Interacting mindreaders

Could interacting mindreaders be in a position to know things which they would be unable to know if they were manifestly passive observers? This paper argues that they could. Mindreading is sometimes reciprocal: the mindreader's target reciprocates by taking the mindreader as a target for mindreading. The paper explains how such reciprocity can significantly narrow the range of possible interpretations of behaviour where mindreaders are, or appear to be, in a position to interact. A consequence is that revisions and extensions are needed to standard theories of the evidential basis of mindreading. The view also has consequences for understanding how abilities to interact combined with comparatively simple forms of mindreading may explain the emergence, in evolution or development, of sophisticated forms of social cognition

Interacting with Fictions:The Role of Pretend Play in Theory of Mind Acquisition

Pretend play is generally considered to be a developmental landmark in Theory of Mind acquisition. The aim of the present paper is to offer a new account of the role of pretend play in Theory of Mind development. To this end I combine Hutto and Gallagher’s account of social cognition development with Matravers’ recent argument that the cognitive processes involved in engagement with narratives are neutral regarding fictionality. The key contribution of my account is an analysis of pretend play as interaction with fictions. I argue that my account offers a better explanation of existing empirical data on the development of children’s pretend play and Theory of Mind than the competing theories from Leslie, Perner and Harris

On deflationary accounts of human action understanding

A common deflationary tendency has emerged recently in both philosophical accounts and comparative animal studies concerned with how subjects understand the actions of others. The suggestion emerging from both arenas is that the default mechanism for understanding action involves only a sensitivity to the observable, behavioural (non-mental) features of a situation. This kind of ‘smart behaviour reading’ thus suggests that, typically, predicting or explaining the behaviour of conspecifics does not require seeing the other through the lens of mental state attribution. This paper aims to explore and assess this deflationary move. In §1 I clarify what might be involved in a smart behaviour reading account via looking at some concrete examples. Then in §2 I critically assess the deflationary move, arguing that, at least in the human case, it would in fact be a mistake to assume that our default method of action understanding proceeds without appeal to mental state attribution. Finally in §3 I consider briefly how the positive view proposed here relates to discussions about standard two-system models of cognition

How accurately can other people infer your thoughts -- and does culture matter?

This research investigated how accurately people infer what others are thinking after observing a brief sample of their behaviour and whether culture/similarity is a relevant factor. Target participants (14 British and 14 Mediterraneans) were cued to think about either positive or negative events they had experienced. Subsequently, perceiver participants (16 British and 16 Mediterraneans) watched videos of the targets thinking about these things. Perceivers (both groups) were significantly accurate in judging when targets had been cued to think of something positive versus something negative, indicating notable inferential ability. Additionally, Mediterranean perceivers were better than British perceivers in making such inferences, irrespective of nationality of the targets, something that was statistically accounted for by corresponding group differences in levels of independently measured collectivism. The results point to the need for further research to investigate the possibility that being reared in a collectivist culture fosters ability in interpreting others’ behaviour

Is It Rational to Assume that Infants Imitate Rationally? A Theoretical Analysis and Critique

It has been suggested that preverbal infants evaluate the efficiency of others' actions (by applying a principle of rational action) and that they imitate others' actions rationally. The present contribution presents a conceptual analysis of the claim that preverbal infants imitate rationally. It shows that this ability rests on at least three assumptions: that infants are able to perceive others' action capabilities, that infants reason about and conceptually represent their own bodies, and that infants are able to think counterfactually. It is argued that none of these three abilities is in place during infancy. Furthermore, it is shown that the idea of a principle of rational action suffers from two fallacies. As a consequence, is it suggested that it is not rational to assume that infants imitate rationally. Copyright (C) 2012 S. Karger AG, Base

Folk psychological and neurocognitive ontologies

It is becoming increasingly clear that our folk psychological ontology of the mental is unlikely to map neatly on to the functional organisation of the brain, leading to the development of novel ‘cognitive ontologies’ that aim to better describe this organisation. While the debate over which of these ontologies to adopt is still ongoing, we ought to think carefully about what the consequences for folk psychology might be. One option would be to endorse a new form of eliminative materialism, replacing the old folk psychological ontology with a novel neurocognitive ontology. This approach assumes a literalist attitude towards folk psychology, where the folk psychological and neurocognitive ontologies represent competing and incompatible ways of categorising the mental. According to an alternative approach, folk psychology aims to describe coarse-grained behaviour rather than fine-grained mechanisms, and the two kinds of ontology are better thought of as having different aims and purposes. In this chapter I will argue that the latter (coarse-grained) approach is a better way to make sense of everyday folk psychological practice, and also offers a more constructive way to understand the relationship between folk psychological and neurocognitive ontologies. The folk psychological ontology of the mental might not be appropriate for describing the functional organisation of the brain, but rather than eliminating or revising it, we should instead recognise that it has a very different aim and purpose than neurocognitive ontologies