By William Frawley
Is a man or woman anyone or a desktop? Is the brain a social building or a proper gadget? it really is either, William Frawley tells us, and via bringing jointly Vygotsky's sociocultural concept of the brain and cognitive science's computational version, he exhibits us how this not just can yet has to be. to take action, Frawley specializes in language, quite on how the computational brain makes use of language to mediate the interior and the exterior in the course of idea. by way of reconciling the linguistic machine and the linguistic individual, he argues for a Vygotskyan cognitive technology.
Frawley starts via exploding the internalist/externalist dichotomy that almost immediately drives cognitive technological know-how and falsely pits computationalism opposed to socioculturalism. He replaces the reigning Platonic paradigm of computational mind-science with a framework in line with an strange, unified account of Wittgenstein, hence atmosphere the degree for a Vygotskyan cognitive technological know-how situated on 3 elements of brain: subjectivity, real-time operation, and breakdown. during this context, he demonstrates how computational psychology comprises a serious point of Vygotskyan theory--private speech--as the mind's metacomputational regulator. An exam of convinced congenital problems (such as Williams Syndrome, Turner Syndrome, and autism) that disrupt speech additional clarifies the difficulty of computational and cognitive regulate.
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Additional info for Vygotsky and Cognitive Science: Language and the Unification of the Social and Computational Mind
This notion is partially behind Heil's (1981) critique of the formalist tendencies of all symbolic Information processing. Accounts that reject individualism accept the crucial influence of environment on psychological explanation. The classic position derives from Putnam's (1975) Twin Barth problem and variations thereon (see Bürge 1979, 1986). If there is another world exactiy like ours, where my Twin Barth double is the same as me, molecule for molecule, are my thoughts about my cats, the same as his thoughts about his cats since our internal properties and worlds are exactiy the same?
A purely syntactic, structural theory of mind could in principle be individualistic. This is apparendy what Stich (1983) seeks, and it is found in the earlier versions of Fodor's (1975) proposed language of thought. It is a Position bolstered by Fodor's (1981) arguments for "methodological solipsism," w^hereby psychology can be carried out singularly and autonomously, since explanaüon of mental states by reference to more than one mind is unnecessary if the core of mind is purely internal stuff and genetically the same in all instances of humans: if you've seen one mind, you've Seen them all!
This private speech encodes the individual's unique internalization of external social and cultural significance— smysl, the meaningful perspectives, the evidence, relevance, and attitudes that frame the individual's decisions. Speaking drives thinking. Uiige for thou^ht, the framing of the inferential language of thought in which the solutions arefinallycomputed, has an inhibitory function, ruling out options and giving a direction to the representational thinking. Thus, 32 Foundations for Unification when Dennett characterizes humans as inveterate seif-Controllers (1984b) and self-talkers (1987: 112), in whom "foreknowledge is what permits contxol" (1984b: 54), it is curious that he does not mention Luria's (1976b, originaily 1932) work fifty years earlier on the same problem: " O u r [Vygotsky and Luria's] researches convince us that .