To explain the evolutionary emergence of uniquely human skills and motivations for cooperation, Tomasello et al. (2012, in Current Anthropology 53(6):673–92) proposed the interdependence hypothesis. The key adaptive context in this account was the obligate collaborative foraging of early human adults. Hawkes (2014, in Human Nature 25(1):28–48), following Hrdy (Mothers and Others, Harvard University Press, 2009), provided an alternative account for the emergence of uniquely human cooperative skills in which the key was early human infants’ attempts to solicit care (...) and attention from adults in a cooperative breeding context. Here we attempt to reconcile these two accounts. Our composite account accepts Hrdy’s and Hawkes’s contention that the extremely early emergence of human infants’ cooperative skills suggests an important role for cooperative breeding as adaptive context, perhaps in early Homo. But our account also insists that human cooperation goes well beyond these nascent skills to include such things as the communicative and cultural conventions, norms, and institutions created by later Homo and early modern humans to deal with adult problems of social coordination. As part of this account we hypothesize how each of the main stages of human ontogeny (infancy, childhood, adolescence) was transformed during evolution both by infants’ cooperative skills “migrating up” in age and by adults’ cooperative skills “migrating down” in age. (shrink)

Orang-utans played a communication game in two studies testing their ability to produce and comprehend requestive pointing. While the ‘communicator’ could see but not obtain hidden food, the ‘donor’ could release the food to the communicator, but could not see its location for herself. They could coordinate successfully if the communicator pointed to the food, and if the donor comprehended his communicative goal and responded pro-socially. In Study 1, one orang-utan pointed regularly and accurately for peers. However, they responded only (...) rarely. In Study 2, a human experimenter played the communicator’s role in three conditions, testing the apes’ comprehension of points of different heights and different degrees of ostension. There was no effect of condition. However, across conditions one donor performed well individually, and as a group orang-utans’ comprehension performance tended towards significance. We explain this on the grounds that comprehension required inferences that they found difficult – but not impossible. The finding has valuable implications for our thinking about the development of pointing in phylogeny. (shrink)

On the surface Kant himself seems quite clear about who is deserving of respect: The morally relevant others are all “rational, free beings” or all “human beings.” It is clear, however, that Kant does not want to identify “human beings” in this sense with members of a particular biological species, for he is explicitly open to the idea that there might be non-biologically human rational beings. Thus, for example he is explicitly open to the possibility of extraterrestrial rational beings, who (...) would not be members of the same biological species as us, but who would, presumably be worthy of respect. And it would seem possible that there are members of our biological species who are not “human” in the morally relevant sense. Given these facts, a Kantian needs to give some account of how we are to recognize who or what counts as “human” in the morally relevant sense. I argue that to be “human” in the morally relevant sense is to have the capacity for morality, and that this involves: (a) the capacity to recognize others as ends rather than merely as means and (b) the capacity to enter into relations of ethical community with us. I defend a position I name moral reliabilism. According to this position: (a) We have a quasi-perceptual capacity to directly ascribe moral status to various bits of the world around us. I will argue that this capacity is best thought of in Gibsonian terms as a capacity to pick up on certain types of social affordances; morally relevant others have the capacity to engage in ethical interaction with us, and recognizing the humanity of others involves picking up on this capacity. Those beings who are “human” in the morally relevant sense, then, afford interaction based on mutual respect. (b) We should assume as a postulate of practical reason that this capacity is reliable (although fallible). (shrink)

En la presente tesis de titulación se ha propuesto investigar el concepto de intention-reading de Michael Tomasello con el fin de aclarar su caracterización dentro del contexto de su teoría de adquisición del lenguaje. En segundo lugar, tomando como base lo anterior, se quiere identificar los supuestos que adopta Tomasello en la descripción de este proceso para así poder relacionar su teoría del aprendizaje del lenguaje con alguna arquitectura cognitiva. La motivación principal para escoger este tópico es precisar (...) la relación de antagonismo que es ampliamente aceptada entre la teoría de aprendizaje de lenguaje de Tomasello y la de Chomsky. Se tendrán presentes las siguientes preguntas para guiar la indagación: ¿En qué grado es una alternativa a la gramática universal la teoría de Tomasello? ¿Es acaso una teoría alternativa radical a lo que propone Chomsky siendo posible agruparla dentro de una concepción encarnada de la cognición? O ¿Es Tomasello una alternativa a Chomsky, pero dentro de un paradigma clásico de la cognición? (shrink)

In this book, Michael Tomasello proposes an overarching theoretical framework that organizes the research that he and his colleagues at the Department of Developmental and Comparative Psychology of the Max Planck Institute in Leipzig have carried out for the past 20 years. The book is recommended for students and academics working on the evolution of human cognition, especially those interested in the intersection between evolutionary developmental biology and developmental psychology.

Drawing on many areas of expertise, from paleontology to psychology, Tomasello offers a plausible, evolutionary story abouthow our ancestors are likely to have developed cooperative behaviors and collaborative lifeways in order to survive and thrive.He also claims that this narrative explains why they would have begun to think in characteristically cooperative and moral ways,developing a “we is greater than me” [we>me] psychological orientation. Do the arguments offered support this extra claim? Thisarticle suggests that they do not. It seeks to (...) alleviate this shortcoming by drawing upon some conceptual resources offered bySartre’s Theory of Practical Ensembles. The centerpiece of the article consists of a detailed analysis of Sartre’s account of the genesisof the “group-in-fusion,” seeking to show that the genesis of a we-way of thinking in a group made up of many requires themediation of what Sartre calls a “third party” (le tiers). After closely examining Sartre’s treatment of the “third party” in theapocalyptic genesis of the “group-in-fusion,” I evaluate the success of this notion in resolving those questions that Tomasello’saccount raises while, at the same time, addressing the ontological question concerning the nature of the individual-grouprelation, in a way that suggests new and significant alternatives to standard dilemmas in contemporary social philosophy. (shrink)

I reflect on the commentaries on my ‘skill hypothesis’ from Andrews/westra, Tomasello, Sterelny, and Railton. I discuss the difference between normative cognition and the broader category of action-guiding representation, and I reflect on the relationship between joint intentionality and normative cognition. I then consider Sterelny and Railton’s variants on the skill hypothesis, which highlight some important areas where future evidence could help us refine the account: the relative importance of on-the-fly skill execution vs. longer-term strategizing, the relative importance of (...) toolmaking vs. collaborative foraging, and the question of whether norms are encoded in control models themselves or in the goals and ideals that our control models help us pursue. (shrink)

In his lucid and helpful reply, Chris Drain (2021) clarifies some of his views and aims and offers pertinent criticisms of my own. Drain refocuses my forays into Pittsburgh Hegelianism onto Vygotsky’s own thought. He rightly notes that Brandom’s account of deontic scorekeeping tells us nothing about phylogenesis. Sellars too has little to say about the origins of language and social practice and I would endorse the projects of those who turn to Tomasello to fill such gaps (Koons 2018). (...) However, I still do not think Drain has got Vygotsky’s Hegel right. I do not think one can substitute “Hegelian” for “Janetian”, and I hope to show why this matters. -/- Drain also objects to my characterization of Tomasello as Cartesian. There is of course a long line of philosophers from Deleuze to Dennett charging all those who fall across their path with covert Cartesianism. I will not besmirch this venerable custom here. In my reply I contrast the Hegelian-Marxist approach to language of Vygotsky with the Cartesian approach of Tomasello. I conclude by suggesting some active research programmes which overcome this Cartesiansim while following the trajectories of Vygotsky’s own project. (shrink)

Tomasello offers an evolutionary, palaeoanthropological account of the human origin of objects and objectivity. Husserl gives a phenomenological account of the constitution of objects by intersubjectivity. Comparing the two, I claim that Tomasello’s “naturalized” approach closely parallels Husserl’s transcendental approach.

L.S. Vygotsky’s “regulative” account of the development of human thinking hinges on the centralization of “directive” speech acts (commands or imperatives). With directives, one directs the activity of another, and in turn begins to “self-direct” (or self-regulate). It’s my claim that Vygotsky’s reliance on directives de facto keeps his account stuck at Tomasello's level of individual intentionality. Directive speech acts feature prominently in Tomasello’s developmental story as well. But Tomasello has the benefit of accounting for a functional (...) differentiation in directive communication—i.e., in collaborative activity, the command gives way to both the request and informational assertion. Lacking such differentiation, Vygotsky’s account runs the risk of playing to a rather strident conception of the socius, one more Machiavellian than Marxist. (shrink)

The origin of the concept of “emotional sharing” can be traced back to the first edition of Sympathiebuch [1913/23], in which Max Scheler paved the way to a phenomenology of emotions and to social ontology. The importance of his findings is evident: consider the central role of emotional sharing in Michael Tomasello’s analysis and the lively debate on social ontology and collective intentionality.

In this article I consider the relevance of Tomasello’s work on social cognition to the theory of communicative action. I argue that some revisions are needed to cope with Tomasello’s results, but they do not affect the core of the theory. Moreover, they arguably reinforce both its explanatory power and the plausibility of its normative claims. I proceed in three steps. First, I compare and contrast Tomasello’s views on the ontogeny of human social cognition with the main (...) tenets of Habermas’ theory of communicative action. Second, I suggest how to reframe the role of language in the theory of communicative rationality in order to integrate the two theories. Third, I show how this affects social ontology, supporting the view that the construction of social reality is normatively constrained by the bounds of reason. (shrink)

In this paper I first introduce Tomasello’s notion of thought and his account of its emergence and development through differentiation, arguing that it calls into question the theory bias of the philosophical tradition on thought as well as its frequent atomism. I then raise some worries that he may be overextending the concept of thought, arguing that we should recognize an area of intentionality intermediate between action and perception on the one hand and thought on the other. After that (...) I argue that the co-operative nature of humans is reflected in the very structure of their intentionality and thought: in co-operative modes such as the mode of joint attention and action and the we-mode, they experience and represent others as co-subjects of joint relations to situations in the world rather than as mere objects. In conclusion, I briefly comment on what Tomasello refers to as one of two big open questions in the theory of collective intentionality, namely that of the irreducibility of jointness. (shrink)

Tomasello and colleagues have offered various arguments to explain why apes find the comprehension of pointing difficult. They have argued that: (i) apes fail to understand communicative intentions; (ii) they fail to understand informative, cooperative communication, and (iii) they fail to track the common ground that pointing comprehension requires. In the course of a review of the literature on apes' production and comprehension of pointing, I reject (i) and (ii), and offer a qualified defence of (iii). Drawing on work (...) on expressive communication, I sketch an account of a mechanism by which ape gestural communication may proceed: the showing of expressive and naturally meaningful embodied behaviours. Such gestures are easily interpretable because they present rich evidence for a speaker's message. By contrast, pointing typically provides poor evidence for a speaker’s message, which must therefore be inferred from considerations in the interlocutors' common ground. This makes pointing comprehension comparatively difficult. (shrink)

Can young children such as 3-year-olds represent the world objectively? Some prominent developmental psychologists—such as Perner and Tomasello—assume so. I argue that this view is susceptible to a prima facie powerful objection: To represent objectively, one must be able to represent not only features of the entities represented but also features of objectification itself, which 3-year-olds cannot do yet. Drawing on Burge's work on perceptual constancy, I provide a response to this objection and motivate a distinction between three different (...) kinds of objectivity. This distinction helps advance current research on both objectivity and teleological action explanations in young children. (shrink)

Judging a person as morally responsible involves believing that certain responses (such as punishment, reward, or expressions of blame or praise) can be justifiably directed at the person. This paper develops an account of the evolution of moral responsibility judgment that adopts Michael Tomasello’s two-step theory of the evolution of morality and borrows also from Christopher Boehm’s work. The main hypothesis defended is that moral responsibility judgment originally evolved as an adaptation that enabled groups of cooperative individuals to hold (...) free riders responsible more safely by acting in a coordinated way. (shrink)

Here I will develop a naturalistic account of epistemic reflection and its significance for epistemology. I will first argue that thought, as opposed to mere information processing, requires a capacity for cognitive self-regulation. After discussing the basic capacities necessary for cognitive self-regulation of any kind, I will consider qualitatively different kinds of thought that can emerge when the basic capacities enable the creature to interiorize a form of social cooperation. First, I will discuss second-personal cooperation and the kind of thought (...) that emerges from its interiorization. Then, I will discuss third-personal cooperation and the kind of thought that emerges from its interiorization. We will see that epistemic reflection is the interiorized version of interpersonal argumentation, which is the epistemic component of third-personal cooperation. In developing this account, I will draw heavily on the work of Michael Tomasello and other cognitive scientists advocating the “social intentionality hypothesis”. However, I will show how work done in the defeasible reasoning tradition can provide us with a deeper explanation of some claims made by advocates of the social intentionality hypothesis. Additionally, we will see that work done on social intentionality can help us better understand the significance of knowledge and justification as understood by the defeasible reasoning tradition. We will see that the social intentionality hypothesis and the defeasible reasoning tradition are mutually illuminating. By drawing equally on both, I will provide a novel account of the foundations of knowledge. (shrink)

I think there is something to be said in a positive and constructive vein about collective intentionality in non-human animals. Doing so involves probing at the concept of collective intentionality fairly directly (Section 2), considering the various forms that collective intentionality might take (Section 3), showing some sensitivity to the history of appeals to that concept and its close relatives (Section 4), and raising some broader questions about the relationships between sociality, cognition, and institutions by discussing two different possible cases (...) of collective intentionality in non-human animals: that of the social insects (Section 5) and that of highly social mammals, such as canines (Section 6). If the discussion here is on track, then the widely shared perspective on collective intentionality exemplified by the work of Searle and Tomasello needs to be reconsidered. (shrink)

Building on the discussion between Stephen Darwall and Michael Tomassello, we propose an alternative evolutionary account of moral motivation in its two-pronged dimension. We argue that an evolutionary account of moral motivation must account for the two forms of moral motivation that we distinguish: motivation to be partial, which is triggered by the affective relationships we develop with others; and motivation to be impartial, which is triggered by those norms to which we give impartial validity. To that aim, we present (...) the second-person standpoint of morality, first as Darwall conceives of it, and then as we reinterpret it from a naturalistic approach. Then we synthesize Tomasello’s evolutionary account of morality, and Darwall’s objections to it. To reply to those objections, building on Tomasello’s proposal, we argue that the motivation to be impartial, and the feeling of obligation to comply with normative requirements, appeared when humans anticipated and, critically, internalized others’ sanctions to the violation of social norms. Consequently, we posit that social norms and sanctions appeared first at the community level, and only after that were they internalized in the form of self-directed reactive attitudes. Finally, we derive some corollaries that follow from our proposal. (shrink)

Siyaves Azeri (2020) quite well shows that arithmetical thinking emerges on the basis of specific social practices and material engagement (clay tokens for economic exchange practices beget number concepts, e.g.). But his discussion here is relegated mostly to Neolithic and Bronze Age practices. While surely such practices produced revolutions in the cognitive abilities of many humans, much of the cognitive architecture that allows normative conceptual thought was already in place long before this time. This response, then, is an attempt to (...) sketch the deep prehistory of human cognition in order to show the inter-social bases of normative thought in general. To do this, I will look first to the work of Vygotsky and Leontiev, two often neglected psychologists whose combined efforts culminate in a developmental account of human cognitive origins. Then, I will review some key insights from the contemporary comparative psychologist Michael Tomasello—whose project is admittedly a Vygotskian one—in order to further shed light on the social-practical basis of abstract thought, of which mathematical cognition is surely a part. (shrink)

This chapter examines how epistemic norms could be social norms, with a reliance on work on the philosophy and social science of social norms from Bicchieri (on the one hand) and Brennan, Eriksson, Goodin and Southwood (on the other hand). We explain how the social ontology of social norms can help explain the rationality of epistemic cooperation, and how one might begin to model epistemic games.

In this condensed survey, I look to recent perspectives on evolution suggesting that cultural change likely alters the genome. Since theories of development are nested within assumptions about evolution (evo-devo), I next review some oft-cited developmental theories and other psychological theories of the 20th century to see if any match the emerging perspectives in evolutionary theory. I seek theories based neither in nature (genetics) nor nurture (the environment) but in the creative play of human communication responding to necessity. This survey (...) finally looks to more recent work to do with the appearance of independent self-consciousness in the individual following empathic group awareness. The result of such self-created group awareness and symbolic communication is seen to be cultural consciousness, unique to humanity, from which individual consciousness and personhood derive. I conclude by noting the general implications for these approaches in our schools, politics, and in ultimate ontological questions. (shrink)

Being social creatures in a complex world, we do things together. We act jointly. While cooperation, in its broadest sense, can involve merely getting out of each other’s way, or refusing to deceive other people, it is also essential to human nature that it involves more active forms of collaboration and coordination (Tomasello 2009; Sterelny 2012). We collaborate with others in many ordinary activities which, though at times similar to those of other animals, take unique and diverse cultural and (...) psychological forms in human beings. But we also work closely and interactively with each other in more peculiar and flexible practices which are in distinctive ways both species-specific and culturally and historically contingent: from team sports to shared labour, from committee work to mass demonstrations, from dancing to reminiscing together about old times. (shrink)

This essay discusses Cecilia Heyes’ groundbreaking new book Cognitive Gadgets: The Cultural Evolution of Thinking. Heyes’ point of departure is the claim that current theories of cultural evolution fail adequately to make a place for the mind. Heyes articulates a cognitive psychology of cultural evolution by explaining how eponymous “cognitive gadgets,” such as imitation, mindreading and language, mental technologies, are “tuned” and “assembled” through social interaction and cultural learning. After recapitulating her explanations for the cultural and psychological origins of these (...) gadgets, we turn to criticisms. Among those, we find Heyes’ use of evolutionary theory confusing on several points of importance; alternative theories of cultural evolution, especially those of the Tomasello group and of Boyd, Richerson and Henrich, are misrepresented; the book neglects joint attention and other forms of intersubjectivity in its explanation of the origins of cognitive gadgets; and, whereas Heyes accuses other theories of being “mindblind,” we find her theory ironically other-blind and autistic in character. (shrink)

The paper briefly summarises and critiques Tomasello’s A Natural History of Human Thinking. After offering an overview of the book, the paper focusses on one particular part of Tomasello’s proposal on the evolution of uniquely human thinking and raises two points of criticism against it. One of them concerns his notion of thinking. The other pertains to empirical findings on egocentric biases in communication.

The concept of recognition (Anerkennung in German) has been in the center of intensive interest and debate for some time in social and political philosophy, as well as in Hegel-scholarship. The first part of the article clarifies conceptually what recognition in the relevant sense arguably is. The second part explores one possible route for arguing that the „recognitive attitudes‟ of respect and love have a necessary role in the coming about of the psychological capacities distinctive of persons. More exactly, it (...) explores the possibility that they are necessary in the kind of intersubjective relationship in which normal human infants engage in the pre-linguistic communicative practice of pointing things to others, as described by Michael Tomasello. If an incapacity to participate in the already Gricean communicative practices of pointing makes it also impossible for the infant to learn symbolic communication, and if without the immediately intrinsically motivating other-regarding attitudes of recognition communicative pointing does not get off the ground (at least among the most intelligent animals currently known to exist), then the capacity for recognition may be a decisive difference between humans and their closest non-human relatives. That is, it may be why only human infants, but no other animals, are capable of embarking on a developmental journey that normally leads to full-fledged psychological personhood. If this is so, then the concept of recognition, today mostly discussed in social and political philosophy and Hegel-studies, could turn out to be a very useful tool in cognitive scientific work interested in specifically human forms of social intentionality, cognition, volition and so forth. (shrink)

I use the distinction between sentience and sapience to reconstruct the debate between Hubert Dreyfus and John McDowell. I argue that Dreyfus's critique of McDowell's conceptualism relies on conflating detached contemplation with conceptual activity as such. I then argue that McDowell's conceptualism can be enriched and brought into deeper conversation with pragmatism and phenomenology if we take reasons to be a special kind of affordance. Contra Dreyfus, reasons need not disrupt affordances but do so only in specific contexts. I conclude (...) with a suggestion about how to understand the emergence of rational animality within the hominid lineage. (shrink)