In the present article we discuss the relevance of the mirror mechanism for our sense of self and our sense of others. We argue that, by providing us with an understanding from the inside of actions, the mirror mechanism radically challenges the traditional view of the self and of the others. Indeed, this mechanism not only reveals the common ground on the basis of which we become aware of ourselves as selves distinct from other selves, but also sheds new light (...) on the content of our self and other experience, showing that we primarily experience ourselves and the others in terms of our own and of their motor possibilities respectively. -/- . (shrink)

The book’s core argument is that an artificial intelligence that could equal or exceed human intelligence—sometimes called artificial general intelligence (AGI)—is for mathematical reasons impossible. It offers two specific reasons for this claim: Human intelligence is a capability of a complex dynamic system—the human brain and central nervous system. Systems of this sort cannot be modelled mathematically in a way that allows them to operate inside a computer. In supporting their claim, the authors, Jobst Landgrebe and Barry Smith, marshal evidence (...) from mathematics, physics, computer science, philosophy, linguistics, and biology, setting up their book around three central questions: What are the essential marks of human intelligence? What is it that researchers try to do when they attempt to achieve "artificial intelligence" (AI)? And why, after more than 50 years, are our most common interactions with AI, for example with our bank’s computers, still so unsatisfactory? Landgrebe and Smith show how a widespread fear about AI’s potential to bring about radical changes in the nature of human beings and in the human social order is founded on an error. There is still, as they demonstrate in a final chapter, a great deal that AI can achieve which will benefit humanity. But these benefits will be achieved without the aid of systems that are more powerful than humans, which are as impossible as AI systems that are intrinsically "evil" or able to "will" a takeover of human society. (shrink)

Quite a number of the philosophical arguments and objections currently being launched against simulation (ST) based and theory-theory (TT) based approaches to mindreading have a phenomenological heritage in that they draw on ideas found in the work of Husserl, Heidegger, Sartre, Merleau-Ponty, Stein, Gurwitsch, Scheler and Schutz. Within the last couple of years, a number of ST and TT proponents have started to react and respond to what one for the sake of simplicity might call the phenomenological proposal (PP). This (...) paper addresses some of these critical responses, and distinguishes—in the process—substantive disagreements from terminological issues and other issues that are symptomatic of different research agendas. It does so by focusing specifically upon some objections made by Pierre Jacob. These epitomize the kinds of concerns that are being raised about PP at the moment, and thus facilitate a reply on behalf of PP that also applies more generally. (shrink)

ArgumentNeuroscience research has created multiple versions of the human brain. The “social brain” is one version and it is the subject of this paper. Most image-based research in the field of social neuroscience is task-driven: the brain is asked to respond to a cognitive stimulus. The tasks are derived from theories, operational models, and back-stories now circulating in social neuroscience. The social brain comes with a distinctive back-story, an evolutionary history organized around three, interconnected themes: mind-reading, empathy, and the emergence (...) of self-consciousness. This paper focuses on how empathy has been incorporated into the social brain and redefined via parallel research streams, employing a shared, imaging technology. The concluding section describes how these developments can be understood as signaling the emergence of a new version of human nature and the unconscious. My argument is not that empathy in the social brain is a myth, but rather that it is served by a myth consonant with the canons of science. (shrink)

We focus on the thesis that action understanding is a function of the mirror neuron system. According to our opinion, understanding is a process that runs through hermeneutic circles from the “Vorverständnis” (“previous understanding”) to steps of deeper understanding. Our critique relates to the narrow neuroscientific definition of action understanding as the capacity to recognize several movements as belonging to one action. After a reconstruction of the model's developments, we will challenge the claims of the model by Rizzolatti and Sinigaglia (...) (2010). By analyzing the relation between the experimental results and its interpretation, we will conclude that there is no proof that mirror neuron activity leads to action understanding. (shrink)

Direct Perception is the view that we can see others' mental states, i.e. that we perceive others' mental states with the same immediacy and directness that we perceive ordinary objects in the world. I evaluate Direct Perception by considering whether we can see intentions, a particularly promising candidate for Direct Perception. I argue that the view equivocates on the notion of intention. Disambiguating the Direct Perception claim reveals a troubling dilemma for the view: either it is banal or highly implausible.

Mirror neurons are widely regarded as an important key to social cognition. Despite such wide agreement, there is very little consensus on how or why they are important. The goal of this paper is to clearly explicate the exact role mirror neurons play in social cognition. I aim to answer two questions about the relationship between mirroring and social cognition: What kind of social understanding is involved with mirroring? How is mirroring related to that understanding? I argue that philosophical and (...) empirical considerations lead us to accord a fairly minimal role for mirror neurons in social cognition. (shrink)

Shaun Gallagher and Dan Zahavi have recently argued against a simulationist interpretation of neural resonance. Recognizing intentions and emotions in the facial expressions and gestures of others may be subserved by e.g. mirror neuron activity, but this does not mean that we first experience an intention or emotion and then project it onto the other. Mirror neurons subserve social cognition, according to Gallagher and Zahavi, by being integral parts of processes of enactive social perception. I argue that the notion of (...) enactive social perception does not yet explain why social perception is subserved by mirroring. I also argue that this problem cannot be avoided by means of an appeal to multiple realization. Instead, I propose a holistic model of neural resonance-based social cognition that does give an explanatory role to mirroring by allowing for a partial experiential overlap between experiencing and recognizing emotions and intentions. This account avoids the simulationist step-wise conception of social cognition and recognizes the qualitative difference between first- and third-person emotion and intention attribution. It does capture too much of the simulationist intuitions, however, to warrant the label ‘social perception’. (shrink)

In the present article we discuss the relevance of the mirror mechanism for our sense of self and our sense of others. We argue that, by providing us with an understanding from the inside of actions, the mirror mechanism radically challenges the traditional view of the self and of the others. Indeed, this mechanism not only reveals the common ground on the basis of which we become aware of ourselves as selves distinct from other selves, but also sheds new light (...) on the content of our self and other experience, showing that we primarily experience ourselves and the others in terms of our own and of their motor possibilities respectively. (shrink)

The question of what is shared in joint action has been discussed mainly with reference to the notion of collective intentionality. The problem of how to account for intentional states that are shared between two or more jointly engaged creatures is particularly relevant for actions that involve distal intentions. Yet there is another important kind of joint action, which so far has received less interest, at least by philosophers. This kind of action can be described in terms of a shared (...) motor engagement of two or more creatures with their surroundings. In this paper, I address the question of what is shared in such motor engagements. I suggest that joint motor actions come off through sharing particular kinds of feelings. In order to flesh out what it means to share feelings, I introduce the notion of ‘cross-creature embodiment’—the idea that a certain type of embodied mental event is constitutively tied to the body state of another, perceptually present creature in broadly the same way in which it is tied to the experiencing creature’s own. I end by suggesting that this notion makes available a new, albeit tentative, interpretation of recent neuroscientific evidence. (shrink)

Within the business and management literature, empathy has taken on increased importance as a central element to leadership, improving marketing strategies, corporate philanthropy, creating organizational connectedness, and as a strategy for preventing managerial wrongdoing. Although defining empathy is difficult, it is the identification with another’s thoughts and emotions through an imaginative process. This identification, ideally, will facilitate a wider connection with stakeholders beyond self-interest and motivate a better business environment. This article argues empathy is an overblown concept that is only (...) marginally supported by the philosophical and psychological research and, therefore, has limited application to business. Empathy is problematic because our inferences of mind are often inaccurate; not everyone is good at empathizing; it’s not necessary to understand action intention; doesn’t motivate helping behaviour; and could lead to immoral actions. My stance is definitively anti-empathy; perspective-taking is not sufficient or necessary as a management or business tool. Our understanding of people rests, not on empathy, but with our emotions, norms, and the social context in which we find ourselves. (shrink)

Theory of mind, the attribution of mental states to others is one form of social cognition. The aim of this paper is to highlight the importance of another, much simpler, form of social cognition, which I call vicarious representation. Vicarious representation is the attribution of other-centered properties to objects. This mental capacity is different from, and much simpler than, theory of mind as it does not imply the understanding (or representation) of the mental (or even perceptual) states of another agents. (...) I argue that the most convincing experiments that are supposed to show that non-human primates have theory of mind in fact demonstrate that they are capable of vicarious representation. The same is true for the experiments about the theory of mind of infants under 12 months. (shrink)

It is often claimed that the discovery of mirror neurons supports simulation theory (ST). There has been much controversy about this, however, as there are various competing models of the functional contribution of mirror systems, only some of which characterize mirroring as simulation in the sense required by ST. But a brief review of these models reveals that they all include simulation in some sense . In this paper, I propose that the broader conception of simulation articulated by neo-empiricist theories (...) of concepts can subsume the more specific conceptions of simulation presented by ST and by these other models, thereby offering a framework in which each of these models may play a role. According to neo-empiricism, conceptual thought in general involves simulation in the sense that it is grounded in sensory, motor, and other embodied systems (Barsalou, Behavioral and Brain Sciences , 22 , 577–609, 1999 , Philosophical Transactions of the Royal Society of London: Biological Sciences , 364 , 1281–1289, 2009 ; Barsalou et al., Trends in Cognitive Sciences , 7 (2), 84–91, 2003 ; Prinz 2002 , Mind & Language , 25 (5), 612–621, 2010 ; Glenberg and Robertson, Journal of Memory and Language , 43 , 379–401, 2000 ). Crucially, the term “simulation” here refers not to simulations of a target agent’s experience in the sense endorsed by simulation theory but to the activation of sensory, motor, affective, and introspective representations. This difference does not entail that neo-empiricism must be in competition with ST—indeed, I will propose that ST can be embedded as a special case within neo-empiricism. (shrink)

Four distinct models of the functional contribution of mirror neurons to social cognition can be distinguished: direct matching, inverse modeling, response modeling, and predictive coding. Each entails a different way in which an agent's own capacities for action and affective experience contribute to understanding and/or predicting others' actions and affective experience. In this paper, the four models and their theoretical frameworks are elucidated, empirical data and theoretical arguments bearing upon each are reviewed, and falsifiable predictions that could help to distinguish (...) empirically among the models are proposed. (shrink)

The functional role of mirror neurons has been assessed in many different ways. They have been regarded, inter alia, as the core mechanism of mind reading, the mechanism of language understanding, the mechanism of imitation. In this paper we will discuss the thesis according to which MNs are a conceptual mechanism. This hypothesis is attractive since it could accommodate in an apparently simple way all the above-mentioned interpretations. We shall take into consideration some reasons suggesting the conceptualist characterization of MNs, (...) as well as some possible replies. We shall figure out how an argument for the conceptualist hypothesis could be deployed, focusing on the notion of off-line processes, which turns out to be the crucial property necessary to ascribe concept possession. Our conclusion will be that, despite of there being some evidence for the conceptualist account, the issue cannot be definitely settled, because there are both experimental shortages and conceptual difficulties. In particular, there are three distinct senses in which MNs can be regarded as a conceptual mechanism, but we shall argue that only one of these interpretations can be defended. (shrink)

In the philosophical and cognitive literature, the word ‘intention’ has been used with a variety of meanings which occasionally have been explicitly distinguished. I claim that an important cause of this polysemy is the fact that intentions are complex entities, endowed with an internal structure, and that sometimes different theories in the field are erroneously presented as if they were in conflict with each other, while they in fact just focus on different aspects of the phenomenon. The debate between Gallese’s (...) embodied simulation theory and Csibra and Gergely’s teleological stance hypothesis is discussed as a case in point, and some misunderstandings occurring in that debate are analyzed. The thesis that intentions are complex entities is argued for by shedding light on the following aspects of intentions: conscious control; perceptual (and not only motoric) representations of end-states; attributions of value to those representations; appreciation of the rational relationships between means and ends. (shrink)

Philosophers and psychologists have often maintained that in order to attribute mental states to other people one must have a ‘theory of mind’. This theory facilitates our grasp of other people’s mental states. Debate has then focussed on the form this theory should take. Recently a new approach has been suggested, which I call the ‘Direct Perception approach to social cognition’. This approach maintains that we can directly perceive other people’s mental states. It opposes traditional views on two counts: by (...) claiming that mental states are observable and by claiming that we can attribute them to others without the need for a theory of mind. This paper argues that there are two readings of the direct perception claims: a strong and a weak one. The Theory-theory is compatible with the weak version but not the strong one. The paper argues that the strong version of direct perception is untenable, drawing on evidence from the mirror neuron literature and arguments from the philosophy of science and perception to support this claim. It suggests that one traditional ‘theory of mind’ view, the ‘Theory-theory’ view, is compatible with the claim that mental states are observable, and concludes that direct perception views do not offer a viable alternative to theory of mind approaches to social cognition. (shrink)

This paper assesses the so-called “direct-perception” model of empathy. This model draws much of its inspiration from the Phenomenological tradition: it is offered as an account free from the assumption that most, if not all, of another’s psychological states and experiences are unobservable and that one’s understanding of another’s psychological states and experiences are based on inferential processes. Advocates of this model also reject the simulation-based approach to empathy. I first argue that most of their criticisms miss their target because (...) they are directed against the simulation-based approach to mindreading. Advocates of this model further subscribe to an expressivist conception of human behavior and assume that some of an individual’s psychological states (e.g. her goals and emotions, not her beliefs) can be directly perceived in the individual’s expressive behavior. I argue that advocates of the direct-perception model face the following dilemma: either they embrace behaviorism or else they must recognize that one could not understand another’s goal or emotion from her behavior alone without making contextual assumptions. Finally, advocates of the direct-perception model endorse the narrative competency hypothesis, according to which the ability to ascribe beliefs to another is grounded in the ability to understand narratives. I argue that this hypothesis is hard to reconcile with recent results in developmental psychology showing that preverbal human infants seem able to ascribe false beliefs to others. (shrink)

This paper assesses the scope and limits of a widely influential model of goal-ascription by human infants: the shared-intentionality model. It derives much of its appeal from its ability to integrate behavioral evidence from developmental psychology with cognitive neuroscientific evidence about the role of mirror neuron activity in non-human primates. The central question raised by this model is whether sharing a goal with an agent is necessary and sufficient for ascribing it to that agent. I argue that advocates of the (...) shared-intentionality model underestimate both the distinction between the target and the goal of a goal-directed action and the gap between sharing and ascribing a goal. (shrink)

Mirror neurons fire both when a primate executes a transitive action directed toward a target (e.g., grasping) and when he observes the same action performed by another. According to the prevalent interpretation, action-mirroring is a process of interpersonal neural similarity whereby an observer maps the agent's perceived movements onto her own motor repertoire. Furthermore, ever since Gallese and Goldman's (1998) influential paper, action-mirroring has been linked to third-person mindreading on the grounds that it enables an observer to represent the agent's (...) intention. In this paper, I criticize the prevalent interpretation on two grounds. First, action-mirroring could not result in interpersonal neural similarity unless there was a single mechanism active at different times in a single brain during the execution and the perception of acts of grasping. Second, such a neural mechanism is better conceived as underlying the possession of the concept of grasping than as a basis for mindreading. (shrink)

Pierre Jacob (2008) raises several problems for the alleged link between mirroring and mindreading. This response argues that the best mirroring-mindreading thesis would claim that mirror processes cause, rather than constitute, selected acts of mindreading. Second, the best current evidence for mirror-based mindreading is not found in the motoric domain but in the domains of emotion and sensation, where the evidence (ignored by Jacob) is substantial. Finally, simulation theory should distinguish low-level simulation (mirroring) and high-level simulation (involving pretense or imagination). (...) Jacob implies that bi-level simulationism creates an unbridgeable 'gap' in intention reading, but this is not a compelling challenge. (shrink)

Imitation has been understood in different ways: as a cognitive adaptation subtended by genetically specified cognitive mechanisms; as an aspect of domain general human cognition. The second option has been advanced by Cecilia Heyes who treats imitation as an instance of associative learning. Her argument is part of a deflationary treatment of the “mirror neuron” phenomenon. I agree with Heyes about mirror neurons but argue that Kim Sterelny has provided the tools to provide a better account of the nature and (...) role of human imitation. What we call imitative learning is an instance of social learning. It has little to do with empathy, emotional contagion, or mind reading. (shrink)

ArgumentA number of theorists have proposed simulation theories of empathy. A review of these theories shows that, despite the fact that one version of the simulation theory can avoid a number of problems associated with such approaches, there are further reasons to doubt whether simulation actually explains empathy. A high-level simulation account of empathy, distinguished from the simulation theory of mindreading, can avoid problems associated with low-level (neural) simulationist accounts; but it fails to adequately address two other problems: the diversity (...) problem and the starting problem. It is argued that a narrative approach to empathy obviates all these problems and offers a more parsimonious account. (shrink)

Looking times and gaze behavior indicate that infants can predict the goal state of an observed simple action event (e.g., object‐directed grasping) already in the first year of life. The present paper mainly focuses on infants’ predictive gaze‐shifts toward the goal of an ongoing action. For this, infants need to generate a forward model of the to‐be‐obtained goal state and to disengage their gaze from the moving agent at a time when information about the action event is still incomplete. By (...) about 6 months of age, infants show goal‐predictive gaze‐shifts, but mainly for familiar actions that they can perform themselves (e.g., grasping) and for familiar agents (e.g., a human hand). Therefore, some theoretical models have highlighted close relations between infants’ ability for action‐goal prediction and their motor development and/or emerging action experience. Recent research indicates that infants can also predict action goals of familiar simple actions performed by non‐human agents (e.g., object‐directed grasping by a mechanical claw) when these agents display agency cues, such as self‐propelled movement, equifinality of goal approach, or production of a salient action effect. This paper provides a review on relevant findings and theoretical models, and proposes that the impacts of action experience and of agency cues can be explained from an action‐event perspective. In particular, infants’ goal‐predictive gaze‐shifts are seen as resulting from an interplay between bottom‐up processing of perceptual information and top‐down influences exerted by event schemata that store information about previously executed or observed actions. (shrink)

This paper selectively reviews the neurophysiological evidence for shared neural circuits (supposedly implemented by mirror neurons) as the mechanism underlying empathy. I will argue that while the mirror neuron system plays a role in motor resonance, it is not possible to conclude that this system is critically involved in emotion recognition, and there is little evidence for its role in empathy and sympathy. In addition, there is modest support from neurological observations that lesion of the regions involved in the mirror (...) neuron system leads to dysfunction in empathy, whereas damage of the ventromedial prefrontal cortex is associated with such impairment. To significantly advance our understanding of the mechanisms underlying empathy, research needs finer conceptualization, better designed paradigms, and integration with knowledge from lesion studies. (shrink)

Empathy is thought to play a key role in motivating prosocial behavior, guiding our preferences and behavioral responses, and providing the affective and motivational base for moral development. While these abilities have traditionally been examined using behavioral methods, recent work in evolutionary biology, developmental and cognitive neuroscience has begun to shed light on the neural circuitry that instantiate them. The purpose of this article is to critically examine the current knowledge in the field of affective neuroscience and provide an integrative (...) and comprehensive view of the computational mechanisms that underlie empathy. This framework is of general interest and relevance for theory as well as for assisting future research in the domains of affective developmental neuroscience and psychopathology. (shrink)

I discuss Husserl’s account of intersubjectivity in the fifth Cartesian Meditation. I focus on the problem of perceived similarity. I argue that recent work in developmental psychology and neuroscience, concerning intermodal representation and the mirror neuron system, fails to constitute a naturalistic solution to the problem. This can be seen via a comparison between the Husserlian project on the one hand and Molyneux’s Question on the other.

The mirror neuron system is widely held to provide direct access to the motor goals of others. This paper critically investigates this idea, focusing on the so-called ‘intentional worry’. I explore two answers to the intentional worry: first that the worry is premised on too limited an understanding of mirror neuron behaviour (Sections 2 and 3), second that the appeal made to mirror neurons can be refined in such a way as to avoid the worry (Section 4). I argue that (...) the first response requires an account of the mechanism by which small-scale gestures are supposedly mapped to larger chains of actions but that none of the extant accounts of this mechanism are plausible. Section 4 then briefly examines refinements of the mirror neuron-mindreading hypothesis which avoid the intentional worry. I conclude that these refinements may well be plausible but that they undermine many of the claims standardly made for mirror neurons. (shrink)

Despite its linguistic roots in ancient Greek, the concept of empathy is of recent intellectual heritage. Yet its history has been varied and colorful, a fact that is also mirrored in the multiplicity of definitions associated with the empathy concept in a number of different scientific and non-scientific discourses. In its philosophical heyday at the turn of the 19th to the 20th century, empathy had been hailed as the primary means for gaining knowledge of other minds and as the method (...) uniquely suited for the human sciences, only to be almost entirely neglected philosophically for the rest of the century. Only recently have philosophers become again interested in empathy in light of the debate about our folk psychological mindreading capacities. In the second half of the last century, the task of addressing empathy was mainly left to psychologists who thematized it as a psychological phenomenon and process to be studied by the method of the empirical sciences. Particularly, it has been studied by social psychologists as a phenomenon assumed to be causally involved in creating prosocial attitudes and behavior. Nevertheless, within psychology it is at times difficult to find agreement of how exactly one should understand empathy; a fact of which psychologists themselves have become increasingly aware. The purpose of this entry is to clarify the concept of empathy by surveying its history in various philosophical and psychological discussions and by indicating why empathy was and should be regarded to be of such central importance in understanding human agency in ordinary contexts, in the human sciences and for the constitution of ourselves as social and moral agents. (shrink)