I draw upon the conceptual resources of the extended mind thesis to analyze empathy and interpersonal understanding. Against the dominant mentalistic paradigm, I argue that empathy is fundamentally an extended bodily activity and that much of our social understanding happens outside of the head. First, I look at how the two dominant models of interpersonal understanding, theory theory and simulation theory, portray the cognitive link between folk psychology and empathy. Next, I challenge their internalist orthodoxy and offer an alternative "extended" (...) characterization of empathy. In support of this characterization, I analyze some narratives of individuals with Moebius syndrome, a kind of expressive deficit resulting from bilateral facial paralysis. I conclude by discussing how a Zen Buddhist ethics of responsiveness is helpful for articulating the practical significance of an extended, body-based account of empathy. (shrink)

Sartre explains the theory of existential psychoanalysis in this treatise on human reality.

The Idea of History is the best-known book of the great Oxford philosopher, historian, and archaeologist R.G. Collingwood. It was originally published posthumously in 1946, having been mainly reconstructed from Collingwood's manuscripts, many of which are now lost. For this revised edition, Collingwood's most important lectures on the philosophy of history are published here for the first time. These texts have been prepared by Jan van der Dussen from manuscripts that have only recently become available. The lectures contain Collingwood's first (...) comprehensive statement of his philosophy of history; they are therefore essential for a full understanding of his thought, and in particular for a correct interpretation of The Idea of History itself. Van der Dussen contributes a substantial introduction in which he explains the background to this new edition and surveys the scholarship of the last fifty years. (shrink)

Discusses contemporary notions of the self, and examines their origins, development, and effects.

This is the second volume of Professor Macmurray's Gifford Lectures on The Form of the Personal. The first volume, The Self as Agent, was concerned to shift the center of philosophy from thought to action. Persons in Relation, starting from this practical standpoint, sets out to show that the form of personal life is determined by the mutuality of personal relationship, so that the unit of human life is not the "I" alone, by the "You and I.".

The question has long confounded philosophers and scientists, and it is this so-called explanatory gap between biological life and consciousness that Evan ...

This is a book about how we see: the environment around us (its surfaces, their layout, and their colors and textures); where we are in the environment; whether or not we are moving and, if we are, where we are going; what things are good for; how to do things (to thread a needle or drive an automobile); or why things look as they do.The basic assumption is that vision depends on the eye which is connected to the brain. The (...) author suggests that natural vision depends on the eyes in the head on a body supported by the ground, the brain being only the central organ of a complete visual system. When no constraints are put on the visual system, people look around, walk up to something interesting and move around it so as to see it from all sides, and go from one vista to another. That is natural vision—and what this book is about. (shrink)

Linking the process of rational decision making to emotions, an award-winning scientist who has done extensive research with brain-damaged patients notes the dependence of thought processes on feelings and the body's survival-oriented regulators. 50,000 first printing.

The publication of this book is an event in the making. All over the world scientists, psychologists, and philosophers are waiting to read Antonio Damasio's new theory of the nature of consciousness and the construction of the self. A renowned and revered scientist and clinician, Damasio has spent decades following amnesiacs down hospital corridors, waiting for comatose patients to awaken, and devising ingenious research using PET scans to piece together the great puzzle of consciousness. In his bestselling Descartes' Error, Damasio (...) revealed the critical importance of emotion in the making of reason. Building on this foundation, he now shows how consciousness is created. Consciousness is the feeling of what happens-our mind noticing the body's reaction to the world and responding to that experience. Without our bodies there can be no consciousness, which is at heart a mechanism for survival that engages body, emotion, and mind in the glorious spiral of human life. A hymn to the possibilities of human existence, a magnificent work of ingenious science, a gorgeously written book, The Feeling of What Happens is already being hailed as a classic. (shrink)

In Natural-Born Cyborgs, Clark argues that what makes humans so different from other species is our capacity to fully incorporate tools and supporting cultural ...

Where does the mind stop and the rest of the world begin? The question invites two standard replies. Some accept the demarcations of skin and skull, and say that what is outside the body is outside the mind. Others are impressed by arguments suggesting that the meaning of our words "just ain't in the head", and hold that this externalism about meaning carries over into an externalism about mind. We propose to pursue a third position. We advocate a very different (...) sort of externalism: an _active externalism_, based on the active role of the environment in driving cognitive processes. (shrink)

Through the use of such "folk" concepts as belief, desire, intention, and expectation, Daniel Dennett asserts in this first full scale presentation of...

In this important book, Susan Hurley sheds new light on consciousness by examining its relationships to action from various angles. She assesses the role of agency in the unity of a conscious perspective, and argues that perception and action are more deeply interdependent than we usually assume. A standard view conceives perception as input from world to mind and action as output from mind to world, with the serious business of thought in between. Hurley criticizes this picture, and considers how (...) the interdependence of perceptual experience and agency at the personal level (of mental contents and norms) may emerge from the subpersonal level (of underlying causal processes and complex dynamic feedback systems). Her two-level view has wide implications, for topics that include self-consciousness, the modularity of mind, and the relations of mind to world. The self no longer lurks hidden somewhere between perceptual input and behavioral output, but reappears out in the open, embodied and embedded in its environment. Hurley traces these themes from Kantian and Wittgensteinian arguments through to intriguing recent work in neuropsychology and in dynamic systems approaches to the mind, providing a bridge from mainstream philosophy to work in other disciplines. Consciousness in Action is unique in the range of philosophical and scientific work it draws on, and in the deep criticism it offers of centuries-old habits of thought. (shrink)

It is commonly held that our thoughts, beliefs, desires and feelings - the mental phenomena that we instantiate - are constituted by states and processes that occur inside our head. The view known as externalism, however, denies that mental phenomena are internal in this sense. The mind is not purely in the head. Mental phenomena are hybrid entities that straddle both internal state and processes and things occurring in the outside world. The development of externalist conceptions of the mind is (...) one of the most controversial, and arguably one of the most important, developments in the philosophy of mind in the second half of the twentieth century. Yet, despite its significance most recent work on externalism has been highly technical, clouding its basic ideas and principles. Moreover, very little work has been done to locate externalism within philosophical developments in both analytic and continental traditions. In this book, Mark Rowlands aims to remedy both these problems and present for the reader a clear and accessible introduction to the subject grounded in wider developments in the history of philosophy. Rowlands shows that externalism has significant and respectable historical roots that make it much more important than a specific eruption that occurred in late twentieth-century analytic philosophy. (shrink)

Phillip Cary argues that Augustine invented or created the concept of self as an inner space--as space into which one can enter and in which one can find God. This concept of inwardness, says Cary, has worked its way deeply into the intellectual heritage of the West and many Western individuals have experienced themselves as inner selves. After surveying the idea of inwardness in Augustine's predecessors, Cary offers a re-examination of Augustine's own writings, making the controversial point that in his (...) early writings Augustine appears to hold that the human soul is quite literally divine. Cary goes on to contend that the crucial Book 7 of the Confessions is not a historical report of Augustine's "conversion" experience, but rather an explanation of his intellectual development over time. (shrink)

This edition includes new essays by philosopher Michael Williams and literary scholar David Bromwich, as well as Rorty's previously unpublished essay "The ...

"A Crossroad book." Translation of Grundkurs des Glaubens.

Originating in 19th-century Germany, "verstehen" (literally understanding) theory argues that social phenomena must be understood from the point of view of the social actor. This work appraises "verstehen" as a method of verification and discovery as well as a necessary condition for understanding.

Using T.S. Kuhn's model of scientific revolutions as a framework, this book presents five major theories of personality: psychoanalysis, behaviourism, psychometric traits, social learning theory, and cognitive developmentalism. Each theory provides unique access to a different facet of the person: the dynamic unconscious, behaviour and its control, traits, social behaviour and cognition, and character development.

Philosopher and scientist Thomas Metzinger argues that neuroscience's picture of the "self" as an emergent phenomenon of our biology and the attendant fact that the "self" can be manipulated--and even controlled--raises novel and serious ...

Recent research suggests an “Internet paradox”—that a communications technology might reduce social involvement and psychological well–being. In this article I examine some of the limitations of current Internet communication, including those of access, medium, presentation, and choice, that bear on the formation and maintenance of social relationships. I also explore issues central to human meaning in a technological culture—those of the history of the self, of individuality, and of human relationships—and suggest that social forces, technological and otherwise, have increasingly eroded (...) our social interconnectedness and even produced psychological fragmentation. Finally, by considering the psychology of privacy, subjectivity, and intimacy, I look at the historical and developmental processes of internalization by which we construct the “virtual interior” of mind. Understanding this link between human meaning and technological culture, in the form and pattern of our virtual interiors, may help us to see opportunities as well as dangers for the growth of our humanity, our ethics, and our spirituality. (shrink)

Certain philosophers and scientists have noticed that there are data that do not seem to fit with the traditional view known as the Mind/Brain Identity theory. This has inspired a new theory about the mind known as the Hypothesis of Extended Cognition. Now there is a growing controversy over whether these data actually require extending the mind out beyond the brain. Such arguments, despite their empirical diversity, have an underlying form. They all are disputes over where to draw the line (...) between intrinsic and relational causal powers. The second-century Buddhist philosopher Nagarjuna deals with similar issues when he argues for a middle way between the two positions that were known in his time by the terms eternalism and nihilism. Eternalism, like MBI, asserts that the mind is a permanent enduring substance. Nihilism argued that the mind had no intrinsic existence, and today some argue that HEC could lead us to a similar conclusion. Nagarjuna's argument for a middle way between these two extremes is similar to an argument that can be made for HEC. We can accept that neither the brain nor any other single physical item is identical to the mind without falling down the slippery slope that leads to "The mind does not really exist, and therefore we are one with everything." Nagarjuna was correct to say that the mind has conventional reality—that the mind exists even though there is no sharp border between the mind and the world. (shrink)

Presenting the cultural and neuronal forces that power our distinctively human modes of awareness, the author proposes that the human mind is a hybrid product of interweaving a super-complex form of matter (the brain) with an invisible symbolic web (culture) to form a cognitive network. Reprint. 11,500 first printing.

Abstract. The American dream of the “self-made man” is as central to the functioning of our capitalist society as Wall Street and as familiar as the Statue of Liberty. According to this dream, the tired masses have a shot at making it on their own if they have the will power, stamina, and intestinal fortitude to survive and compete. What do we do now that we are faced with scientific evidence that this very strategy is driving society into disconnection, despair, (...) and even poor health? Relational-cultural theory states that growth happens through and toward relationships not toward increased separation and autonomy. Relational-cultural theory describes empathy and mutuality as key components to healthy relationships. This essay will focus on the latest research in the neuroscience of relationships—the development of the capacity to connect within relationships, the systems that help us read and empathize with others, the adaptability and plasticity of the central nervous system, and the destructive nature of isolation. (shrink)

I. THE TASK OF DOGMATICS As a theological discipline dogmatics is the scientific self- examination of the Christian Church with respect to the content of ...

Abstract. The modern concept of the inner self containing a private inner world has ancient philosophical and religious roots. These begin with Plato's intelligible world of ideas. In Plotinus, the intelligible world becomes the inner world of the divine Mind and its ideas, which the soul sees by turning “into the inside.” Augustine made the inner world into something merely human, not a world of divine ideas, so that the soul seeking for God must turn in, then up: entering into (...) itself and then looking above itself at the intelligible light of God. In modernity, “ideas” become the immediate object of every act of mental perception, the essential inner objects of the mind's eye. Locke makes the inner space inescapably private, excluding the divine inner light. Postmodern attempts to reconceive the relation of mind and world, rejecting the modern conception of a private inner self, will need to deal with lingering Platonist intuitions about the immediacy of the mind's vision. (shrink)

Organisms engage in various activities that are directed at objects, whether real or imagined. Such activities may be termed “intentional relations.” We present a four-level framework of social understanding that organizes the ways in which social organisms represent the intentional relations of themselves and other agents. We presuppose that the information available to an organism about its own intentional relations (or first person information) is qualitatively different from the information available to that organism about other agents’ intentional relations (or third (...) person information). However, through the integration of these two sources of information, it is possible to generate representations of intentional relations that are uniformly applicable to the activities of both self and other. The four levels of the framework differ in the extent to which such integration occurs and in the degree to which imagination is involved in generating these representations. Most animals exist at the lowest level, at which integration of first and third person sources of information does not occur. Of nonhuman species, only great apes exhibit social understanding at intermediate levels, at which integration of these sources of information provides uniform representations of intentional relations. Only humans attain the highest level, at which it is possible to represent intentional relations with mental objects. We propose that with the development of the imagination, children progress through three stages, equivalent to the later three levels of the framework. The abnormalities in social understanding of autistic individuals are hypothesized to result from a failure to develop integrated representations of intentional relations. (shrink)