Eleonore Stump has argued that the fulfilment of union between God and human beings requires a mode of relatedness that can be compared to joint attention, a phenomenon studied in contemporary experimental psychology. Stump’s account of union, however, is challenged by the fact that mother Teresa, despite her apparent manifestation of the love of God to others, herself experienced an interior ”dark night of the soul’ during which God seemed to be absent and to have rejected her completely. The dark (...) night of the soul poses a problem for Stump’s account, since, if anyone had a union of divine love with God, it would seem that mother Teresa did. Nevertheless, I argue that the isolation and abandonment of mother Teresa’s dark night are contrary to the conditions assumed to be required for joint attention with God. As an alternative to Stump’s account, I suggest that the dark night of the soul might be better understood by reference to a combination of joint attention and blindsight, according to which interpersonal closeness might be realized through a consistent pattern of external actions without, however, a direct awareness of one person by the other. (shrink)

This paper explores how the phenomenon of Joint Attention (JA) drives certain core features of team sport and how sport illuminates the nature of JA. In JA, two or more agents focus on the same object in mutual awareness that the content of their experience is thus shared. JA is essential to joint sporting actions. The sporting context is particularly useful for illustrating the phenomenon of JA and provides a valuable lens through which to examine rival theoretical accounts of its (...) workings. This paper draws novel connections between the respective philosophical literatures on JA and sport, suggesting prospects for mutually advantageous cross-pollination. I contend that the workings of JA within joint sporting action are misconstrued on intellectualistic and individualistic theories which posit reductive explanations in terms of the contents of individual minds. The best evidence and strongest philosophical arguments support ‘relational’ accounts whereby joint sporting actions exceed the sum of their parts. I reject the ‘extensionalist’ contention, associated with ‘lean’ versions of the relationalist approach, that objects of JA are individuated in terms of causal properties not sensitive to how they are perceived. Siding instead with ‘rich’ versions of the view, I argue that team collaboration depends on convergence in terms of the ‘aspectual shape’ of the objects of JA. Finally, a further possible application for these ideas is suggested: that JA plays a central role in the constitution of sport-specific kinds. On this proposal, JA facilitates collective perceptual recognition of particular objects and situations as embodying the general types described in the rulebook, playing an important role in creating and sustaining the public ‘social space’ of sporting competition. (shrink)

Whether collective agency is a coherent concept depends on the theory of agency that we choose to adopt. We argue that the enactive theory of agency developed by Barandiaran, Di Paolo and Rohde (2009) provides a principled way of grounding agency in biological organisms. However the importance of biological embodiment for the enactive approach might lead one to be skeptical as to whether artificial systems or collectives of individuals could instantiate genuine agency. To explore this issue we contrast the concept (...) of collective agency with multi-agent systems and multi-system agents, and argue that genuinely collective agents instantiate agency at both the collective level and at the level of the component parts. Developing the enactive model, we propose understanding agency – both at the level of the individual and of the collective – as spectra that are constituted by dimensions that vary across time. Finally, we consider whether collectives that are not merely metaphorically ‘agents’ but rather are genuinely agentive also instantiate subjectivity at the collective level. We propose that investigations using the perceptual crossing paradigm suggest that a shared lived perspective can indeed emerge but this should not be conflated with a collective first-person perspective, for which material integration in a living body may be required. (shrink)

On a widely held characterization, triadic joint attention is the capacity to perceptually attend to an object or event together with another subject. In the last four decades, research in developmental psychology has provided increasing evidence of the crucial role that this capacity plays in socio-cognitive development, early language acquisition, and the development of perspective-taking. Yet, there is a striking discrepancy between the general agreement that joint attention is critical in various domains, and the lack of theoretical consensus on how (...) to account for it. This paper pursues three interrelated aims: (i) it examines the contrast between reductive and non-reductive views of (triadic) joint attention, by bringing into focus the notion of recursive mindreading; (ii) it assembles, advances, and discusses a number of arguments against reductive views; (iii) finally, in dialogue with some prominent non-reductive views, it outlines the case for a non-reductive view that gives pride of place to the idea that co-attenders relate to one another as a ‘you’. (shrink)

Embodied approaches to mindreading have tended to define themselves in contrast to cognitive approaches to social mindreading. One side effect of this has been a lack of engagement with key areas in the study of social cognition—in particular the topic of how we gain an understanding of the referential nature of others’ thoughts, and how that understanding develops from infancy. I argue that embodied accounts of mindreading are well equipped to enter into this debate, by making use of the notion (...) of a joint mental state, but that doing so will require taking a less antagonistic attitude towards mainstream cognitive approach. (shrink)

In this essay, I consider a kind of social group that I call ‘epistemic’. It is constituted by its members’ possession of perceptually grounded common knowledge, which endows them with a particular kind of epistemic authority. This authority, I argue, is invoked in the activity of ‘joint reminiscing’—of remembering together a past jointly experienced event. Joint reminiscing, in turn, plays an important role in the constitution of social and personal identity. The notion of an epistemic group, then, is a concept (...) that helps explain an important aspect of a subject’s understanding of who she is. (shrink)

Grice’s analysis of human communication has proven to be highly influential among many philosophers and cognitive scientists, both past and present. At the same time, it has long been recognized that his analysis faces some difficult objections. In particular, a number of theorists have objected to the account Grice provides of the mental states and processes of those engaged in communication. For these theorists, communication as conceived of by Grice has seemed too mentally demanding and complex to be a good (...) general model of human communication. In this article, I consider this challenge afresh from the perspective of Dan Dennett’s intentional stance theory. More specifically, I consider some recent remarks Dennett has made in this area, seeking to pin down and clarify his view. I then argue that while Dennett’s thinking is on the right track, his view stands in need of both a substantive adjustment and more positive detail. I seek to provide such improvements here. Finally, I consider some of the implications of this improved Dennettian account of Gricean communication for how great ape and human communication are related. (shrink)

Over the last three decades, joint action has received various definitions, which for all their differences share many features. However, they cannot fit some perplexing cases of weak joint action, such as demonstrations, where agents rely on distinct epistemic sources, and as a result, have no first-hand knowledge about each other. I argue that one major reason why the definition of such collective actions is akin to the classical ones is that it crucially relies on the concept of common knowledge. (...) To this end, I first argue for the necessity of common knowledge for joint action in general due to the increased reliability of success it entails. I then defend the relevance of common knowledge against several criticisms, point at an adequate weakening, and discuss alternative approaches. Although structurally weaker, the common knowledge has a richer content in weak joint actions. As a result, even if the links between individuals are seriously stretched, much is still shared among them. Weak joint actions still require considerable cognitive abilities indeed. (shrink)

According to the socio-cognitive revolution hypothesis, humans but not other great apes acquire language because only we possess the socio-cognitive abilities required for Gricean communication, which is a pre-requisite of language development. On this view, language emerged only following a socio-cognitive revolution in the hominin lineage that took place after the split of the Pan-Homo clade. In this paper, I argue that the SCR hypothesis is wrong. The driving forces in language evolution were not sweeping biologically driven changes to hominin (...) social cognition. Our LCA with non-human great apes was likely already a Gricean communicator, and what came with evolution was not a raft of new socio-cognitive abilities, but subtle tweaks to existing ones. It was these tweaks, operating in conjunction with more dramatic ecological changes and a significant increase in general processing power, that set our ancestors on the road to language. (shrink)

On standard readings of Grice, Gricean communication requires (a) possession of a concept of belief, (b) the ability to make complex inferences about others’ goal-directed behaviour, and (c) the ability to entertain fourth order meta-representations. To the extent that these abilities are pre-requisites of Gricean communication they are inconsistent with the view that Gricean communication could play a role in their development. In this paper, I argue that a class of ‘minimally Gricean acts’ satisfy the intentional structure described by Grice, (...) but require none of abilities (a)-(c). As a result, Gricean communicative abilities may indeed contribute to the development of (a)-(c) – in particular, by enabling language development. This conclusion has important implications for our theorising about cognitive development. (shrink)

Discussions of _joint attention_ often focus on examples that involve multiple interacting thinkers who align their attention by triangulating upon an object (e.g., by pointing, gaze following, orienting, etc.). However, not all forms of attending together seem to involve this kind of interpersonal coordination. When an audience attends to a talk, they do not do so by engaging in the perspective-driven alignment of attention that is characteristic of joint attention. Nor do students learning in a digital environment (e.g., on Zoom) (...) triangulate a perspective in the manner typical of joint attention. One might conclude that accounts of joint attention must be _broader_ than have typically been proposed and cannot require coordinated interactions which draw upon the participant’s perspective. I argue that this argument fails because there are multiple forms of attending together, and the processes that enable _collective attention_ in conference talks and Zoom classrooms are different from those that enable the more familiar interaction-based forms of joint attention. By distinguishing joint attention and collective attention, this essay seeks to better understand both the ways in which the digital environments demand a broader concept of joint attention, as well as the place of attending together in digital environments. (shrink)

According to we-mode accounts of collective intentionality, an experience is a "we-experience"—that is, part of a jointly attentional episode—in virtue of the way or mode in which the content of the experience is given to the subject of experience. These accounts are supposed to explain how a we-experience can have the phenomenal character of being given to the subject "as ours" rather than merely "as my experience" (Zahavi 2015), and do so in a relatively conceptually and cognitively undemanding way. Galotti (...) and Frith (2013) and Schmitz (2017) present we-mode accounts that are supposed to, in particular, avoid the need for the subjects of experience to have common knowledge of each other’s perceptual beliefs. In this paper, drawing in part on Schutz’s (1932/1967; 1953) writings on "the pure We-relationship", I argue that appeal to a we-mode does not render common knowledge unnecessary. To explain when we-experiences are veridical, we-mode accounts must (i) explain how a we-experience can enable rational interpersonal coordination in some high-risk situations and (ii) explain why what is experienced is "out in the open" between the subjects of the we-experience. To do this, proponents of we-mode accounts need an account of common knowledge. In addition, they must explain why certain inferences hold between we-mode and I-mode attitudes. In light of this, we-mode accounts fare no better than content accounts in illuminating how basic forms of collective intentionality are possible. (shrink)

Cooperation admits of degrees. When factory workers stage a slowdown, they do not cease to cooperate with management in the production of goods altogether, but they are not fully cooperative either. Full cooperation implies that participants in a joint action are committed to rendering appropriate contributions as needed toward their joint end so as to bring it about, consistently with the type of action and the generally agreed upon constraints within which they work, as efficiently as they can, where their (...) contributions are sensitive to information (where available) about how others are contributing in the sense that they adjust as needed their contributions in light of information about how others are contributing to ensure effective pursuit of their joint end, where this includes rendering aid to other participants if needed, insofar as they are able. Full cooperation entails those cooperating are engaged in a joint intentional action. Some prominent studies of joint intentional action focus exclusively on cases of full cooperation (notably that of Michael Bratman (2014)). But not all joint intentional action is fully cooperative. One example is the work slowdown. Another example is provided by competitive games like chess and football, or sports like boxing and wrestling, where participants are clearly not intending to contribute to the pursuit of all of the goals of the others engaged in the activity, even when those goals are internal to the type of activity in question, but instead intend actively to frustrate some of them. In this paper, I provide a taxonomy of forms of non-cooperative behavior within the context of behavior that is still to some degree cooperative, and I argue that the minimal conditions of joint intentional action define minimal cooperative behavior, that is, that minimally joint intentional action is per se minimally cooperative behavior. I define in precise terms what that comes to, and how it is possible in cases in which it seems that one or more participants are in one or more ways acting so as to frustrate the contributions of other participants to their joint action. (shrink)