According to the BD-model of mindreading, we primarily understand others in terms of beliefs and desires. In this article we review a number of objections against explicit versions of the BD-model, and discuss the prospects of using its implicit counterpart as an explanatory model of early emerging socio-cognitive abilities. Focusing on recent findings on so-called ‘implicit’ false belief understanding, we put forward a number of considerations against the adoption of an implicit BD-model. Finally, we explore a different way to make (...) sense of implicit false belief understanding in terms of keeping track of affordances. (shrink)

According to the BD-model of mindreading, we primarily understand others in terms of beliefs and desires. In this article we review a number of objections against explicit versions of the BD-model, and discuss the prospects of using its implicit counterpart as an explanatory model of early emerging socio-cognitive abilities. Focusing on recent findings on so-called ‘implicit’ false belief understanding, we put forward a number of considerations against the adoption of an implicit BD-model. Finally, we explore a different way to make (...) sense of implicit false belief understanding in terms of keeping track of affordances. (shrink)

I argue that both language acquisition and cultural and social factors contribute to the formation of schemata that facilitate false belief reasoning. While the proposal for an active role of language acquisition in this sense has been partially advanced by several voices in the mentalizing debate, I argue that other accounts addressing this issue present some shortcomings. Specifically, I analyze the existing proposals distinguishing between “structure-oriented” views :1858–1878, 2007; de Villiers in Why language matters for theory of mind. Oxford University (...) Press, New York, pp 186–219, 2005), that stress the role of language as a set of rules providing syntactic input and providing a representational format, and “cultural/social-oriented views”, that stress the role of social interaction. Starting from the analysis of these views, I defend my own account of the role of language acquisition in aiding false belief reasoning. I argue that language acquisition plays a pivotal role in the formation of schemata used by pre-schoolers to pass the false belief task. I propose a specific learning mechanism for exploiting linguistic information that taps into specific cognitive abilities, thus making a very concrete suggestion about the role of linguistic input in specific cultural contexts for the development of false belief skills. (shrink)

Soul beliefs are universal among religious folk but vary tremendously from culture to culture, In fact, in tribal societies without formal religious dogmas, soul beliefs can vary from individual to individual. A review of notions regarding the soul (or souls) amongst tribal and post-tribal societies does evidence, nonetheless, a recurring pattern of focus on the soul envisaged as the vital life energy of the body and/or as encapsulating one of more mental faculties. Not surprisingly, theories as to the psychological basis (...) for soul belief vary as well, but a strong case can be advanced that at its core, soul belief is about the essence of the self, which involves the psychological process of ipseity. (shrink)

Ethnopsychology is the study of native theories and understandings of emotions, of illness and curing, and of self and personality. In teaching this subject I use techniques such as dramas and experiential exercises to aid in expanding students'cognitive, visceral, and political consciousness of the world's indigenous psychologies.

It has been argued that naturalizing the mind will result in the elimination of the ontology of folk psychology (e.g. beliefs and desires). This paper draws from a wide range of empirical literature, including from developmental and cross-cultural psychology, in building an argument for a position dubbed restrictive materialism . The position holds that while the ontology of folk psychology is overextended, there is a restricted domain in which the application of the folk ontology remains secure. From the evidence of (...) developmental uniformity and cross-cultural ubiquity of beliefs and desires, it is argued that the ontology (but not the principles) of folk psychology may be incorrigible. Thus, even if radically false as a description of first-order brain processes, beliefs and desires might be an unavoidable second-order brain process. Given that the domain of psychology is how humans think, if the above argument is correct, then beliefs and desires will continue to earn their rightful place in the ontology of any future psychology, in just the same way as any other scientific entity. (shrink)