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Phenomenology, Neuroscience, and Intersubjectivity

In Hubert L. Dreyfus & Mark A. Wrathall (eds.), A Companion to Phenomenology and Existentialism. Oxford: Wiley-Blackwell. pp. 329–345 (2006)

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  1. Intersubjectivity, Mirror Neurons and the Limits of Naturalism.Anthony Longo - 2023 - In Andrej Božič (ed.), Thinking Togetherness: Phenomenology and Sociality. Institute Nova Reijva for the Humanities. pp. 103-116.
    The paper explores the possibilities and limits of naturalizing the experience of intersubjectivity. The existence of mirror neurons illustrates that an experience of intersubjectivity is already present on a more primitive, precognitive, and embodied level. A similar argument had been made in the first half of the twentieth century by phenomenologists, such as Edmund Husserl. This motivated Vittorio Gallese, one of the discoverers of mirror neurons, and other philosophers to connect the functioning of mirror neurons with Husserl’s phenomenology of intersubjectivity (...)
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  • Image Consciousness, Movement Consciousness.Jonathan Owen Clark - 2019 - Midwest Studies in Philosophy 44 (1):48-69.
    Midwest Studies In Philosophy, Volume 44, Issue 1, Page 48-69, December 2019.
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  • Husserl on Other Minds.Philip J. Walsh - 2021 - In Hanne Jacobs (ed.), The Husserlian Mind. New Yor, NY: Routledge. pp. 257-268.
    Husserlian phenomenology, as the study of conscious experience, has often been accused of solipsism. Husserl’s method, it is argued, does not have the resources to provide an account of consciousness of other minds. This chapter will address this issue by providing a brief overview of the multiple angles from which Husserl approached the theme of intersubjectivity, with specific focus on the details of his account of the concrete interpersonal encounter – “empathy.” Husserl understood empathy as a direct, quasi-perceptual form of (...)
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  • What Virtue Argumentation Theory Misses: The Case of Compathetic Argumentation.Daniel H. Cohen & George Miller - 2016 - Topoi 35 (2):451-460.
    While deductive validity provides the limiting upper bound for evaluating the strength and quality of inferences, by itself it is an inadequate tool for evaluating arguments, arguing, and argumentation. Similar remarks can be made about rhetorical success and dialectical closure. Then what would count as ideal argumentation? In this paper we introduce the concept of cognitive compathy to point in the direction of one way to answer that question. It is a feature of our argumentation rather than my argument or (...)
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  • Beyond Cartesianism: Body-perception and the immediacy of empathy.Joona Taipale - 2015 - Continental Philosophy Review 48 (2):161-178.
    The current debates dealing with empathy, social cognition, and the problem of other minds widely accept the assumption that, whereas we can directly perceive the other’s body, certain additional mental operations are needed in order to access the contents of the other’s mind. Body-perception has, in other words, been understood as something that merely mediates our experience of other minds and requires no philosophical analysis in itself. The available accounts have accordingly seen their main task as pinpointing the operations and (...)
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  • Mimetic Phantasia in Action: Marc Richir’s Phenomenology of Intersubjectivity.Mauro Senatore - 2024 - Journal of the British Society for Phenomenology 55 (2):149-166.
    In this article, I aim to cast light on the genetic analyses of the apperception of the other that the phenomenologist Marc Richir develops in his late masterwork Phénoménologie en esquisses (2000). My reading hypothesis is that these analyses consist in the original contribution that Richir makes to the standard phenomenological account of empathy from within his overall project of a non-standard revision/refoundation of the Husserlian genetic phenomenology. To test this hypothesis, I trace Richir’s reinterpretation of two texts from Husserl’s (...)
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