Finally getting around to reading Murray's paper on McDowell and "second nature" from a little while back; the one Currence liked so much. It's a draft, and sadly one of the things Murray hadn't gotten around to was including a bibliography.
**edit: I really need to sleep. I somehow failed to scroll all the way to the last page, where there is a bibliography. The quote I couldn't locate is from "Naturalism in the Philosophy of Mind", which I have as being from 2004. I'm leaving this post up anyway, because I went through the trouble of including content at the end and I'm not letting it go to waste!!1**
I'm not having any luck finding where this quotation is from:
She [Millikan] argues that ‘the biological sciences, including physiology and psychology, are distinguished from the physical sciences by their interest not in lawful happenings…but in biologically proper happenings ’ (‘White Queen Psychology,’ p. 362). But this does not remove the biological, as she
conceives of it, from what I introduced as the realm of law: it is just that the relevant laws are underwritten by considerations about proper function, rather than inductively based on what actually happens. We still have the contrast with the space of reasons. (McDowell 1999:294, fn. 28)
I've checked all of McDowell's work from 1999, according to Wikipedia, and none of it includes a page 294. Millikan's book isn't mentioned in "Having The World In View", so it isn't from there, either. Google is also unable to find it.
I'd like to see the context for this quote; it reminds me a lot of Davidson's "Three Varieties of Knowledge", wherein Davidson has to clarify (against Dummett) that the "anomalism of the mental" is different in kind from the "anomalism" of the special sciences. The special sciences, such as geology, can deal in laws only if they include ceteris paribus clauses; these "loose" geological laws are likewise irreducible to strict physical laws. But it hardly makes sense to claim that geological phenomena are "free". Butt Davidson claims that the anomalism of the mental allows for mental phenomena to be considered free, to be considered autonomous. So Davidson has to clarify how anomalous monism can "make room for freedom" in the way that he claimed it did.
Davidson says that his point was not just that there can be no strict mental laws, but that our knowledge of our own and others' minds, of "I and Thou"*, could not even in principle be replaced with knowledge of lawful happenings, even if the relevant laws contain ceteris paribus clauses. This is not the case with geological phenomena, where shifting from (say) talk of plate tectonics to talk of the various relations of force in which plates stand to one another, from geology-talk to physics-talk, needn't defeat one's purposes in talking about the plates. To try to abandon talk of our own and others' minds for talk of (loosely law-like) psychological phenomena would, however, leave us unable to carry on as we do. Our talk of beliefs, desires, etc is not talk of anything which is amenable to subsumption under laws. (I do not think Rorty ever grasps this aspect of Davidson; see his review of "Mind and World", which takes the form of a commentary on Davidson's "Mental Events" and "Three Varieties of Knowledge", for a clear illustration of this. Rorty's compatibilism seems closer to Hume's than to Davidson's.)
*I'm hoping that the Buber reference will help make clear the sense in which "psychological phenomena" are something treatable by the nomothetical sciences and the sense in which they are not. Davidson does allow for "loose" psychological laws, and even psychophysical laws; he simply thinks that nothing of this sort could replace our ordinary way of talking about the propositional attitudes & their cohorts. When I speak of our knowledge of our own minds and of the minds of others, I mean only this latter sort; there is probably a better way to phrase this, but I am tired and really want to know where that reference is from.