Abstract: Some propose that the question of how you know that James is angry can be adequately answered with the claim that you see that James is angry. Call this the Perceptual Hypothesis. Here, I examine that hypothesis. I argue that there are two different ways in which the Perceptual Hypothesis could be made true. You might see that James is angry by seeing his bodily features. Alternatively, you might see that James is angry by seeing his anger. If you (...) see that James is angry in the first way, your knowledge is inferential. If you see that James is angry in the second way, your knowledge is not inferential. These are different ways of knowing that James is angry. So the Perceptual Hypothesis alone does not adequately answer the question of how you know that fact. To ascertain how you know it, we need to decide whether or not you saw his anger. This is an epistemological argument. But it has consequences for a theory of perception. It implies that there is a determinate fact about which features of an object you see. This fact is made true independently of what you come to know by seeing. In the final section of the paper, I seek to undermine various ways in which the claim that you see James' anger may be thought implausible. (shrink)

According to the extended cognition hypothesis (henceforth ExC), there are conditions under which thinking and thoughts (or more precisely, the material vehicles that realize thinking and thoughts) are spatially distributed over brain, body and world, in such a way that the external (beyond-the-skin) factors concerned are rightly accorded fully-paid-up cognitive status.1 According to functionalism in the philosophy of mind, “what makes something a mental state of a particular type does not depend on its internal constitution, but rather on the way (...) it functions, or the role it plays, in the system of which it is a part” (Levin 2008). The respective fates of these two positions may not be independent of each other. The claim that ExC is in some way a form of, dependent on, entailed by, or at least commonly played out in terms of, functionalism is now pretty much part of the received view of things (see, e.g., Adams and Aizawa 2008; Clark and Chalmers 1998; Clark 2005, 2008, this volume a, b, forthcoming; Menary 2007; Rupert 2004; Sprevak manuscript; Wheeler forthcoming). Thus ExC might be mandated by the existence of functionally specified cognitive systems whose boundaries are located partly outside the skin. This is the position that Andy Clark has recently dubbed extended functionalism (Clark 2008, forthcoming; see also Wheeler forthcoming). (shrink)

In this paper I defend interaction theory (IT) as an alternative to both theory theory (TT) and simulation theory (ST). IT opposes the basic suppositions that both TT and ST depend upon. I argue that the various capacities for primary and secondary intersubjectivity found in infancy and early childhood should not be thought of as precursors to later developing capacities for using folk psychology or simulation routines. They are not replaced or displaced by such capacities in adulthood, but rather continue (...) to operate as our ordinary and everyday basis for social cognition. I also argue that enactive perception rather than implicit simulation is the best model for explaining these capacities. (shrink)

Theory theory and simulation theory share the assumption that mental states are unobservable, such that mental state attribution requires an extra psychological step beyond perception. Phenomenologists deny this, contending that we can directly perceive people's mental states. Here I evaluate objections to theory theory and simulation theory as accounts of everyday social perception offered by Dan Zahavi and Shaun Gallagher. I agree that their phenomenological claims have bite at the personal level, distinguishing direct social perception from conscious theorizing and simulation. (...) Their appeals to phenomenology and other arguments do not, however, rule out theory theory or simulation theory as accounts of the sub-personal processes underlying social perception. While I here remain uncommitted about the plausibility of sub-personal theorizing and simulation, I argue that phenomenologists must do more in order to reject these accounts. (shrink)

I focus on two questions: what is knowledge, and how is knowledge possible? The latter is an example of a how-possible question. I argue that how-possible questions are obstacle-dependent and that they need to be dealt with at three different levels, the level of means, of obstacle-removal, and of enabling conditions. At the first of these levels the possibility of knowledge is accounted for by identifying means of knowing, and I argue that the identification of such means also contributes to (...) a proper understanding of what knowledge is. (shrink)

Functionalism in the philosophy of mind is the doctrine that what makes something a mental state of a particular type does not depend on its internal constitution, but rather on the way it functions, or the role it plays, in the system of which it is a part. This doctrine is rooted in Aristotle's conception of the soul, and has antecedents in Hobbes's conception of the mind as a “calculating machine”, but it has become fully articulated (and popularly endorsed) only (...) in the last third of the 20th century. Though the term ‘functionalism’ is used to designate a variety of positions in a variety of other disciplines, including psychology, sociology, economics, and architecture, this entry focuses exclusively on functionalism as a philosophical thesis about the nature of mental states. (shrink)

The Perceptual Hypothesis is that we sometimes see, and thereby have non-inferential knowledge of, others' mental features. The Perceptual Hypothesis opposes Inferentialism, which is the view that our knowledge of others' mental features is always inferential. The claim that some mental features are embodied is the claim that some mental features are realised by states or processes that extend beyond the brain. The view I discuss here is that the Perceptual Hypothesis is plausible if, but only if, the mental features (...) it claims we see are suitably embodied. Call this Embodied Perception Theory. I argue that Embodied Perception Theory is false. It doesn't follow that the Perceptual Hypothesis is implausible. The considerations which serve to undermine Embodied Perception Theory serve equally to undermine the motivations for assuming that others' mental lives are always imperceptible. (shrink)

When philosophers speak of direct perceptual knowledge, they obviously mean to suggest that such knowledge is unmediated ? but unmediated by what? This is where we find evidence of violent disagreement. To clarify matters, I want to identify and briefly describe several important senses of "direct" that have helped shape our understanding of perceptual knowledge. They are (1) "Direct" as Non-Inferential Perception; (2) "Direct" as Unmediating by Objects of Perception; (3) "Direct" as Conceptually Unmediated Perception; (4) "Direct" as Independent Verification (...) of Perceptual Beliefs; and (5) "Direct" as Perception of What is Epistemically Prior. (shrink)

Mind, it is increasingly fashionable to assert, is an intrinsically embodied and environmentally embedded phenomenon. But there is a potential tension between two strands of thought prominent in this recent literature. One of those strands depicts the body as special, and the fine details of a creature’s embodiment as a major constraint on the nature of its mind: a kind of new-wave body-centrism. The other depicts the body as just one element in a kind of equal-partners dance between brain, body (...) and world, with the nature of the mind fixed by the overall balance thus achieved: a kind of extended functionalism (now with an even broader canvas for multiple realizability than ever before). The present paper displays the tension, scouts the space of possible responses, and ends by attempting to specify what the body actually needs to be, given its complex role in these recent debates. (shrink)

Philosophers and psychologists have often maintained that in order to attribute mental states to other people one must have a ‘theory of mind’. This theory facilitates our grasp of other people’s mental states. Debate has then focussed on the form this theory should take. Recently a new approach has been suggested, which I call the ‘Direct Perception approach to social cognition’. This approach maintains that we can directly perceive other people’s mental states. It opposes traditional views on two counts: by (...) claiming that mental states are observable and by claiming that we can attribute them to others without the need for a theory of mind. This paper argues that there are two readings of the direct perception claims: a strong and a weak one. The Theory-theory is compatible with the weak version but not the strong one. The paper argues that the strong version of direct perception is untenable, drawing on evidence from the mirror neuron literature and arguments from the philosophy of science and perception to support this claim. It suggests that one traditional ‘theory of mind’ view, the ‘Theory-theory’ view, is compatible with the claim that mental states are observable, and concludes that direct perception views do not offer a viable alternative to theory of mind approaches to social cognition. (shrink)

Much recent work on empathy in philosophy of mind and cognitive science has been guided by the assumption that minds are composed of intracranial phenomena, perceptually inaccessible and thus unobservable to everyone but their owners. I challenge this claim. I defend the view that at least some mental states and processes—or at least some parts of some mental states and processes—are at times visible, capable of being directly perceived by others. I further argue that, despite its initial implausibility, this view (...) receives robust support from several strands of empirical research. (shrink)

The direct social perception thesis claims that we can directly perceive some mental states of other people. The direct perception of mental states has been formulated phenomenologically and psychologically, and typically restricted to the mental state types of intentions and emotions. I will compare DSP to another account of mindreading: dual process accounts that posit a fast, automatic “Type 1” form of mindreading and a slow, effortful “Type 2” form. I will here analyze whether dual process accounts’ Type 1 mindreading (...) serves as a rival to DSP or whether some Type 1 mindreading can be perceptual. I will focus on Apperly and Butterfill’s dual process account of mindreading epistemic states such as perception, knowledge, and belief. This account posits a minimal form of Type 1 mindreading of belief-like states called registrations. I will argue that general dual process theories fit well with a modular view of perception that is considered a kind of Type 1 process. I will show that this modular view of perception challenges and has significant advantages over DSP’s phenomenological and psychological theses. Finally, I will argue that if such a modular view of perception is accepted, there is significant reason for thinking Type 1 mindreading of belief-like states is perceptual in nature. This would mean extending the scope of DSP to at least one type of epistemic state. (shrink)

I argue that it is possible literally to perceive the emotions of others. This account depends upon the possibility of perceiving a whole by perceiving one or more of its parts, and upon the view that emotions are complexes. After developing this account, I expound and reply to Rowland Stout's challenge to it. Stout is nevertheless sympathetic with the perceivability-of-emotions view. I thus scrutinize Stout's suggestion for a better defence of that view than I have provided, and offer a refinement (...) of my own proposal that incorporates some of his insights. (shrink)

In opposition to mainstream theory of mind approaches, some contemporary perceptual accounts of social cognition do not consider the central question of social cognition to be the problem of access to other minds. These perceptual accounts draw heavily on phenomenological philosophy and propose that others' mental states are “directly” given in the perception of the others' expressive behavior. Furthermore, these accounts contend that phenomenological insights into the nature of social perception lead to the dissolution of the access problem. We argue, (...) on the contrary, that the access problem is a genuine problem that must be addressed by any account of social cognition, perceptual or non-perceptual, because we cannot cast the access problem as a false problem without violating certain fundamental intuitions about other minds. We elaborate the fundamental intuitions as three constraints on any theory of social perception: the Immediacy constraint; the Transcendence constraint; and the Accessibility constraint. We conclude with an outline of an account of perceiving other minds that meets the three constraints. (shrink)

We ordinarily speak of being able to see that there are people on the bus, Students in the class, And children playing in the street. If human beings are understood to be conscious entities, Then one of our ways of knowing that there are other conscious entities in the world besides ourselves is by seeing that there are. We also speak of seeing that he is angry, She is depressed, And so on. It is argued that this is, Indeed, One (...) way of knowing that there are other minds (and, Hence, That the problem of other minds is not a special epistemological problem). What helps to obscure this fact is the confusion between visibility and knowability--The confusion between seeing his pain and seeing that he is in pain. (shrink)

The theory of mind (ToM) framework has been criticised by emerging alternative accounts. Each alternative begins with the accusation that ToM's validity as a research paradigm rests on the assumption of the ‘unobservability’ of other minds. We argue that the critics' discussion of the unobservability assumption (UA) targets a straw man. We discuss metaphysical, phenomenological, epistemological, and psychological readings of UA and demonstrate that it is not the case that ToM assumes the metaphysical, phenomenological, or epistemological claims. However, ToM supports (...) the psychological UA as a claim about cognitive processes responsible for mindreading. The latter can be interpreted as a claim that (a) neither the other's ‘mindedness’ in general nor the other's particular mental states are observable (i.e. apprehended perceptually); (b) particular mental states are unobservable, whereas some aspects indicative of ‘mindedness’ are observable; (c) some mental states are unobservable but some are also observable. Whereas the critics tend to attribute (a) to ToM, most ToM accounts actually take positions (b) or (c). We conclude that the allegations against ToM for positing UA are seriously misdirected. We further bring out an important stipulation of any account of observability of mental states: mental states are not observable in the same way as the sensory properties of physical objects. (shrink)

Editorial preface to the fourth edition and modified translation -- The text of the Philosophische Untersuchungen -- Philosophische untersuchungen = Philosophical investigations -- Philosophie der psychologie, ein fragment = Philosophy of psychology, a fragment.

Direct Social Perception (DSP) is the idea that we can non-inferentially perceive others’ mental states. In this paper, I argue that the standard way of framing DSP leaves the debate at an impasse. I suggest two alternative interpretations of the idea that we see others’ mental states: others’ mental states are represented in the content of our perception, and we have basic perceptual beliefs about others’ mental states. I argue that the latter interpretation of DSP is more promising and examine (...) the kinds of mental states that plausibly could satisfy this version of DSP. (shrink)

Quite a number of the philosophical arguments and objections currently being launched against simulation (ST) based and theory-theory (TT) based approaches to mindreading have a phenomenological heritage in that they draw on ideas found in the work of Husserl, Heidegger, Sartre, Merleau-Ponty, Stein, Gurwitsch, Scheler and Schutz. Within the last couple of years, a number of ST and TT proponents have started to react and respond to what one for the sake of simplicity might call the phenomenological proposal (PP). This (...) paper addresses some of these critical responses, and distinguishes—in the process—substantive disagreements from terminological issues and other issues that are symptomatic of different research agendas. It does so by focusing specifically upon some objections made by Pierre Jacob. These epitomize the kinds of concerns that are being raised about PP at the moment, and thus facilitate a reply on behalf of PP that also applies more generally. (shrink)

Starting from the assumption that one can literally perceive someone's anger in their face, I argue that this would not be possible if what is perceived is a static facial signature of their anger. There is a product–process distinction in talk of facial expression, and I argue that one can see anger in someone's facial expression only if this is understood to be a process rather than a product.

How is knowledge of the external world possible? How is knowledge of other minds possible? How is a priori knowledge possible? These are all examples of how-possible questions in epistemology. In this highly original book Quassim Cassam explains how such questions arise and how they should be answered.

I present a perceptual account of other minds that combines a Husserlian insight about perceptual experience with a functionalist account of mental properties.