This paper distinguishes between implicit self-related information and explicit self-representation and argues that the latter is required for self-consciousness. It is further argued that self-consciousness requires an awareness of other minds and that this awareness develops over the course of an increasingly complex perspectival differentiation, during which information about self and other that is implicit in early forms of social interaction becomes redescribed into an explicit format.

This article elaborates on a view of human subjectivity as open and intersubjectively constituted and discusses it as a presupposition for student's participation in educational situations. It questions the traditional persistent concept of subjectivity as inner and private, the homo clausus, which puts self realization before recognition of the other and individual cognition before mutual meaning. From the perspective of homo clausus participation is thus limited to mere situated activity. A concept of human subjectivity as open and plural, homines aperti, (...) makes it possible to conceptualize educational situations relationally and to take the in‐between as point of departure for understanding pedagogical relationships. Participation can then be understood in terms of involvement in meaning making, knowledge construction and mutual will formation. The relevance of analyzing discrepancies between concepts in educational theory is that they direct our interest and our attention differently. This is also how theoretical understandings work in the praxis of teaching; teachers’ actions are certainly not guided by their theories, but their conceptions about such basic issues as subjectivity and self make some actions and decisions seem more intelligible than others. (shrink)

Human beings create their private worlds of feelings and thoughts through immersion in the semiosphere created through situated activity contexts. Processes of internalization/externalization are at the center of development of human beings through the whole of their life courses. We consider the contexts of schooling as organized through Semiotic Demand Settings (SDS) for development of intrinsic motivation of the students. Intrinsic motivation is a process mechanism that operates as internalized and hyper-generalized feeling at the most central layer of internalization. It (...) is a result of integration of social suggestions, hyper-generalized as an affective field, and turned into a value that directs future actions. (shrink)

The paper proposes a reconstruction of some fragments of Hegel’s Jena manuscripts concerning the natural genesis of recognitive spiritual consciousness. On this basis it will be argued that recognition has a foothold in nature. As a consequence, recognition should not be understood as a bootstrapping process, that is, as a self-positing and self-justifying normative social phenomenon, intelligible within itself and independently of anything external to it.

Scholars who engage with texts that were written by George Herbert Mead (e.g., 1925e.g., 1926e.g., 1929e.g., 1932e.g., 1938) in the latter half of the 1920s are faced with the task of comprehending Mead’s interpretation of relativity theory and also understanding why relativity theory was considered by Mead to have such profound implications for his own philosophy. As several scholars of Mead’s work have explained (e.g., Joas 1997; Martin 2007; Rosenthal and Bourgeois 1991), Mead was a realist. Mead opposed psychophysical dualism (...) (Cook 1979) and both the behaviorist and the idealist implications that could follow from such a dualism. He wanted to explain human conduct in terms of the self-determination of human .. (shrink)

Over four decades, Habermas has put to paper many critical remarks on Husserl’s work as occasion has demanded. These scattered critical engagements nonetheless do add up to a coherent (if contestable) position regarding the project of transcendental phenomenology. This essay provides a comprehensive reconstruction of the arguments Habermas makes and offers a critical assessment of them. With an eye in particular to the theme of intersubjectivity (a theme of fundamental interest to both thinkers), it is argued that Habermas’s arguments do (...) indeed show up deficiencies in Husserlian phenomenology and yet that they do not succeed in proving that we must abandon the methods and tasks of phenomenological research. On the contrary, it is argued that phenomenological methods may well be needed in order to investigate certain philosophical questions that Habermas’s theory of communication has thus far only partially addressed. (shrink)

The relationship between action and sociality is one of the fundamental problems in social theory and philosophy. In this paper I strive to contribute to an action theoretical approach that conceives of individual action and sociality as intrinsically related. I will do so by drawing on two distinct strands of cultural and social theory: the sociological pragmatism of Charles Horton Cooley and George Herbert Mead, and the cognitive cultural psychology of Michael Tomasello. Since the work of Tomasello is – at (...) least in detail – relatively unknown to philosophers or social scientists, the primary focus will be on his seminal studies in comparative and developmental cognitive psychology. By means of a detailed analysis I will delineate a cognitive, motivational and cultural dimension of the sociality of action in Tomasello. The results of this discussion will then be compared with the central tenets of sociological pragmatism. In the end, it will become clear why cognitive scientists like Tomasello can help us to reformulate pragmatist social theory against the background of recent findings in the human sciences. By doing this, we can remain true to the transdisciplinary approach of pragmatist thought that has long been neglected in social theory. Conversely, such a comparison may reveal some of the limits of Tomasello’s account with regard to social theory. (shrink)

This article addresses salient conceptual issues in social organisational psychology in probing change in organisational systems, e.g., culture, innovation and implementation, reflective practice and change models. Insights from chaos–complexity research in the natural sciences which underpin the dynamics of flux and change to unravel the hidden, the unexplained, the disordered will be built on to explore the phenomena of change from a social psychological perspective. The concept of nano-psychology is introduced to open up a creative debate in the social psychological (...) field on creative change which builds on the nano-insights evolving in the natural science field. (shrink)

The following lines aim at two goals: firstly, connecting the three blind spots that Katrin Becker's article has identified in the analysis of society promoted by advocates of blockchain technology; secondly, reflecting on the possible hybridization between classical and digital forms of legal procedures. What we are witnessing is a transfer of legality from a spatial and linguistic order to a non-spatial, non-linguistic one which is based on out-of-space lines of written code. The interpretation of what space means for justice (...) becomes therefore a crucial social stake in the possible hybridization of classical and digital procedures. (shrink)

There have been many readings of Mead's work, and this paper proposes yet another: Mead, theorist of the social act. It is argued that Mead's core theory of the social act has been neglected, and that without this theory, the concept of taking the attitude of the other is inexplicable and the contemporary relevance of the concept of the significant symbol is obfuscated. The paper traces the development of the social act out of Dewey's theory of the act. According to (...) Mead, Dewey's theory does not sufficiently account for consciousness. Grappling with this problematic leads Mead to several key ideas, which culminate in his theory of the social act. The social act and taking the attitude of the other are then illustrated by the analysis of a game of football. The interpretation presented has two novel aspects: first, symbolisation arises not simply through self taking the attitude of the other, but through the pairing of this attitude with the complementary attitude in self; second, self is able to take the attitude of the other to the extent that self has in actuality or in imagination previously been in the social position of the other. From this standpoint the key issue is how the attitude of self and other become integrated. New directions for empirical research, aimed at advancing this question are outlined. Finally, the paper shows how the social act can contribute to our contemporary concerns about the nature of the symbolic. (shrink)

The following analysis demonstrates that G.H. Mead's understanding of human speech is remarkably consistent with today's interdisciplinary field that studies speech as a natural behavior with an evolutionary history. Mead seems to have captured major empirical and theoretical insights more than half a century before the contemporary field began to take shape. In that field the framework known as “Tinbergen's Four Questions,” developed in ecology to study naturally occurring behavior in nonhuman animals, has been an effective organizing framework for research (...) on human speech. It is used in this paper to organize the comparison of Mead with contemporary scholars. The analysis concludes that Mead was, in a sense, “beyond” the Four Questions by recognizing the limitations of reductionist methods in understanding the nature of conscious phenomena, especially language. Mead's socially situated model of the nature of human speech makes him relevant to today's field where some see an undervaluation of the treatment of language as a social process. (shrink)

George H. Mead and Alfred Schutz proposed foundations for an interpretative sociology from opposite standpoints. Mead accepted the objective meaning structure a priori. His problem became therefore the explanation of the individuality and creativity of human actors in his social behavioristic approach. In contrast, Schutz started from the subjective consciousness of an isolated actor as a result of a phenomenological reduction. He was concerned with the problem of explaining the possibility of this isolated actor’s perceiving other actors in their existence, (...) their concreteness, and the motives for their behavior. I treat these two approaches and their associated problems as equally relevant. My evaluation is based on their success in solving their specific problems. The aim is to decide which of the two approaches provides the more adequate foundation for an interpretative sociology. (shrink)

This article offers an original, intellectual portrait of G. H. Mead. My reassessment of Mead’s thinking is founded, in methodological terms, upon a historically minded yet theoretically oriented strategy. Mead’s system of thought is submitted to a historical reconstruction in order to grasp the evolution of his ideas over time, and to a thematic reconstruction organized around three major research areas or pillars: science, social psychology and politics. If one re-examines the entirety of Mead’s published and unpublished writings from the (...) point of view of contemporary social and political theory, one can see that his contributions transcend the field of social psychology. Mead’s innovative insights on the communicative aspects of social life and individual conscience are yet to be fully explored by current social and political theorists. This is partly due to the fact that his was a system in a state of flux, ever escaping the final written form. (shrink)

This article examines G.H. Mead’s critique of psychoanalysis, in order to show how it reflects the parallels with his own conception of social psychology. In showing that both Freud and Mead address the same issues of the redefinition of the psyche based on experimental psychology in their own theoretical entreprise, the analysis makes clear that Freud’s two topics (Conscious, Preconscious, Unconscious; Superego, Ego, Id) and Mead’s theory of the Self (I, Me, Self) are closely related but nevertheless kept apart by (...) fundamental oppositions. However, further explorations in Lacan’s reading of Freud help in seeing how close psychoanalysis and social psychology can be, by shifting attention to the distinction between unconscious and conscious communication. By addressing the issue of emotions in social life, a final look at the transformation of social norms shows how the confrontation between social psychology and psychoanalysis can be fruitful. (shrink)

A novel conceptual framework is introduced for the Complexity Levels Theory in a Categorical Ontology of Space and Time. This conceptual and formal construction is intended for ontological studies of Emergent Biosystems, Super-complex Dynamics, Evolution and Human Consciousness. A claim is defended concerning the universal representation of an item’s essence in categorical terms. As an essential example, relational structures of living organisms are well represented by applying the important categorical concept of natural transformations to biomolecular reactions and relational structures that (...) emerge from the latter in living systems. Thus, several relational theories of living systems can be represented by natural transformations of organismic, relational structures. The ascent of man and other living organisms through adaptation, is viewed in novel categorical terms, such as variable biogroupoid representations of evolving species. Such precise but flexible evolutionary concepts will allow the further development of the unifying theme of local-to-global approaches to highly complex systems in order to represent novel patterns of relations that emerge in super- and ultra-complex systems in terms of compositions of local procedures. Solutions to such local-to-global problems in highly complex systems with ‘broken symmetry’ might be possible to be reached with the help of higher homotopy theorems in algebraic topology such as the generalized van Kampen theorems (HHvKT). Categories of many-valued, Łukasiewicz-Moisil (LM) logic algebras provide useful concepts for representing the intrinsic dynamic ‘asymmetry’ of genetic networks in organismic development and evolution, as well as to derive novel results for (non-commutative) Quantum Logics. Furthermore, as recently pointed out by Baianu and Poli (Theory and applications of ontology, vol 1. Springer, Berlin, in press), LM-logic algebras may also provide the appropriate framework for future developments of the ontological theory of levels with its complex/entangled/intertwined ramifications in psychology, sociology and ecology. As shown in the preceding two papers in this issue, a paradigm shift towards non-commutative, or non-Abelian, theories of highly complex dynamics—which is presently unfolding in physics, mathematics, life and cognitive sciences—may be implemented through realizations of higher dimensional algebras in neurosciences and psychology, as well as in human genomics, bioinformatics and interactomics. (shrink)

This article seeks to reconstruct the early writings of George Herbert Mead in order to explore the significance of his work for the development of an intersubjective conception of education. The reconstruction takes its point of departure in Mead's claim that reflective consciousness has a social situation as its precondition. In a mainly chronological account of Mead's writings on psychology and philosophy from the period 1900–1925, it is shown how Mead explains the social origin of conscious reflection and self-consciousness. It (...) is further shown, how Mead redefines the social in terms of meaningful, creative, radically undetermined, but not yet conscious, interaction. Mead's position thereby implies a reversal of the traditional way in which the relationship between subjectivity and intersubjectivity is conceived. The article ends with an outline of the main implications of this reversal for our understanding of education. (shrink)

Established scholarship in arts education is invariably related to theories of development founded on notions of multiple intelligence and experiential learning. Yet when contemporary arts practice is retraced on a philosophical horizon, one begins to engage with other cases for learning. This state of affairs reveals art’s inherent paradox where the expectation of learning is substituted by forms of unlearning. This paper begins to approach unlearning through the tension between art and education, and more specifically through the dialectical relationship between (...) education’s dialogic agonism and art’s negative antagonism. What is here being proposed as unlearning reflects a critique of the moral-pedagogical outlooks that are imposed on art where artworks are expected to tell stories of truth through their propensity towards the beautiful and the good. In re-reading experiential anticipation as a form of anamnesis through a process of negation and contradiction, unlearning is also located in forms of mimetic scoping by which art’s assumed pedagogical trajectory turns into the opposite of recollection: as an act of willed forgetfulness. This peculiar ‘movement’ from a state of learning to that of unlearning constitutes the basis for a special kind of pedagogical aesthetics where the challenges of criticality and laterality articulate a special ‘world’ where learning may well work backwards. (shrink)

Sartre seeks both to overcome solipsism and clarify how the individual becomes an object—with a seemingly fixed char acter—through his account of The Look in Being and Nothingness. While his description of how The Look of the other transforms one into an object may at first appear to be confirmed by experience, the account proves to be inade quate as a refutation of solipsism and in showing exactly how one becomes an object. On the other hand, G.H. Mead has a (...) convincing approach to how the self comes into being as an object. In the first section of this paper I present and criticize Sartre's position, especially his explanation for how one can experience The Look when the other is not empirically present. The second section investigates Mead's approach to the genesis of the self as social object, and then shows how Mead's ideas can be employed to clarify inconsistencies in Sartre's account, highlighting why Sartre's description ap pears to be confirmed by experience. (shrink)

been recently proposed (Morin, 2003; 2004). The model takes into account most known mechanisms and processes leading to self-awareness, and examines their multiple and complex interactions. Inner speech is postulated to play a key-role in this model, as it establishes important connections between many of its ele- ments. This paper first reviews past and current references to a link between self-awareness and inner speech. It then presents an analysis of the nature of the relation between these two concepts. It is (...) suggested that inner speech can inter- nally reproduce and expand social and physical (ecological) sources of self- awareness. Inner speech can also create a psychological distance between the self and mental events it experiences (thus facilitating self-observation) it can act as a problem-solving device where the self represents the problem and self-information the solution, and can label aspects of one’s inner life that would otherwise be difficult to objectively perceive. Empirical evidence supporting the role of inner speech in self-awareness is also presented. (shrink)

My initial scope will be limited: starting from a neurobiological standpoint, I will analyse how actions are possibly represented and understood. The main aim of my arguments will be to show that, far from being exclusively dependent upon mentalistic/linguistic abilities, the capacity for understanding others as intentional agents is deeply grounded in the relational nature of action. Action is relational, and the relation holds both between the agent and the object target of the action , as between the agent of (...) the action and his/her observer . Agency constitutes a key issue for the understanding of intersubjectivity and for explaining how individuals can interpret their social world. This account of intersubjectivity, founded on the empirical findings of neuroscientific investigation, will be discussed and put in relation with a classical tenet of phenomenology: empathy. I will provide an 'enlarged' account of empathy that will be defined by means of a new conceptual tool: the shared manifold of intersubjectivity. (shrink)

In the past, researchers have focused mainly on the effects and consequences of self-awareness; however, they have neglected a more basic issue pertaining to the specific mechanisms that initiate and sustain self-perception. The author presents a model of self-awareness that proposes the existence of 3 sources of self-information. First, the social milieu includes early face-to-face interactions, self-relevant feedback, a social comparison mechanism that leads to perspective taking, and audiences. Second, contacts with objects and structures in the physical environment foster self–world (...) differentiation in infants; this environment also contains self-focusing and reflecting stimuli, such as mirrors and video cameras. Third, the self can develop bodily awareness through proprioception and can reflect on itself using imagery and inner speech. Furthermore, self-awareness is mainly mediated by the prefrontal lobes. The author establishes various links among these different neurological, social, ecological, and cognitive elements of the model. (shrink)