In that case, we need a social account of distributed knowledge: I can regurgitate the phrase “Ouagadougou is the capital of Burkina Fasso,” but it is meaningful only in virtue of *other* people being able to interact with it, and therefore meaningfully interpret my “knowledge.”
My thesis tried to combine computationalism, interactionism, and social grounding. I still think something like that is probably right (and we agree that representations of some sort play some role). However, no one has been able to work out a credible theory of this.
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Your criterion 1 won’t work, unfortunately. It’s critical to being a representation that something can be mistaken. This is the key starting point for BCS’s account (cc
@drossbucket@garybasin ) -
Lots of very smart people spent 40 years (1950-1990) trying to find a plausible mechanistic account of representation and failed. That doesn’t mean it’s impossible, but it would require some radically new approach.
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