Many accounts of collective intentionality target rather sophisticated types of cooperative activities, i.e., activities with complex goals that require prior planning and various coordinating and organizing roles. But although joint action is of obvious importance, an investigation of collective intentionality should not merely focus on the question of how we can share agentive intentions. We can act and do things together, but it is not obvious that the awe felt and shared by a group of Egyptologists when they gain entry (...) to a newly discovered pharaonic tomb can or should be analyzed in the same way as, say, a heist that a group of criminals carefully plan and execute together. The aim of the article is to better understand the kind of emotional sharing that can occur between two individuals who are perceptually co-present. Does the sharing involve a kind of phenomenal fusion? Is it a matter of sharing one and the same token experience? It will be argued that both of these recent suggestions must be rejected as misleading in favor of an account that sees emotional sharing as a form of emotional integration that involves constitutively interdependent processes of empathy, second-personal address, and identification. (shrink)

Recent years have seen an upsurge of interest in the second-person perspective, not only in philosophy of mind, language, law and ethics, but also in various empirical disciplines such as cognitive neuroscience and developmental psychology. A distinctive and perhaps also slightly puzzling feature of this ongoing discussion is that whereas many contributors insist that a proper consideration of the second-person perspective will have an impact on our understanding of social cognition, joint action, communication, self-consciousness, morality, and so on, there remains (...) considerable disagreement about what exactly a second-person perspective amounts to (see Eilan 2014; Conant and Rödl 2014). What is the difference between adopting a second-person and a third-person perspective on another? How does one relate to another as a you and how does that differ from relating to another as a he, she or they? In the following, I will consider three different proposals and argue that a promising but somewhat overlooked account can be found in the work of Husserl. (shrink)

When we look around us, some things look “alive,” others do not. What is it to “look alive”—to perceive animacy? Empirical work supports the view that animacy is genuinely perceptual. We should construe perception of animacy as perception of agents and behavior. This proposal explains how static and dynamic animacy cues relate, and explains how animacy perception relates to social cognition more broadly. Animacy perception draws attention to objects that are apt to be well‐understood folk psychologically, enabling us to marshal (...) our folk psychological resources efficiently. (shrink)

How do we know about other minds on the basis of perception? The two most common answers to this question are that we literally perceive others’ mental states, or that we infer their mental states on the basis of perceiving something else. In this paper, I argue for a different answer. On my view, we don’t perceive mental states, and yet perceptual experiences often immediately justify mental state attributions. In a slogan: other minds are neither seen nor inferred. I argue (...) that this view offers the best explanation of our deeply equivocal intuitions about perception-based mental state attributions, and also holds substantial interest for the epistemology of perception more generally. (shrink)

Through extensive training, experts acquire specialized knowledge and abilities. In this paper, I argue that experts also acquire specialized visual experiences. Specifically, I articulate and defend the account that experts enjoy visual experiences that represent gestalt properties through perceptual learning. I survey an array of empirical studies on face perception and perceptual expertise that support this account. I also look at studies on perceptual adaptation that some might argue present a problem for my account. I show how the data are (...) subject to an interpretation that is friendly to it. Last, I address two theoretical objections to the claim that visual experiences represent gestalt properties. (shrink)