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Khalidi identifies cognition with Marrian computation. He further argues that Marrian levels of inquiry should be interpreted ontologically as corresponding to distinct semi‐closed causal domains. But this counterintuitively places the causal domain of representations outside of cognition proper. A closer look at Khalidi's account of concepts shows that these allegedly separate Marrian domains are more tightly integrated than he allows. Theories of concepts converge on algorithmic‐representational models rather than computational ones. This suggests that we should reject the wholesale identification of cognition with computation. [ABSTRACT FROM AUTHOR]

Natural kind concepts have the function of tracking categories that exist independently of our beliefs and purposes. But not all ways of tracking categories in the natural world involve conceiving of them as natural kinds. Anthropic concepts represent groups of natural, mind‐independent entities that are apt for serving various human interests, goals, and projects. They represent the natural world under a practical mode of presentation, as a set of material resources that can be transformed to further a host of functions and ends. I argue that cross‐cultural studies of traditional ecological knowledge provide evidence that many chemical, mineral, and biological concepts that are frequently taken to be natural kind concepts turn out on closer inspection to be anthropic concepts. Anthropic concepts are distinguished from artifact concepts, and a form of realism about the anthropic kinds that they refer to is defended. [ABSTRACT FROM AUTHOR]

Christopher Gauker proposes that all cognition can be divided into nonconceptual image-based thought and conceptual language-based thought. The division between the two hinges on the representational powers of their respective mediums. I argue that a richer variety of representational states and processes is necessary in order to explain both human and nonhuman cognition. There are aspects of nonhuman cognition that cannot be explained simply by images, and there are aspects of human conceptual thought, particularly those dealing with causal reasoning, that push us towards positing abstract systems of representation that are neither imagistic nor linguistic. Conceptual thought, then, occurs in its own proprietary inner code, not in images or words. [ABSTRACT FROM PUBLISHER]

Jean Mandler proposes an original and richly detailed theory of how concepts relate to sensory and motor capacities. I focus on her claims about conceptual representations and the processes that produce them. In her view, concepts are declarative representations of object kind information. First, I argue that since sensorimotor representations may be declarative, there is no bar to percepts being constituents of concepts. Second, I suggest that concepts track kinds and other categories not by representing kind information per se, but rather by being subject to the appropriate sort of inferential dispositions. These dispositions themselves may apply equally to perceptual and nonperceptual representations. Third, I argue that Mandler's proposed redescriptive mechanism for producing conceptual primitives can be viewed as a kind of Fodorian triggering device. Hence, there may be less distance between her view and Fodor's than either one has supposed. I suggest that redescription needs to be supplemented with several other kinds of more flexible and open-ended concept learning mechanisms. Finally, I briefly sketch the view of conceptual development that results from adopting these proposals and contrast it with Mandler's. [ABSTRACT FROM AUTHOR]

Concept empiricists are committed to the claim that the vehicles of thought are re-activated perceptual representations. Evidence for empiricism comes from a range of neuroscientific studies showing that perceptual regions of the brain are employed during cognitive tasks such as categorization and inference. I examine the extant neuroscientific evidence and argue that it falls short of establishing this core empiricist claim. During conceptual tasks, the causal structure of the brain produces widespread activity in both perceptual and non-perceptual systems. I lay out several conditions on what is required for a neural state to be a realizer of the functional role played by concepts, and argue that no subset of this activity can be singled out as the unique neural vehicle of conceptual thought. Finally, I suggest that, while the strongest form of empiricism is probably false, the evidence is consistent with several weaker forms of empiricism. [ABSTRACT FROM AUTHOR]

Fodor offers a novel argument against Bare-bones Concept Pragmatism (BCP). He alleges that there are two circularities in BCP's account of concept possession: a circularity in explaining concept possession in terms of the capacity to sort; and a circularity in explaining concept possession in terms of the capacity to draw inferences. We argue that neither of these circles is real. [ABSTRACT FROM AUTHOR]