On a widely held characterization, triadic joint attention is the capacity to perceptually attend to an object or event together with another subject. In the last four decades, research in developmental psychology has provided increasing evidence of the crucial role that this capacity plays in socio-cognitive development, early language acquisition, and the development of perspective-taking. Yet, there is a striking discrepancy between the general agreement that joint attention is critical in various domains, and the lack of theoretical consensus on how (...) to account for it. This paper pursues three interrelated aims: (i) it examines the contrast between reductive and non-reductive views of (triadic) joint attention, by bringing into focus the notion of recursive mindreading; (ii) it assembles, advances, and discusses a number of arguments against reductive views; (iii) finally, in dialogue with some prominent non-reductive views, it outlines the case for a non-reductive view that gives pride of place to the idea that co-attenders relate to one another as a ‘you’. (shrink)

It has become increasingly common to talk about the second person in the theory of mind debate. While theory theory and simulation theory are described as third person and first person accounts respectively, a second person account suggests itself as a viable, though wrongfully neglected third option. In this paper I argue that this way of framing the debate is misleading. Although defenders of second person accounts make use of the vocabulary of the theory of mind debate, they understand some (...) of the core expressions in a different way. I will illustrate this claim by focusing on Reddy’s and Gallagher’s accounts and argue that these authors use the notions of knowing and of understanding other minds differently than traditionally assumed. As a consequence, second person accounts thus conceived do not directly address the questions that gave rise to the theory of mind debate. They invite us, however, to critically reflect upon the way the debate has been set up. (shrink)

In spite of the remarkable progress made in the burgeoning field of social neuroscience, the neural mechanisms that underlie social encounters are only beginning to be studied and could —paradoxically— be seen as representing the ‘dark matter’ of social neuroscience. Recent conceptual and empirical developments consistently indicate the need for investigations, which allow the study of real-time social encounters in a truly interactive manner. This suggestion is based on the premise that social cognition is fundamentally different when we are in (...) interaction with others rather than merely observing them. In this article, we outline the theoretical conception of a second-person approach to other minds and review evidence from neuroimaging, psychophysiological studies and related fields to argue for the development of a second-person neuroscience, which will help neuroscience to really go social; this may also be relevant for our understanding of psychiatric disorders construed as disorders of social cognition. (shrink)

Psychotic and prodromal states are characterized by distortions of intersubjectivity, and a number of psychopathologists see in the concrete I-You frame of the clinical encounter the manifestation of such impairment. Rümke has coined the term of ‘praecox-feeling’, designated to describe a feeling of unease emanating in the interviewer that reflects the detachment of the patient and the failure of an ‘affective exchange.’ While the reliability of the praecox-feeling as a diagnostic tool has since been established, the explanation and theoretical framing (...) of the phenomena is still lacking. By drawing on enactivist approaches to social cognition, the paper will attempt to provide such an explanation. This is relevant, since such an explanation could contribute to a more precise understanding of the phenomena in question and possibly add to our knowledge regarding the link between experiential vulnerability to psychosis and disturbed I-Thou intersubjectivity. (shrink)

In this paper, we take Darwall’s analytical project of the second-person standpoint as the starting point for a naturalistic project about our moral psychology. In his project, Darwall contends that our moral notions constitutively imply the perspective of second-personal interaction, i.e. the interaction of two mutually recognized agents who make and acknowledge claims on one another. This allows him to explain the distinctive purported authority of morality. Yet a naturalized interpretation of it has potential as an account of our moral (...) psychology. We propose a naturalistic interpretation of Darwall’s work to address some of the main issues about our moral psychology. First, we explain why moral norms motivate us; namely, because of these second-personal relations. We provide a naturalized version of this solution. Second, we articulate how intersubjective interactions take place effectively; grounding duties to particular other subjects, and being related to distinctive moral emotions. Third, we address the question of the limits of the moral community, proposing that it comprises all agents capable of second-personal interactions. Finally, we explain the emergence of community norms through intersubjective interaction. Since all group members can adopt alternatively the second-personal stance to each other, demands are sanctioned and recognized in a triangulation process which explains the emergence of group norms. (shrink)

In this article, we give much needed attention to the nature and value of corporate prayer by drawing together insights from theology, philosophy, and psychology. First, we explain what it is that distinguishes corporate from private prayer by drawing on the psychological literature on joint attention and the philosophical notion of shared situations. We suggest that what is central to corporate prayer is a “sense of sharedness,” which can be established through a variety of means—through bodily interactions or through certain (...) environments. Second, we argue that corporate prayer, when understood as a kind of shared situation, enables common knowledge, as well as a kind of alignment between participants. Through this process, participants’ attention is focused on the same target and affiliation between participants increases. Thus, we suggest, one benefit of understanding corporate prayer as a shared situation is that it establishes and deepens a sense of community in such a way that common purposes and goals can be enacted more effectively. (shrink)

Joint attention to an external object at the end of the first year is typically believed to herald the infant's discovery of other people's attention. I will argue that mutual attention in the first months of life already involves an awareness of the directednesss of attention. The self is experienced as the first object of this directedness followed by gradually more distal 'objects'. this view explains early infant affective self-consciousness within mutual attention as emotionally meaningful, rather than as bearing only (...) a spurious similarity to that in the second and third years of life. Such engagements precede and must inform, rather than derive from, conceptual representations of self and other, and can be better described as self-other conscious affects. (shrink)