Great ape interaction: Ladyginian but not Gricean
Non-human great apes inform one another in ways that can seem very humanlike. Especially in the gestural domain, their behavior exhibits many similarities with human communication, meeting widely used empirical criteria for intentionality. At the same time, there remain some manifest differences. How to account for these similarities and differences in a unified way remains a major challenge. This presentation will summarise the arguments developed in a recent paper with Christophe Heintz. We make a key distinction between the expression of intentions (Ladyginian) and the expression of specifically informative intentions (Gricean), and we situate this distinction within a ‘special case of’ framework for classifying different modes of attention manipulation. The paper also argues that the attested tendencies of great ape interaction—for instance, to be dyadic rather than triadic, to be about the here-and-now rather than ‘displaced’—are products of its Ladyginian but not Gricean character. I will reinterpret video footage of great ape gesture as Ladyginian but not Gricean, and distinguish several varieties of meaning that are continuous with one another. We conclude that the evolutionary origins of linguistic meaning lie in gradual changes in not communication systems as such, but rather in social cognition, and specifically in what modes of attention manipulation are enabled by a species’ cognitive phenotype: first Ladyginian and in turn Gricean. The second of these shifts rendered humans, and only humans, ‘language ready’.
Interdisciplinary College
The Interdisciplinary College is an annual spring school which offers a dense state-of-the-art course program in neurobiology, neural computation, cognitive science/psychology, artificial intelligence, machine learning, robotics and philosophy. It is aimed at students, postgraduates and researchers from academia and industry. This year's focus theme "Flexibility" covers (but not be limited to) the nervous system, the mind, communication, and AI & robotics. All this will be packed into a rich, interdisciplinary program of single- and multi-lecture courses, and less traditional formats.
NMC4 Short Talk: Neural Representation: Bridging Neuroscience and Philosophy
We understand the brain in representational terms. E.g., we understand spatial navigation by appealing to the spatial properties that hippocampal cells represent, and the operations hippocampal circuits perform on those representations (Moser et al., 2008). Philosophers have been concerned with the nature of representation, and recently neuroscientists entered the debate, focusing specifically on neural representations. (Baker & Lansdell, n.d.; Egan, 2019; Piccinini & Shagrir, 2014; Poldrack, 2020; Shagrir, 2001). We want to know what representations are, how to discover them in the brain, and why they matter so much for our understanding of the brain. Those questions are framed in a traditional philosophical way: we start with explanations that use representational notions, and to more deeply understand those explanations we ask, what are representations — what is the definition of representation? What is it for some bit of neural activity to be a representation? I argue that there is an alternative, and much more fruitful, approach. Rather than asking what representations are, we should ask what the use of representational *notions* allows us to do in neuroscience — what thinking in representational terms helps scientists do or explain. I argue that this framing offers more fruitful ground for interdisciplinary collaboration by distinguishing the philosophical concerns that have a place in neuroscience from those that don’t (namely the definitional or metaphysical questions about representation). And I argue for a particular view of representational notions: they allow us to impose the structure of one domain onto another as a model of its causal structue. So, e.g., thinking about the hippocampus as representing spatial properties is a way of taking structures in those spatial properties, and projecting those structures (and algorithms that would implement them) them onto the brain as models of its causal structure.