Written by one of today's most creative and innovative philosophers, Ruth Garrett Millikan, this book examines basic empirical concepts; how they are acquired, how they function, and how they have been misrepresented in the traditional philosophical literature. Millikan places cognitive psychology in an evolutionary context where human cognition is assumed to be an outgrowth of primitive forms of mentality, and assumed to have 'functions' in the biological sense. Of particular interest are her discussions of the nature of abilities as different from dispositions, her detailed analysis of the psychological act of reidentifying substances, and her critique of the language of thought for mental representation. In a radical departure from current philosophical and psychological theories of concepts, this book provides the first in-depth discussion on the psychological act of reidentification.

Written by one of today's most creative and innovative philosophers, Ruth Garrett Millikan, this book examines basic empirical concepts; how they are acquired, how they function, and how they have been misrepresented in the traditional philosophical literature. In a radical departure from current philosophical and psychological theories of concepts, this book provides the first in-depth discussion on the psychological act of reidentification. It will be of interest to a broad range of students of philosophy, especially those interested in the application of evolutionary theory to analytic philosophy.

Many different things are said to have meaning: people mean to do various things; tools and other artifacts are meant for various things; people mean various things by using words and sentences; natural signs mean things; representations in people's minds also presumably mean things. In "Varieties of Meaning," Ruth Garrett Millikan argues that these different kinds of meaning can be understood only in relation to each other.

What does meaning in the sense of purpose (when something is said to be meant for something) have to do with meaning in the sense of representing or signifying? Millikan argues that the explicit human purposes, explicit human intentions, are represented purposes. They do not merely represent purposes; they possess the purposes that they represent. She argues further that things that signify, intentional signs such as sentences, are distinguished from natural signs by having purpose essentially; therefore, unlike natural signs, intentional signs can misrepresent or be false.

Part I discusses "Purposes and Cross-Purposes" -- what purposes are, the purposes of people, of their behaviors, of their body parts, of their artifacts, and of the signs they use. Part II then describes a previously unrecognized kind of natural sign, "locally recurrent" natural signs, and several varieties of intentional signs, and discusses the ways in which representations themselves are represented. Part III offers a novel interpretation of the way language is understood and of the relation between semantics and pragmatics. Part IV discusses perception and thought, exploring stages in the development of inner representations, from the simplest organisms whose behavior is governed by perception-action cycles to the perceptions and intentional attitudes of humans.

Beginning with a general theory of function applied to body organs, behaviors, customs, and both inner and outer representations, Ruth Millikan argues that the intentionality of language can be described without reference to speaker intentions and that an understanding of the intentionality of thought can and should be divorced from the problem of understanding consciousness. The results support a realist theory of truth and of universals, and open the way for a nonfoundationalist and nonholistic approach to epistemology.

"A Bradford Book"

Ruth Millikan is well known for having developed a strikingly original way for philosophers to seek understanding of mind and language, which she sees as biological phenomena. She now draws together a series of groundbreaking essays which set out her approach to language. Guiding the work of most linguists and philosophers of language today is the assumption that language is governed by prescriptive normative rules. Millikan offers a fundamentally different way of viewing the partial regularities that language displays, comparing them to biological norms that emerge from natural selection. This yields novel and quite radical consequences for our understanding of the nature of public linguistic meaning, the process of language understanding, how children learn language, and the semantics/pragmatics distinction.

Guiding the work of most linguists and philosophers of language today is the assumption that language is governed by prescriptive normative rules. Many believe that it is of the essence of thought itself to follow rules, rules of inference determining the intentional contents of our concepts, and that these rules originate as internalized rules of language. However, exactly what it is for there to be such things as normative rules of language remains distressingly unclear. From what source do these norms flow? What sanctions enforce them? What happens, exactly, if you don't follow the rules? How do children learn the rules? Ruth Millikan presents a radicallly different way of viewing the partial regularities that language displays, the norms and conventions of language. The central norms applying to language, like those norms of function and behavior that account for the survival and proliferation of biological traits, are non-evaluative norms. Specific linguistic forms survive and are reproduced together with co-operative hearer responses because, in a critical mass of cases, these patterns of production and response benefit both speakers and hearers. Conformity is needed only often enough to ensure that the co-operative use constituting the norm - the convention - continues to be copied and hence continues to characterize some interactions of some speaker-hearer pairs. What needs to be reproduced for discursive language forms to survive, it turns out, is not specific conceptual roles but only satisfaction conditions coupled to essential elements of hearer responses. An uncompromising rejection of conceptual analysis as a tool in philosophy results. At the same time the distinction between the propositional content and the force of a linguistic utterance comes into very sharp focus, force emerging as essential to the creation of content rather than as something added to content. The distinction between illocutionary and perlocutionary force, the distinction between linguistic meaning and speaker meaning, and the semantics/pragmatics distinction are each illuminated in new and crisper ways. On the model proposed, neither the intentionality of thought nor the intentionality of language is derived from the other. Processes involved in understanding language are not Gricean but more like direct perception of the world as mediated, for example, through the natural signs contained in the structured light that allows vision. There are also startling implications for pragmatics, and for how children learn language.