I don't think that we can figure out what is going on in conscious colour perception just by phenomenological introspection. We need to know about brain mechanisms as well. We need to figure out what information is present in the mechanisms that constitute conscious colour perception.

Even if no learning to speak of was involved in locking my mental term onto doorknobs, it is odd to say that therefore my possession of a doorknob concept is innate, just as it is odd to say that my head-injury-caused singing is innate.

I do have quite a lot of sympathy for Fodor's picture of concepts as information-free atomic entities which get locked onto their referents causally, and to that extent they needn't involve anything much in the way of learning. But even so it seems perverse to call them 'innate'. Here we see again the oddity of treating 'not learned' as sufficient for innate.

Of course our genes will make some capacities very much easier to learn than others, and of course our genes themselves are not learned. But the point remains that genes themselves are not cognitive capacities, and that anything worth calling a cognitive capacity will depend to some degree on learning and so not be innate.

Everybody agrees that a future in which you are dead is a very bad thing, and that it isn't made any better by your not being around to notice how bad it is.

On the methodological issue, I think that would be hopeless to try to adjudicate between my view and orthodoxy by appeal to phenomenological introspection. We need to know about brain mechanisms.

I think that there are non-physical laws all right: genuine (if not strict) laws written in the language of biology, economics, and so on. But I don't regard that as a contentious issue. Even reductionists about chemistry will think that there are special chemical laws whose formulation makes essential use of chemical terminology.