There is a long tradition in philosophy for claiming that selfhood is socially constructed and self-experience intersubjectively mediated. On many accounts, we consequently have to distinguish between being conscious or sentient and being a self. The requirements that must be met in order to qualify for the latter are higher. My aim in the following is to challenge this form of social constructivism by arguing that an account of self which disregards the fundamental structures and features of our experiential life (...) is a non-starter, and that a correct description and account of the experiential dimension must do justice to the first-person perspective and to the primitive form of self-referentiality, mineness or for-me-ness that it entails. I then consider and discuss various objections to this account, in particular the view that an endorsement of such a minimal notion of self commits one to an outdated form of Cartesianism. In the final part of the paper, I argue that the self is so multifaceted a phenomenon that various complementary accounts must be integrated if we are to do justice to its complexity. (shrink)

The ‘self’ is increasingly used as a variable in cognitive experiments and correlated with activity in particular areas in the brain. At first glance, this seems to transform the self from an ephemeral theoretical entity to something concrete and measurable. However, the transformation is by no means unproblematic. We trace the development of two important experimental paradigms in the study of the self, self-face recognition and the adjective self ascription task. We show how the experimental instrumentalization has gone hand in (...) hand with a simplification of the self-concept, and how more conceptual and theoretical reflections on the structure, function and nature of self have either disappeared altogether or receded into the background. We argue that this development impedes and complicates the interdisciplinary study of self. (shrink)

The article explores and compares the accounts of empathy found in Lipps, Scheler, Stein and Husserl and argues that the three latter phenomenological thinkers offer a model of empathy, which is not only distinctly different from Lipps’, but which also diverge from the currently dominant models.

Autism, typically described as a spectrum neurodevelopmental disorder characterized by impairments in verbal ability and social reciprocity as well as obsessive or repetitious behaviours, is currently thought to markedly affect more males than females. Not surprisingly, this encourages a gendered understanding of the Autism Spectrum. Simon Baron-Cohen, a prominent authority in the field of autism research, characterizes the male brain type as biased toward systemizing. In contrast, the female brain type is understood to be biased toward empathizing. Since persons with (...) autism are characterized as hyper-systemizers and hypo-empathizers, Baron-Cohen suggests that, whether they are male or female, most possess an “extreme male brain profile.” We argue that Baron-Cohen is misled by an unpersuasive gendering of certain capacities or aptitudes in the human population. Moreover, we suggest that this may inadvertently favour boys in diagnosing children with Autism Spectrum Disorders. If this is correct, it could also have rather serious consequences for treatment and services for girls (and women) on the Autism Spectrum. (shrink)

In moral psychology, it has long been argued that empathy is a necessary capacity of both properly developing moral agents and developed moral agency . This view stands in tension with the belief that some individuals diagnosed with autism—which is typically characterized as a deficiency in social reciprocity —are moral agents. In this paper we propose to explore this tension and perhaps trouble how we commonly see those with autism. To make this task manageable, we will consider whether high functioning (...) individuals diagnosed with an autism spectrum disorder are capable of empathetic responses. If they are, then they possess a capacity that, on the view above, is required for moral agency. If they are not so capable, and yet sometimes engage in moral behaviour, this casts some doubt on the claim that empathy is required for moral agency. This second possibility will necessitate an exploration of the capacity of some individuals with autism to engage in moral behaviour, giving us further grounds to re-see these individuals as moral agents. (shrink)

[The Complex Self: Empirical and theoretical perspectives] I have throughout this paper emphasized the complexity of the self. This complexity necessitates interdisciplinary collaboration; collaboration across the divide between theoretical analysis and empirical investigation. To think that a single discipline, be it philosophy or neuroscience, should have a monopoly on the investigation of self is merely an expression of both arrogance and ignorance.