The role of empirical work in informing our philosophical theories, as I see it, is not that it gives us a better view of our folk concepts, but that it gives us a better view of knowledge, and the mind, and so on.

In my view, philosophers have shown a great deal more respect for the first-person point of view than it deserves. There's a lot of empirical work on the various psychological mechanisms by way of which the first-person point of view is produced, and, when we understand this, I believe, we can stop romanticising and mythologising the first-person perspective.

I do think that an understanding of contemporary work in the cognitive sciences has a profound effect on how one views the workings of the mind. It doesn't work the way we pretheoretically think it does. Such an understanding, of course, should have a large effect on one's views in philosophy of mind, but also in epistemology.

Talk of belief in these animals is not some kind of anthropomorphism. We simply cannot explain the kinds of problem solving and behavioral sophistication some species exhibit without supposing that they have genuine beliefs. But once these ethologists finish making the case for animal belief, they quickly move to talk of animal knowledge as well. What I argue is that this is not a mere façon de parler.

Here, there is simply no substitute for the kind of work that experimental psychologists do, work which shows some mechanisms to be quite reliable, and others to be quite unreliable.

Here, as in so many other cases, however, it turns out that a very commonsensical idea looks far less attractive when one examines some of the experimental work which is not available to us from the armchair.

My own reasons for favouring talk of natural kinds is just that I believe the best accounts of the success of scientific theories presupposes the existence of natural kinds.