Evolutionary psychology is one of many biologically informed approaches to the study of human behavior. Along with cognitive psychologists, evolutionary psychologists propose that much, if not all, of our behavior can be explained by appeal to internal psychological mechanisms. What distinguishes evolutionary psychologists from many cognitive psychologists is the proposal that the relevant internal mechanisms are adaptations—products of natural selection—that helped our ancestors get around the world, survive and reproduce. To understand the central claims of evolutionary psychology we require an understanding of some key concepts in evolutionary biology, cognitive psychology, philosophy of science and philosophy of mind. Philosophers are interested in evolutionary psychology for a number of reasons. For philosophers of science —mostly philosophers of biology—evolutionary psychology provides a critical target. There is a broad consensus among philosophers of science that evolutionary psychology is a deeply flawed enterprise. For philosophers of mind and cognitive science evolutionary psychology has been a source of empirical hypotheses about cognitive architecture and specific components of that architecture. Philosophers of mind are also critical of evolutionary psychology but their criticisms are not as all-encompassing as those presented by philosophers of biology. Evolutionary psychology is also invoked by philosophers interested in moral psychology both as a source of empirical hypotheses and as a critical target.

/pdf/stanford-encyclopedia-of-philosophy-1wqoykisq0.pdf

Stanford Encyclopedia of Philosophy

Where does the mind stop and the rest of the world begin? The question invites two standard replies. Some accept the intuitive demarcations of skin and skull, and say that what is outside the body is outside the mind. Others are impressed by arguments suggesting that the meaning of our words "just ain't in the head", and hold that this externalism about meaning carries over into an externalism about mind. We propose to pursue a third position. We will advocate an externalism about mind, but one that is in no way grounded in the debatable role of external reference in fixing the contents of our mental states. Rather, we advocate an *active externalism*, based on the active role of the environment in driving cognitive processes.

The Extended Mind

I. PRELIMINARIES 1. Two Concepts of Mind 2. Supervenience and Explanation II. THE IRREDUCIBILITY OF CONSCIOUSNESS 3. Can Consciousness be Reductively Explained? 4. Naturalistic Dualism 5. The Paradox of Phenomenal Judgment III. TOWARD A THEORY OF CONSCIOUSNESS 6. The Coherence between Consciousness and Cognition 7. Absent Qualia, Fading Qualia, Dancing Qualia 8. Consciousness and Information: Some Speculation IV. APPLICATIONS 9. Strong Artificial Intelligence 10. The Interpretation of Quantum Mechanics Notes Bibliography

The conscious mind: in search of a fundamental theory

INTRODUCTION 1. A STATE OF MIND 2. BROADNESS 3. PRIMENESS 4. ANTI-LUMINOSITY 5. MARGINS AND ITERATIONS 6. AN APPLICATION 7. SENSITIVITY 8. SCEPTICISM 9. EVIDENCE 10. EVIDENTIAL PROBABILITY 11. ASSERTION 12. STRUCTURAL UNKNOWABILITY APPENDICES BIBLIOGRAPHY INDEX.

Knowledge and Its Limits

This is an original, important and stimulating book, which attempts a Hegelian synthesis of Piagetian constructivism and Fodorian modularity in terms of the author's own model of ‘representational ...

Beyond Modularity: A Developmental Perspective on Cognitive Science

Gareth Evans, one of the most brilliant philosophers of his generation, died in 1980 at the age of thirty-four. He had been working for many years on a book about reference, but did not complete it before his death. The work was edited for publication by John McDowell, who contributes a Preface.

The varieties of reference

1. Presumably the point of, say, inculcating a moral outlook lies in a concern with how people live. It may seem that the very idea of a moral out look makes room for, and requires, the existence of moral theory, conceived as a discipline which seeks to formulate acceptable principles of conduct. It is then natural to think of ethics as a branch of philosophy related to moral theory, so conceived, rather as the philosophy of science is related to science. On this view, the primary topic of ethics is the concept of right conduct, and the nature and justification of principles of behaviour. If there is a place for an interest in the concept of virtue, it is a secondary place. Virtue is a disposi tion (perhaps of a specially rational and self-conscious kind) to behave rightly; the nature of virtue is explained, as it were, from the outside in. My aim is to sketch the outlines of a different view, to be found in the philosophical tradition which flowers in Aristotle's ethics. According to this different view, although the point of engaging in ethical reflection still lies in the interest of the question "How should one live?",1 that question is necessarily approached via the notion of a virtuous person. A conception of right conduct is grasped, as it were, from the inside out.

https://www.jstor.org/stable/pdfplus/27902600.pdf

Virtue and Reason

Are Moral Requirements Hypothetical Imperatives

Criteria, Defeasibility and Knowledge

Are mental states "in the head"? Or do they intrinsically involve aspects of the subject's physical and social context? This volume presents a number of essays dealing with the compass of the mind. The contributors broach a range of issues with a commmon view that physical and social magnets do act upon mental states. The approaches that run through these papers make the volume challenging to cognitive psychologists, theorists of artificial intelligence, social theorists, and philosophers.

Subject, Thought, and Context

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