is defended.

Evidentialism, Higher-Order Evidence, and Disagreement
Richard Feldman
ABSTRACT
Evidentialism is the thesis that a person is justified in believing a proposition iff the person’s evidence on balance supports that proposition. In discussing epistemological issues associated with disagreements among epistemic peers, some philosophers have endorsed principles that seem to run contrary to evidentialism, specifying how one should revise one’s beliefs in light of disagreement. In this paper, I examine the connection between evidentialism and these principles. I argue that the puzzles about disagreement provide no reason to abandon evidentialism and that there are no true general principles about justified responses to disagreement other than the general evidentialist principle. I then argue that the puzzles about disagreement are primarily puzzles about the evidential impact of higher-order evidence–evidence about the significance or existence of ordinary, or first-order, evidence. I conclude by arguing that such higher-order evidence can often have a profound effect on the justification of first-order beliefs.

Science, Religion, and Democracy
Philip Kitcher
ABSTRACT
Debates sometimes arise within democratic societies because of the fact that findings accepted in accordance with the standards of scientific research conflict with the beliefs of citizens. I use the example of the dispute about Darwinian evolutionary theory to explore what a commitment to democracy might require of us in circumstances of this kind. I argue that the existence of hybrid epistemologies – tendencies to acquiesce in scientific recommendations on some occasions and to defer to non-scientific authorities on others – poses a serious problem for democratic decision-making. We need a shared conception of public reason, and it can only be secular.

The Case against Epistemic Relativism: Reflections on Chapter 6 of Fear of Knowledge
Gideon Rosen
ABSTRACT
According to one sort of epistemic relativist, normative epistemic claims (e.g., evidence E justifies hypothesis H) are never true or false simpliciter, but only relative to one or another epistemic system. In chapter 6 of Fear of Knowledge, Paul Boghossian objects to this view on the ground that its central notions cannot be explained, and that it cannot account for the normativity of epistemic discourse. This paper explores how the dogged relativist might respond.

Powerlessness and Social Interpretation
Miranda Fricker
ABSTRACT
Our understanding of social experiences is central to our social understanding more generally. But this sphere of epistemic practice can be structurally prejudiced by unequal relations of power, so that some groups suffer a distinctive kind of epistemic injustice—hermeneutical injustice. I aim to achieve a clear conception of this epistemicethical phenomenon, so that we have a workable definition and a proper understanding of the wrong that it inflicts.

The brain is full of Manhattan-like grids

Article reporting a study in Discover Magazine

Shaun Gallagher: Enactively extended intentionality

Shaun Gallagher talk:

I argue that the extended mind hypothesis requires an enactive, neo-pragmatic concept of intentionality if it is to develop proper responses to a variety of objections. This enactive concept of intentionality is based on the phenomenological concept of a bodily (or motor or operative) intentionality outlined by Husserl and Merleau-Ponty. I explore the connections between this concept and recent embodied approaches to social cognition.

See also Evan Thompson on “Mind in life and life in mind” and Michael Wheeler on “Cognition at the crossroads: from embodied minds to thinking bodies

Jonathan Adler

I’ve just learnt of the sad loss of Jonathan Adler. I knew Jonathan through his association with EPISTEME. The first time we met in person was at Rutgers where he presented a snappy paper. Jonathan and I got on exceedingly well: he was a very kind, gentle, approachable, and not least a most modest man (re: self-effacing about his double doctorate). We met up again in NYC in 2009 and for some time we kicked around some ideas for a joint publishing project – but alas it wasn’t to be. Jonathan Adler – a thoroughly decent and bright chap. Here is a rather fuzzy shot I took of “gentleman Jim” in action at Rutgers.

Sandel on market idolatry

“What Isn’t For Sale” – Michael Sandel in the lastest issue of  The Atlantic.

Hayek’s Self-organizing Mental Order and Folk-Psychological Theories of the Mind

Here is the Introduction to Chiara Chelini’s paper, the full version available here.

Humans are social creatures and they deeply rely on mentalizing, which aims at understanding other people behaviours and formulating expectations about their future actions. The existence of inner mental states has been postulated in order to give an explanatory account of the observed behaviors of other individuals. In particular, the activation of theory of mind in social situations has been demonstrated by neuroeconomic and behavioural experiments such as: processes of market exchange and specialisation of labour (Coricelli, Mc Cabe and Smith, 2000), decision-making involving strategic uncertainty, detection of social cheaters and, in general, cooperative games in which subjects need to predict their opponents’ strategies; these are all situations in which theory of mind is activated. Historically, two different models of mental processes have been considered in the literature about folk psychology: theory-theory and simulation-theory. Theory-theory posits that subjects who are attributing to others a particular mental state are applying a tacit piece of knowledge previously acquired “about what people feel, think, want, etc in given circumstances and how they will, therefore, act” (Perner, Gschaider, Kǖhberger and Schrofner, 1999). They basically own “folk theories” about others’ mental states and implicit causal laws about how the mind works. On the contrary, simulation theory posits that, in attributing mental states, subjects are not possessing tacitly codified knowledge, but they are rather running a simulation “putting themselves in others’ shoes”. Simulating means using one’s own mind as a model for other people’s mental states, while being unaware of this activity. Simulation directly bridges perception and action (Decety and Grèzes, 2006). Hayek had already envisioned this relationship between sensory and motor activity (Hayek, 1952, p. 92) but he dwells more on a neuronal level explanation than a mental one. Notwithstanding this historical opposition between theory and simulation, an approach that highlights their intermingling contributions and cross-fertilisations has nowadays been favoured (Goldman, 2006). This is the reason why, after introducing a brief sketch of these two positions, our paper focuses then on theory of mind broadly speaking as the capacity to share psychological states with others: this is the social cognitive capacity making humans collaborative and cooperative, able to be engaged in mutual coordinated actions and plans (Tomasello, 2005). Humans, as social actors, have to possess a cognitive machinery that makes them able to coordinate. This paper investigates whether theory of mind can provide a plausible explanation, at the mind level, of the tacitly triggered process of knowledge coordination elaborated by Hayek. More specifically, does Hayek’s concept of coordinating and self-organizing orders imply a model of the mind that can be framed as the current philosophical concept of theory of mind? In particular, we address the question whether theory of mind can give an account of that “inter-personal” understanding of other people’s mental states that Hayek sketches without developing it in details (Hayek, 1952, p. 23). The paper is then structured as follow: sections 2 frames the concept of mentalizing as it has been historically developed in theory-theory and simulation-theory; section 3 presents Hayek’s philosophical psychology, identifying specific issues in order to integrate the latter with modern theory of mind; it explains the roles of communication between individuals and the process of knowledge formation in Hayek’s view, trying to address the question why Hayek’s philosophical psychology does not properly consider the concept of “theory of mind”. Section 4 concludes with further ideas of comparison, presenting the concept of “social mind” from a neuroscientific perspective, considering the idea of mirror neurons.

Companion to Oakeshott: Cover

At last, our cover! Even if I say so myself I think we made the right choice with Bruegel’s “Tower of Babel.” The Penn State University Press designer has done a great job (the image below is of course compressed – the hardcopy really looks great, the colours being very lush). Here is the Table of Contents once again.

The Oxford Handbook of the Self

Here is a review of Shaun Gallagher’s door-stopper of a book – the publisher’s blurb and toc below. (I’ve just finished a paper for another collection that would have fitted in this collection since communitarian notions of identity seem to be missing).

Research on the topic of self has increased significantly in recent years across a number of disciplines, including philosophy, psychology, psychopathology, and neuroscience. The Oxford Handbook of the Self is an interdisciplinary collection of essays that address questions in all of these areas. In philosophy and some areas of cognitive science, the emphasis on embodied cognition has fostered a renewed interest in rethinking personal identity, mind-body dualism, and overly Cartesian conceptions of self. Poststructuralist deconstructions of traditional metaphysical conceptions of subjectivity have led to debates about whether there are any grounds (moral if not metaphysical) for reconstructing the notion of self. Questions about whether selves actually exist or have an illusory status have been raised from perspectives as diverse as neuroscience, Buddhism, and narrative theory. With respect to self-agency, similar questions arise in experimental psychology. In addition, advances in developmental psychology have pushed to the forefront questions about the ontogenetic origin of self-experience, while studies of psychopathology suggest that concepts like self and agency are central to explaining important aspects of pathological experience. These and other issues motivate questions about how we understand, not only “the self”, but also how we understand ourselves in social and cultural contexts.

Table of Contents


Introduction: A Diversity of Selves, Shaun Gallagher
1. Self: Beginnings and Basics

1. History as Prologue: Western Theories of the Self, John Barresi and Raymond Martin
2. What is it Like to be a Newborn?, Philippe Rochat
3. Self-Recognition, Gordon G. Gallup, Jr., James R. Anderson, and Steven M. Platek
4. Self in the Brain, Kai Vogeley and Shaun Gallagher

2. Bodily Selves

5. The Embodied Self, Quassim Cassam
6. Body Awareness and Self-Consciousness, Jose Bermudez
7. The Sense of Body Ownership, Manos Tsakiris
8. Phenomenological Dimensions of Bodily Self-Consciousness, Dorothee Legrand
9. Witnessing from Here: Self-Awareness from a Bodily versus Embodied Perspective, Aaron Henry and Evan Thompson

3. Phenomenology and Metaphysics of self

10. The Minimal Subject, Galen Strawson
11. The No-Self Alternative, Thomas Metzinger
12. Buddhist Non-Self: The No-Owner’s Manual, Mark Siderits
13. Unity of Consciousness and the Problem of Self, Dan Zahavi

4. Personal Identity, Narrative Identity, and Self-Knowledge

14. Personal Identity, John Campbell
15. On What We Are, Sidney Shoemaker
16. On Knowing your Self, John Perry
17. The Narrative Self, Marya Schechtman

5. Action and the Moral Dimensions of Self

18. The Unimportance of Identity, Derek Parfit
19. Self-Agency, Elisabeth Pacherie
20. Self-Control in Action, Alfred Mele
21. Moral Responsibility and the Self , David Shoemaker

6. Self Pathologies

22. The Structure of Self-Consciousness in Schizophrenia, Josef Parnas and Louis Sass
23. Multiple Selves, Jennifer Radden
24. Autism and the Self, Peter Hobson
25. The Self: Growth, Integrity, and Coming Apart, Marcia Cavell

7. The Self in Diverse Contexts

26. Our Glassy Essence: the Fallible Self in Pragmatist Thought, Richard Menary
27. The Social Construction of Self, Kenneth Gergen
28. The Dialogical Self: A Process of Positioning in Space and Time, Hubert Hermans
29. Glass Selves: Emotions, Subjectivity, and the Research Process, Elspeth Probyn
30. The Postmodern Self: An Essay on Anachronism and Powerlessness, Leonard Lawlor
31. Self, Subjectivity, and the Instituted Social Imaginary, Lorraine Code

British Idealism: A Guide for the Perplexed

Here’s a plug for a very nice little recently released book by David Boucher and Andrew Vincent, two of the leading expositors of British Idealism. It’s about time an accessible and reliable work hit the shelves. David, by the way, has written a chapter on Oakeshott’s idealism for Paul and my “Companion” entitled “The Victim of Thought: The Idealist Inheritance” (Oakeshott, unsurprisingly, features heavily in David and Andrew’s “Guide”).

There has been a significant renewal of interest in the British Idealists in recent years. Scholars have acknowledged their critical contribution to a number of philosophical theories in the fields of politics, law, morality, epistemology and metaphysics.. British Idealism: A Guide for the Perplexed offers a clear and thorough account of this key philosophical movement, providing an outline of the key terms and central arguments employed by the idealists. David Boucher and Andrew Vincent lay out the historical context and employ analytical and critical methods to explain the philosophical background and key concepts. The book explores the contribution of British Idealism to contemporaneous philosophical, political and social debates, emphasizing the continuing relevance of the central themes of their philosophy. Geared towards the specific requirements of students who need to reach a sound understanding of British Idealism, the book serves as an ideal companion to the study of this most influential and important of movements.