A few commentators rightly suggested that mind itself is probably not a “thing” hence not worth trying to locate. That is not to say — heaven forbid — that it is a non-material thing. Rather, it might be a bit like trying to locate the adorableness of a kitten. There is nothing magically non-physical about the kitten, but trying to fine-tune the location of the adorableness still seems like some kind of error or category mistake. In the case of mind, I think what we have is an intuitive sense of the kind of capacities that we are gesturing at when we speak of minds, and so we can then ask: where is the physical machinery that makes those capacities possible? It is the physical machinery of thought and reason that the extended mind story is meant to concern.This seems right to me, so perhaps I should just take back everything I said in my last post. But I'm still troubled by the fact that he and others care so much about these questions.
If the question really is just "Where is the physical machinery that makes [the kind of capacities that we are gesturing at when we speak of minds] possible?" then why aren't libraries and stomachs part of the answer, and obviously so? If they aren't part of the answer, then what does the question really mean? My impression is that many philosophers want to know whether tools are really part of our minds (for instance, if I use an address book or my cell phone to help me remember people's phone numbers, is the book or phone now part of my memory?). And I don't know what to say to this except to recommend that they read Kant or Nietzsche or Wittgenstein or... . As Wittgenstein said, say what you choose, so long as it doesn't prevent you from seeing the facts.
(I'm girding myself to look again at the paper I'm working on (or trying to work on, or tying not to work on), which is partly a resurrection of a paper I presented years ago at a conference on what philosophy is or ought to be. Struggling then to state my theses I began with "Philosophers ought to read Wittgenstein and Heidegger." The audience laughed. But it's not as if many people do read this stuff, as far as I can tell. Maybe this (that I'm trying to state the obvious when the obvious in question is not obvious) is why I'm not having much joy with the paper.)