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  1. Naive Fizyka: Esej w ontologii.Roberto Casati & Barry Smith - 2012 - Science Blog.
    W dziełach Arystotelesa, lub z medievals, jak również w pismach późniejszych zdroworozsądkowe filozofów, takich jak Thomas Reid czy GE Moore’a, możemy znaleźć rodzinę różnych prób uporania się ze strukturami rozsądku i wspólnego -sense świat, który jest nam dany w normalnym, doświadczenie pre-teoretycznym. Będziemy argumentować, co wynika, że ​​teoria takich struktur stanowi ważny i dotychczas niedoceniany związek między wczesnym psychologii Gestalt z jednej strony, oraz współczesnych osiągnięć w filozofii i sztucznej inteligencji badań na innych.
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  2. Interpretivism and Norms.Devin Sanchez Curry - forthcoming - Philosophical Studies:1-26.
    This article reconsiders the relationship between interpretivism about belief and normative standards. Interpretivists have traditionally taken beliefs (and thus veridicality conditions for belief attribution) to be fixed in relation to norms of interpretation. However, recent work by philosophers and psychologists reveals that human belief attribution practices are governed by a rich diversity of normative standards. Interpretivists thus face a dilemma: either give up on the idea that belief is constitutively normative or countenance a context-sensitive disjunction of norms that constitute belief. (...)
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  3. When Do Circumstances Excuse? Moral Prejudices and Beliefs About the True Self Drive Preferences for Agency-Minimizing Explanations.Simon Cullen - 2018 - Cognition 180:165-181.
    When explaining human actions, people usually focus on a small subset of potential causes. What leads us to prefer certain explanations for valenced actions over others? The present studies indicate that our moral attitudes often predict our explanatory preferences far better than our beliefs about how causally sensitive actions are to features of the actor's environment. Study 1 found that high-prejudice participants were much more likely to endorse non-agential explanations of an erotic same-sex encounter, such as that one of the (...)
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  4. Beliefs as Inner Causes: The (Lack of) Evidence.Devin Sanchez Curry - 2018 - Philosophical Psychology 31 (6):850-877.
    Many psychologists studying lay belief attribution and behavior explanation cite Donald Davidson in support of their assumption that people construe beliefs as inner causes. But Davidson’s influential argument is unsound; there are no objective grounds for the intuition that the folk construe beliefs as inner causes that produce behavior. Indeed, recent experimental work by Ian Apperly, Bertram Malle, Henry Wellman, and Tania Lombrozo provides an empirical framework that accords well with Gilbert Ryle’s alternative thesis that the folk construe beliefs as (...)
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  5. Interventionism for the Intentional Stance: True Believers and Their Brains.Markus I. Eronen - forthcoming - Topoi:1-11.
    The relationship between psychological states and the brain remains an unresolved issue in philosophy of psychology. One appealing solution that has been influential both in science and in philosophy is Dennett’s concept of the intentional stance, according to which beliefs and desires are real and objective phenomena, but not necessarily states of the brain. A fundamental shortcoming of this approach is that it does not seem to leave any causal role for beliefs and desires in influencing behavior. In this paper, (...)
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  6. Le strutture del mondo del senso commune.Barry Smith - 1992 - Iride 9:22-44.
    The paper seeks to show how the world of everyday human cognition might be treated as an object of ontological investigation in its own right. The paper is influenced by work on affordances and prototypicality of psychologists such as Gibson and Rosch, by work on cognitive universals of the anthropologist Robin Horton, and by work of Patrick Hayes and others on ‘naive’ or ‘qualitative physics’. It defends a thesis to the effect that there is, at the heart of common sense, (...)
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  7. Naturalismus und Intentionalität.Geert Keil - 2000 - In Geert Keil & Herbert Schnädelbach (eds.), Naturalismus. Suhrkamp. pp. 187-204.
    Naturalism in theoretical philosophy comes in three kinds: metaphysical, scientific and semantical. Metaphysical naturalism holds that only natural things exist, scientific (or methodological) naturalism holds that the methods of natural science provide the only avenue to truth, semantic (or analytic) naturalism tries to provide sufficient nonintentional conditions for intentional phenomena. The paper argues that analytic naturalism does not render metaphysical or scientific naturalism obsolete, but can be understood as a further step in elaborating upon these programmes. The intentional idiom of (...)
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  8. Naive Physics.Barry Smith & Roberto Casati - 1994 - Philosophical Psychology 7 (2):227 – 247.
    The project of a 'naive physics' has been the subject of attention in recent years above all in the artificial intelligence field, in connection with work on common-sense reasoning, perceptual representation and robotics. The idea of a theory of the common-sense world is however much older than this, having its roots not least in the work of phenomenologists and Gestalt psychologists such as K hler, Husserl, Schapp and Gibson. This paper seeks to show how contemporary naive physicists can profit from (...)
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The Nature of Folk Psychology
  1. Justification, Conversation, and Folk Psychology.Víctor Fernandez Castro - 2019 - Theoria : An International Journal for Theory, History and Fundations of Science 34 (1):73-88.
    The aim of this paper is to offer a version of the so-called conversational hypothesis of the ontogenetic connection between language and mindreading (Harris 1996, 2005; Van Cleave and Gauker 2010; Hughes et al. 2006). After arguing against a particular way of understanding the hypothesis (the communicative view), I will start from the justificatory view in philosophy of social cognition (Andrews 2012; Hutto 2004; Zawidzki 2013) to make the case for the idea that the primary function of belief and desire (...)
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  2. Theory of Mind and Non-Human Intelligence.Brandon Tinklenberg - 2016 - Shakelford, T.K. And V.A.Weekes-Shakelford (Eds.) Encyclopedia of Evolutionary Psychological Science. Springer.
    Comparative cognition researchers have long been interested in the nature of nonhuman animal social capacities. One capacity has received prolonged attention: mindreading, or “theory of mind” as it’s also called, is often seen to be the ability to attribute mental states to others in the service of predicting and explaining behavior. This attention is garnered in no small measure from interest into what accounts for the distinctive features of human social cognition and what are the evolutionary origins of those features. (...)
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  3. Pučka psihologija: znanstvene perspektive realizma, eliminativizma i instrumentalizma.Marin Biondić - 2017 - Filozofska Istrazivanja 37 (3):559-578.
    U radu analiziram realisticki, eliminativisticki i instrumentalisticki pristup prema mental­nom diskursu pucke psihologije. Temeljna ideja razmatranje je pucke psihologije kao teorije koja objasnjava i predviđa ponasanje. Ako je pucka psihologija teorija, onda se mora moći reducirati na ili inkorporirati u dobro ucvrscene znanstvene fizikalne teorije, neuroznanost prvenstveno. Pitanje je, je li tako nesto barem principijelno moguce? Trebamo li ocekivati znanstvenu redukciju entiteta pucke psihologije ili je realno za ocekivati njenu eliminaciju iz znanstvenog objasnjenja i predviđanja ponasanja utoliko, ukoliko se ne (...)
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  4. Character and Theory of Mind: An Integrative Approach.Evan Westra - 2018 - Philosophical Studies 175 (5):1217-1241.
    Traditionally, theories of mindreading have focused on the representation of beliefs and desires. However, decades of social psychology and social neuroscience have shown that, in addition to reasoning about beliefs and desires, human beings also use representations of character traits to predict and interpret behavior. While a few recent accounts have attempted to accommodate these findings, they have not succeeded in explaining the relation between trait attribution and belief-desire reasoning. On my account, character-trait attribution is part of a hierarchical system (...)
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  5. The Doxastic Status of Delusion and the Limits of Folk Psychology.José Porcher - 2018 - In Inês Hipólito, Jorge Gonçalves & João G. Pereira (eds.), Schizophrenia and Common Sense: Explaining the Relation Between Madness and Social Values. New York: Springer.
    Clinical delusions are widely characterized as being pathological beliefs in both the clinical literature and in common sense. Recently, a philosophical debate has emerged between defenders of the commonsense position (doxasticists) and their opponents, who have the burden of pointing toward alternative characterizations (anti-doxasticists). In this chapter, I argue that both doxasticism and anti- doxasticism fail to characterize the functional role of delusions while at the same time being unable to play a role in the explanation of these phenomena. I (...)
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  6. When Does ‘Folk Psychology’ Count as Folk Psychological?Eric Hochstein - 2017 - British Journal for the Philosophy of Science 68 (4):1125-1147.
    It has commonly been argued that certain types of mental descriptions, specifically those characterized in terms of propositional attitudes, are part of a folk psychological understanding of the mind. Recently, however, it has also been argued that this is the case even when such descriptions are employed as part of scientific theories in domains like social psychology and comparative psychology. In this paper, I argue that there is no plausible way to understand the distinction between folk and scientific psychology that (...)
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  7. Kognitionsforskningens topologiske grundlag.Barry Smith - 2003 - Semikolon 3 (7):91-105.
    The paper introduces the concepts at the heart of point-set-topology and of mereotopology (topology founded in the non-atomistic theory of parts and wholes) in an informal and intuitive fashion. It will then seek to demonstrate how mereotopological ideas can be of particular utility in cognitive science applications. The prehistory of such applications (in the work of Husserl, the Gestaltists, of Kurt Lewin and of J. J. Gibson) will be sketched, together with an indication of the field of possibilities in linguistics, (...)
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  8. How We Think and Act Together.Shannon Spaulding - 2017 - Philosophical Psychology 30 (3):298-314.
    In this paper, I examine the challenges socially extended minds pose for mainstream, individualistic accounts of social cognition. I argue that individualistic accounts of social cognition neglect phenomena important to social cognition that are properly emphasized by socially extended mind accounts. Although I do not think the evidence or arguments warrant replacing individualistic explanations of social cognition with socially extended explanations, I argue that we have good reason to supplement our individualistic accounts so as to include the ways in which (...)
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  9. Psychology, Personal and Subpersonal.Zoe Drayson - 2017 - Routledge Encyclopedia of Philosophy.
    Explanations in psychology are described as personal when they attribute psychological phenomena to the person, as when we attribute beliefs and thought processes to each other, for example. By contrast, explanations in psychology are described as subpersonal when they attribute psychological phenomena below the level of the person, as occurs when scientists describe parts of the brain as representing or evaluating, for example. The practice of subpersonal psychology raises a number of philosophical issues: whether it is acceptable to attribute psychological (...)
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  10. L'ontologia del senso commune.Barry Smith - 2004 - In E. Agazzi (ed.), Valore E Limiti Del Senso Comune. Milan: FrancoAngeli. pp. 261-284.
    Common sense is on the one hand a certain set of processes of natural cognition – of speaking, reasoning, seeing, and so on. On the other hand common sense is a system of beliefs (of folk physics, folk psychology and so on). Over against both of these is the world of common sense, the world of objects to which the processes of natural cognition and the corresponding belief-contents standardly relate. What are the structures of this world? How does the scientific (...)
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  11. Folk Psychology and the Bayesian Brain.Joe Dewhurst - 2017 - In Thomas Metzinger & Wanja Wiese (eds.), Philosophy and Predictive Processing. Frankfurt am Main: MIND Group.
    Whilst much has been said about the implications of predictive processing for our scientific understanding of cognition, there has been comparatively little discussion of how this new paradigm fits with our everyday understanding of the mind, i.e. folk psychology. This paper aims to assess the relationship between folk psychology and predictive processing, which will first require making a distinction between two ways of understanding folk psychology: as propositional attitude psychology and as a broader folk psychological discourse. It will be argued (...)
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  12. Can Anosognosia Vindicate Traditionalism About Self-Deception?José Eduardo Porcher - 2015 - Epistemology and Philosophy of Science 44 (2):206-217.
    The traditional conception of self-deception takes it for an intrapersonal form of interpersonal deception. However, since the same subject is at the same time deceiver and deceived, this means attributing the agent a pair of contradictory beliefs. In the course of defending a deflationary conception of self-deception, Mele [1997] has challenged traditionalists to present convincing evidence that there are cases of self-deception in which what he calls the dual belief-requirement is satisfied. Levy [2009] has responded to this challenge affirming that (...)
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  13. Can Dispositionalism About Belief Vindicate Doxasticism About Delusion?José Eduardo Porcher - 2015 - Principia: An International Journal of Epistemology 19 (3):379-404.
    Clinical delusions have traditionally been characterized as beliefs in psychiatry. However, philosophers have recently engaged with the empirical literature and produced a number of objections to the so-called doxastic status of delusion, stemming mainly from the mismatch between the functional role of delusions and that expected of beliefs. In response to this, an appeal to dispositionalism about the nature of belief has been proposed to vindicate the doxastic status of delusion. In this paper, I first present the objections to attributing (...)
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  14. Fictionalism and the Folk.Adam Toon - 2016 - The Monist 99 (3):280-295.
    Mental fictionalism is the view that, even if mental states do not exist, it is useful to talk as if they do. Mental states are useful fictions. Recent philosophy of mind has seen a growing interest in mental fictionalism. To date, much of the discussion has concerned the general features of the approach. In this paper, I develop a specific form of mental fictionalism by drawing on Kendall Walton’s work on make-believe. According to the approach I propose, talk of mental (...)
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  15. Mind Misreading.Shannon Spaulding - 2016 - Philosophical Issues 26 (1).
    Most people think of themselves as pretty good at understanding others’ beliefs, desires, emotions, and intentions. Accurate mindreading is an impressive cognitive feat, and for this reason the philosophical literature on mindreading has focused exclusively on explaining such successes. However, as it turns out, we regularly make mindreading mistakes. Understanding when and how mind misreading occurs is crucial for a complete account of mindreading. In this paper, I examine the conditions under which mind misreading occurs. I argue that these patterns (...)
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  16. More Dead Than Dead? Attributing Mentality to Vegetative State Patients.Anil Gomes, Matthew Parrott & Joshua Shepherd - 2016 - Philosophical Psychology 29 (1):84-95.
    In a recent paper, Gray, Knickman, and Wegner present three experiments which they take to show that people perceive patients in a persistent vegetative state to have less mentality than the dead. Following on from Gomes and Parrott, we provide evidence to show that participants' responses in the initial experiments are an artifact of the questions posed. Results from two experiments show that, once the questions have been clarified, people do not ascribe more mental capacity to the dead than to (...)
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  17. Belief is Prior to Knowledge.David Rose - 2015 - Episteme 12 (3):385-399.
    Orthodoxy has it that knowledge is a composite of belief and non-mental factors. However, Timothy Williamson suggests that orthodoxy implies that the concept of belief is acquired before the concept of knowledge, whereas developmental data suggest the reverse. More recently, Jennifer Nagel reviews the psychological evidence, building a psychological case that the concept of knowledge emerges prior to belief. I assess the psychological state of the art and find support for the opposite conclusion. Overall the empirical evidence supports the orthodox (...)
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  18. The Folk Psychological Spiral: Explanation, Regulation, and Language.Kristin Andrews - 2015 - Southern Journal of Philosophy 53 (S1):50-67.
    The view that folk psychology is primarily mindreading beliefs and desires has come under challenge in recent years. I have argued that we also understand others in terms of individual properties such as personality traits and generalizations from past behavior, and in terms of group properties such as stereotypes and social norms (Andrews 2012). Others have also argued that propositional attitude attribution isn’t necessary for predicting others’ behavior, because this can be done in terms of taking Dennett’s Intentional Stance (Zawidzki (...)
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  19. Minds, Models and Mechanisms: A New Perspective on Intentional Psychology.Eric Hochstein - 2012 - Journal of Experimental & Theoretical Artificial Intelligence 24 (4):547-557.
    In this article, I argue that intentional psychology (i.e. the interpretation of human behaviour in terms of intentional states and propositional attitudes) plays an essential role in the sciences of the mind. However, this role is not one of identifying scientifically respectable states of the world. Rather, I argue that intentional psychology acts as a type of phenomenological model, as opposed to a mechanistic one. I demonstrate that, like other phenomenological models in science, intentional psychology is a methodological tool with (...)
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  20. Epicurean Aspects of Mental State Attributions.Anil Gomes & Matthew Parrott - 2015 - Philosophical Psychology 28 (7):1001-1011.
    In a recent paper, Gray, Knickman, and Wegner present three experiments which they take to show that people judge patients in a persistent vegetative state to have less mental capacity than the dead. They explain this result by claiming that people have implicit dualist or afterlife beliefs. This essay critically evaluates their experimental findings and their proposed explanation. We argue first that the experiments do not support the conclusion that people intuitively think PVS patients have less mentality than the dead. (...)
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  21. Introduction: Self-Knowledge in Perspective.Fleur Jongepier & Derek Strijbos - 2015 - Philosophical Explorations 18 (2):123-133.
    This introduction is part of the special issue ‘ Self-knowledge in perspective’ guest edited by Fleur Jongepier and Derek Strijbos. // Papers included in the special issue: Transparency, expression, and self-knowledge Dorit Bar-On -/- Self-knowledge and communication Johannes Roessler -/- First-person privilege, judgment, and avowal Kateryna Samoilova -/- Self-knowledge about attitudes: rationalism meets interpretation Franz Knappik -/- How do you know that you settled a question? Tillmann Vierkant -/- On knowing one’s own resistant beliefs Cristina Borgoni -/- Self-knowledge and imagination (...)
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  22. Faith and the Structure of the Mind.Kranti Saran - 2014 - Sophia 53 (4):467-477.
    Faith, broadly construed, is central to the political, social and personal life of any rational agent. I argue for two main claims: first, that a typology of faith based on the fine-grained Indic categories of bhakti, śraddhā, prasāda, abhisaṃpratyaya and abhilāṣa dissolves many of the philosophical problems associated with the nature of faith; second, that this typology of faith has elements that cannot be encompassed in a belief-desire psychology. The upshot is that the structure of the mind is more complicated (...)
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  23. Unwitting Self‐Awareness?Peter Langland‐Hassan - 2014 - Philosophy and Phenomenological Research 89 (3):719-726.
    This is a contribution to a book symposium on Joelle Proust’s The Philosophy of Metacognition: Mental Agency and Self-Awareness (OUP). While there is much to admire in Proust’s book, the legitimacy of her distinction between “procedural” and “analytic” metacognition can be questioned. Doing so may help us better understand the relevance of animal metacognition studies to human self-knowledge.
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  24. When Words Speak Louder Than Actions: Delusion, Belief, and the Power of Assertion.David Rose, Wesley Buckwalter & John Turri - 2014 - Australasian Journal of Philosophy (4):1-18.
    People suffering from severe monothematic delusions, such as Capgras, Fregoli, or Cotard patients, regularly assert extraordinary and unlikely things. For example, some say that their loved ones have been replaced by impostors. A popular view in philosophy and cognitive science is that such monothematic delusions aren't beliefs because they don't guide behaviour and affect in the way that beliefs do. Or, if they are beliefs, they are somehow anomalous, atypical, or marginal beliefs. We present evidence from five studies that folk (...)
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  25. A Unified Account of General Learning Mechanisms and Theory‐of‐Mind Development.Theodore Bach - 2014 - Mind and Language 29 (3):351-381.
    Modularity theorists have challenged that there are, or could be, general learning mechanisms that explain theory-of-mind development. In response, supporters of the ‘scientific theory-theory’ account of theory-of-mind development have appealed to children's use of auxiliary hypotheses and probabilistic causal modeling. This article argues that these general learning mechanisms are not sufficient to meet the modularist's challenge. The article then explores an alternative domain-general learning mechanism by proposing that children grasp the concept belief through the progressive alignment of relational structure that (...)
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  26. Folk Psychology.Adam Morton - 2009 - In Brian McLaughlin, Ansgar Beckermann & Sven Walter (eds.), The Oxford Handbook of Philosophy of Mind. Oxford University Press.
    I survey the previous 20 years work on the nature of folk psychology, with particular emphasis on the original debate between theory theorists and simulation theorists, and the positions that have emerged from this debate.
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  27. Il test della falsa credenza.Marco Fenici - 2013 - Analytical and Philosophical Explanation 8:1-56.
    La ricerca empirica nelle scienze cognitive può essere di supporto all’indagine filosofica sullo statuto ontologico e epistemologico dei concetti mentali, ed in particolare del concetto di credenza. Da oltre trent’anni gli psicologi utilizzano il test della falsa credenza per valutare la capacità dei bambini di attribuire stati mentali a se stessi e a agli altri. Tuttavia non è stato ancora pienamente compreso né quali requisiti cognitivi siano necessari per passare il test né quale sia il loro sviluppo. In questo articolo (...)
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  28. Finding the Mind in the Body.Joshua Knobe - 2011 - In Max Brockman (ed.), Future Science: Essays from the Cutting Edge. Random House. pp. 184-196.
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  29. Folk Psychology Does Not Exist.Adam Morton - 2007 - In Daniel D. Hutto & Matthew Ratcliffe (eds.), Folk Psychology Re-Assessed. Kluwer/Springer Press. pp. 211--221.
    I discuss the possibility that there is no intrinsic unity to the capacities which are bundled under the label "folk psychology". Cooperative skills, attributional skills, and predictive skills may be scattered as parts of other non--psychological capacities. I discuss how some forms of social life bring these different skills together. I end with some remarks on how abilities that are not unified in their essential mechanisms may still form a rough practical unity. (Remark: the paper is conjectural. It describes a (...)
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  30. Decision Theory and Folk Psychology.Philip Pettit - 1991 - In Michael Bacharach & Susan Hurley (eds.), Essays in the Foundations of Decision Theory. Blackwell. pp. 147-175.
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  31. Telling Stories Without Words.Kristin Andrews - 2009 - Journal of Consciousness Studies 16 (6-8):6-8.
    In this review article of Dan Hutto's bok Folk Psychological Narratives: The Sociocultural Basis of Understanding Reasons, I argue that we can take a functional approach to FP that identifies it with the practice of explaining behaviour -- that is, we can understand folk psychology as having the purpose of explaining behaviour and promoting social cohesion by making others’ behaviour comprehensible, without thinking that this ability must be limited to those with linguistic abilities. One reason for thinking that language must (...)
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  32. The Revisability of Commonsense Psychology.Nada Gligorov - 2010 - Theoria: Beograd 53 (2):53-61.
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  33. Die Struktur der Common-Sense Welt.Barry Smith - 1994 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 1:422-449.
    Die zeitgenössischen Philosophen haben zwar der Sprache, die wir verwenden, um die Welt der alltäglichen Erfahrung zu beschreiben oder um uns in dieser Welt zurechtzufinden, große Aufmerksamkeit geschenkt, sie haben sich jedoch – von einigen Ausnahmen abgesehen – geweigert, diese Welt selbst als passendes Objekt theoretischer Betrachtungen anzusehen. Im folgenden werde ich versuchen zu zeigen, wie es möglich ist, die Common-Sense-Welt als ontologisch eigenständiges Untersuchungsobjekt zu verstehen. Gleichzeitig werde ich mich bemühen, deutlich zu zeigen, wie eine solch eigenständige Behandlung uns (...)
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  34. Review of Kristin Andrews' Do Apes Read Minds? Toward a New Folk Psychology[REVIEW]Neil Van Leeuwen - 2013 - Notre Dame Philosophical Reviews 4.
    Kristin Andrews proposes a new framework for thinking about folk psychology, which she calls Pluralistic Folk Psychology. Her approach emphasizes kinds of psychological prediction and explanation that don't rest on propositional attitude attribution. Here I review some elements of her theory and find that, although the approach is very promising, there's still work to be done before we can conclude that the manners of prediction and explanation she identifies don't involve implicit propositional attitude attribution.
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  35. Knowledge as a Mental State.Jennifer Nagel - 2013 - Oxford Studies in Epistemology 4:275-310.
    In the philosophical literature on mental states, the paradigmatic examples of mental states are beliefs, desires, intentions, and phenomenal states such as being in pain. The corresponding list in the psychological literature on mental state attribution includes one further member: the state of knowledge. This article examines the reasons why developmental, comparative and social psychologists have classified knowledge as a mental state, while most recent philosophers--with the notable exception of Timothy Williamson-- have not. The disagreement is traced back to a (...)
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  36. Mindreading in Gettier Cases and Skeptical Pressure Cases.Jennifer Nagel - 2012 - In Jessica Brown & Mikkel Gerken (eds.), Knowledge Ascriptions. Oxford University Press.
    To what extent should we trust our natural instincts about knowledge? The question has special urgency for epistemologists who want to draw evidential support for their theories from certain intuitive epistemic assessments while discounting others as misleading. This paper focuses on the viability of endorsing the legitimacy of Gettier intuitions while resisting the intuitive pull of skepticism – a combination of moves that most mainstream epistemologists find appealing. Awkwardly enough, the “good” Gettier intuitions and the “bad” skeptical intuitions seem to (...)
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  37. Folk Psychology and Moral Evaluation.Julie Yoo - 2004 - Journal of Theoretical and Philosophical Psychology 24 (2):237-251.
    Assessments of an action done intentionally, as we might expect, influence judgments of moral responsibility. What we don't expect is the converse--judgments of moral responsibility influencing assessments of whether an action was done intentionally. Yet this is precisely how people decide, according to Knobe (2003, 2004) and Mendlow (2004) and Nadelhoffer (2004a). I evaluate whether the studies actually support this biasing effect. I argue that the studies are at best inconclusive and that even if they demonstrated that people fall under (...)
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  38. Person as Scientist, Person as Moralist.Joshua Knobe - 2010 - Behavioral and Brain Sciences 33 (4):315.
    It has often been suggested that people’s ordinary capacities for understanding the world make use of much the same methods one might find in a formal scientific investigation. A series of recent experimental results offer a challenge to this widely-held view, suggesting that people’s moral judgments can actually influence the intuitions they hold both in folk psychology and in causal cognition. The present target article distinguishes two basic approaches to explaining such effects. One approach would be to say that the (...)
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  39. Critter Psychology: On the Possibility of Nonhuman Animal Folk Psychology.Kristin Andrews - 2007 - In Daniel D. Hutto & Matthew Ratcliffe (eds.), Folk Psychology Re-Assessed. Kluwer/Springer Press. pp. 191--209.
    When we ask the question whether animals have their own folk psychology, we’re asking whether any other species has a commonsense conception of psychological phenomenon. Different versions of this question have been discussed over the past 25 years, but no clear answer has emerged. Perhaps one reason for this lack of progress is that we don’t clearly understand the question. I defend a two-fold view of folk psychology that takes as central the capacity to engage in some folk psychological practices (...)
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  40. Rationality, Folk Psychology, and the Belief-Opinion Distinction.Simone Gozzano - 1994 - Acta Analytica 12 (12):113-123.
    The aim of this paper is to clarify the role of the distinction between belief and opinion in the light of Dennett's intentional stance. In particular, I consider whether the distinction could be used for a defence of the stance from various criticisms. I will then apply the distinction to the so-called `paradoxes of irrationality'. In this context I will propose that we should avoid the postulation of `boundaries' or `gaps' within the mind, and will attempt to show that a (...)
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  41. Self and Other in the Explanation of Behavior: 30 Years Later.Joshua Knobe & Bertram Malle - 2002 - Psychologica Belgica 42:113-130.
    It has been hypothesized that actors tend to attribute behavior to the situation whereas observers tend to attribute behavior to the person (Jones & Nisbett 1972). The authors argue that this simple hypothesis fails to capture the complexity of actual actor-observer differences in people’s behavioral explanations. A new framework is proposed in which reason explanations are distinguished from explanations that cite causes, especially stable traits. With this framework in place, it becomes possible to show that there are a number of (...)
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  42. Folk Psychology is Not a Predictive Device.Adam Morton - 1996 - Mind 105 (417):119-37.
    I argue that folk psychology does not serve the purpose of facilitating prediction of others' behaviour but if facilitating cooperative action. (See my subsequent book *The Importance of Being Understood*.
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