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Switch to: References
Citations of:
Joint Attention, Communication, and Mind
In Naomi Eilan, Christoph Hoerl, Teresa McCormack & Johannes Roessler (eds.), Joint Attention: Communication and Other Minds: Issues in Philosophy and Psychology. Oxford, GB: Oxford: Clarendon Press. pp. 1 (2005)
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In this essay, I consider a kind of social group that I call ‘epistemic’. It is constituted by its members’ possession of perceptually grounded common knowledge, which endows them with a particular kind of epistemic authority. This authority, I argue, is invoked in the activity of ‘joint reminiscing’—of remembering together a past jointly experienced event. Joint reminiscing, in turn, plays an important role in the constitution of social and personal identity. The notion of an epistemic group, then, is a concept (...) |
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Davidson’s well-known language skepticism—the claim that there is no such a thing as a language—has recognizably Gricean underpinnings, some of which also underlie his continuity skepticism—the claim that there can be no philosophically illuminating account of the emergence of language and thought. My first aim in this paper is to highlight aspects of the complicated relationship between central Davidsonian and Gricean ideas concerning language. After a brief review of Davidson’s two skeptical claims and their Gricean underpinnings, I provide my own (...) |
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The Linda paradox is a key topic in current debates on the rationality of human reasoning and its limitations. We present a novel analysis of this paradox, based on the notion of verisimilitude as studied in the philosophy of science. The comparison with an alternative analysis based on probabilistic confirmation suggests how to overcome some problems of our account by introducing an adequately defined notion of verisimilitudinarian confirmation. |
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The paper first gives a conceptual distinction of the first, second and third person perspectives in social cognition research and connects them to the major present theories of understanding others (simulation, interaction and theory theory). It then argues for a foundational role of second person interactions for the development of social perspectives. To support this thesis, the paper analyzes in detail how infants, in particular through triangular interactions with persons and objects, expand their understanding of perspectives and arrive at a (...) |
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I argue that joint attention solves the “base problem” as it arises for Schiffer’s and Lewis’s theories of common knowledge. The problem is that an account is needed of the perceptual base of some forms of common knowledge that gets by without itself invoking common knowledge. The paper solves the problem by developing a theory of joint attention as consisting in the exercise of joint know-how involving particular and sometimes distal targets and arguing that certain joint perceivers can always have (...) |
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What is it to know someone? Epistemologists rarely take up this question, though recent developments make such inquiry possible and desirable. This paper advances an account of how such interpersonal knowledge goes beyond mere propositional and qualitative knowledge about someone, giving a central place to second-personal treatment. It examines what such knowledge requires, and what makes it distinctive within epistemology as well as socially. It assesses its theoretic value for several issues in moral psychology, epistemic injustice, and philosophy of mind. (...) |
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Ordinary human perceivers know that visual objects are perceivable from standpoints other than their own. The aim of this paper is to provide an explanation of how perceptual experience equips perceivers with this knowledge. I approach the task by discussing a variety of action-based theories of perception. Some of these theories maintain that standpoint transcendence is required for shape perception. I argue that this standpoint transcendence must take place in the phenomenal present and that it can be explained in terms (...) |
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Contemporary philosophers and scientists have done much to expand our understanding of the structure and neural mechanisms of joint action. But the phenomenology of joint action has only recently become a live topic for research. One method of clarifying what is unique about the phenomenology of joint action is by considering the alternative perspective of agents subsumed in group action. By group action we mean instances of individual agents acting while embedded within a group agent, instead of with individual coordination. (...) |
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Other people figure in our experience of the world; they strike us as unique and gen- uinely other. This paper explores whether a Husserlian account of empathy as the way in which we constitute an intersubjective world can account for the uniqueness and otherness of other people in our experience. I contend that it can’t. I begin by explicating Husserl’s theory of empathy, paying particular attention to the reduction to a purely egoic sphere and the steps that ostensibly permit a (...) |
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From playing basketball to ordering at a food counter, we frequently and effortlessly coordinate our attention with others towards a common focus: we look at the ball, or point at a piece of cake. This non-verbal coordination of attention plays a fundamental role in our social lives: it ensures that we refer to the same object, develop a shared language, understand each other’s mental states, and coordinate our actions. Models of joint attention generally attribute this accomplishment to gaze coordination. But (...) |
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Joint attention customarily refers to the coordinated focus of attention between two or more individuals on a common object or event, where it is mutually “open” to all attenders that they are so engaged. We identify two broad approaches to analyse joint attention, one in terms of cognitive notions like common knowledge and common awareness, and one according to which joint attention is fundamentally a primitive phenomenon of sensory experience. John Campbell’s relational theory is a prominent representative of the latter (...) |
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This article investigates the relationship between for-me-ness and sociality. I start by pointing out some ambiguities in claims pursued by critics that have recently pressed on the relationship between the two notions. I next articulate a question concerning for-me-ness and sociality that builds on the idea that, occasionally at least, there is something it is like ‘for us’ to have an experience. This idea has been explored in recent literature on shared experiences and collective intentionality, and it gestures towards the (...) |
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According to we-mode accounts of collective intentionality, an experience is a "we-experience"—that is, part of a jointly attentional episode—in virtue of the way or mode in which the content of the experience is given to the subject of experience. These accounts are supposed to explain how a we-experience can have the phenomenal character of being given to the subject "as ours" rather than merely "as my experience" (Zahavi 2015), and do so in a relatively conceptually and cognitively undemanding way. Galotti (...) |
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Purported evidence for purposeful divine action in the cosmos may appear to warrant describing God as personal, as Swinburne proposes. In this paper, however, I argue that the primary understanding of what is meant by a person is formed by the experience of ”I’ -- ”you’ or second-person relatedness, a mode of relation with God that is not part of natural theology. moreover, even among human beings, the recognition of purposeful agency does not invariably lead to the attribution of personhood (...) |
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Mutual perceptual knowledge is a prevalent feature of our everyday lives, yet appears to be exceptionally difficult to characterise in an acceptable way. This paper argues for a renewed understanding of Stephen Schiffer’s iterative approach to mutual knowledge, according to which mutual knowledge requires an infinite number of overlapping, embedded mental states. It is argued that the charge of ‘psychological implausibility’ that normally accompanies discussion of this approach can be offset by identifying mutual knowledge, not with the infinite iterations themselves, (...) |
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Most people working on linguistic meaning or communication assume that semantics and pragmatics are distinct domains, yet there is still little consensus on how the distinction is to be drawn. The position defended in this paper is that the semantics/pragmatics distinction holds between encoded linguistic meaning and speaker meaning. Two other ‘minimalist’ positions on semantics are explored and found wanting: Kent Bach’s view that there is a narrow semantic notion of context which is responsible for providing semantic values for a (...) |
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This paper criticizes genetic naturalism, namely, the task of explaining how reason emerges from nature. We take into account Donald Davidson’s anomalous monism and his analogy of triangulation. Our aim is to criticize both the metaphysical suppositions of anomalous monism and its consequences for genetic naturalism. We propose that those suppositions and those consequences prevent the genetic question to be appropriately raised and, therefore, mislead the research for a reasonable answer to that. |
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La atención conjunta se da cuando dos sujetos atienden al mismo objeto a la vez, y el hecho es cognitivamente abierto. Existen dos enfoques al respecto: el primero reconoce que cada sujeto sabe que el otro está percibiendo lo mismo, es decir, es un co-perceptor; se trata, entonces, de explicar en qué consiste ser un co-perceptor. El segundo enfoque resalta que los sujetos saben que el objeto está siendo percibido por ambos; en dicho caso, se trata de explicar en qué (...) |
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In this paper I provide a theory of the speech act of assertion according to which assertion is a species of joint action. In doing so I rely on a theory of joint action developed in more detail elsewhere. Here we need to distinguish between the genus, joint action, and an important species of joint action, namely, what I call joint epistemic action. In the case of the latter, but not necessarily the former, participating agents have epistemic goals, e.g., the (...) |
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There are modes of presentation of a person in thought corresponding to the first and third person pronouns. This paper proposes that there is also thought involving a second person mode of presentation of another, which might be expressed by an utterance involving ‘you’, but need not be expressed linguistically. It suggests that co-operative activity is the locus for such thought. First person thought is distinctive in how it supplies reasons for the subject to act. In co-operative action there is (...) |
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Growing evidence indicates that our higher rational capacities depend on social interaction—that only through engaging with others do we acquire the ability to evaluate beliefs as true or false, or to reflect on and evaluate the reasons that support our beliefs. Up to now, however, we have had little understanding of how this works. Here we argue that a uniquely human socio-linguistic phenomenon which we call ‘joint attention to mental content’ plays a key role. JAM is the ability to focus (...) |
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Embodied approaches to mindreading have tended to define themselves in contrast to cognitive approaches to social mindreading. One side effect of this has been a lack of engagement with key areas in the study of social cognition—in particular the topic of how we gain an understanding of the referential nature of others’ thoughts, and how that understanding develops from infancy. I argue that embodied accounts of mindreading are well equipped to enter into this debate, by making use of the notion (...) |
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The social cognition of domestic cats is a scarcely studied topic due to the reputation of the animal as individualistic. Nevertheless, cats are capable of cognitively demanding cooperative activities such as a communal nest-moving. The cognitive abilities of free-ranging cats are evaluated against the background of the shared intentionality hypothesis, proposed by a research group of Michael Tomasello. Although their comparative studies are carried out on chimpanzees, they are valuable as a source of conceptual work linking empirical cognitive studies with (...) |
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It is one thing for two or more persons to perceive the same object, and it is quite another for two or more persons to perceive the same object together. The latter phenomenon is called joint attention and has recently garnered considerable interest from psychologists. However, contemporary psychological research has not succeeded in clarifying how persons can share perception of an object. Joint attention thus stands in need of phenomenological clarification. Surprisingly, this has yet to be offered. Phenomenologists have provided (...) |
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In this paper I argue that there are gestalt principles underlying intersubjective interactions and that this means that intersubjective ‘units’, can be recognised as unified gestalt wholes. The nub of the claim is that interactions within a ‘plural subject’ can be perceived by others outside this plural subject. Framed from the first-person perspective: I am able to recognise intersubjective interactions between multiple others who are not me. I argue that the terminology of gestalt structures is helpful in framing and understanding (...) |
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In order to understand what we are talking about when we talk about joint attention, I will scrutinize how the mainstream view that builds on representational and intentionalist theories of mind is constituted. My aim is to show that much of the theory of joint attention is quite narrowly constructed and comes with tacit disciplinary biases that exclude much of what is existentially important in our practices of sharing our perceptions and guiding others to attend to the world in novel (...) |
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