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Switch to: References
Citations of:
The Debate over Cognitivism
Theory, Culture and Society 25 (2):1-17 (2008)
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In this article, cognitivism is understood as the view that the engine of human action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the critique of cognitivism, (...) |
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Critically discussing the causal social ontologies presented by Dave Elder-Vass and John Searle, the article argues that these views implausibly identify the causal ontological source of human sociality in collectively known, recognized and accepted statuses, criteria, norms and the like. This is implausible, for it ignores human sociality as occurring in temporally and spatially dispersed on-going processes of human interaction of differently placed, often unequal, and thus epistemically differently equipped actors in division of labour. Human scientific concepts are best seen (...) |
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In this article, cognitivism is understood as the view that the engine of human (individual and collective) action is the intentional, dispositional, or other mental capacities of the brain or the mind. Cognitivism has been criticized for considering the essence of human action to reside in its alleged source in mental processes at the expense of the social surroundings of the action, criticism that has often been inspired by Ludwig Wittgenstein's later philosophy. This article explores the logical extent of the (...) |
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Ethnomethodologists have very often distorted G. H. Mead’s works, partly because they have read them through H. Blumer’s interpretations. Therefore they have undervalued many similarities existing between Mead’s and Garfinkel’s thoughts. Of course there are lots of ambiguities and problems in Mead’s writings, and ethomethodologists are right when they criticize them. But they are wrong when they misread Mead. This paper examines two points. The first one is one about which Mead has often been misread: his use of the internal-exernal (...) |
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