Biography:Daniel Dennett

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Short description: American philosopher (born 1942)
Daniel Dennett
Dennett wearing a button-up shirt and a jacket
Dennett in 2006
Daniel Clement Dennett III

(1942-03-28) March 28, 1942 (age 82)
Boston, Massachusetts, U.S.
Notable work
  • Consciousness Explained (1991)
  • Darwin's Dangerous Idea (1995)
  • Breaking the Spell (2006)
Susan Bell (m. 1962)
  • Jean Nicod Prize (2001)
  • Mind & Brain Prize (2011)
  • Erasmus Prize (2012)
Era20th/21st-century philosophy
RegionWestern philosophy
InstitutionsTufts University
ThesisThe Mind and the Brain (1965)
Doctoral advisorGilbert Ryle
Main interests
Notable ideas
Intentional stance
Intuition pump
Multiple drafts model
Greedy reductionism
Cartesian theater
Belief in belief
Free-floating rationale[2]
Top-down vs bottom-up design[3]
Cassette theory of dreams[4]
Alternative neurosurgery[5]
Brainstorm machine[6]
Daniel Dennett signature.svg

Daniel Clement Dennett III (born March 28, 1942) is an American philosopher, writer, and cognitive scientist whose research centers on the philosophy of mind, philosophy of science, and philosophy of biology, particularly as those fields relate to evolutionary biology and cognitive science.[8]

(As of 2017), he is the co-director of the Center for Cognitive Studies and the Austin B. Fletcher Professor of Philosophy at Tufts University in Massachusetts . Dennett is a member of the editorial board for The Rutherford Journal[9] and a co-founder of The Clergy Project.[10]

A vocal atheist and secularist, Dennett is referred to as one of the "Four Horsemen of New Atheism", along with Richard Dawkins, Sam Harris, and the late Christopher Hitchens.


Daniel Clement Dennett III was born on March 28, 1942, in Boston, Massachusetts,[11] the son of Ruth Marjorie (née Leck; 1903–1971) and Daniel Clement Dennett Jr. (1910–1947).[12][13][14] Dennett spent part of his childhood in Lebanon, where, during World War II, his father, who had a PhD in Islamic Studies from Harvard University, was a covert counter-intelligence agent with the Office of Strategic Services posing as a cultural attaché to the American Embassy in Beirut. His mother, an English major at Carleton College, went for a master's degree at the University of Minnesota before becoming an English teacher at the American Community School in Beirut.[15] In 1947, his father was killed in a plane crash in Ethiopia.[16] Shortly after, his mother took him back to Massachusetts.[17] Dennett's sister is the investigative journalist Charlotte Dennett.[15] Dennett says that he was first introduced to the notion of philosophy while attending summer camp at age 11, when a camp counselor said to him, "You know what you are, Daniel? You're a philosopher."[18]

Dennett graduated from Phillips Exeter Academy in 1959, and spent one year at Wesleyan University before receiving his Bachelor of Arts in philosophy at Harvard University in 1963. There, he was a student of W. V. Quine. In 1965, he received his Doctor of Philosophy in philosophy at the University of Oxford, where he studied under Gilbert Ryle and was a member of Hertford College.[19] His dissertation was entitled The Mind and the Brain: Introspective Description in the Light of Neurological Findings; Intentionality.[20]

Dennett taught at the University of California, Irvine, from 1965 to 1971, before moving to Tufts University, where he settled in for many decades, aside from periods visiting at Harvard University and several other schools.

Dennett describes himself as "an autodidact—or, more properly, the beneficiary of hundreds of hours of informal tutorials on all the fields that interest me, from some of the world's leading scientists".[21]

He is the recipient of a Fulbright Fellowship, two Guggenheim Fellowships, and a Fellowship at the Center for Advanced Study in the Behavioral Sciences.[22] He is a Fellow of the Committee for Skeptical Inquiry and a Humanist Laureate of the International Academy of Humanism.[23] He was named 2004 Humanist of the Year by the American Humanist Association.[24] In 2006, Dennett received the Golden Plate Award of the American Academy of Achievement.[25]

In February 2010, he was named to the Freedom From Religion Foundation's Honorary Board of distinguished achievers.[26]

In 2012, he was awarded the Erasmus Prize, an annual award for a person who has made an exceptional contribution to European culture, society or social science, "for his ability to translate the cultural significance of science and technology to a broad audience."[27]

In 2018, he was awarded an honorary degree by Radboud University, located in Nijmegen, Netherlands, for his contributions to and influence on cross-disciplinary science.[28]

Philosophical views

Free will

While he is a confirmed compatibilist on free will, in "On Giving Libertarians What They Say They Want"—chapter 15 of his 1978 book Brainstorms[29]—Dennett articulated the case for a two-stage model of decision making in contrast to libertarian views.

The model of decision making I am proposing has the following feature: when we are faced with an important decision, a consideration-generator whose output is to some degree undetermined, produces a series of considerations, some of which may of course be immediately rejected as irrelevant by the agent (consciously or unconsciously). Those considerations that are selected by the agent as having a more than negligible bearing on the decision then figure in a reasoning process, and if the agent is in the main reasonable, those considerations ultimately serve as predictors and explicators of the agent's final decision.[30]

While other philosophers have developed two-stage models, including William James, Henri Poincaré, Arthur Compton, and Henry Margenau, Dennett defends this model for the following reasons:

  1. First ... The intelligent selection, rejection, and weighing of the considerations that do occur to the subject is a matter of intelligence making the difference.
  2. Second, I think it installs indeterminism in the right place for the libertarian, if there is a right place at all.
  3. Third ... from the point of view of biological engineering, it is just more efficient and in the end more rational that decision making should occur in this way.
  4. A fourth observation in favor of the model is that it permits moral education to make a difference, without making all of the difference.
  5. Fifth—and I think this is perhaps the most important thing to be said in favor of this model—it provides some account of our important intuition that we are the authors of our moral decisions.
  6. Finally, the model I propose points to the multiplicity of decisions that encircle our moral decisions and suggests that in many cases our ultimate decision as to which way to act is less important phenomenologically as a contributor to our sense of free will than the prior decisions affecting our deliberation process itself: the decision, for instance, not to consider any further, to terminate deliberation; or the decision to ignore certain lines of inquiry.
These prior and subsidiary decisions contribute, I think, to our sense of ourselves as responsible free agents, roughly in the following way: I am faced with an important decision to make, and after a certain amount of deliberation, I say to myself: "That's enough. I've considered this matter enough and now I'm going to act," in the full knowledge that I could have considered further, in the full knowledge that the eventualities may prove that I decided in error, but with the acceptance of responsibility in any case.[31]

Leading libertarian philosophers such as Robert Kane have rejected Dennett's model, specifically that random chance is directly involved in a decision, on the basis that they believe this eliminates the agent's motives and reasons, character and values, and feelings and desires. They claim that, if chance is the primary cause of decisions, then agents cannot be liable for resultant actions. Kane says:

[As Dennett admits,] a causal indeterminist view of this deliberative kind does not give us everything libertarians have wanted from free will. For [the agent] does not have complete control over what chance images and other thoughts enter his mind or influence his deliberation. They simply come as they please. [The agent] does have some control after the chance considerations have occurred.
But then there is no more chance involved. What happens from then on, how he reacts, is determined by desires and beliefs he already has. So it appears that he does not have control in the libertarian sense of what happens after the chance considerations occur as well. Libertarians require more than this for full responsibility and free will.[32]


Dennett in 2008

Dennett has remarked in several places (such as "Self-portrait", in Brainchildren) that his overall philosophical project has remained largely the same since his time at Oxford. He is primarily concerned with providing a philosophy of mind that is grounded in empirical research. In his original dissertation, Content and Consciousness, he broke up the problem of explaining the mind into the need for a theory of content and for a theory of consciousness. His approach to this project has also stayed true to this distinction. Just as Content and Consciousness has a bipartite structure, he similarly divided Brainstorms into two sections. He would later collect several essays on content in The Intentional Stance and synthesize his views on consciousness into a unified theory in Consciousness Explained. These volumes respectively form the most extensive development of his views.[33]

In chapter 5 of Consciousness Explained Dennett describes his multiple drafts model of consciousness. He states that, "all varieties of perception—indeed all varieties of thought or mental activity—are accomplished in the brain by parallel, multitrack processes of interpretation and elaboration of sensory inputs. Information entering the nervous system is under continuous 'editorial revision.'" (p. 111). Later he asserts, "These yield, over the course of time, something rather like a narrative stream or sequence, which can be thought of as subject to continual editing by many processes distributed around the brain, ..." (p. 135, emphasis in the original).

In this work, Dennett's interest in the ability of evolution to explain some of the content-producing features of consciousness is already apparent, and this has since become an integral part of his program. He states his view is materialist and scientific, and he presents an argument against qualia; he argues that the concept of qualia is so confused that it cannot be put to any use or understood in any non-contradictory way, and therefore does not constitute a valid refutation of physicalism.

This view is rejected by neuroscientists Gerald Edelman, Antonio Damasio, Vilayanur Ramachandran, Giulio Tononi, and Rodolfo Llinás, all of whom state that qualia exist and that the desire to eliminate them is based on an erroneous interpretation on the part of some philosophers regarding what constitutes science.[34][35][36][37][38][39][40][41][42]

Dennett's strategy mirrors his teacher Ryle's approach of redefining first person phenomena in third person terms, and denying the coherence of the concepts which this approach struggles with.

Dennett self-identifies with a few terms:

[Others] note that my "avoidance of the standard philosophical terminology for discussing such matters" often creates problems for me; philosophers have a hard time figuring out what I am saying and what I am denying. My refusal to play ball with my colleagues is deliberate, of course, since I view the standard philosophical terminology as worse than useless—a major obstacle to progress since it consists of so many errors.[43]

In Consciousness Explained, he affirms "I am a sort of 'teleofunctionalist', of course, perhaps the original teleofunctionalist". He goes on to say, "I am ready to come out of the closet as some sort of verificationist" (pp. 460–61).

Evolutionary debate

Much of Dennett's work since the 1990s has been concerned with fleshing out his previous ideas by addressing the same topics from an evolutionary standpoint, from what distinguishes human minds from animal minds (Kinds of Minds), to how free will is compatible with a naturalist view of the world (Freedom Evolves).

Dennett sees evolution by natural selection as an algorithmic process (though he spells out that algorithms as simple as long division often incorporate a significant degree of randomness).[44] This idea is in conflict with the evolutionary philosophy of paleontologist Stephen Jay Gould, who preferred to stress the "pluralism" of evolution (i.e., its dependence on many crucial factors, of which natural selection is only one).

Dennett's views on evolution are identified as being strongly adaptationist, in line with his theory of the intentional stance, and the evolutionary views of biologist Richard Dawkins. In Darwin's Dangerous Idea, Dennett showed himself even more willing than Dawkins to defend adaptationism in print, devoting an entire chapter to a criticism of the ideas of Gould. This stems from Gould's long-running public debate with E. O. Wilson and other evolutionary biologists over human sociobiology and its descendant evolutionary psychology, which Gould and Richard Lewontin opposed, but which Dennett advocated, together with Dawkins and Steven Pinker.[45] Gould argued that Dennett overstated his claims and misrepresented Gould's, to reinforce what Gould describes as Dennett's "Darwinian fundamentalism".[46]

Dennett's theories have had a significant influence on the work of evolutionary psychologist Geoffrey Miller.

Religion and morality

Dennett is a vocal atheist and secularist, a member of the Secular Coalition for America advisory board,[47] and a member of the Committee for Skeptical Inquiry, as well as an outspoken supporter of the Brights movement. Dennett is referred to as one of the "Four Horsemen of New Atheism", along with Richard Dawkins, Sam Harris, and the late Christopher Hitchens.[48]

File:Solidarity message to ex-Muslims - Daniel Dennett.webm In Darwin's Dangerous Idea, Dennett writes that evolution can account for the origin of morality. He rejects the idea that morality being natural to us implies that we should take a skeptical position regarding ethics, noting that what is fallacious in the naturalistic fallacy is not to support values per se, but rather to rush from facts to values.

In his 2006 book, Breaking the Spell: Religion as a Natural Phenomenon, Dennett attempts to account for religious belief naturalistically, explaining possible evolutionary reasons for the phenomenon of religious adherence. In this book he declares himself to be "a bright", and defends the term.

He has been doing research into clerics who are secretly atheists and how they rationalize their works. He found what he called a "don't ask, don't tell" conspiracy because believers did not want to hear of loss of faith. That made unbelieving preachers feel isolated but they did not want to lose their jobs and sometimes their church-supplied lodgings and generally consoled themselves that they were doing good in their pastoral roles by providing comfort and required ritual.[49] The research, with Linda LaScola, was further extended to include other denominations and non-Christian clerics.[50] The research and stories Dennett and LaScola accumulated during this project were published in their 2013 co-authored book, Caught in the Pulpit: Leaving Belief Behind.[51]

Memetics, postmodernism and deepity

Dennett wrote about and advocated the notion of memetics as a philosophically useful tool, most recently in his "Brains, Computers, and Minds", a three-part presentation through Harvard's MBB 2009 Distinguished Lecture Series.

Dennett has been critical of postmodernism, having said:

Postmodernism, the school of "thought" that proclaimed "There are no truths, only interpretations" has largely played itself out in absurdity, but it has left behind a generation of academics in the humanities disabled by their distrust of the very idea of truth and their disrespect for evidence, settling for "conversations" in which nobody is wrong and nothing can be confirmed, only asserted with whatever style you can muster.[52]

Dennett adopted and somewhat redefined the term "deepity", originally coined by Miriam Weizenbaum.[53] Dennett used "deepity" for a statement that is apparently profound, but is actually trivial on one level and meaningless on another. Generally, a deepity has two (or more) meanings: one that is true but trivial, and another that sounds profound and would be important if true, but is actually false or meaningless. Examples are "Que será será!", "Beauty is only skin deep!", "The power of intention can transform your life."[54] The term has been cited many times.

Artificial intelligence

While approving of the increase in efficiency that humans reap by using resources such as expert systems in medicine or GPS in navigation, Dennett sees a danger in machines performing an ever-increasing proportion of basic tasks in perception, memory, and algorithmic computation because people may tend to anthropomorphize such systems and attribute intellectual powers to them that they do not possess.[55] He believes the relevant danger from artificial intelligence (AI) is that people will misunderstand the nature of basically "parasitic" AI systems, rather than employing them constructively to challenge and develop the human user's powers of comprehension.[56]

As given in his most recent book, From Bacteria to Bach and Back, Dennett's views are contrary to those of Nick Bostrom.[57] Although acknowledging that it is "possible in principle" to create AI with human-like comprehension and agency, Dennett maintains that the difficulties of any such "strong AI" project would be orders of magnitude greater than those raising concerns have realized.[58] According to Dennett, the prospect of superintelligence (AI massively exceeding the cognitive performance of humans in all domains) is at least 50 years away, and of far less pressing significance than other problems the world faces.[59]


Dennett is known for his nuanced stance on realism. While he supports scientific realism, advocating that entities and phenomena posited by scientific theories exist independently of our perceptions, he leans towards instrumentalism concerning certain theoretical entities, valuing their explanatory and predictive utility, as showing in his discussion of real patterns.[60] Dennett's pragmatic realism underlines the entanglement of language, consciousness, and reality. He posits that our discourse about reality is mediated by our cognitive and linguistic capacities, marking a departure from naive realism.[61]

Realism and Instrumentalism

Dennett's philosophical stance on realism is intricately connected to his views on instrumentalism and the theory of real patterns.[60] He draws a distinction between illata, which are genuine theoretical entities like electrons, and abstracta, which are "calculation bound entities or logical constructs" such as centers of gravity and the equator, placing beliefs and the like among the latter. One of Dennett's principal arguments is an instrumentalistic construal of intentional attributions, asserting that such attributions are environment relative.[62]

In discussing intentional states, Dennett posits that they should not be thought of as resembling theoretical entities, but rather as logical constructs, avoiding the pitfalls of intentional realism without lapsing into pure instrumentalism or even eliminativism.[63] His instrumentalism and anti-realism are crucial aspects of his view on intentionality, emphasizing the centrality and indispensability of the intentional stance to our conceptual scheme.[64]

Personal life

Dennett married Susan Bell in 1962.[65] They live in North Andover, Massachusetts, and have a daughter, a son, and five grandchildren.[66] He is an avid sailor.[67]

See also

Selected works

  • Brainstorms: Philosophical Essays on Mind and Psychology (MIT Press 1981) (ISBN:0-262-54037-1)
  • Elbow Room: The Varieties of Free Will Worth Wanting (MIT Press 1984) – on free will and determinism (ISBN:0-262-04077-8)
  • Content and Consciousness (Routledge & Kegan Paul Books Ltd; 2nd ed. 1986) (ISBN:0-7102-0846-4)
  • The Intentional Stance (6th printing), Cambridge, Massachusetts: The MIT Press, 1996, ISBN 0-262-54053-3  (First published 1987)
  • Consciousness Explained. Back Bay Books. 1992. ISBN 0-316-18066-1. 
  • Darwin's Dangerous Idea: Evolution and the Meanings of Life (Simon & Schuster; reprint edition 1996) (ISBN:0-684-82471-X)
  • Kinds of Minds: Towards an Understanding of Consciousness (Basic Books 1997) (ISBN:0-465-07351-4)
  • Brainchildren: Essays on Designing Minds (Representation and Mind) (MIT Press 1998) (ISBN:0-262-04166-9) – A Collection of Essays 1984–1996
  • Hofstadter, Douglas R.; Dennett, Daniel C. (2001-01-17) (in en). The Mind's I: Fantasies And Reflections On Self & Soul. Basic Books. ISBN 978-0-465-03091-0. 
  • Freedom Evolves (Viking Press 2003) (ISBN:0-670-03186-0)
  • Sweet Dreams: Philosophical Obstacles to a Science of Consciousness (MIT Press 2005) (ISBN:0-262-04225-8)
  • Breaking the Spell: Religion as a Natural Phenomenon (Penguin Group 2006) (ISBN:0-670-03472-X).
  • Neuroscience and Philosophy: Brain, Mind, and Language (Columbia University Press 2007) (ISBN:978-0-231-14044-7), co-authored with Max Bennett, Peter Hacker, and John Searle
  • Science and Religion: Are They Compatible? (Oxford University Press 2010) (ISBN:0-199-73842-4), co-authored with Alvin Plantinga
  • Intuition Pumps And Other Tools for Thinking (W. W. Norton & Company 2013) (ISBN:0-393-08206-7)
  • Caught in the Pulpit: Leaving Belief Behind (Pitchstone Publishing – 2013) (ISBN:978-1634310208) co-authored with Linda LaScola
  • Inside Jokes: Using Humor to Reverse-Engineer the Mind (MIT Press – 2011) (ISBN:978-0-262-01582-0), co-authored with Matthew M. Hurley and Reginald B. Adams Jr.
  • From Bacteria to Bach and Back: The Evolution of Minds (W. W. Norton & Company – 2017) (ISBN:978-0-393-24207-2)
  • I’ve Been Thinking (Allen Lane 2023) (ISBN:978-0-393-86805-0)


  1. 1.0 1.1 Taylor, James E.. "The New Atheists". Internet Encyclopedia of Philosophy. 
  2. Witzthum, Harry (2018). Reasoning Across Domains: An Essay in Evolutionary Psychology. Peter Lang. ISBN 978-3039109784. 
  3. "Cognitive Science as Reverse Engineering". 
  4. Windt, Jennifer M. (2018). "Dreams and Dreaming". in Zalta, Edward N.. The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. 
  5. "Quining Qualia". March 28, 2023. 
  6. Dennet, Daniel (1997). "Quining Qualia". In Ned Block (ed.). The Nature of Consciousness. Cambridge: MIT Press. p. 623. ISBN:0-262-52210-1
  7. "This column will change your life: Deepities". May 25, 2013. 
  8. Beardsley, T. (1996) Profile: Daniel C. Dennett – Dennett's Dangerous Idea, Scientific American 274(2), 34–35.
  9. "Editorial board". The Rutherford Journal. 
  10. "The Story of The Clergy Project" (in en-US). 2014-11-11. 
  11. "Goodreads Authors". 
  12. Dennett, Daniel C.. "Conversion and the poll tax in early Islam" (in en). 
  13. Shook, John R (2005), Dictionary of Modern American Philosophers, A&C Black, ISBN 978-1843710370, 
  14. "Daniel C. Dennett Biography". eNotes. 
  15. 15.0 15.1 Feuer, Alan (2007-10-23), "A Dead Spy, a Daughter's Questions and the C.I.A.", The New York Times,, retrieved September 16, 2008 
  16. "Daniel Dennett: Autobiography (Part 1) | Issue 68 | Philosophy Now". 
  17. Brown, Andrew (April 17, 2004). "The semantic engineer". The Guardian.,6000,1193371,00.html. 
  18. "Secrets of the mind". July 12, 2014. 
  19. Spencer, Nick (2013), In-depth interview with Daniel Dennett,, retrieved May 27, 2017 
  20. Dennett, Daniel C. (1965). Daniel C. Dennett, (1965). The mind and the brain: introspective description in the light of neurological findings: intentionality. Oxford University Research Archive (Thesis). Oxford University Press. Retrieved 24 October 2017.
  21. Dennett, Daniel C. (2005), "What I Want to Be When I Grow Up", in John Brockman, Curious Minds: How a Child Becomes a Scientist, New York: Vintage Books, ISBN 1-4000-7686-2, 
  22. "American Scientist". 
  23. "Council for Secular Humanism". 
  24. "Humanists of the Year". American Humanist Association. 
  25. "Golden Plate Awardees of the American Academy of Achievement". American Academy of Achievement. 
  26. "Honorary FFRF Board Announced". 
  27. "Erasmus Prize 2012 Awarded to Daniel C. Dennett". 
  28. "Honorary Doctorates for Daniel Dennett, Mary Beard, Stephen Pacala and Jeroen Brouwers". Radboud University. 27 February 2018. 
  29. Brainstorms: Philosophical Essays on Mind and Psychology, MIT Press (1981), pp. 286–99
  30. Brainstorms, p. 295
  31. Brainstorms, pp. 295–97
  32. Robert Kane, A Contemporary Introduction to Free Will, Oxford (2005) pp. 64–65
  33. Guttenplan, Samuel (1994), A Companion to the Philosophy of Mind, Oxford: Blackwell, p. 642, ISBN 0-631-19996-9, 
  34. Damasio, A. (1999). The feeling of what happens. Harcourt Brace.
  35. Edelman, G., Gally, J. & Baars, B. (2011). "Biology of consciousness". Frontiers In Psychology, 2, 4, 1–6.
  36. Edelman, G. (1992). Bright air, brilliant fire. BasicBooks.
  37. Edelman, G. (2003). "Naturalizing consciousness: A theoretical framework". Proceedings of the National Academy of Sciences, 100, 9, 5520–24.
  38. Llinás, R. (2003). I of the Vortex. MIT Press, pp. 202–07.
  39. Oizumi, M., Albantakis, L., & Tononi, G. (2014). From the phenomenology to the mechanisms of consciousness: Integrated information theory 3.0. PLOS Computational Biology, 10, e1003588.
  40. Overgaard, M., Mogensen, J. & Kirkeby-Hinrup, A. (Eds.) (2021). Beyond neural correlates of consciousness. Routledge Taylor & Francis.
  41. Ramachandran, V. & Hirstein, W. (1997). Three laws of qualia. What neurology tells us about the biological functions of consciousness, qualia and the self. Journal of Consciousness Studies, 4 (5–6), pp. 429–58.
  42. Tononi, G., Boly, M., Massimini, M., & Koch, C. (2016). "Integrated information theory: From consciousness to its physical substrate". Nature Reviews Neuroscience, 17, 450–61.
  43. Daniel Dennett, The Message is: There is no Medium
  44. pp. 52–60, Darwin's Dangerous Idea: Evolution and the Meanings of Life (Simon & Schuster; reprint edition 1996) (ISBN:0-684-82471-X)
  45. Although Dennett has expressed criticism of human sociobiology, calling it a form of "greedy reductionism", he is generally sympathetic towards the explanations proposed by evolutionary psychology. Gould also is not one sided, and writes: "Sociobiologists have broadened their range of selective stories by invoking concepts of inclusive fitness and kin selection to solve (successfully I think) the vexatious problem of altruism—previously the greatest stumbling block to a Darwinian theory of social behavior.... Here sociobiology has had and will continue to have success. And here I wish it well. For it represents an extension of basic Darwinism to a realm where it should apply." Gould, 1980. "Sociobiology and the Theory of Natural Selection" In G. W. Barlow and J. Silverberg, eds., Sociobiology: Beyond Nature/Nurture? Boulder CO: Westview Press, pp. 257–69.
  46. 'Evolution: The pleasures of Pluralism' – Stephen Jay Gould's review of Darwin's Dangerous Idea, June 26, 1997
  47. "Daniel Dennett". ,
  48. "Preview: The Four Horsemen of New Atheism reunited". June 8, 2021. 
  49. [1], "Preachers Who Are Not Believers," Evolutionary Psychology, Vol. 8, Issue 1, March 2010, pp. 122–50, (ISSN 1474-7049).
  50. Podcast: interview with Daniel Dennett. Further developments of the research: pastors, priests, and an Imam who are closet atheists.
  51. "Caught in the Pulpit: Leaving Belief Behind" (in en-US). 2014-04-22. 
  52. Dennett, Daniel (October 19, 2013). "Dennett on Wieseltier V. Pinker in The New Republic: Let's Start With A Respect For Truth." Retrieved August 4, 2018.
  53. Dennett, Daniel. Intuition Pumps And Other Tools for Thinking. W.W. Norton & Company, 2013 p. 56 [ISBN missing]
  54. Oliver Burkeman (25 May 2013). "This column will change your life: deepities – 'A deepity isn't just any old pseudo-profound bit of drivel. It's a specific kind of statement that can be read in two different ways...'". 
  55. From Bacteria to Bach and Back The Evolution of Minds, Daniel C. Dennett 2017 Penguin P. 402
  56. From Bacteria to Bach and Back The Evolution of Minds, Daniel C. Dennett 2017 Penguin pp. 402–03 [ISBN missing]
  57. From Bacteria to Bach and Back The Evolution of Minds, Daniel C. Dennett 2017 Penguin p. 400 [ISBN missing]
  58. From Bacteria to Bach and Back The Evolution of Minds, Daniel C. Dennett 2017 Penguin pp. 164–65, 399–400
  59. From Bacteria to Bach and Back The Evolution of Minds, Daniel C. Dennett 2017 Penguin pp. 399–400
  60. 60.0 60.1 Dennett, D. C. (1991). Real Patterns. The Journal of Philosophy, 88(1), 27-51.
  61. Dennett, D. C. (1991). Consciousness Explained. Little, Brown and Co.
  62. Realism, Instrumentalism, and the Intentional Stance - Wiley Online Library. doi:10.1207/s15516709cog0904_5.,such%20attributions%20ore%20environment%20relative. 
  63. Slors, Marc (January 2, 1996). "Why Dennett Cannot Explain What It Is To Adopt the Intentional Stance". The Philosophical Quarterly 46 (182): 93–98. doi:10.2307/2956311.,is%20the%20notion%20of%27a%20stance. 
  64. "The Intentional Stance. DANIEL DENNETT. Cambridge: MIT Press - JSTOR".,taken. 
  65. "Daniel C. Dennett". 
  66. "Daniel C. Dennett : Home". March 28, 2023. 
  67. Schuessler, Jennifer (April 29, 2013). "Philosophy That Stirs the Waters". The New York Times. 

Further reading

  • John Brockman (1995). The Third Culture. New York: Simon & Schuster. ISBN:0-684-80359-3 (Discusses Dennett and others).
  • Andrew Brook and Don Ross (editors) (2000). Daniel Dennett. New York: Cambridge University Press. ISBN:0-521-00864-6
  • Daniel C. Dennett (1997), "Chapter 3. True Believers: The Intentional Strategy and Why it Works", in John Haugeland, Mind Design II: Philosophy, Psychology, Artificial Intelligence. Massachusetts: Massachusetts Institute of Technology. ISBN:0-262-08259-4 (reprint of 1981 publication).
  • Matthew Elton (2003). Dennett: Reconciling Science and Our Self-Conception. Cambridge, UK Polity Press. ISBN:0-7456-2117-1
  • P.M.S. Hacker and M.R. Bennett (2003) Philosophical Foundations of Neuroscience. Oxford, and Malden, Mass: Blackwell ISBN:1-4051-0855-X (Has an appendix devoted to a strong critique of Dennett's philosophy of mind)
  • Don Ross, Andrew Brook and David Thompson (editors) (2000) Dennett's Philosophy: A Comprehensive Assessment Cambridge, Massachusetts: MIT Press. ISBN:0-262-18200-9
  • John Symons (2000) On Dennett. Belmont, CA: Wadsworth Publishing Company. ISBN:0-534-57632-X

External links