How do we enter into empathic relations with inanimate objects? Do we indirectly infer that they possess mental states, or directly perceive them as mental things? In recent years these questions have been addressed by a number of authors. Some argue in favor of an indirect approach that involves mediatory procedures; others defend a direct approach that postulates no intermediate. In this paper I argue on the side of the latter. I show that Simulation Theory, one of the most elaborated (...) versions of the indirect approach, does not have the capacity to account for our empathy with IO. Investigating ST paves the way for criticizing a special kind of indirect theory, namely Imaginative Perception, which is tailored specifically to fit the problem. Both of these indirect theories face more or less similar problems. Motor Imagining is another indirect approach that must be considered, but in spite of its capacity to overcome some of the aforementioned problems, it suffers from over-inclusiveness. In contrast with these indirect approaches, I develop a phenomenologically inspired framework for empathy, according to which the scope of objects with which we can enter into empathic relations is broadened to include IO. I argue that this direct framework is a more promising way of addressing the problem of empathic engagement with IO. (shrink)

This paper extends Mori’s (IEEE Robot Autom Mag 19:98–100, 2012) uncanny valley-hypothesis to include technologies that fail its basic criterion that uncanniness arises when the subject experiences a discrepancy in a machine’s human likeness. In so doing, the paper considers Mori’s hypothesis about the uncanny valley as an instance of what Heidegger calls the ‘challenging revealing’ nature of modern technology. It introduces seeming autonomy and heteronomy as phenomenological categories that ground human being-in-the-world including our experience of things and people. It (...) is suggested that this categorical distinction is more foundational than Heidegger’s existential structures and phenomenological categories. Having introduced this novel phenomenological distinction, the paper considers the limits of Mori’s hypothesis by drawing on an example from science fiction that showcases that uncanniness need not only be caused by machines that resemble human beings. In so doing, it explores how the seeming autonomy-heteronomy distinction clarifies (at least some of) the uncanniness that can arise when humans encounter advanced technology which is irreducible to the anthropocentrism that shapes Mori’s original hypothesis. (shrink)

Robots seemingly in possession of an experiential mind, as well as humans allegedly incapable thereof, have been reported to elicit feelings of eeriness in their perceivers. The current work re-examined this claim, asking participants to rate both robots and humans in various social situations regarding their mind capacities, non-mind qualities, and overall appeal. It was found that feelings of eeriness towards both targets formed a distinct emotional response that was separable from simple dislike. Yet, unexpectedly, eeriness towards both targets intensified, (...) the less they were seen as possessing a typical human mind. For robots, however, this association was less consistent. Moreover, eeriness towards robots, but not towards humans, was most strongly predicted by a lack of perceived usefulness. These results indicate that mind attributions affect people’s attitudes towards each other more strongly than their attitudes towards humanoid robots. (shrink)