There is currently a debate over whether cognitive architecture is classical or connectionist in nature. One finds the following three comparisons between classical architecture and connectionist architecture made in the pro-connectionist literature in this debate: (1) connectionist architecture is neurally plausible and classical architecture is not; (2) connectionist architecture is far better suited to model pattern recognition capacities than is classical architecture; and (3) connectionist architecture is far better suited to model the acquisition of pattern recognition capacities by learning than (...) is classical architecture. If true, (1)–(3) would yield a compelling case against the view that cognitive architecture is classical, and would offer some reason to think that cognitive architecture may be connectionist. We first present the case for (1)–(3) in the very words of connectionist enthusiasts. We then argue that the currently available evidence fails to support any of (1)–(3). (shrink)

In a recent article in this journal (Adams and Aizawa 1992), Fred Adams and Ken Aizawa argued that Jerry Fodor's proposed naturalistic sufficient condition for meaning is unsatisfactory. In this paper, I respond to Adams and Aizawa, noting that (1) they have overestimated the importance of their “pathologies” objection, perhaps as a consequence of misunderstanding Fodor's asymmetric dependency condition, (2) they have misunderstood Fodor's asymmetric dependency condition in formulating their Twin Earth objection, and (3) they have, in addition to under (...) describing their “clear counterexample” to Fodor's proposal, in fact identified a satisfactory Fodorian rejoiner to their objection. I conclude that Fodor's proposal is, for all Adams and Aizawa have shown, adequate as a naturalistic theory of content. (shrink)

This is a book about the philosophy of Henri Bergson which shows how relevant Bergson is to much contemporary philosophy. The book takes as its point of departure Bergson's insistence on precision in philosophy. It then discusses a variety of topics including laughter, the nature of time as experienced, how intelligence and language should be construed as a pragmatic product of evolution, and the antinomies of reason represented by magic and religion. This is not just another exposition of Bergson's work. (...) It offers an account of why Bergson commanded such a massive reading public in his own day and why he deserves to be read now. Written in a terse and clear style, this book will prove appealing to teachers and students of philosophy, cognitive science, psychology, religious studies and literature. (shrink)

ALFRED NORTH WHITEHEAD has been dead now for almost a quarter-century. Nevertheless, his influence lives on. This fact is revealed both by the appearance in recent years of scholarly books directly about Whitehead and by works bearing the unmistakable stamp of direct Whiteheadian influence.

Sir D'Arcy Thompson's emendation of νθρωπоς to νоς in several passages of the Historia Animalium , and his explanation of the corruption as due to confusion between νος and an abbreviation both receive strong confirmation from a passage of Polybius, describing an allenged procession held by Demetrius of Phalerum, in which a similar emendation has already been made and widely accepted.

Answer.--Education.--Work.--Intelligence.--Disease.--War.--Commerce.--Morality.--Humanity.--Religion .--Success.--Conclusion.

What I eat is your business -- The pesticide controversy -- The chemical fertilizer controversy -- The carbon footprint controversy -- The GMO controversy -- The farm subsidy controversy -- The local food controversy -- Controversies about livestock -- Parting thoughts.

I. Les diverses espèces de jugements. Sentiment du beau et jugement. — II. Le jugement esthétique, partant de conclusions individuelles multiples sur le Beau, aspire à l’unité et à l’universalité. — III. L’analyse critique opposée au dogmatisme. Les difficultés spéciales du jugement esthétique. Esthétique et réalité. — IV. Le rapport de l’esthétique avec la philosophie des valeurs; essence et valeur. —V. Comment l’esthétique dépasse l’empirisme en évitant les abstractions. — VI. Comment le jugement esthétique, bien que subjectif, n’admet pas l’explication (...) subjectiviste et relativiste. (shrink)

The paper shows that, contrary to what has been held since the sixteenth-century mathematician Christoph Clavius, there is no application of consequentia mirabilis (CM) in Greek mathematical works. This is shown by means of a detailed discussion of the logical structure of the proofs where CM is allegedly employed. The point is further enlarged to a critical assessment of the unsound methodology applied by many interpreters in seeking for specific logical rules at work in ancient mathematical texts.