Normativity, Autonomy and Pluralism. Wittgenstein and the Pragmatic Turn in German Philosophy

Habermas and Apel share with the wittgensteinian linguistic turn the main issue which is at stake in the latter. That is: they rely on the linguisticalpragmatic substitution of the traditional Cartesian (and Kantian) subject of representation, thought as the nonempirical and non-objective pre-condition of the possibility of the objective world, with the function of linguistic and communicative interaction as a means of subjective and intersubjective world-disclosure (H. Sluga 1996; Wittgenstein, Tlp, § 5.54- 5.55). The issue basically concerns the way we think about language as a system and a means of representation. What is here at stake is actually the source of its normativity, and the way in which this normativity can be rationally founded

Guide to the Networked Minds Social Presence Inventory v. 1.2

This document introduces the Networked\ud Minds Social Presence Inventory. The\ud inventory is a self-report measure of social\ud presence, which is commonly defined as the\ud sense of being together with another in a\ud mediated environment. The guidelines\ud provide background on the use of the social\ud presence scales in studies of users’ social\ud communication and interaction with other\ud humans or with artificially intelligent agents\ud in virtual environments

Kinaesthetic Intersubjectivity: : A dance informed contribution to self-other relatedness and shared experience in nonverbal psychotherapy with an example from Autism

This document is the Accepted Manuscript version of the following article: Rosemarie Samaritter and Helen Payne, ‘Kinaesthetic intersubjectivity: A dance informed contribution to self-other relatedness and shared experience in non-verbal psychotherapy with an example from autism’, The Arts in Psychotherapy, Vol. 40 (1): 143-150, February 2013. This manuscript version is made available under the CC-BY-NC-ND 4.0 license http://creativecommons.org/licenses/by-nc-nd/4.0/. The final, published version is available online at DOI: https://doi.org/10.1016/j.aip.2012.12.004.Early interpersonal experiences have been the focus of philosophy and developmental psychology for decades. Concepts of self and self-other relatedness seem to have an onset in early interaction patterns during dyadic relating. Phenomenologists consider the embodied, that is the intercorporeal dialogue, as the basis for self-other relating. Developmental psychologists have shown that the responsiveness a child is met with during early phases of life is a very subtle process. Kinaesthetic intersubjectivity is introduced as a perspective on dyadic relating. Embodied attitude during dance duets is taken as an example of active nonverbal attunement between interaction partners. Shared movement situations will serve as an example of how a sense of intersubjectivity and self-other differentiation can be perceived through movement structures. Shared movement intervention could offer a new perspective for psychotherapeutic intervention in disorders with a disturbed self, like autism and need researching.Peer reviewe

HOW TO AVOID SOLIPSISM WHILE REMAINING AN IDEALIST: LESSONS FROM BERKELEY AND DHARMAKIRTI

This essay examines the strategies that Berkeley and Dharmakirti utilize to deny that idealism entails solipsism. Beginning from similar arguments for the non-existence of matter, the two philosophers employ markedly different strategies for establishing the existence of other minds. This difference stems from their responses to the problem of intersubjective agreement. While Berkeley\u27s reliance on his Cartesian inheritance does allow him to account for intersubjective agreement without descending into solipsism, it nevertheless prevents him from establishing the existence of other finite minds. I argue that Dharmakirti, in accounting for intersubjective agreement causally, is able to avoid Berkeley\u27s shortcoming. I conclude by considering a challenge to Dharmakirti\u27s use of inference that Ratnakirti, a Buddhist successor of Dharmakirti, advances in his Disproof of the Existence of Other Minds and briefly exploring a possible response that someone who wants to advocate an idealist position could give

An Emergentist Account of Collective Cognition in Collaborative Problem Solving

As a first step toward an emergentist theory of collective cognition in collaborative problem solving, we present a proto-theoretical account of how one might conceive and model the intersubjective processes that organize collective cognition into one or another--convergent, divergent, or tensive--cognitive regime. To explore the sufficiency of our emergentist proposal we instantiate a minimalist model of intersubjective convergence and simulate the tuning of collective cognition using data from an empirical study of small-group, collaborative problem solving. Using the results of this empirical simulation, we test a number of preliminary hypotheses with regard to patterns of interaction, how those patterns affect a cognitive regime, and how that cognitive regime affects the efficacy of a problem-solving group

Can a Robot Hear Music? Can a Robot Dance? Can a Robot Tell What it Knows or Intendes to Do? Can it Feel Pride or Shame in Company? -- Questions of the Nature of Human Vitality

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On the motivations for Merleau-Ponty’s ontological research

This paper attempts to clarify Merleau-Ponty’s later work by tracing a hitherto overlooked set of concerns that were of key consequence for the formulation of his ontological research. I argue that his ontology can be understood as a response to a set of problems originating in reflections on the intersubjective use of language in dialogue, undertaken in the early 1950s. His study of dialogue disclosed a structure of meaning-formation and pointed towards a theory of truth (both recurring ontological topics) that post-Phenomenology premises could not account for. A study of dialogue shows that speakers’ positions are interchangeable, that speaking subjects are active and passive in varying degrees, and that the intentional roles of subjects and objects are liable to shift or ‘transgress’ themselves. These observations anticipate the concepts of ‘reversibility’ and ‘narcissism’, his later view of activity and passivity, and his later view of intentionality, and sharpened the need to adopt an intersubjective focus in ontological research

The ethics of interpretation : The signifying chain from field to analysis

This paper attempts to describe the relationship between the embodied practice of fieldwork and the written articulation of this experience. Starting from Valerie Hey's conceptualisation of 'rapport' as form of 'intersubjective synergy', a moment of recognition of similarity within difference – similar in structure to Laclau and Moufffe's conceptualization of hegemony – the paper explores how we can understand these moments of recognition as positioned within a complex web of signifying chains that interlink social, psychic and linguistic means of representation. Laclau and Mouffe's logics of equivalence and difference and Lacan's account of the production of meaning through metaphor and metonymy provide a theoretical language through which to explore chains of meaning in two fragments of data drawn from a study comparing disciplines and institutions in higher education. My argument is that an awareness of these processes of production of meaning is necessary to the development of an ethical mode of interpretation