Daniel Dennett Quotes

But if we ask where precisely in the brain that point of view is located, the simple assumptions that work so well on larger scales of space and time break down. It is now quite clear that there is no single point in the brain where all information funnels in, and this fact has some far from obvious consequences.

Animals are not just herbivores or carnivores. They are, in the nice coinage of the psychologist George Miller, informavores.

Philosophers might care to ask themselves … how often they are accomplices in increasing the audience for a second-rate article simply because their introductory course needs a simple-minded version of a bad idea that even freshmen can refute. Some of the most frequently reprinted articles in twentieth-century philosophy are famous precisely because nobody believes them; everybody can see what's wrong with them. … The confirmation of this claim is left as an exercise for the reader. Among the memes that structure the infosphere and hence affect the transmission of other memes are the laws of libel.

Of all the mind tools we acquire in the course of furnishing our brains from the stockpiles of culture, none are more important, of course, than words — first spoken, then written. Words make us more intelligent by making cognition easier, in the same way (many times multiplied) that beacons and landmarks make navigation in the world easier for simple creatures. Navigation in the abstract multidimensional world of ideas is simply impossible without a huge stock of movable, memorable landmarks that can be shared, criticized, recorded, and looked at from different perspectives.

The first stable conclusion I reached … was that the only thing brains could do was to approximate the responsivity to meanings that we presuppose in our everyday mentalistic discourse. When mechanical push comes to shove, a brain was always going to do what it was caused to do by current, local, mechanical circumstances, whatever it ought to do, whatever a God's-eye view might reveal about the actual meaning of its current states. But over the long haul, brains could be designed – by evolutionary processes – to do the right thing (from the point of view of meaning) with high reliability. … [B]rains are syntactic engines that can mimic the competence of semantic engines. … The appreciation of meanings – their discrimination and delectation – is central to our vision of consciousness, but this conviction that I, on the inside, deal directly with meanings turns out to be something rather like a benign "user-illusion".

Scientists are just as vulnerable to wishful thinking, just as likely to be tempted by base motives, just as venal and gullible and forgetful as the rest of humankind. Scientists don't consider themselves to be saints; they don't even pretend to be priests (who according to tradition are supposed to do a better job than the rest of us at fighting off human temptation and frailty). Scientists take themselves to be just as weak and fallible as anybody else, but recognizing those very sources of error in themselves and in the groups to which they belong, they have devised elaborate systems to tie their own hands, forcibly preventing their frailties and prejudices from infecting their results.

From what can "ought" be derived. The most compelling answer is this: ethics must be somehow based on an appreciation of human nature — on a sense of what a human being is or might be, and on what a human being might want to have or want to be. If that is naturalism, then naturalism is no fallacy. No one could seriously deny that ethics is responsive to such facts about human nature. We may just disagree about where to look for the most compelling facts about human nature -n novels, in religious texts, in psychological experiments, in biological or anthropological investigations. The fallacy is not naturalism but, rather, any simple-minded attempt to rush from facts to values. In other words, the fallacy is greedy reductionism of values to facts, rather than reductionism considered more circumspectly, as the attempt to unify our world-view so that out ethical principles don't clash irrationally with the way the world is.

A prosthetically enhanced imagination is still liable to failure, especially if it is not used with sufficient rigor.

The juvenile sea squirt wanders through the sea searching for a suitable rock or hunk of coral to cling to and make its home for life. For this task, it has a rudimentary nervous system. When it finds its spot and takes root, it doesn't need its brain anymore, so it eats it! (It's rather like getting tenure.)* * The analogy between the sea squirt and the associate professor was first pointed out, I think, by the neuroscientist Rodolfo Llinas.

Friends were anxious to learn if I had had a near-death experience, and if so, what effect it had had on my longstanding public atheism. Had I had an epiphany? Was I going to follow in the footsteps of Ayer (who recovered his aplomb and insisted a few days later "what I should have said is that my experiences have weakened, not my belief that there is no life after death, but my inflexible attitude towards that belief"), or was my atheism still intact and unchanged? Yes, I did have an epiphany. I saw with greater clarity than ever before in my life that when I say "Thank goodness!" this is not merely a euphemism for "Thank God!" (We atheists don't believe that there is any God to thank.) I really do mean thank goodness! There is a lot of goodness in this world, and more goodness every day, and this fantastic human-made fabric of excellence is genuinely responsible for the fact that I am alive today. It is a worthy recipient of the gratitude I feel today, and I want to celebrate that fact here and now.

Homunculi are bogeymen only if they duplicate entire the talents they are rung in to explain. If one can get a team or committee of relatively ignorant, narrow-minded, blind homunculi to produce the intelligent behaviour of the whole, this is progress.

The salmon swimming upstream to spawn may be wily in a hundred ways, but she cannot even contemplate the prospect of abandoning her reproductive project and deciding instead to live out her days studying coastal geography or trying to learn Portuguese. The creation of a panoply of new standpoints is, to my mind, the most striking product of the euprimatic revolution.

Remember Marxism? It used to be a sour sort of fun to tease Marxists about the contradictions in some of their pet ideas. The revolution of the proletariat was inevitable, good Marxists believed, but if so, why were they so eager to enlist us in their cause? If it was going to happen anyway, it was going to happen with or without our help. But of course the inevitability that Marxists believe in is one that depends on the growth of the movement and all its political action. There were Marxists working very hard to bring about the revolution, and it was comforting to them to believe that their success was guaranteed in the long run. And some of them, the only ones that were really dangerous, believed so firmly in the rightness of their cause that they believed it was permissible to lie and deceive in order to further it. They even taught this to their children, from infancy. These are the "red-diaper babies," children of hardline members of the Communist Party of America, and some of them can still be found infecting the atmosphere of political action in left-wing circles, to the extreme frustration and annoyance of honest socialists and others on the left. Today we have a similar phenomenon brewing on the religious right: the inevitability of the End Days, or the Rapture, the coming Armageddon that will separate the blessed from the damned in the final day of Judgment. Cults and prophets proclaiming the imminent end of the world have been with us for several millennia, and it has been another sour sort of fun to ridicule them the morning after, when they discover that their calculations were a little off. But, just as with the Marxists, there are some among them who are working hard to "hasten the inevitable," not merely anticipating the End Days with joy in their hearts, but taking political action to bring about the conditions they think are the prerequisites for that occasion. And these people are not funny at all. They are dangerous, for the same reason that red-diaper babies are dangerous: they put their allegiance to their creed ahead of their commitment to democracy, to peace, to (earthly) justice — and to truth. If push comes to shove, some of the are prepared to lie and even to kill...

Political correctness, in the extreme versions worthy of the name, is antithetical to almost all surprising advances in thought. We might call it eumemics, since it is, like the extreme eugenics of Social Darwinists, an attempt to impose myopically derived standards of safety and goodness on the bounty of nature. Few today — but there are a few — would brand all genetic counseling, all genetic policies, with the condemnatory title of eugenics.

..the point of a randomizing device like a coin flip, [is] to make the result uncontrollable by making it sensitive to so many variables that no feasible, finite list of conditions can be singled out as the cause.