Many philosophers and psychologists argue that out everyday ability to predict and explain the actions and mental states of others is grounded in out possession of a primitive 'folk' psychological theory. Recently however, this theory has come under challenge from the simulation alternative. This alternative view says that human beings are able to predict and explain each other's actions by using the resources of their own minds to simulate the psychological aetiology of the actions of the others. This book and (...) the companion volume Folk Psychology: The Theory of Mind Debate together offer a richly woven fabric of philosophical and psychological theory, which promises to yield real insights into the nature of our mental lives. (shrink)

Simulation Theory says we need not rely exclusively on prepositional knowledge of other minds in order to explain the actions of others. Seeking to know what you will do, I imagine myself in your situation, and see what decision I come up with. I argue that this conception of simulation naturally generalizes: various bits of our mental machine can be run‘off‐line’, fulfilling functions other than those they were made for. In particular, I suggest that visual imagery results when the visual (...) system is run off‐line. I briefly review the empirical evidence and consider the philosophical implications, particularly concerning the mode of mental representation in imagery. (shrink)

Recreative Minds develops a philosophical theory of imagination that draws upon the latest work in psychology. This theory illuminates the use of imagination in coming to terms with art, its role in enabling us to live as social beings, and the psychological consequences of disordered imagination. The authors offer a lucid exploration of a fascinating subject.

A new class of visuomotor neuron has been recently discovered in the monkey’s premotor cortex: mirror neurons. These neurons respond both when a particular action is performed by the recorded monkey and when the same action, performed by another individual, is observed. Mirror neurons appear to form a cortical system matching observation and execution of goal-related motor actions. Experimental evidence suggests that a similar matching system also exists in humans. What might be the functional role of this matching system? One (...) possible function is to enable an organism to detect certain mental states of observed conspecifics. This function might be part of, or a precursor to, a more general mind-reading ability. Two different accounts of mind-reading have been suggested. According to “theory theory‘, mental states are represented as inferred posits of a naive theory. According to “simulation theory‘, other people’s mental states are represented by adopting their perspective: by tracking or matching their states with resonant states of one’s own. The activity of mirror neurons, and the fact that observers undergo motor facilitation in the same muscular groups as those utilized by target agents, are findings that accord well with simulation theory but would not be predicted by theory theory. (shrink)

For the last 25 years discussions and debates about commonsense psychology (or “folk psychology,” as it is often called) have been center stage in the philosophy of mind. There have been heated disagreements both about what folk psychology is and about how it is related to the scientific understanding of the mind/brain that is emerging in psychology and the neurosciences. In this chapter we will begin by explaining why folk psychology plays such an important role in the philosophy of mind. (...) Doing that will require a quick look at a bit of the history of philosophical discussions about the mind. We’ll then turn our attention to the lively contemporary discussions aimed at clarifying the philosophical role that folk psychology is expected to play and at using findings in the cognitive sciences to get a clearer understanding of the exact nature of folk psychology. (shrink)

A central goal of contemporary cognitive science is the explanation of cognitive abilities or capacities. [Cummins 1983] During the last three decades a wide range of cognitive capacities have been subjected to careful empirical scrutiny. The adult's ability to produce and comprehend natural language sentences and the child's capacity to acquire a natural language were among the first to be explored. [Chomsky 1965, Fodor, Bever & Garrett 1974, Pinker 1989] There is also a rich literature on the ability to solve (...) mathematical problems [Greeno 1983], the ability to recognize objects visually [Rock 1983, Gregory 1970, Marr 1982], the ability to manipulate and predict the behavior of middle sized physical objects [McClosky 1983, Hayes 1985], and a host of others. (shrink)

Recent accounts of pretense have been underdescribed in a number of ways. In this paper, we present a much more explicit cognitive account of pretense. We begin by describing a number of real examples of pretense in children and adults. These examples bring out several features of pretense that any adequate theory of pretense must accommodate, and we use these features to develop our theory of pretense. On our theory, pretense representations are contained in a separate mental workspace, a Possible (...) World Box which is part of the basic architecture of the human mind. The representations in the Possible World Box can have the same content as beliefs. Indeed, we suggest that pretense representations are in the same representational ``code'' as beliefs and that the representations in the Possible World Box are processed by the same inference and UpDating mechanisms that operate over real beliefs. Our model also posits a Script Elaborator which is implicated in the embellishment that occurs in pretense. Finally, we claim that the behavior that is seen in pretend play is motivated not from a ``pretend desire'', but from a real desire to act in a way that ®ts the description being constructed in the Possible World Box. We maintain that this account can accommodate the central features of pretense exhibited in the examples of pretense, and we argue that the alternative accounts either can't accommodate or fail to address entirely some of the central features of pretense. q 2000 Elsevier Science B.V. All rights reserved. (shrink)

Despite their intuitive appeal and a long philosophical history, imagery-based accounts of the imagination have fallen into disfavor in contemporary discussions. The philosophical pressure to reject such accounts seems to derive from two distinct sources. First, the fact that mental images have proved difficult to accommodate within a scientific conception of mind has led to numerous attempts to explain away their existence, and this in turn has led to attempts to explain the phenomenon of imagining without reference to such ontologically (...) dubious entities as mental images. Second, even those philosophers who accept mental images in their ontology have worried about what seem to be fairly obvious examples of imaginings that occur without imagery. In this paper, I aim to relieve both these points of philosophical pressure and, in the process, develop a new imagery-based account of the imagination: the imagery model. (shrink)

The central mission of cognitive science is to reveal the real nature of the mind, however familiar or foreign that nature may be to naive preconceptions. The existence of naive conceptions is also important, however. Prescientific thought and language contain concepts of the mental, and these concepts deserve attention from cognitive science. Just as scientific psychology studies folk physics (McCloskey 1983, Hayes 1985), viz., the common understanding (or misunderstanding) of physical phenomena, so it must study folk psychology, the common understanding (...) of mental states. This subfield of scientific psychology is what I mean by the phrase 'the psychology of folk psychology'. (shrink)

The aim of this paper is to study interpretation, specifically, to work toward an account of interpretation that seems descriptively and explanatorily correct. No account of interpretation can be philosophically helpful, I submit, if it is incompatible with a correct account of what people actually do when they interpret others. My question, then, is: how does the (naive) interpreter arrive at his/her judgments about the mental attitudes of others? Philosophers who have addressed this question have not, in my view, been (...) sufficiently psychological, or cognitivist, even those who are otherwise psychologically inclined. I shall defend some proposals about the activity of interpretation that are, I believe, psychologically more realistic than their chief competitors. (shrink)

Autism provides a model for exploring the nature of self‐consciousness: self‐consciousness requires the ability to reflect on mental states, and autism is a disorder with a specific impairment in the neurocognitive mechanism underlying this ability. Experimental studies of normal and abnormal development suggest that the abilities to attribute mental states to self and to others are closely related. Thus inability to pass standard ‘theory of mind’ tests, which refer to others’ false beliefs, may imply lack of self‐consciousness. Individuals who persistently (...) fail these tests may, in the extreme, be unable to reflect on their intentions or to anticipate their own actions. In contrast, individuals with high‐functioning autism or Asperger syndrome often possess a late‐acquired, explicit theory of mind, which appears to be the result of effortful learning. An experimental study with three people with Asperger syndrome suggested that level of performance on standard theory of mind tasks was strongly related to the ability to engage in introspection. Qualitative differences in the introspections of high‐functioning people with autism are also reflected in autobiographical accounts which may give a glimpse of what it is like to be autistic. (shrink)

Autism continues to fascinate researchers because it is both debilitating in its effects and complex in its nature and origins. The prevalent theory is that autism is primarily characterised by difficulties in understanding mental concepts, but the contributors to this book present new and compelling arguments for an alternative theory. Their research points strongly to the idea that autism is primarily a disorder of "executive functions", those involved in the control of action and thought. As such, the book provides a (...) new and controversial perspective on this important question. (shrink)

Do children have a theory of mind? If they do, at what age is it acquired? What is the content of the theory, and how does it differ from that of adults? The Child's Theory of Mind integrates the diverse strands of this rapidly expanding field of study. It charts children's knowledge about a fundamental topic - the mind - and characterizes that developing knowledge as a coherent commonsense theory, strongly advancing the understanding of everyday theories as well as the (...) commonsense theory of mind. Wellman presents evidence that children as young as age three do possess a commonsense theory of mind - that they grasp the distinction between mental constructs and physical entities and that they have an understanding of the relationship between individuals' mental states and their overt actions. He delves in detail into questions about the nature of adults' commonsense theories of mind and about the nature of commonsense theories. Wellman then examines the content of the three-year-old's theory of mind, the nature of children's notions of mind before age three, the changes in the theory during subsequent development from ages three to six, and the young child's conception of mind in comparison with those of older children and adults. Henry M. Wellman is a Professor in the Department of Psychology and the Center for Human Growth and Development at the University of Michigan at Ann Arbor. (shrink)

This long-awaited work by prominent Harvard psychologist Stephen Kosslyn integrates a twenty-year research program on the nature of high-level vision and mental ...

The Cognitive Neuroscience of Vision begins by introducing the reader to the anatomy of the eye and visual cortex and then proceeds to discuss image and...

Many philosophers and psychologists argue that normal adult human beings possess a primitive or 'folk' psychological theory. Recently, however, this theory has come under challenge from the simulation alternative. This alternative view says that human bings are able to predict and explain each others' actions by using the resources of their own minds to simuate the psychological etiology of the actions of others. The thirteen essays in this volume present the foundations of theory of mind debate, and are accompanied by (...) an extensive introduction. (shrink)

Theories of Theories of Mind brings together contributions by a distinguished international team of philosophers, psychologists, and primatologists, who between them address such questions as: what is it to understand the thoughts, feelings, and intentions of other people? How does such an understanding develop in the normal child? Why, unusually, does it fail to develop? And is any such mentalistic understanding shared by members of other species? The volume's four parts together offer a state of the art survey of the (...) major topics in the theory-theory/simulationism debate within philosophy of mind, developmental psychology, the aetiology of autism and primatology. The volume will be of great interest to researchers and students in all areas interested in the 'theory of mind' debate. (shrink)

The central mission of cognitive science is to reveal the real nature of the mind, however familiar or foreign that nature may be to naive preconceptions. The existence of naive conceptions is also important, however. Prescientific thought and language contain concepts of the mental, and these concepts deserve attention from cognitive science. Just as scientific psychology studies folk physics (McCloskey 1983, Hayes 1985), viz., the common understanding (or misunderstanding) of physical phenomena, so it must study folk psychology, the common understanding (...) of mental states. This subfield of scientific psychology is what I mean by the phrase 'the psychology of folk psychology'. (shrink)

The debate over off-line simulation has largely focussed on the capacity to predict behavior, but the basic idea of off-line simulation can be cast in a much broader framework. The central claim of the off-line account of behavior prediction is that the practical reasoning mechanism is taken off-line and used for predicting behavior. However, there's no reason to suppose that the idea of off-line simulation can't be extended to mechanisms other than the practical reasoning system. In principle, any cognitive component (...) can be taken off-line and used to perform some other function. On this view of off-line simulation, such accounts differ radically from traditional information-based accounts of cognitive capacities. And cognitive penetrability provides a wedge for empirically determining whether a capacity requires an information-based account or an off-line simulation account. Stich and Nichols (1992) argued that the simulation theory of behavior prediction was inadequate because behavior prediction seemed to be cognitively penetrable. We present empirical evidence that supports the claim that the behavior prediction is cognitively penetrable. As a result, the simulation account of behavior prediction still seems unpromising. However, off-line simulation might provide accounts of other cognitive capacities. Indeed, off- line simulation accounts have recently been offered for a strikingly diverse set of capacities including counterfactual reasoning, empathy and mental imagery. Goldman, for instance, maintains that counterfactual reasoning and empathy clearly demand off-line simulation accounts. We argue that there are alternative information-based explanations of these phenomena. Nonetheless, the off-line accounts of these phenomena are interesting and clearly worthy of further exploration. (shrink)