Depending upon one’s view of the thorny issue of what thoughts and propositions are, one might make further distinctions between the representational vehicles that can be used to express a concept. Thus, some people represent unicorns with an image of a stereotypical horselike creature with a horn; other people make do with mere words, such as unicorn in English or Einhorn in German. Some contents of thought might not involve full concepts at alclass="underline" an infant who recognizes a triangle dangling before his eyes presumably does not have the concept of a three- sided closed coplanar figure, yet he seems to be deploying some kind of representation with the content “triangle” nonetheless. Such cases of apparently “nonconceptual content” have received extensive discussion since the late 20th century, most notably in the work of the British philosophers Christopher Peacocke and Tim Crane.
Unicorn, detail from “The Lady and the Unicorn” tapestry, late 15th century; in the Musée de Cluny, ParisGiraudon/Art Resource, New York
Just as properties may or may not be instantiated by real things, concepts may or may not refer to, or pick out, real things. The concept “dog” refers to dogs and the concept “number” refers to numbers, but presumably the concepts “round square” and “number that is both odd and even” do not refer to anything (this is apparently also true of concepts corresponding to words such as and, or, and not). It is slightly controversial whether concepts such as “unicorn” and “ghost” refer to anything, since some people believe in such things, and it is extremely controversial (among philosophers) whether there are real-world referents of mental concepts such as “pain” and “itch.”
One controversy with regard to which it will be useful to take a very modest stand from the start is whether every concept of a property or relation picks out a real property or relation. At first blush, the answer to this question might seem to be “yes”: the property or relation is just whatever one is thinking about when one uses the corresponding concept. However, it seems rash to assume that a property or relation must exist if people happen to have a concept of it. This assumption is not plausible in the case of objects, so why should it be plausible in the case of properties and relations? Accordingly, in keeping with the neutrality about uninstantiated properties recommended above, this article will not assume that concepts of properties and relations always refer to real things. Propositional attitudes
Perhaps the largest and most diverse class of mental states are those that seem to involve various relations to thoughts: these are the states that are typically described by verbs that take a sentential complement as their direct object. Thus, while the direct objects of verbs such as touch or push are standardly physical objects, the direct objects of verbs such as believe, hope, expect, and want are the propositions picked out by such a clause:
John believes that the stock market will fall.
John expects the stock market to fall.
Mary wants to be a doctor.
Note that sentential complements need not always be expressed by a “that” clause: the word that (in English) may often be deleted, and a “to” clause is often used instead of a “that” clause when the subject of the complement is the same as the subject of the entire sentence; Mary wants to be a doctor means the same as Mary desires that she herself be a doctor.
Philosophers have called such mental states “propositional attitudes” because they seem in one way or another to involve some attitude that an agent—a human being, an animal, or perhaps a machine—has to a thought or proposition, which again is often taken to be the meaning of the sentential complement that expresses it. When John expects the stock market to fall, he stands in a certain relation to the proposition or sentence-meaning “the stock market will fall”; and when Mary wants to be a doctor, she stands in a different relation to the proposition or sentence-meaning “Mary will be a doctor.”
Yet another ambiguity arises when one speaks about an attitude; one can be speaking about the state of a person—as in It was her desire to be a doctor that led her to move to Boston—or about the proposition toward which a person has an attitude—as in Her belief about the stock market was the same as his. “The same attitude” can mean the same relation to possibly different propositions—She has the same belief in his goodness as she does in his sincerity—or the same proposition in possibly different relations—She believed what he doubted. Sensations and qualitative states
Many mental phenomena do not appear (at least initially) to be propositional attitudes. First and foremost are the conscious sensations that people seem to experience in most of their waking moments. Talk of sensations is also a bit loose, in a way that can be crucial, sometimes referring to, for example, particular pains, itches, or mental images (what philosophers call “phenomenal objects”), sometimes to pain or itchiness itself, and sometimes to the properties of mental images (e.g., red or elliptical). In cases in which an experience is taken to reflect some real phenomenon in the world, descriptions of the experience are often ambiguous between an external phenomenon (The rose is red) and an inner one (The mental image is red). It is this ambiguity that gives rise to the familiar puzzle about whether a tree falling in an uninhabited forest actually makes any sound: one might say that it makes a sound in the external sense but not in the internal sense; there is the usual external cause of the mental experience, but there is no one in whom the experience is actually brought about. Many philosophers think, however, that experience itself is always described externally—or, as they put it, “transparently.” When a person describes his experience, he will use words, such as red and oval, that describe not the experience (e.g., the image) itself but the worldly object the experience is of. Emotions, moods, and traits
Moods and emotions—such as joy, sadness, fear, and anxiety—are hard to classify. It is not clear that they form a “natural kind” about which any interesting generalizations can be made. Many of them may simply be complex composites of intentional and phenomenal states. Thus, fear might be a combination of a certain thought (the thought that there is an abyss ahead), a certain desire (a desire not to fall), and certain sensations (those peculiar to anxiety). Character traits, such as honesty or humility, might be long-term dispositions to have certain emotions and attitudes and to act in certain ways in certain circumstances. Although there is a sizable literature on the nature of emotions, moods, and traits, they are not at the centre of most discussions in the philosophy of mind and so will not be considered further in this article. Main problematic phenomena