Wednesday, October 3, 2007

Thought of the Day: On Nativism

Jerry Fodor has argued that we never really learn new class-concepts; we only learn new vocabulary for class-concepts we already have. For example, if you show me ten things and identify some as "flarn" and the others as "non-flarn", I might learn that the class-concept "flarn" applies to everything that is a flat, green, rectangular or triangular shape. I already had the concept of FLAT+GREEN+(RECTANGULAR OR TRIANGULAR) in my inventory of concepts; I just learned your word for this concept. Fodor argues that all lexical concepts--all concepts that are normally denoted by a single word in English--are innate. On this view, even the concept CARBURETOR is an innate concept. (He further supports this view with arguments designed to show that giving definitions of such concepts--in terms of necessary and sufficient conditions--is not possible using other, simpler concepts.) Let's call this view "extreme nativism".

OK - That was background. Here's my thought (had while walking back from teaching Logic this morning):

The essential claim of extreme nativism is that our class-concepts (at least, the lexical ones) are not learned in a classical empiricist sense--that is, we don't acquire these concepts via experience. They have always been a part of our mental inventory. (Note: Nativists don't deny that experience plays a role in our 'learning' concepts--we may have a concept innately, but we don't 'learn' it, in a sense, until we meet something in our expereince to which we apply it).

Perhaps this claim could be modified or restated to make it seem more plausible. The categories into which we sort the objects of our experience are a subjective contribution that our minds make to our experience, not a contribution that the objective, given reality makes to our experience. (William James says something like this--we classify and categorize things according to 'essences' depending on how it suits our practical purposes at the time). So, categorization is native to our minds, not a part of the world. Perhaps we don't create the class-concepts until we need them; it is not like there is a fixed set of concepts (including CARBURETOR) that is a part of our natural endowment that come out to play when we first meet something the concept applies to. Rather, we have an innate capacity to creatively make up class concepts in accordance with our practical purposes.

In some ways the great mystery (to scientists & philosophers of science) is, where do our concepts come from? And also, where do our hypotheses come from? The scientific method explains how we test our hypotheses, but it does not explain how we come up with them. My suggestion is that the creation of explanatory hypotheses and the conception of class-concepts are essentially and non-reductively products of our innate mental structures and capacities. No input from the external world determines our concepts and hypotheses for us; it is a part of our internal processing mechanism.

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"He Himself is our Peace." (Eph 2)

2 comments:

M. Anderson said...

It seems to me that one cannot explain subjectively generated concepts well without referring to both the conceiver and the world; they arise at the point of interaction. The world doesn't determine the concepts, but it does constrain in a way; somewhat like the "free play of words" in Derrida (probably exactly like it in fact), where the text neither admits of a only single interpretation, nor does it admit of all interpretations equally. What are your thoughts on this? You might just be getting at a different aspect of the situation than I am.

M. Anderson said...

I think your take of the situation is pretty much the same as mine then.

I haven't actually read Derrida himself, but I've been studying sociological-type criticisms of Zen, and they love that deconstruction stuff. I've also dabbled a bit with some Christian postmodern thought; _Overcoming Onto-Theology_ by Merold Westphal is a pretty good collection of essays (if you want a primer on the subject, this would be a good place to go, though I know some don't quite agree with Westphal's interpretations; Caputo in a recent Faith & Philosophy article takes him to task on this). James K. A. Smith also has some good stuff (I haven't read it, but he does have a book called _Who's Afraid of Postmodernism_ which is on a more popular level). Also, David Bentley Hart in _The Beauty of the Infinite_ rips into postmodern and continental thought on their own ground, in order to build up an alternative Christian view based on a rhetoric of peace. Not that you have time for more books, undoubtedly.