Noam Chomsky – The biolinguistic turn lecture notes – part seven

The goal was therefor to understand, to quantify to reduce the whole of nature to simple laws as Newton did; for say Astronomy. Arnold Thackray on his History of Newtonian Matter Theory and the Development of Chemistry said that "this was the compelling, this was the enticing, indeed the almost bewitching goal of much work. Pursuing the thornily Newtonian and reductionist task of uncovering the general mathematical laws which govern all chemical behavior."

There was a distinct chemical tradition, followed the path that was outlined by Joseph Black who more or less founded modern chemistry and tried to keep neutral probably to avoid controversy. But his own work helped to found a separate chemical track. John Dalton abandond and entirely Newton corpuscular theory of matter. He adopted the radically different view that matter could exist in heterogeneous forms with very princibles. His approach Stackly writes "was chemically successful and therefor enjoyed the homage of history unlike the philosophically more coherent if less successful reductionist schemes of the Newtonians'."

By the end of the 19th century, the fields of interest of chemists and physicists had become quiet distinct, quoting a standard history of chemistry "chemistry dealt with the world consisting of some 90 odd material elements with many and very principles and properties while physicists handled a more nebulous mathematical world of energy and electromagnetic waves that where perceived in light, radiant heat, electricity, magnitism later radiowaves and x-rays. The chemists' matter was discrete and discontinuous, the physicists energy was continuous. And the gap appeared unbridgeable. Meanwhile chemists developed rich body of doctrine achieving chemistries triumphs in isolation from the newly emerging science of physics. As I mentioned the isolation ended only recently in a completley unanticipated way, not by reduction but by unifying a radically revised physics with the bodies of doctrin that chemistry had accumulated. Which had in fact provided important guidlines for the reconstruction of physics, basically Tubers point about perception.

And thats happen often in the history of science and we cannot know wether something similar might be required for unification of the study of brain and mind. Assuming this to be a task within our cognitive reach. And yet we dont know either.

Well, I have already suggested and will repeat that there are interesting and important parallels between the debates concerning the reality of chemistry up to unification which was just 56 years ago and current debates in the philosophy of mind about the reality of the constructions of psychological approaches. The former debate (chemistry and physics) - They are now understood to have been totaly pointless based on serious missunderstanding.

We simply have no grasp of reality other than what our best explanatory theory can provide. If they happen to be computational theories, ok, thats reality. My own view, I discussed it elswhere, that current debates very much alive right now are also largly pointless and for essentially the same reasons. This includes central topics of philosophy of mind and theoretical cognitive science. Which those of you in the discipline will recognize.

Considerations of the kind that i have been reviewing, these where in the background of the so called cognitive revolution of the 1950s, at least for some of the participants, althou it was unknown at the time. In many ways the shift of perspective brought about by the cognitive revolution actually recapitulated the first cognitive revolution of the 17th century. That includes the focus on vision and language, in the latter case adobting the biolinguistic approach. That is shifting focus of attention from phenomena like behaviour and its products, say texts to the inner mechanisms that enter into producing the pheonomena. Thus a shift, but its actually a shift that was taken in the 17th century. There was regression in a long time.

Noam Chomsky – The biolinguistic turn lecture notes – part six

The American Association for Advancement of Science Journal, devoted a year ago an issue to Neuroscience. The summery article, which was coauthored by Eric Richard Kandel Nobel Laureate, was subtitled "Breaking down scientific barriers to the study of brain and mind". The article covers very interesting ground but ends up with the conclusion that the neuroscience of higher cognitive processes is only begining. Its surely beginning from a higher plane than was constructed by Descartes who was in many ways the founder of modern Neuroscience. But non the less it is still the beginning. Fundamental questions remain beyond even dreams of resolutions. That includes those that where traditionally considered at the heart of the theory of mind. Such as for example, choosing some action, or even thinking about doing so. There has been very valuabel work about narrower questions, f.e. how an organism executes a plan for integrative motor action - how a cockroach walks or how a person reaches for a cup of the table.

But no one even raises the question of why the person or the cockroach executes one plan rather than some other one. That question is raised for the very simplest organisms, single cells organisms. In fact the same is true even for visual perception which is often considered a passive process. A couple of years ago a few cognitive neuroscientists, one a college of mine, published a review of research on a problem that was posed in 1850 by Humhold "even without moving our eyes we can focus our attention on different objects at will resulting in very different perceptual experiences of the same visual field".

There is been interesting work on that but the phrase "at will" points to an era thats beyond serious empirical inquiery. It remains as much of a mystery as it was for Newton at the end of his life when he was still seeking what he called a "settle spirit that lies hidden in all bodies and that might without absurdity account for their properties of attraction and repulsion, the nature and effects of light, sensation and the way members of animal bodies move at the command of the will." These where all comparable mysteries for newton perhaps even beyond our understanding he thought. Like the princibles of motion and the classical problems of the theory of mind at least since Descartes who incidentally also regarded them as possibly beyond human understanding.

Even if we restrict ourselfs to the study of mechanisms the gaps are quiet substantial. One of the leading Neuroscientists Randy Gallistel pointed out recently that "we clearly do not understand how the nervoussystem computes or even the foundation of its ability to compute even for the small set of arithmetic and logical operations that are fundamental to any computation". He happens to be talking about insects but it obviously extends beyond. In another domain one of the founders of contemporary cognitive Neuroscience, Hans Lukas Teuber.

He introduced a n important review on perception and neuropysiology by writting "it may seem strange to begin with the claim that there is no adquate definition of perception and to end with the admission that we lack a neurophysiological theory". Althou this was the most that could be said. Its true that that was 40 years ago and there where dramatic discovery right at the time that he was writting and since. But i suspect that Teuber would have expressed much the same judgment today. Teuber also outline the standard way to move towards adressing the problem of unification. He explains that his purpose in reviewing the perceputal phenomena and offering a speculative psychological account of them was because this may suggest direction in which the search for neural basis of perception should proceed. Namely by clarifying the assumption that those neurol basis must satisfy. Thats a classic approach along with the restriction of the scientific enterprise to more modest goals namely intelligibility of theory rather then of the world.

Another consequence of the demolition of the hopes of the Galilean Revolution for mechanical conception of the world, was recognition that scientific inquiry is going to have to be local in his expectations. Overarching unification may take place but perhaps over a long term and in ways that can't be anticipated. The 18th century english chemist Joseph Black set the tone for subsequent scientific work by recommending that chemical affinity be received as a first princible which we cannot explain anymore than Newton could explain Gravitation but let us defer acounting for the laws for affinity until we have established such a body of doctrine as Newton has established concerning the Laws of gravitation. And chemistry in fact preceeded along this course separating itself increasingly from physics. Physics followed Newtons admination that Nature will be conformable to herself and very simple observing a few general principles of attraction and repulsion that relate the elementary particles of which all matter is constituted. More or less in a way different buildings can be constructed from the same bricks.

Noam Chomsky – The biolinguistic turn lecture notes – part five

In fundamental respects, insects have richer experience and more sophisticated ways of dealing with it for action than humans do. Among other standards conclusion of modern science there are those that Priestley and many others drew centuries ago about thinking matter reiterated at the end of the decade of the brain, just two years ago without notable change or maybe surprisingly without much awareness that its revival not innovation. And thats it revival of something it was take to be unavoidable truism two centuries ago for quiet good reasons given the lack of a positive determinate account of the non mental part of the world, what is sometimes called the physical world.

Talk of the hard part of the mind-body problem, in recent years thas been taken to be conciousness conventionally. That talk of that kind is missleading at best. If its even meaningful. It may not be. Sometimes the problem is not quiet clearly posed, that its posed in terms of questions to which we can't even think of wrong answers. So for example, there is no sensible answer to the question, what is it like to be me? Or what is it like to be a bat in Thomas Nagel famous paper. There are bad answers to that there are no good answers. Formal semantic inquiries often take the meaning of a question to be the set of propositions that are answers to it. And if that is at least a condition on meaning, than it follows that if there are no sensible answers, the question has no meaning. Even when legitimate questions are posed we dont have any good reason as far as I can see to suppose that they are intrinsicly harder than lots of other problems. Say the problem is posed for our understanding by quantum mechanics or cosmological theories of an infinity of universes or for that matter for the properties of motion.

We dont have any reason that I know of to question the opinion of Newton, David Hume and other not inconsiderable figures who in various ways reached Locks' conclusion that motion has effects which we can in no way conceive motion able to produce. Even before Newton, puzzlement about motion was profound. His precursor Sir William Paddy described springing or elastic motion as the hard rock in philosophy. Philosophy means what we call science. The abscurity was so great, Robert Boyle felt, as to prove the existence of an intelligent author or disposer of things. Even the Skeptical Newtonian Voltair felt that the "impenetrable mysteries of motion proved that there must be a god who gave movement to matter" rather than Locks suggestion.

One cannot say that the hard problem was solved. It was just abandoned in the course of a significant revision of the enterprise of science. That is the recognition that in some fundamental sense, the world is just an unintelligently to us. And that we have to reduce our sights to the search for intelligible theories. Thas something quiet different. And even that goal has been strongly contested by prominent physicists. For example in the critique a century ago of atomic theory or even of the idea that physics should go beyond establishing quantitative relations between observable phenomena. The significance of this shift should not be underestimated. It was recognized soon enough, f.e. by David Hume who wrote that "Newtons discoveries reveal the obscurity in which Natures ultimate secrets will remain".

These mysteries of nature, as Hume called them, refering to the phenomenon of motion will remain beyond our cognitive reach. Perhaps we might speculate he didn't for reasons that are rooted in the biological endowment of the curious creature that alone is able even to contemplate these questions.

Well, I did talk about these topics 35 years ago and whats happen since including incidentally my own delayed self-education inclines me to believe that what I said then should be reiterated much more forcefully and in much greater depth and with much more explicit connections drawn to contemporary discussions about problems of language and mind.

Well lets return to the narrower question of emergence of mental aspects of the world or perhaps the development of an account of the non mental world that can be unified with them if the physic-chemistry model turnes out to be accurate. This scale of the gap that remains, and the very dubious grounds for the general optimism about overcoming it are revealed very clearly in the American Academy Symposium that reviewed the state of understanding at the end of the millennium. One leading specialist on vision who was toward the optimistic end of the spectrum never the less reminded the reader that how the brain combines the responses of specialized cells to indicate a continuous vertical line is a mystery that neurology has not yet solved. Or even for that matter how one line is differentiated from others or from the visual surround.

Noam Chomsky – The biolinguistic turn lecture notes – part four

Half a century before Priestley, David Hume had casually described thought as "a little agitation of the brain" and shortly after the French philosopher physician Cabanis wrote that the brain "must be considered a special organ designed to produce thought as the stomache and the intestine are designed to operate the digestion, the liver to filter foil and various glance to produce salivary juices". A century later Darwin asked rhetorically "why thought beeing a secretion of the brain should be considered more wonderful than gravity which is a property of matter". Actually these and many other conception developed from an inquiry from what was called "thinking matter", in part developed from what sometimes called by historians of philosophy John Lockes' suggestion, that is his observation that "god might have choosen to superadd to matter a faculty of thinking just as he annexed effects to motion which we can in no way conceive motion able to produce". The theological apparatus may well have been for self defense as Lockes. correspondance suggests.

By the late 18th century the thesis was widely regarded as inescapable. Newton has demonstrated to his considerable dismay that matter does not exist in the sense of the galilean revolution and of the scientists of his own day and his own sense. That beeing the case, the mind - body problem could not even be formulated, at least in anything resembling the classical form. Current formulation seem at best to restate the problem of unification of psychological and physiological approaches and to do so in highly missleading terminology. There was no mind - body problem anymore than there was a chemistry physics problem in the 1920s'.

Newtons discoveries lead to no coherant alternative to the conclusion that was drawn by Hume, priestly and others and rediscovered today in pretty much the same terms. But with the problem of emergence as unresolved as it was two centuries ago. That includes the question wether this notion with its reductionist connotation is even the right notion, maybe is the wrong notion as proved to be the case for chemistry and physics.

The traditional mind-body problem is often ridiculed as a problem of the "ghost in the machine". But this is a misconception. Newton exercised the machine, he left the ghost completely intact. A similar observation has made very recently by two physicists Paul Davis and John Gribbin concluding in a book of theirs, the matter myth, they write that "during the triumphal phase of materialism and mechanism in the 1930s, Gilbert Ryle derided mind-body dulism in a pity reference to the mind part as the "ghost in a machine". But already when he called the pity expression in the 1930s the new physics was at work undermining the materialist world view on which Ryle's philosophy was based.

By the end of the 20th century they continue "we can see that Ryle was right to dismiss the notion of the ghost in the machine not because there is no ghost but because there is no machine". There point is correct but the timing is of by at least two centuries, actually three, althou it take some time for Newtons demolition of the mechanical philosophy - the believe the world was a machine. It took a little time for that to enter scientific common sense.

Newton himself was well aware of the conclusion and far from pleased by it. He regarded his own conclusion as an absurdity that no serious person could entertain. And he saw away to the end of his life as did prominent scientist of his day and much later always in vain. Over time it came to be recognized that Newton had not only effectively destroyed the entire materialist physicalist conception of the universe but he had also undermined the standards of intelligibility on which the early scientific revolution was based. The outcome is familiar in the history of science. It was described very well in the classic 19th century history of materialism by Manuel deLanda. He pointed out that "scientists have accustomed themselves to the abstract notion of forces, or rather a notion covering in mystic obscurity between abstraction and concrete comprehension". A turning point in the history of materialism that removes the surviving remanence of the doctrine far from the ideas and concerns of the genuin materialists of the 17th centuries and deprives them from any significance. That too is now a virtual truism at least among historians of science. One of the founders of the modern discipline, Alexander Koyre, he wrote 40 years ago that "a purly materialistic or mechanistic physics is impossible and we simply have to accept that the world is constituted of entities and processes that we cannot intuitively grasp".

The problems of emergence and unification take on an entirely new form in the post newtonian era, a form that is furthermore unstable, changing as science comes to accommodate new absurdities as they would have been regarded by the founding figures of the scientific revolution including Newton. And I know of no reason to suppose that this process has come to an end. It is worth pointing out that the only part of our knowledge, or what we take to be knowledge, for which we can claim much confidence is our mental world. That is the world of our experience. As reflective beeings humans try in various ways to make sense out of this experience. One part of this effort is sometimes called folk science. When its conducted in a more systematic careful controlled way we nowadays call it science.

One standard conclusion of contemporary science is that each organism humans in particular reflexively develop, what ethologists call an umwelt - a particular mode constructing and interpreting experience given the data of sense. This is quiet different for us and for bees for example. Furthermore there is no great chain of being.