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Mind and language

Some of the major issues at the intersection of philosophy of language and philosophy of mind are also dealt with in modern psycholinguistics. Some important questions are How much of language is innate? Is language acquisition a special faculty in the mind? What is the connection between thought and language?

There are three general perspectives on the issue of language learning. The first is the behaviorist perspective, which dictates that not only is the solid bulk of language learned, but it is learned via conditioning. The second is the hypothesis testing perspective, which understands the child's learning of syntactic rules and meanings to involve the postulation and testing of hypotheses, through the use of the general faculty of intelligence. The final candidate for explanation is the innatist perspective, which states that at least some of the syntactic settings are innate and hardwired, based on certain modules of the mind.

There are varying notions of the structure of the brain when it comes to language. Connectionist models emphasize the idea that a person's lexicon and their thoughts operate in a kind of distributed, associative network. Nativist models assert that there are specialized devices in the brain that are dedicated to language acquisition. Computation models emphasize the notion of a representational language of thought and the logic-like, computational processing that the mind performs over them. Emergentist models focus on the notion that natural faculties are a complex system that emerge out of simpler biological parts. Reductionist models attempt to explain higher-level mental processes in terms of the basic low-level neurophysiological activity of the brain.

An important problem which touches both philosophy of language and philosophy of mind is to what extent language influences thought and vice-versa. There have been a number of different perspectives on this issue, each offering a number of insights and suggestions.

Linguists Sapir and Whorf suggested that language limited the extent to which members of a "linguistic community" can think about certain subjects (a hypothesis paralleled in George Orwell's novel Nineteen Eighty-Four). In other words, language was analytically prior to thought. Philosopher Michael Dummett is also a proponent of the "language-first" viewpoint.

The stark opposite to the Sapir–Whorf position is the notion that thought (or, more broadly, mental content) has priority over language. The "knowledge-first" position can be found, for instance, in the work of Paul Grice.[38] Further, this view is closely associated with Jerry Fodor and his language of thought hypothesis. According to his argument, spoken and written language derive their intentionality and meaning from an internal language encoded in the mind. The main argument in favor of such a view is that the structure of thoughts and the structure of language seem to share a compositional, systematic character. Another argument is that it is difficult to explain how signs and symbols on paper can represent anything meaningful unless some sort of meaning is infused into them by the contents of the mind. One of the main arguments against is that such levels of language can lead to an infinite regress. In any case, many philosophers of mind and language, such as Ruth Millikan, Fred Dretske and Fodor, have recently turned their attention to explaining the meanings of mental contents and states directly.

Another tradition of philosophers has attempted to show that language and thought are coextensive – that there is no way of explaining one without the other. Donald Davidson, in his essay "Thought and Talk", argued that the notion of belief could only arise as a product of public linguistic interaction. Daniel Dennett holds a similar interpretationist view of propositional attitudes. To an extent, the theoretical underpinnings to cognitive semantics (including the notion of semantic framing) suggest the influence of language upon thought. However, the same tradition views meaning and grammar as a function of conceptualization, making it difficult to assess in any straightfoward way.

Some thinkers, like the ancient sophist Gorgias, have questioned whether or not language was capable of capturing thought at all.

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