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The German word Destruktion was used by Heidegger in the sense that philosophy should destroy some ontological concepts and the everyday meanings of certain words. Tradition allows the transmission of knowledge and sensations of continuity and connection with the past, but it must be critically evaluated so that it does not perpetuate certain prejudices. According to Heidegger, tradition transmits, but it also conceals. Tradition induces self-evidence and prevents us from accessing the origin of concepts. It makes us believe that we (...) |
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In this paper, we call for a new approach to the psychology of free will attribution. While past research in experimental philosophy and psychology has mostly been focused on reasoning- based judgment (“the courtroom approach”), we argue that like agency and mindedness, free will can also be experienced perceptually (“the perceptual approach”). We further propose a new model of free will attribution—the agency model—according to which the experience of free will is elicited by the perceptual cues that prompt the attribution (...) |
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My thesis centres on the question of whether imaginative states can give rise to knowledge - including whether, and the extent to which, imaginative states can justify beliefs. Across seven chapters, I answer that imaginative states can indeed give rise to knowledge. The first and final chapters introduce and summarise the thesis. In the second chapter, I ask both what different cases of imagining have in common and what sets them apart from other kinds of mental states. In the third (...) |
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Provisional draft, pre-production copy of my book “The Modal Future” (forthcoming with Cambridge University Press). |
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What would be an adequate theory of social understanding? In the last decade, the philosophical debate has focused on Theory Theory, Simulation Theory and Interaction Theory as the three possible candidates. In the following, we look carefully at each of these and describe its main advantages and disadvantages. Based on this critical analysis, we formulate the need for a new account of social understanding. We propose the Person Model Theory as an independent new account which has greater explanatory power compared (...) |
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People often answer why-questions with what we call experiential explanations: narratives or stories with temporal structure and concrete details. In contrast, on most theories of the epistemic function of explanation, explanations should be abstractive: structured by general relationships and lacking extraneous details. We suggest that abstractive and experiential explanations differ not only in level of abstraction, but also in structure, and that each form of explanation contributes to the epistemic goals of individual learners and of science. In particular, experiential explanations (...) |
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A leading theoretical framework for naturalistic explanation of mind holds that we explain the mind by positing progressively "stupider" capacities ("homunculi") until the mind is "discharged" by means of capacities that are not intelligent at all. The so-called homuncular fallacy involves violating this procedure by positing the same capacities at subpersonal levels. I argue that the homuncular fallacy is not a fallacy, and that modern-day homunculi are idle posits. I propose an alternative view of what naturalism requires that reflects how (...) |
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For a long time philosophers have struggled to reach a definition of knowledge that is fully satisfactory from an intuitive standard. However, what could be so fuzzy about the concept of knowledge that it makes our intuitions to not obviously support a single analysis? One particular approach from a naturalistic perspective treats this question from the point of view of the psychology of concepts. According to it, this failure is explained by the structure of our folk concept of knowledge, which (...) |
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Going beyond the biological and physiological limitations imposed on us by the human body is something which the human race has strived to do throughout its history. There is something about our human nature that compels us to strive for improvement and enhancement in our physical and mental performance, and to stretch ever further the boundaries of human accomplishment. Nowhere can a stronger desire for enhanced performance be found than in the realm of competitive sport and, it is certainly arguable (...) |
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The aim of this paper is to give a new interpretation of Aristotle's account of the emotions evoked in the course of engaging with tragic narratives that would give rise to a coherent account of catharsis. Very briefly, the proposal is that tragedy triggers vicarious emotions and catharsis is the purgation of such emotions. I argue that this interpretation of “fear and pity” as vicarious emotions is consistent with both Aristotle's account of emotions and his account of catharsis and also (...) |
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Emotions are Janus-faced: their focus may switch from how a person is feeling deep inside her, to the busy world of actions, words, or gestures whose perception currently affects her. The intimate relation between the ‘inside’ and the ‘outside’ seems to call for a redrawing of the traditional distinction of mental states between those that can look out to the world, and those that are, supposedly, irredeemably blind. |
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This paper is divided into two parts. In Section 1, I explore and defend a “regulative view” of folk-psychology as against the “standard view”. On the regulative view, folk-psychology is conceptualized in fundamentally interpersonal terms as a “mind-making” practice through which we come to form and regulate our minds in accordance with a rich array of socially shared and socially maintained sense-making norms. It is not, as the standard view maintains, simply an epistemic capacity for coming to know about the (...) |
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I offer a new argument for the elimination of ‘beliefs’ from cognitive science based on Wimsatt’s concept of robustness and a related concept of fragility. Theoretical entities are robust if multiple independent means of measurement produce invariant results in detecting them. Theoretical entities are fragile when multiple independent means of detecting them produce highly variant results. I argue that sufficiently fragile theoretical entities do not exist. Recent studies in psychology show radical variance between what self-report and non-verbal behaviour indicate about (...) |
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Notes on Contributors • Preface • Christopher Peacocke, Introduction: The Issues and their Further Development I OBJECTIVE THOUGHT • John Campbell, Objects and Objectivity Commentaries • Bill Brewer, Thoughts about Objects, Places and Times • John O'Keefe, Cognitive Maps, Time and Causality II OBJECTIVITY AND THE UNITY OF CONSCIOUSNESS • Susan Hurley, Unity and Objectivity Commentaries • Anthony Marcel, What is Relevant to the Unity of Consciousness? • Michael Lockwood, Issues of Unity and Objectivity III UNDERSTANDING THE MENTAL:THEORY OR SIMULATION (...) |
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This paper concerns how motor actions are neurally represented and coded. Action planning and motor preparation can be studied using a specific type of representational activity, motor imagery. A close functional equivalence between motor imagery and motor preparation is suggested by the positive effects of imagining movements on motor learning, the similarity between the neural structures involved, and the similar physiological correlates observed in both imaging and preparing. The content of motor representations can be inferred from motor images at a (...) |
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Barresi & Moore contrast two theories of autism: (1) in autism there is a general inability to integrate first and third person information (of any kind), and (2) in autism there is a specific inability to represent an agent's perceptual or volitional mental state being about another agents mental state. Two lines of experimental evidence suggest that the first of these is too broad, favoring instead the more specific “theory of mind” account. |
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Organisms engage in various activities that are directed at objects, whether real or imagined. Such activities may be termed “intentional relations.” We present a four-level framework of social understanding that organizes the ways in which social organisms represent the intentional relations of themselves and other agents. We presuppose that the information available to an organism about its own intentional relations (or first person information) is qualitatively different from the information available to that organism about other agents’ intentional relations (or third (...) |
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Barresi & Moore's “intentional schema” will not do the work of “theory of mind.” Their model will account neither for fundamental facts of social competence, such as the social attributions of the 10-month-old infant, nor the possibility that, though having a theory of mind, the chimpanzee's theory is “weaker” than the human's. |
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Barresi & Moore do not consider information about intentional relations available within emotional engagement with others and do not see that others are perceived in the second as well as the third person. Recognising second person information forces recognition of similarities and connections not otherwise available. A developmental framework built on the assumption of the complete separateness of self and other is inevitably flawed. |
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Many current programs for cognitive science sail under the banner of “embodied cognition.” These programs typically seek to distance themselves from standard cognitive science. The present proposal for a conception of embodied cognition is less radical than most, indeed, quite compatible with many versions of traditional cognitive science. Its rationale is based on two elements, each of which is theoretically plausible and empirically well-founded. The first element invokes the idea of “bodily formats,” i.e., representational codes primarily utilized in forming interoceptive (...) |
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It is commonly held that our intuitive judgements about imaginary problem cases are justified a priori, if and when they are justified at all. In this paper I defend this view — ‘rationalism’ — against a recent objection by Timothy Williamson. I argue that his objection fails on multiple grounds, but the reasons why it fails are instructive. Williamson argues from a claim about the semantics of intuitive judgements, to a claim about their psychological underpinnings, to the denial of rationalism. (...) |
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The relationship between metacognition and mindreading was investigated by comparing the monitoring of one’s own learning and another person’s learning . Previous studies indicated that in self-paced study judgments of learning for oneself are inversely related to the amount of study time invested in each item. This suggested reliance on the memorizing-effort heuristic that shorter ST is diagnostic of better recall. In this study although an inverse ST–JOL relationship was observed for Self, it was found for Other only when the (...) |
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In an earlier paper (Biggs, 2007) I argue that those attributing mental states sometimes simulate the phenomenal states of those to whom they are making attributions (i.e., targets). In this paper I argue that such phenomenal simulation plays an important role in some third-person mental state attributions. More specifically, I identity three important roles that phenomenal simulation could play in third-person mental state attributions: phenomenal simulation could cause attributions, facilitate attributions, or deepen simulators' understanding of targets. I then argue that (...) |
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The comment addresses central issues of a "theory theory" approach as exemplified in Gopnik' and Goldman's BBS-articles. Gopnik, on the one hand, tries to demonstrate that empirical evidence from developmental psychology supports the view of a "theory theory" in which common sense beliefs are constructed to explain ourselves and others. Focusing the informational processing routes possibly involved we would like to argue that his main thesis (e.g. idea of intentionality as a cognitive construct) lacks support at least for two reasons: (...) |
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