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  1. Kristin Andrews (2012). Do Apes Read Minds?: Toward a New Folk Psychology. The Mit Press.
    Andrews argues for a pluralistic folk psychology that employs different kinds of practices and different kinds of cognitive tools (including personality trait attribution, stereotype activation, inductive reasoning about past behavior, and ...
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  2. Kristin Andrews (2009). Telling Stories Without Words. Journal of Consciousness Studies 16 (6-8):6-8.
    I will argue here that we can take a functional approach to FP that identifies it with the practice of explaining behaviour -- that is, we can understand folk psychology as having the purpose of explaining behaviour and promoting social cohesion by making others’ behaviour comprehensible, without thinking that this ability must be limited to those with linguistic abilities. One reason for thinking that language must be implicated in FP explanations arises from the history of theorizing about the nature of (...)
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  3. Kristin Andrews (2009). Telling Tales. Philosophical Psychology 22 (2):227-235.
    In the twenty-five or so years since Paul Churchland (1981) proposed its elimination, defenders of folk psychology have argued for the ubiquity of propositional attitude attribution in human social cognition. If we didn’t understand others in terms of their beliefs and desires, we would see others as ‘‘baffling ciphers’’ (Dennett, 1991, p. 29) and it would be ‘‘the end of the world’’ (Fodor, 1990, p. 156). Because the world continues, and we seem to predict and explain what others do (...)
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  4. Kristin Andrews (2008). It's in Your Nature: A Pluralistic Folk Psychology. Synthese 165 (1):13 - 29.
    I suggest a pluralistic account of folk psychology according to which not all predictions or explanations rely on the attribution of mental states, and not all intentional actions are explained by mental states. This view of folk psychology is supported by research in developmental and social psychology. It is well known that people use personality traits to predict behavior. I argue that trait attribution is not shorthand for mental state attributions, since traits are not identical to beliefs or desires, and (...)
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  5. Kristin Andrews (2008). It's in Your Nature: A Pluralistic Folk Psychology. Synthese 165 (1):13 - 29.
    I suggest a pluralistic account of folk psychology according to which not all predictions or explanations rely on the attribution of mental states, and not all intentional actions are explained by mental states. This view of folk psychology is supported by research in developmental and social psychology. It is well known that people use personality traits to predict behavior. I argue that trait attribution is not shorthand for mental state attributions, since traits are not identical to beliefs or desires, and (...)
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  6. Kristin Andrews, The Functions of Folk Psychology.
    The debates about the form of folk psychology and the potential eliminability of folk psychology rest on a particular view about how humans understand other minds. That is, though folk psychology is described as --œour commonsense conception of psychological phenomena--� (Churchland 1981, p. 67), there have been implicit assumptions regarding the nature of that commonsense conception. It has been assumed that folk psychology involves two practices, the prediction and explanation of behavior. And it has been assumed that one cognitive mechanism (...)
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  7. Kristin Andrews, On Predicting Behavior.
    I argue that the behavior of other agents is insufficiently described in current debates as a dichotomy between tacit theory (attributing beliefs and desires to predict behavior) and simulation theory (imagining what one would do in similar circumstances in order to predict behavior). I introduce two questions about the foundation and development of our ability both to attribute belief and to simulate it. I then propose that there is one additional method used to predict behavior, namely, an inductive strategy.
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  8. Adam Arico, Brian Fiala, Robert F. Goldberg & Shaun Nichols (2011). The Folk Psychology of Consciousness. Mind and Language 26 (3):327-352.
    This paper proposes the ‘AGENCY model’ of conscious state attribution, according to which an entity's displaying certain relatively simple features (e.g. eyes, distinctive motions, interactive behavior) automatically triggers a disposition to attribute conscious states to that entity. To test the model's predictions, participants completed a speeded object/attribution task, in which they responded positively or negatively to attributions of mental properties (including conscious and non-conscious states) to different sorts of entities (insects, plants, artifacts, etc.). As predicted, participants responded positively to conscious (...)
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  9. Theodore Bach (2014). A Unified Account of General Learning Mechanisms and Theory‐of‐Mind Development. Mind and Language 29 (3):351-381.
    Modularity theorists have challenged that there are, or could be, general learning mechanisms that explain theory-of-mind development. In response, supporters of the ‘scientific theory-theory’ account of theory-of-mind development have appealed to children's use of auxiliary hypotheses and probabilistic causal modeling. This article argues that these general learning mechanisms are not sufficient to meet the modularist's challenge. The article then explores an alternative domain-general learning mechanism by proposing that children grasp the concept belief through the progressive alignment of relational structure that (...)
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  10. Theodore Bach (2011). Structure-Mapping: Directions From Simulation to Theory. Philosophical Psychology 24 (1):23-51.
    The theory of mind debate has reached a “hybrid consensus” concerning the status of theory-theory and simulation-theory. Extant hybrid models either specify co-dependency and implementation relations, or distribute mentalizing tasks according to folk-psychological categories. By relying on a non-developmental framework these models fail to capture the central connection between simulation and theory. I propose a “dynamic” hybrid that is informed by recent work on the nature of similarity cognition. I claim that Gentner’s model of structure-mapping allows us to understand simulation (...)
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  11. Lynne Rudder Baker (1999). Folk Psychology. In Rob Wilson & Frank Keil (eds.), MIT Encyclopedia of Cognitive Science. MIT Press.
    In recent years, folk psychology has become a topic of debate not just among philosophers, but among development psychologists and primatologists as well.
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  12. Lynne Rudder Baker (1999). What is This Thing Called 'Commonsense Psychology'? Philosophical Explorations 2 (1):3-19.
    What is this thing called ‘Commonsense Psychology’? The first matter to settle is what the issue is here. By ‘commonsense psychology,’ I mean primarily the systems of describing, explaining and predicting human thought and action in terms of beliefs, desires, hopes, fears, expectations, intentions and other so-called propositional attitudes. Although commonsense psychology encompasses more than propositional attitudes--e.g., emotions, traits and abilities are also within its purview--belief-desire reasoning forms the core of commonsense psychology. Commonsense psychology is what we use to explain (...)
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  13. John A. Barker (2002). Computer Modeling and the Fate of Folk Psychology. Metaphilosophy 33 (1-2):30-48.
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  14. Jonathan Bennett (1991). Folk-Psychological Explanations. In John D. Greenwood (ed.), The Future of Folk Psychology. Cambridge University Press. 176.
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  15. Jose Luis Bermudez (2003). The Domain of Folk Psychology. In Anthony O'Hear (ed.), Royal Institute of Philosophy Supplement. Cambridge University Press. 25–48.
    My topic in this paper is social understanding. By this I mean the cognitive skills underlying social behaviour and social coordination. Normal, encultured, non-autistic and non-brain-damaged human beings are capable of an impressive degree of social coordination. We navigate the social world with a level of skill and dexterity fully comparable to that which we manifest in navigating the physical world. In neither sphere, one might think, would it be a trivial matter to identify the various competences which underly this (...)
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  16. José Luis Bermúdez (2003). Thinking Without Words. Oxford University Press.
    Thinking Without Words provides a challenging new theory of the nature of non-linguistic thought. Jose Luis Bermudez offers a conceptual framework for treating human infants and non-human animals as genuine thinkers. The book is written with an interdisciplinary readership in mind and will appeal to philosophers, psychologists, and students of animal behavior.
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  17. Simon W. Blackburn (1992). Theory, Observation, and Drama. Mind and Language 7 (1-2):187-203.
  18. Radu J. Bogdan (2003). Minding Minds: Evolving a Reflexive Mind by Interpreting Others. MIT Press.
    In this book, Radu Bogdan proposes that humans think reflexively because they interpret each other's minds in social contexts of cooperation, communication, ...
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  19. Radu J. Bogdan (1997). Interpreting Minds: The Evolution of a Practice. MIT Press/Bradford Books.
  20. Radu J. Bogdan (1993). The Architectural Nonchalance of Commonsense Psychology. Mind and Language 8 (2):189-205.
    Eliminativism assumes that commonsense psychology describes and explains the mind in terms of the internal design and operation of the mind. If this assumption is invalidated, so is eliminativism. The same conditional is true of intentional realism. Elsewhere (Bogdan 1991) I have argued against this 'folk- theory-theory' assumption by showing that commonsense psychology is not an empirical prototheory of the mind but a biosocially motivated practice of coding, utilizing, and sharing information from and about conspecifics. Here, without presupposing a specific (...)
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  21. Radu J. Bogdan (ed.) (1991). Mind and Common Sense: Philosophical Essays on Commonsense Psychology. Cambridge University Press.
    The contributors to this volume examine current controversies about the importance of common sense psychology for our understanding of the human mind. Common sense provides a familiar and friendly psychological scheme by which to talk about the mind. Its categories (belief, desire, intention, consciousness, emotion, and so on) tend to portray the mind as quite different from the rest of nature, and thus irreducible to physical matters and its laws. In this volume a variety of positions on common sense psychology (...)
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  22. Lisa Bortolotti & Matteo Mameli (2012). Self-Deception, Delusion and the Boundaries of Folk Psychology. Humana.Mente 20:203-221.
    In this paper we argue that both self-deception and delusions can be understood in folk-psychological terms.
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  23. George Botterill (1996). Folk Psychology and Theoretical Status. In Peter Carruthers & Peter K. Smith (eds.), Theories of Theories of Mind. Cambridge University Press. 105--118.
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  24. George Botterill (1989). Human Nature and Folk Psychology in the Person and the Human Mind: Issues. In Ancient and Modern Philosophy. New York: Clarendon Press.
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  25. David Braddon-Mitchell (2004). Folk Theories of the Third Kind. Ratio 17 (3):277-293.
    The idea of a folk theory has played many important roles in much recent philosophy. To do the work they are designed for, they need to be both internal features of agents who possess them, and yet scrutable without the full resources of empirical cognitive science. The worry for the theorist of folk theories, is that only one of these desiderata is met in each plausible conception of a folk theory. This paper outlines a third conception that meets them both.1.
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  26. David Braddon-Mitchell (1998). Metarepresentation. Mind and Language 13 (1):29-34.
    The paper makes three points about the modularity of folk psychology and the significance of metarepresentation: The hope that metarepresentation may provide a principled divide between intentional and merely representational systems focuses on a divide of mechanism. I suggest that we also look for a divide of task: the difference could be a principled difference in the task performed by the systems, not in how the task is performed. There is no incompatibility between the hypothesis that folk psychology is modular (...)
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  27. Richard Breheny (2006). Communication and Folk Psychology. Mind and Language 21 (1):74-107.
    Prominent accounts of language use (those of Grice, Lewis, Stalnaker, Sperber and Wilson among others) have viewed basic communicative acts as essentially involving the attitudes of the participating agents. Developmental data poses a dilemma for these accounts, since it suggests children below age four are competent communicators but would lack the ability to conceptualise communication if philosophers and linguists are right about what communication is. This paper argues that this dilemma is quite serious and that these prominent accounts would be (...)
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  28. Stephen Butterfill, Ian Apperly, Hannes Rakoczy, Shannon Spaulding & Tadeusz Zawidzki, Symposium on S. Butterfill and I. Apperly, "How to Construct a Minimal Theory of Mind". Mind and Language Symposia at the Brains Blog.
  29. Brian Cantwell Smith (1996). Does Science Underwrite Our Folk Psychology? In W. O'Donahue & Richard F. Kitchener (eds.), The Philosophy of Psychology. Sage Publications.
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  30. Linnda R. Caporael & Cecilia M. Heyes (1997). Why Anthropomorphize? Folk Psychology and Other Stories. In R. Mitchell, Nicholas S. Thompson & H. L. Miles (eds.), Anthropomorphism, Anecdotes, and Animals. Suny Press. 59--73.
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  31. Martin Carrier & Peter K. Machamer (eds.) (1997). Mindscapes: Philosophy, Science, and the Mind. Pittsburgh University Press.
  32. Peter Carruthers & Peter K. Smith (eds.) (1996). Theories of Theories of Mind. Cambridge University Press.
    Theories of Theories of Mind brings together contributions by a distinguished international team of philosophers, psychologists, and primatologists, who between them address such questions as: what is it to understand the thoughts, feelings, and intentions of other people? How does such an understanding develop in the normal child? Why, unusually, does it fail to develop? And is any such mentalistic understanding shared by members of other species? The volume's four parts together offer a state of the art survey of the (...)
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  33. Nick Chater & Martin J. Pickering (2003). Two Realms of Mental Life: The Non-Overlap of Belief Ascription and the Scientific Study of Mind and Behavior. Facta Philosophica 5 (2):335-353.
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  34. Paul M. Churchland (1988). Folk Psychology and the Explanation of Human Behavior. Proceedings of the Aristotelian Society 62:209-21.
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  35. Andy Clark (1995). Is 'Mind' a Scientific Kind? In Philosophica. Taipei: Inst Euro-Amer Stud.
  36. Andy Clark (1987). From Folk Psychology to Naive Psychology. Cognitive Science 11 (2):139-54.
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  37. John M. Collins (2000). Theory of Mind, Logical Form and Eliminativism. Philosophical Psychology 13 (4):465-490.
    I argue for a cognitive architecture in which folk psychology is supported by an interface of a ToM module and the language faculty, the latter providing the former with interpreted LF structures which form the content representations of ToM states. I show that LF structures satisfy a range of key features asked of contents. I confront this account of ToM with eliminativism and diagnose and combat the thought that "success" and innateness are inconsistent with the falsity of folk psychology. I (...)
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  38. Elizabeth A. S. Dawes (1898). Garnett and Stuart-Glennie's Greek Folk Poesy Greek Folk Poesy : Annotated Translations From the Whole Cycle of Romaic Folkverse and Folk-Prose, by L. M. J. Garnett. Edited with Essays on the Science of Folklore, Greek Folk-Speech, and the Survival of Paganism, by J. S. Stuart-Glennie, M.A. London, David Nutt: 1896. 2 Vols. Demy 8vo. Pp. Xlv. + 541. Nett £1 1s. [REVIEW] The Classical Review 12 (05):266-269.
  39. Henk de bij Weg (2001). The Commonsense Conception and its Relation to Scientific Theory. Philosophical Explorations 1 (1):17-30.
    In studying what people do two points of view can be distinguished: We can choose the perspective of the actors themselves (the actor’s perspective), or we can look at what is going on from the outside, from a distance (the researcher’s perspective). Regarding the relation between both points of view three standpoints have been defended.
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  40. Tamás Demeter (2009). Folk Psychology Is Not a Metarepresentational Device. European Journal of Analytic Philosophy 5 (2):19-38.
    Here I challenge the philosophical consensus that we use folk psychology for the purposes of metarepresentation. The paper intends to show that folk psychology should not be conceived on par with fact-stating discourses in spite of what its surface semantics may suggest. I argue that folk-psychological discourse is organised in a way and has conceptual characteristics such that it cannot fulfill a fact-stating function. To support this claim I develop an open question argument for psychological interpretations, and I draw attention (...)
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  41. N. Denijel (forthcoming). The Failure of Reductionism and the Triumph of Folk Psychology. Theoria 41 (2):33-42.
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  42. Daniel C. Dennett (1991). Two Contrasts: Folk Craft Vs Folk Science and Belief Vs Opinion. In John D. Greenwood (ed.), The Future of Folk Psychology. Cambridge University Press. 135--148.
    Let us begin with what all of us here agree on: folk psychology is not immune to revision. It has a certain vulnerability in principle. Any particular part of it might be overthrown and replaced by some other doctrine. Yet we disagree about how likely it is that that vulnerability in principle will turn into the actual demise of large portions--or all--of folk psychology. I am of the view that folk psychology is here for the long haul, and for some (...)
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  43. James M. Dow (2012). Mindreading, Mindsharing, and the Origins of Self-Consciousness. Philosophical Topics 40 (2):39-70.
    Philosophers and psychologists have traditionally understood folk psychology to emerge in one of two ways: either first through the origin of the function of self-consciousness or first through the origin of the function of mindreading. The aim of this paper is to provide reasons to doubt that those options exhaust the possibilities. In particular, I will argue that in the discussion about whether self-consciousness or mindreading evolved first, we have lost sight of a viable third option. I will urge that (...)
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  44. Naomi Eilan, Christoph Hoerl, Teresa McCormack & Johannes Roessler (eds.) (2005). Joint Attention: Communication and Other Minds: Issues in Philosophy and Psychology. Oxford: Clarendon Press.
    Sometime around their first birthday most infants begin to engage in relatively sustained bouts of attending together with their caretakers to objects in their environment. By the age of 18 months, on most accounts, they are engaging in full-blown episodes of joint attention. As developmental psychologists (usually) use the term, for such joint attention to be in play, it is not sufficient that the infant and the adult are in fact attending to the same object, nor that the one’s attention (...)
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  45. G. Fletcher (1995). The Scientific Credibility of Folk Psychology. Lawrence Erlbaum.
    The assumption on which this volume is founded is that a proper comparison between scientific cognition and folk ways of thought rests on an adequate study of ...
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  46. G. Fletcher (1995). Two Uses of Folk Psychology: Implications for Psychological Science. Philosophical Psychology 8 (3):375-88.
    This article describes two uses of folk psychology in scientific psychology. Use 1 deals with the way in which folk theories and beliefs are imported into social psychological models on the basis that they exert causal influences on cognition or behavior (regardless of their validity or scientific usefulness). Use 2 describes the practice of mining elements from folk psychology for building an overarching psychological theory that goes beyond common sense (and assumes such elements are valid or scientifically useful). This distinction (...)
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  47. J. Fodor, Replies In B. Loewer & G. Rey (1996). Folk Psychology From the Standpoint of Conceptual Analysis. In William T. O'Donohue & Richard F. Kitchener (eds.), The Philosophy of Psychology. Sage Publications.
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  48. Jeffrey Foss (1992). Radu J. Bogdan, Ed., Mind and Common Sense: Philosophical Essays on Commonsense Psychology Reviewed By. Philosophy in Review 12 (3):162-166.
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  49. Christopher Gauker (2005). The Belief-Desire Law. Facta Philosophica 7 (2):121-144.
    Many philosophers hold that for various reasons there must be psychological laws governing beliefs and desires. One of the few serious examples that they offer is the _belief-desire law_, which states, roughly, that _ceteris paribus_ people do what they believe will satisfy their desires. This paper argues that, in fact, there is no such law. In particular, decision theory does not support the contention that there is such a law.
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  50. Christopher Gauker (2003). Attitudes Without Psychology. Facta Philosophica 5 (2):239-56.
    Many philosophers hold that beliefs and desires are theoretical entities postulated for the sake of predicting and explaining people's behaviors. This paper offers a very different perspective on the nature of beliefs and desires. According to this, the first step is to understand the nature of assertion and command. Then, to understand the nature of belief and desire, what one must do is extend one's understanding of assertion and commandto assertions and commands on behalf of others; for to attribute a (...)
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