Nico Silins [(2012). ‘Judgment as a Guide to Belief.’ In D. Smithies and D. Stoljar (eds), Introspection and Consciousness, pp. 295–327. Oxford: Oxford University Press; (2013). ‘Introspection and Inference.’ Philosophical Studies 163, 291–315; (2020). ‘The Evil Demon Inside.’ Philosophy and Phenomenological Research 100, 325–343] argues that conscious judgements justify self-attribution of belief in the content judged. In defending his view, he makes use of Moore's paradox, seeking to show how his theory can explain what seems irrational or absurd about sentences of the form, ‘p and I do not believe that p’. I show why his argument strategy is not available to defend the view that conscious judgements can justify the self-attribution of belief in the content judged. I then propose an amended version of his theory, which holds that sincerely asserting a proposition – whether aloud or silently – justifies self-ascribing belief in the proposition expressed. In doing so, I draw on an argument which I made in Gregory [(2018). ‘The Feeling of Sincerity: Inner Speech and the Phenomenology of Assertion.’ Thought 7, 225–236] that there is something it is like to make a sincere assertion which is different from what it is like to make an insincere assertion. The phenomenology of sincere assertion provides immediate justification for self-ascription of belief in a proposition which has been sincerely asserted; nonetheless, it may be that we need to interpret our own assertions in order to determine which propositions they express. This paves the way for showing how two competing schools of thought about self-knowledge – one which holds that self-knowledge is immediate and one which holds that self-knowledge is inferential – might be combined.

OpenAI is a research organization founded by, among others, Elon Musk, and supported by Microsoft. In November 2022, it released ChatGPT, an incredibly sophisticated chatbot, that is, a computer system with which humans can converse. The capability of this chatbot is astonishing: as well as conversing with human interlocutors, it can answer questions about history, explain almost anything you might think to ask it, and write poetry. This level of achievement has provoked interest in questions about whether a chatbot might have something similar to human intelligence and even whether one could be conscious. Given that the function of a chatbot is to process linguistic input and produce linguistic output, we consider that the most interesting question in this direction is whether a sophisticated chatbot might have inner speech. That is: might it talk to itself, internally? We explored this via a conversation with ‘Playground’, a chatbot which is very similar to ChatGPT but more flexible in certain respects. We put to it questions which, plausibly, can only be answered if one first produces some inner speech. Here, we present our findings and discuss their philosophical significance.

Intuitively, a speaker who uses slurs to refer to people is doing something morally objectionable even if no one is measurably affected by their speech. Perhaps they are only talking to themselves, or they are speaking with bigots who are already as vicious as they can be. This paper distinguishes between slurring as an expressive act and slurring as the act of causing a psychological effect. It then develops an expression-focused ethical account in order to explain the intuition that slurring involves an effect-independent moral wrong. The core idea is that the act of expressing a morally defective attitude is itself pro tanto morally objectionable. Unlike theories that focus only on problematic effects, this view is able to shift the moral burden of proof away from victims of slurring acts and onto speakers. It also offers moral guidance with respect to metalinguistic and pedagogical utterances of slurs.

This paper explores a variety of different versions of the thesis that natural language is involved in human thinking. It distinguishes amongst strong and weak forms of this thesis, dismissing some as implausibly strong and others as uninterestingly weak. Strong forms dismissed include the view that language is conceptually necessary for thought (endorsed by many philosophers) and the view that language is de facto the medium of all human conceptual thinking (endorsed by many philosophers and social scientists). Weak forms include the view that language is necessary for the acquisition of many human concepts and the view that language can serve to scaffold human thought processes. The paper also discusses the thesis that language may be the medium of conscious propositional thinking, but argues that this cannot be its most fundamental cognitive role. The idea is then proposed that natural language is the medium for non-domain-specific thinking, serving to integrate the outputs of a variety of domain-specific conceptual faculties (or central-cognitive “quasi-modules”). Recent experimental evidence in support of this idea is reviewed and the implications of the idea are discussed, especially for our conception of the architecture of human cognition. Finally, some further kinds of evidence which might serve to corroborate or refute the hypothesis are mentioned. The overall goal of the paper is to review a wide variety of accounts of the cognitive function of natural language, integrating a number of different kinds of evidence and theoretical consideration in order to propose and elaborate the most plausible candidate.