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.

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.

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.

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.

Of course, there remains the question of why we should find mind-brain identities so persistently counter-intuitive, if they are true. But this is a simple psychological question, and there are a number of plausible explanations. Indeed this is a topic that is quite extensively discussed outside philosophy, by developmental psychologists and theorists of religion among others, under the heading of 'intuitive dualism'. It is rather shocking that so few of the many philosophers working on 'the explanatory gap' are familiar with this empirical literature.

I don't have much use for the concept of innateness. The everyday concept incorporates a number of different notions that can come apart in in many ways, and as a result encourages a range of dangerously fallacious inferences.

I realize that I won't have quite enough time to understand everything - but that hasn't stopped me wanting to understand as much as I can.