Bees, used car salesmen, and misrepresentation

Something I did on DI2 on causal theories of reference.

Now if we are working on the level of simple representation, the perhaps some solution to the problem of misrepresentation can be generated. Let us consider, for example the case of bee dances. Bees perform dances which “represent” the positions of flowers in a garden. The bees, based on this information, go out to the garden only to find no flowers, because in the intervening time between the bees’ discovery of the flowers and the time when the bees performed the dance, a child had picked all the flowers and taken them indoors. We might be able to cash out this fact of misrepresentation in causal terms: there is a normal casual relationship between the bees’ dance and the location of pollinated flowers, so the bees represented flowers in that location, but the representation was incorrect, because the flowers had been picked in the meantime.


But other kinds of misrepresentation seem more difficult to deal with at the level of simple representation. Let’s consider the kind of misrepresentation that goes on in, say, a used car dealership. Can we really imagine a bee from a competing hive going “sneaking in,” giving a dance which would send the swarm of bees to a place where there are no pollinated flowers, in order to secure the real flowers for its own hive? This kind of misrepresentation seems to require that the fifth-columnist bee, like the used car dealer, know that the dance was misleading, in other words, understand what it is that their own dance and know that it was a misrepresentation. This seems to be beyond the capabilities of bees, and requires a radically different set of abilities. Can we account for the difference between being sincerely mistaken an lying in terms of causal relationships? I rather doubt it.

There have, certainly, been causal theories of reference which have been advanced. But these do not suggest that causal relationships alone are sufficient to fix reference. Consider the following standard description of causal theories of reference.

This is the wikipedia account of the causal theory of reference

A name's referent is fixed by an original act of naming (also called a "dubbing" or, by Saul Kripke, an "initial baptism"), whereupon the name becomes a rigid designator of that object. later uses of the name succeed in referring to the referent by being linked to that original act via a causal chain.



In other words, what causation explains, according to this theory, is how references is transmitted once an initial act of naming, an intentional (both in the sense of being intended and in the sense of possessing “aboutness”) is performed. How such actions could be performed in the first place is accounted for in causal terms. It is true, that some have attempted to provide more radical accounts of reference which attempt to stay within the constraints imposed by physicalism; Devitt’s theories are a good example of this. However, I think this attempt has been shown to be a failure in Martin Rice’s essay “Why Devitt Can’t Name His Cat.”

Causal theories of reference

This is the wikipedia account of the causal theory of reference

• a name's referent is fixed by an original act of naming (also called a "dubbing" or, by Saul Kripke, an "initial baptism"), whereupon the name becomes a rigid designator of that object.
• later uses of the name succeed in referring to the referent by being linked to that original act via a causal chain
• VR: As you can see the theory is not fully naturalistic. It still leaves the "initial baptism" as an unreduced intentional act. And even the selection of causal chains seems to proceed in relation to our interests.
  

More questions for causal theories

In fact, I question I have is how any specification of causal relations can entail the existence of meaning at all. Let us say a bird is hardwired to let out a certain squawk when a something approximately the shape of a hawk is nearby. There is a regular causal relation between the appearance of a hawk and the occurrence of the squawk. In one sense we can say that the squawk is about the hawk. Something could, of course, touch off the “hawk” signal and the subsequent evasive action without being a hawk. It does not mean that the bird has the ability to distinguish a hawk from various non-hawks. Expecting fire when one sees smoke is not the same as inferring fire from smoke. We say “smoke means fire,” but what this amounts to is that smoke and fire are constantly conjoined in experience. We quite often experience smoke before we experience fire, but it turns out upon examination of the causal relations that fire causes smoke and not vice-versa. We say “smoke means fire,” but that means that smoke and fire are conjoined in our experience. The “meaning” is imposed by human understanding, not in the world as it is in itself.

Blue Devil Knight and those unconscious bee people

This tracks back to a discussion we had with BDK on consciousness and intentionality. My question for him is this: could unconscious bee people have evolved science? Could they form hypotheses, perform experiments, interpret the data, and examine the results to see if their hypotheses were confirmed or disconfirmed, adjust their theories to fit the evidence, etc. etc. etc, all of this without consciousness?

Is it just intutional pie-throwing if I suggest that this is just insane? Furthermore, an affirmative answer would make the hard problem of consciousness harder. Apparently we could do just fine without it, so why do we have it?

On intentionality and causal theories

Lewis wrote this in his essay De Futilitate:
We are compelled to admit between the thoughts of a terrestrial astronomer and the behaviour of matter several light-years away that particular relation which we call truth. But this relation has no meaning at all if we try to make it exist between the matter of the star and the astronomer's brain, considered as a lump of matter. The brain may be in all sorts of relations to the star no doubt: it is in a spatial relation, and a time relation, and a quantitative relation. But to talk of one bit of matter as being true about another bit of matter seems to me to be nonsense.
Of course materialists are going to say that it is not a bit of matter that is about another bit of matter, it is a state of the brain (along, perhaps, with a set of causally related items outside the brain) that is about something else.
In virtue of what is some physical state about some other physical state? This is the familiar worry about intentionality, a worry made more difficult by my claim that the kind of intentional states involved in rational inference are states in which the content is understood by the agent and put into a propositional format. Is there a set of necessary and sufficient conditions which are physical in the sense in which we are understanding it here, and which jointly entail the conclusion that agent A is in the state of believing, or doubting, or desiring, or fearing, the proposition P is true?
When we consider material entities that exhibit intentionality, we see that they do not have their intentional content inherently, but have it relative to human interests. The marks on paper that you are reading now are just marks, unless they are related to a set of users who interpret it as such. In other words, it possesses a “derived intentionality” as opposed on “original intentionality.” As Feser points out
More to the point, brain processes, composed as they are of meaningless chemical componenets, seem as inherently devoid of intentionality as soundwaves or ink marks. Any intentionality they would also have to be derived from something else. But if anything physical would be devoid of intrinsic intentionality, whatever does have intrinsic intentionality whatever does have intrinsic intentionality would thereby have to be non-physical. Sine the mind is the source of the intentionality of physical entities like sentences and pictures, and doesn’t get its intentionality from anything else (there’s no one “using” our minds to convey meaning) it seems to follow that the mind has intrinsic intentionality, and thus is non-physical.
For example, clearly the relationship between brain states and states of affairs
cannot be a matter of resemblance. If what I perceive is a pine tree, then what I see is green, but there is nothing green in the gray matter of the brain that corresponds to the green tree in the world. So there must be something that connects the brain states to the mental states. But what could that be?
Some naturalistic theories have been developed to provide a physicalist account of intentionality. Feser delineates four types of theories of this nature: conceptual role theories, causal theories, biological theories, and instrumentalist theories.
Conceptual role theories explicate intentional states in terms of their conceptual roles, that is, in relation to other intentional states. Of course, this does not explain why there is a network of intentional states in the first place.
A more popular approach to coming up with a naturalistic account of intentionality are causal theories of intentionality. These appeal to the causal relations that intentional states stand to items in the external world. Thus if I believe that there is a computer monitor in front of me as I type these words, there is a causal connection between the monitor and my visual cortex, which causes states of my brain to be affected by it.
However there are some fairly obvious difficulties which must be confronted by any causal theories. First of all, how would we explain our relationship to non-existent objects? How could we meaningfully refer to Superman if Superman does not exist? How could a cat cause us to form the belief that a dog is on the mat? This is frequently called the misrepresentation problem. These are problems that causal theorist have been frequently discussed in the literature, and various responses have been proposed.