When witnessing someone else's action people often take advantage of the same motor cognition that is crucial to successfully perform that action themselves. But how deeply is motor cognition involved in understanding another's action? Can it be selectively modulated by either the agent's or the witness's being actually in the position to act? If this is the case, what does such modulation imply for one's making sense of others? The paper aims to tackle these issues by introducing and discussing a (...) series of experimental studies showing how body and space may constrain one's own motor cognition reuse in understanding another's action. These findings, I shall argue, may shed new light on the mechanisms underlying the primary ways of identifying ourselves with other people and of being connected to them . (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)

When we witness a great actor, musician, or sportsperson performing, we share something of their experience. Only recently has it become clear just how this sharing of experience is realised within the human brain. 'Mirrors in the brain' provides an accessible overview of mirror neurons, written by the man who first discovered them.

People walk, build, paint and otherwise act together with a purpose in myriad ways. What is the relation between the actions people perform in acting together with a purpose and the outcome, or outcomes, to which their actions are directed? We argue that fully characterising this relation will require appeal not only to intention, knowledge and other familiar philosophical paraphernalia but also to another kind of representation involved in preparing and executing actions, namely motor representation. If we are right, motor (...) representation plays a central role in the story of acting together. (shrink)

Are there distinct roles for intention and motor representation in explaining the purposiveness of action? Standard accounts of action assign a role to intention but are silent on motor representation. The temptation is to suppose that nothing need be said here because motor representation is either only an enabling condition for purposive action or else merely a variety of intention. This paper provides reasons for resisting that temptation. Some motor representations, like intentions, coordinate actions in virtue of representing outcomes; but, (...) unlike intentions, motor representations cannot feature as premises or conclusions in practical reasoning. This implies that motor representation has a distinctive role in explaining the purposiveness of action. It also gives rise to a problem: were the roles of intention and motor representation entirely independent, this would impair effective action. It is therefore necessary to explain how intentions interlock with motor representations. The solution, we argue, is to recognise that the contents of intentions can be partially determined by the contents of motor representations. Understanding this content-determining relation enables better understanding how intentions relate to actions. (shrink)

Motor representations live a kind of double life. Although paradigmatically involved in performing actions, they also occur when merely observing others act and sometimes influence thoughts about the goals of observed actions. Further, these influences are content-respecting: what you think about an action sometimes depends in part on how that action is represented motorically in you. The existence of such content-respecting influences is puzzling. After all, motor representations do not feature alongside beliefs or intentions in reasoning about action; indeed, thoughts (...) are inferentially isolated from motor representations. So how could motor representations have content-respecting influences on thoughts? Our aim is to solve this puzzle. In so doing, we shall provide the basis for an account of how experience links the motoric with thought. Such an account matters for understanding how humans think about action: in some cases, we have reasons for thoughts about actions that we would not have if we were unable to represent those actions motorically. (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)

Despite the impressive body of evidence supporting the existence of a mirror neuron (MN) system for action, the original claim regarding its crucial role in action understanding remains controversial. Emma Borg has recently launched a sharp attack on this claim, with the aim of demonstrating that neither the original version nor the subsequent revisions of the MN hypothesis tell us very much about how intentional attribution actually works. In this article I take up the challenge she issues in the title (...) of her paper (If Mirror Neurons are the Answer, What was the Question?) and argue that what MNs offer is not as Borg claims 'an extremely limited' picture of action understanding but rather an enriched picture that brings to light aspects of social cognition hitherto ignored in the mind-reading literature, showing how intentional motor components of action can shape social cognition prior to and apart from any forms of deliberate mentalizing. (shrink)

Several authors have recently pointed out the hyper-mentalism of the standard mindreading models, arguing for the need of an embodied and enactive approach to social cognition. Various attempts to provide an account of the primary ways of interacting with others, however, have fallen short of allowing for both what kind of intentional engagement is crucial in the basic forms of social navigation and also what neural mechanisms can be thought to underpin them. The aimof the paper is to counter this (...) fault by showing that most of the primary ways of making sense of others are motor in nature and rooted in a specific brain mechanism: the mirror mechanism. I shall argue that the mirror-based making sense of others not only can be construed within the enactive approach to social cognition, but also allows us to refine it, supplying a plausible and unitary account of the early forms of social interaction. (shrink)

Simulation theories of social cognition abound in the literature, but it is often unclear what simulation means and how it works. The discovery of mirror neurons, responding both to action execution and observation, suggested an embodied approach to mental simulation. Over the last years this approach has been hotly debated and alternative accounts have been proposed. We discuss these accounts and argue that they fail to capture the uniqueness of embodied simulation (ES). ES theory provides a unitary account of basic (...) social cognition, demonstrating that people e their own mental states or processes represented with a bodily format in functionally attributing them to others. (shrink)

Many of the things we do are, or could be, done with others. Mundane examples favoured by philosophers include painting a house together (Bratman 1992), lifting.

People walk, build, paint and otherwise act together with a purpose in myriad ways. What is the relation between the actions people perform in acting together with a purpose and the outcome, or outcomes, to which their actions are directed? We argue that fully characterising this relation will require appeal not only to intention, knowledge and other familiar philosophical paraphernalia but also to another kind of representation involved in preparing and executing actions, namely motor representation. If we are right, motor (...) representation plays a central role in the story of acting together. (shrink)

When witnessing someone else's action people often take advantage of the same motor cognition that is crucial to successfully perform that action themselves. But how deeply is motor cognition involved in understanding another's action? Can it be selectively modulated by either the agent's or the witness's being actually in the position to act? If this is the case, what does such modulation imply for one's making sense of others? The paper aims to tackle these issues by introducing and discussing a (...) series of experimental studies showing how body and space may constrain one's own motor cognition reuse in understanding another's action. These findings, I shall argue, may shed new light on the mechanisms underlying the primary ways of identifying ourselves with other people and of being connected to them. (shrink)

The aim of our paper is to show that there is a sense of body that is enactive in nature and that enables to capture the most primitive sense of self. We will argue that the body is primarily given to us as source or power for action, i.e., as the variety of motor potentialities that define the horizon of the world in which we live, by populating it with things at hand to which we can be directed and with (...) other bodies we can interact with. We will show that this sense of body as bodily self is, on the one hand, antecedent the distinction between sense of agency and sense of ownership, and, on the other, it enables and refines such distinction, providing a conceptual framework for the coherent interpretation of a variety of behavioral and neuropsychological data. We will conclude by positing that the basic experiences we entertain of our selves as bodily selves are from the very beginning driven by our interactions with other bodies as they are underpinned by the mirror mechanism. (shrink)

This volume focuses on the interactions between mathematics, physics, biology and neuroscience by exploring new geometrical and topological modeling in these fields. Among the highlights are the central roles played by multilevel and scale-change approaches in these disciplines. The integration of mathematics with physics, molecular and cell biology, and the neurosciences, will constitute the new frontier and challenge for 21st century science, where breakthroughs are more likely to span across traditional disciplines.

In the present paper we address the issue of the role of the body in shaping our basic self-awareness. It is generally taken for granted that basic bodily self-awareness has primarily to do with proprioception. Here we challenge this assumption by arguing from both a phenomenological and a neurophysiological point of view that our body is primarily given to us as a manifold of action possibilities that cannot be reduced to any form of proprioceptive awareness. By discussing the notion of (...) affordance and the spatiality of the body we show that both have to be construed in terms of the varying range of our power for action. Finally, we posit that the motor roots of our bodily self-awareness shed new light on both the common ground for and the distinguishing criterium between self and other. The properties of the mirror mechanism indicate that the same action possibilities constituting our bodily self also allow us to make sense of other bodily selves inasmuch as their action possibilities can be mapped onto our own ones. Our proposal may pave the way towards a general deconstruction of the different layers at the core of our full-fledged sense of self and others. (shrink)

Anyone who has ever walked, cooked or crafted with a friend is in a position to know that acting jointly is not just acting side-by-side. But what distinguishes acting jointly from acting in parallel yet merely individually? Four decades of philosophical research have yielded broad consensus on a strategy for answering this question. This strategy is \emph{mechanistically committed}; that is, it hinges on invoking states of the agents who are acting jointly (often dubbed ‘shared’, ‘we-’ or ‘collective’ intentions). Despite the (...) consensus, enduring disagreement remains. The disagreement may be a consequence of the strategy; at least this is plausible enough to motivate considering the prospects for an alternative. Our aim is therefore to draw attention to a coherent alternative that is present in the literature but often overlooked. This alternative is \emph{mechanistically neutral}: it avoids invoking states of agents. Implementing the alternative, we introduce the notion of a collective goal and a characterisation of acting jointly which meets criteria standardly used in evaluating other accounts and may have some advantages over those accounts. (shrink)

de Bruin & Gallagher suggest that the view of embodied simulation put forward in our recent article lacks explanatory power. We argue that the notion of reuse of mental states represented with a bodily format provides a convincing simulational account of the mirroring mechanism and its role in mind -reading.

What enables individuals to act together? Recent discoveries suggest that a variety of mechanisms are involved. But something fundamental is yet to be investigated. In joint action, agents represent a collective goal, or so it is often assumed. But how, if at all, are collective goals represented in joint action and how do such representations impact performance? To investigate this question we adapted a bimanual paradigm, the circle-line drawing paradigm, to contrast two agents acting in parallel with two agents performing (...) a joint action. Participants were required to draw lines or circles while observing circles or lines being drawn. The findings indicate that interpersonal motor coupling may occur in joint but not parallel action. This suggests that participants in joint actions can represent collective goals motorically. (shrink)

How deeply does action influence perception? Does action performance affect the perception of object features directly related to action only? Or does it concern also object features such as colors, which are not held to directly afford action? The present study aimed at answering these questions. We asked participants to repeatedly grasp a handled mug hidden from their view before judging whether a visually presented mug was blue rather than cyan. The motor training impacted on their perceptual judgments, by speeding (...) participants’ responses, when the handle of the presented mug was spatially aligned with the trained hand. The priming effect did not occur when participants were trained to merely touch the mug with their hand closed in a fist. This indicates that action performance may shape the perceptual judgment on object features, even when these features are colors and do not afford any action. How we act on surrounding objects is therefore not without consequence for how we experience them. (shrink)

The papers collected in this volume are based on the best contributions to the conference of the Italian Society for Logic and Philosophy of Science (SILFS) that took place in Milan on 8-10 October 2007. The aim of the Society, since its foundation in 1952, has always been that of bringing together scholars - working in the broad areas of Logic, Philosophy of Science and History of Science - who share an open-minded approach to their disciplines and regard them as (...) essentially requiring continuous confrontation and bridge-building to avoid the danger of over-specialism. In this perspective, logicians and philosophers of science should not indulge in inventing and cherishing their own "internal problems" - although these may occasionally be an opportunity for conceptual clarification - but should primarily look at the challenging conceptual and methodological questions that arise in any genuine attempt to extend our objective knowledge. As Ludovico Geymonat used to put it: " good] philosophy should be sought in the folds of science itself." Contributions are distributed into six sections, five of which - "Logic and Computing," "Physics and Mathematics," "Life Sciences," "Economics and Social Sciences," "Neuroscience and Philosophy of Mind" - are devoted to the discussion of cutting-edge problems that arise from current-day scientific research, while the remaining section on "General Philosophy of Science" is focused on foundational and methodological questions that are common to all areas. (shrink)

In this article, I argue that stability is one of the enabling conditions for epistocratic arrangements to function well and justify their claim right to rule. Against this backdrop, I demonstrate that advocates of strategies to allocate exclusive decision-making power to knowledgeable citizens fail to demonstrate that in a context marked by the fact of pluralism, liberal epistocracies will be stable. They could argue that liberal epistocracies will be stable because epistocratic arrangements are better equipped than democratic decision-making bodies to (...) produce outcomes that approximate the common good. They could argue that liberal epistocracies will be stable because there is a shared meritocratic set of values and ideas. Furthermore, they could opt for two standard liberal strategies, such as overlapping consensus and modus vivendi. Yet, in all cases, the argument for the stability of liberal epistocracies is not persuasive. (shrink)

The literature on counterspeech has been debating how institutions and citizens should respond to offensive or dangerous communicative acts. This article identifies a gap in this debate, namely, the lack of attention paid to the individual vote in large-scale democratic elections as an effective act of distancing from candidates who use explicitly derogatory forms of expression to unify and mobilize supporters. In studying the place of voting in the ethics of counterspeech, this article investigates what counterspeakers can expect other counterspeakers (...) to do in large-scale democratic elections framed as a vote for or against hateful representatives. I argue that even in large-scale elections, the individual act of voting, understood as a contribution to increasing the clarity of the indicators of force of a collectivized speech act, can be an effective form of counterspeech. Voting is one of the first forms of counterspeech that must be taken so that other, and perhaps more controversial, actions can stand criticism on moral grounds. For this reason, I also argue that counterspeakers can expect other counterspeakers to contribute to an electoral outcome that, under certain circumstances, can be received as a vote against representatives who use explicit derogatory forms of expression to gain consensus. (shrink)

Mature spermatozoa are permeable to foreign DNA and RNA molecules. Here I propose a model, whereby extrachromosomal genetic information, mostly encoded in the form of RNA in somatic cells, can cross the Weismann barrier and reach epididymal spermatozoa. LINE‐1 retrotransposon‐derived reverse transcriptase (RT) can play key roles in the process by expanding the RNA‐encoded information. Retrotransposon‐encoded RT is stored in mature gametes, is highly expressed in early embryos and undifferentiated cells, and becomes downregulated in differentiated cells. In turn, RT plays (...) a role in developmental control, as its inhibition arrests developmental progression of early embryos with globally altered transcriptomic profiles. Thus, sperm cells act as recipients, and transgenerational vectors of somatically derived genetic information which they pass to the next generation with the potential to modify the fate of the developing embryos. (shrink)

Despite the importance of the requirement that all parties subject to a modus vivendi accept it, the philosophical basis of the all-subjected principle has been largely neglected in the realist literature on modus vivendi arrangements as responses to disagreements on issues of common concern. In this article, I argue that the inclusion of all-subjected parties should be understood as instrumental to justifying the presupposition that enough parties will have the motivation to comply with an arrangement that they grudgingly accept as (...) a modus vivendi. I also argue that without accepting the democratic commitments implicit in the acceptance of the standard reading of the all-subjected principle, realist modus vivendi theorists should demonstrate that all those parties who are subjected to a modus vivendi arrangement have the capacity to voice their objection and to be heard for such a claim. (shrink)

Ibn Bāğğa’s commentary on Aristotle’s On Generation and Corruption (Kitāb al-Kawn wa-l-fasād, Latin De generatione et corruptione) is one of the first commentaries to elaborate on the essential aspect of Aristotle’s text, that is, the analysis of change (μεταβολή, taġayyur). The commentary’s extant parts comprise a consecutive exposition of the contents of Aristotle’s work. However, the commentary may be read more as an introduction or a guide to the topic of generation than as a substitution for the original, as the (...) paraphrases by Averroes seem to have become in the later tradition. The present study provides a new critical edition of the Arabic text and, for the first time, an English translation and a study of the structure of the commentary on the basis of the only two known manuscripts. (shrink)